Discourses Upon Several Divine Subjects, Part 1

Discourses Upon Several Divine Subjects · Part 1

p. 11 KINGS xviii. 21.

How long halt ye between two Opinions? If the Lord be God, follow him; but if Baal, then follow him.

THeſe Words are a juſt Expoſtulation of a Prophet of the Lord with the rebellious and ſtiff-necked Sons of Jacob and Joſeph. God had ſo fully reveal'd himſelf unto them, and ſo plainly chalk'd out the way, which they ſhould walk in, that 'twas abſolutely impoſſible they ſhould be either ignorant of the one, or miſtaken in the other, without willful Perverſeneſs and the moſt ſtudied Prevarication. He made himſelf known even by his name Jehovah to their Fathers in Egypt, and aſſur'd them, by many miraculous or Supernatural Acts of Vengeance upon the Heads of their Enemies, that He, who is the Author of Nature, the Controller of Second Cauſes, and the Soveraign p. 2Commander of all the World, vouchſaf'd, in a moſt peculiar manner, to become their God. He brought them out of that Land of their Captivity, that Houſe of their Bondage, with a mighty hand and ſtretched-out Arm: marching himſelf at the Head of their Armies in a Pillar of Cloud by Day, and a Pillar of Fire by Night. He afterwards moſt ſolemnly proclaim'd himſelf to them before the glorious Battalions of attending Angels upon Mount Sinai: even entring into a Covenant with his People; and, as their Lord and King, giving them Ordinances, Laws, and Statutes, for the Regulation and Government of their Publick and Private Concerns, their Lives and Polity. In ſhort, He made Iſrael alone, of all the Nations of the Earth, his Firſt-born; array'd him with the Excellency of Dignity, and the Excellency of Power; caus'd all his Brethren to bow down before him, and his name to be a Bleſſing and a Praiſe in all the Earth.

And yet ſo perverſe and untoward was the Diſpoſition of this People, ſo monſtrouſly diſingenuous and ungrateful their Returns, that they never ſeriouſly conſidered what he had done, the wonderful Mercies he daily ſhew'd to them; but always turn'd their Backs, and fell away p. 3like their Forefathers, ſtarting aſide like a broken Bow. Tho' the Sons of Levi throughout all their Tribes inſtructed them continually in the Law of the Lord, and Prophets were ſent in every Generation to continue them in the Knowledge and Service of their God; nay, tho' God, to prevent their ſeeking after lying Divinations, was pleas'd, in a moſt extraordinary manner, to reſide himſelf amongſt them, and to be always ready, by his Urim and Thummim, to anſwer and direct them in all momentous Emergencies; yet, they perpetually affronted him to his very Face, and provok'd him to Jealouſie by their ſhameleſs Backſlidings. They forſook God their Saviour, and lightly eſteem'd the Rock of their Salvation: not only rejecting him from being their King when he reign'd with the tender Mercies and Indulgencies of a Father; but alſo diminiſhing him even in his Godhead, by ſetting up other Lords beſides him to Rule over them. No ſooner did the Government **1 Kings 12.30.1 Kgs 12:30introduce or ††2 Kings 12.3. Ch. 18.4.2 Kgs 12:3tolerate the Superſtitions of ſtrange Worſhip, but they diſplay'd at large the Levity and Baſeneſs of their Temper; either cauſleſly falling off from the God of their Fathers, and devoting themſelves wholly to the Abominations of their Neighbours, or ſacrilegiouſly p. 4dividing between Him and Them, between the Lame and the Blind, and the Almighty God. The Temple of the Lord ſhall not be ſhut up nor broken down, if the Houſes of Idols may alſo ſtand open and be frequented; nor the Prieſts of the Living God be moleſted in their Office, provided the ſame Liberty be allow'd to the Worſhippers of Daemons. In a word, They'll be contented to Worſhip ſometimes before the Ark of the Lord, if at others they may as religiouſly bow themſelves in the Houſe of Rimmon; and devoutly ſing Praiſes to the God of Heaven, may they joyn likewiſe in the Adorations and Services of Baal.

This lukewarm, indifferent, trimming Behaviour, this deſultory, faithleſs, ungodly Temper being juſtly reprov'd and condemn'd by the Prophets, was ſo far from returning to a due ſtability in the ways of Godlineſs, that it ran out into the violent, outrageous Extreams of Bigotry and Superſtition: not contenting it ſelf any longer with the Schiſmatical Erection of Altars againſt Altars, but under the ſpecious Colours of ancient Sophiſtry, the plauſible Pretences of a more excellent way of Worſhip, proceeding even to throw down all the Altars of God in the Land, to revile, p. 5perſecute, and ſlaughter his Servants, and to advance and cheriſh the Authors of Schiſm, the Incendiaries of Church and State, and the Patriots of their Irreligion, the Prophets of Baal only. As tho' to ſerve God in his own way was an unreaſonable Impoſition upon the Liberty of Conſcience, and the Patriarchs and Prophets were all Idiots and Mad-men, becauſe they and their Families would ſerve the Lord.

This revolting, light, unſtable People, the Prophet Elijah (I ſay) expoſtulates with in the Text; plainly affirming, that 'tis altogether inconſiſtent with the Nature of true Piety to halt between two Opinions, or (as Grotius explains it) to alternate and vary in the Objects of their Devotion, ſometimes Worſhipping God, and ſometimes Baal; it being their indiſpenſible Duty, once for all, to ſatisfie themſelves throughly which of theſe two is God, and then for ever to renounce the one, and to fix and centre in the Service of the other. How long (ſays he) halt ye between two Opinions? If the Lord be God, follow him; But if Baal, then follow him.

How ſeaſonably we may, with this Expoſtulation in our Mouth, addreſs our ſelves to the Preſent Age, I need not inform you. Every Man, that looks carefully about him, p. 6and ſeriouſly conſiders the preſent Poſture of Affairs, ſees 'tis abſolutely neceſſary. The Life and Spirit of Religion ſeem to be baniſh'd out of our Streets; and nothing but Scepticiſm and Incredulity, Superſtition and Profaneneſs, Hypocriſie and Diſſimulation, to dwell in our Land. To promote their own Ends, or the Intereſt of a Party, Men profeſs themſelves Sons of the Eſtabliſh'd Church, frequent her Aſſemblies, conform to her Injunctions, and appear zealous and devout in her holy Offices. But all this while they do but flatter her with their Mouth, and diſſemble with her in their Tongue; for their Heart is ſo far from being whole with her, that they deteſt her Conſtitution, repine at her Eſtabliſhment, and conſtantly ſtrike in with her deadly Enemies, endeavouring by all means poſſible to ſupplant and overthrow her. They talk perpetually of the Lovelineſs of Friendſhip, and wiſh that our Jeruſalem might at length be at Peace and Unity within her ſelf: and yet at the ſame time they think it no Sin to frequent unlawful Aſſemblies; tho' they thereby widen her Breaches, ſtrengthen the Hands of her Enemies, confirm their Prejudices, and become the Abetters and Promoters of an execrable Schiſm. In a word, They are exactly of p. 7the ſame Temper and Complexion with the upbraided People in the Text, ſtanding ready, as the Tide of their Intereſt turns, to revolt from God to his Rival, from Truth to Falſhood, from Union to Schiſm, from the Church to a Conventicle.

Now this indifferent Temper they ordinarily ſtile Moderation; which is a Vertue truly excellent and laudable in it ſelf, but the leaſt underſtood by theſe Men of any in the Circle. That only obliges Men to manage their Diſputes, and to aſſert their Principles, of whoſe Truth they are fully perſwaded, with Temper: but This allows them to have no Principles at all, or at leaſt to act as if they had none; and conſequently is ſo far from anſwering its Character, that 'tis a very indecent and unreaſonable thing, odious and abominable in the Sight of God and Good Men, moſt impious in its Nature, and pernicious in its Conſequences. Which will evidently appear from theſe three Conſiderations:

I. That it plainly demonſtrates, that Men are acted by no fix'd and ſteddy Principles, but are of vagrant and looſe Minds, unreſolv'd in their Judgments, unſetled in the Faith, and in truth of very little or no Religion at all.

p. 8II. That it expoſeth every particular Perſon to all the various and phantaſtick Spirits of Error and Deluſion. And,

III. The whole Community to Ruin and Deſtruction.

1. This indifferent Temper is both impious in its Nature, and alſo pernicious in its Conſequences, becauſe it plainly demonſtrates that Men are acted by no fix'd and ſteddy Principles, but are of vagrant and looſe Minds, unreſolv'd in their Judgments, unſetled in the Faith, and in truth of very little or no Religion at all. Origen tells Celſus, that ſuch is the Nature and Excellency of Chriſtianity, that it utterly ſtript and deveſted Mankind of all their hereditary and moſt prevailing Immoralities: the Scythian thereby becoming mild and courteous, the Perſian chaſt and continent, the Roman humble and condeſcending, and the Greek veracious and modeſt. But had the Greek, together with the Profeſſion of Chriſtianity, ſtill retain'd his Vanity and Falſneſs, the Roman his Pride and Haughtineſs, the Perſian his Softneſs and Incontinence, and the Scythian his Fierceneſs and Inhumanity: Had (I ſay) theſe Nations, thus divided between the Chriſtian Vertues p. 9and their Pagan Vices, Chriſt and their Idols, God and their Luſts, the Father had never glory'd in their Acceſſion to the Church, but moſt deſervedly excluded them from the Denomination of true Believers. For how can he ſincerely Believe God to be the Beſt of Beings, who will not Love and Serve him with his whole Heart? or Chriſt to be his only Saviour, who ſhares his Affections between Him and Belial? How can he believe Chriſtianity to be a truly divine and heavenly Inſtituti-who affects it with Lukewarmneſs, Indifferency, or Moderation? or how can he contend earneſtly for the Faith once deliver'd to the Saints, who ſtill fluctuates and wavers between two Opinions? The Indifferency of his Temper, abundantly betrays the Incredulity of his Heart; and having no ſettled Principles, he is in danger (like a Ship without Ballaſt) to be over-ſet with every Wind of Deluſion and Impoſture. The Second Thing to be conſidered.

2. This indifferent Temper is both impious in its Nature, and alſo pernicious in its Conſequences, becauſe it expoſeth every particular Perſon to all the various and phantaſtick Spirits of Error and Deluſion. Were Men once well grounded in the Principles of their Religion, and able to p. 10give a Reaſon for their profeſſion of the Faith; did they not take up their Religion upon Truſt, and (like the Turks and Pagans) only therefore embrace it, becauſe conſonant to the Belief and Practice of their Progenitors; they would be wonderfully delighted in the Statutes of the Lord, and walk without Offence in the Path of his Commandments. The multifarious Contrivances of the Enemy, and the Deceiver, would be eaſily detected and unravell'd by their Reaſon; which, aſſiſted by the unerring Records of Divine Revelation, would break through all the Fogs and Vapours of Deceit, with the Strength and Brightneſs of the faithful Witneſs in Heaven. But when the Mind lies uncultivated, and devoid of true Principles, and is not fram'd into a Right Underſtanding and Judgment of Divine Things; when Men cannot rationally account for any, and therefore are indifferently inclin'd to all the ways of Worſhip, the Tempter will ſoon appear in the beautiful Form of an Angel of Light; and under that diſguiſe, unhappily decoy them into the endleſs Mazes and Labyrinths of Error. The Shadow of Religion, to their unskilful Judgments, will ſoon be effectually recommended for the Subſtance; and the External, fallacious, ſuperficial p. 11Signs, be miſtaken for the Interiour and Real Acts of Devotion. A judicious, ſafe, well-grounded Piety, will be renounc'd for the wild irrational Dictates of Melancholy and Enthuſiaſm; and one phantaſtical, ſenſeleſs, unintelligible Interpreter of the Divine Oracles, be preferr'd before ten Men, that can render a Reaſon. In a word, They'll be induc'd either totally to reject the Word of God for their own pretended Inſpirations; the undefiled Law of the Moſt High, for the ſoul, impure Suggeſtions of their ungodly Spirits; or at leaſt, to mingle with the Waters of Life, the putrid Streams that flow from their own Ciſterns. This I need not prove from the Records of Antiquity: our own Nation being a ſad Demonſtration of it at this day. For how are ſome of our Brethren, tho' they enjoy the moſt bleſſed Opportunities of a right Information, toſt to and fro (like fooliſh Children) with every Wind of ſtrange Doctrine? How are they led away by every Impoſtor from the ſimplicity of the Goſpel? and ſpoil'd and plunder'd of their Chriſtian Armour by the falſe Prophets, that are gone out into the World? Alas! were it not for the decent and orderly, the wiſe and prudent, the beautiful and heavenly Conſtitution of our Eſtabliſh'd Church, This Land, p. 12which was not long ſince the Glory of all Lands, would really be nothing elſe, but a Spiritual Bedlam: all the various kinds of Spiritual Phrenzy and Madneſs having entred into it, and uncomfortably filling its mournful Habitations with their outragious Blaſphemies and unintelligible Jargon. No Notion ſo abſurd and ridiculous, no Doctrine ſo monſtrous and paradoxical, no Principles ſo wicked and atheiſtical, but what find ſome dreaming Prophet amongſt us to eſpouſe and aſſert them; and that Dreamer, tho' he has neither Piety nor Learning, nothing, but the loathſome deteſtable Verniſh of Hypocriſie and Diſſimulation, to diſtinguiſh him from his Neighbours; has, notwithſtanding, his Followers, Abetters; and Admirers. Mens indifferency in the Affairs of Religion unfortunately leads them to thoſe unlawful Aſſemblies, where their unſtable and treacherous Hearts are eaſily taken captive by the Spirit of Deluſion; ſo that under the pretence of trying all things, they really let go all, that is good; from Neuters, or indifferent and lukewarm Friends, commencing virulent, irreconcilable Enemies to the Preachers of ſound Doctrine. To ſuch Deluſions and Inpoſtures (I ſay) are Men unhappily expoſed by their unaccountable Indifferency p. 13in the Affairs of Religion. But, alas! this is not all; For,

3. This indifferent Temper not only expoſeth particular Perſons to the various and phantaſtick Spirits of Error and Deluſion, but the whole Community likewiſe to Ruin and Deſtruction. A Kingdom divided againſt it ſelf (ſays our **Mar. 3.24.Mark 3:24Lord) cannot ſtand; and by theſe means this Nation ſtands divided into ſeveral Factions and Parties, who with all imaginable Rancor and Bitterneſs endeavour to devour and prey upon one another. Our Enemies then may ſave themſelves the danger of venturing their Necks among us. Let them have but Patience, and we ſhall do their work for them. What their Plots and Cabals, their Fire and Faggots, their Gun-powder and Treaſon could never effect, our Enmities and Diviſions, our Fewds and Animoſities, our Striſes and Seditions will certainly bring to paſs. Theſe diſunite and weaken our Forces in the day of Battel. Theſe divide our Councils and evacuate the wiſe Sanctions and Decrees of our Synods. Theſe pull down our Fortreſſes, our Walls, and Bulwarks, and expoſe us naked and defenceleſs to the Incurſions of the Common Enemy. Tho' therefore we never ſo ſolemnly proteſt againſt the Innovations of Popery, p. 14and zealouſly declare our Abhorrence and Deteſtation of its impious Doctrines, unleſs we endeavour, by all lawful and warrantable means to cement theſe Differences, we our ſelves are the Men who maintain its Intereſt here, and make way for its unhappy Re-admiſſion into the Land. May the Good Lord of Heaven and Earth then open all our Eyes, and cauſe us to know the Things which belong unto our Peace, before our Sins provoke him to hide them finally from our Eyes.

And thus you have ſeen, how much this indifferent Temper falls ſhort of the Character ſome Men unskilfully put upon it. That 'tis ſo far from being ally'd to that truly excellent and laudable Vertue, Moderation, that 'tis a very indecent and unreaſonable thing; odious and abominable in the ſight of God and Good Men; moſt impious in its Nature, and pernicious in its Conſequences. That it plainly demonſtrates, that Men are acted by no fix'd and ſteddy Principles, but are of vagrant and looſe Minds, unreſolv'd in their Judgments, unſetled in the Faith, and in truth of very little or no Religion at all. That it not only expoſeth particular Perſons to the various and phantaſtick Spirits of Error and Deluſion, but the whole Community likewiſe to Ruin and Deſtruction.

p. 15Let me then intreat you, my Brethren, for the Credit and Reputation of our Common Chriſtianity; for the Honour of our moſt Beautiful, Prudent, and Pious Mother, the Church of England; for the Preſervation, Safety, and Happineſs of theſe Kingdoms; as you love your God, your Religion, your Country, your own Souls; to be ſtedfaſt and immovable in the Profeſſion of the Faith, not walking deceitfully and in Maſquerade, as (you ſee) the manner of ſome is, nor baſely proſtituting your Conſciences by an hypocritical, prevaricating Behaviour to your Secular Intereſt; but, in ſpight of all the Terrors and Allurements of the World, ſerving God with a faithful and true heart, with Uprightneſs and Sincerity, all the days of your Life. And to this End, give me leave to adviſe theſe few things.

1. That you call no Man Maſter upon Earth; i. e. That you never have any Man's Learning or Piety in ſuch Veneration, as to receive all he ſays for an Oracle, for an infallible Rule of your Faith and Manners; but that you always remember, that you have a great Maſter in Heaven, who has given you a ſure and certain Rule to walk by, and who expects your Obedience without any Reſerve. This Caution p. 16was given by our Lord himſelf to his Diſciples;Mat. 23.Matt 23 and it truly favours of the excellent Wiſdom and Providence of its Author. For the Proſelites of the Phariſees were poſſeſt with ſuch a Perſwaſion of the great Sanctity and unparallell'd Learning of their Maſters, that they entirely reſign'd themſelves up to their Conduct and Guidance, becoming thereby, both in Notion and Practice, twofold more the Children of Hell than themſelves; and thoſe famous Conteſts between the Thomiſts and Scotiſts and other Diſputants in the Church of Rome, are wholly to be aſcrib'd to the over-weening Opinion which they all pertinaciouſly retain for their own Patriarchs. Nay, the Firſt Sin that crept into the World, came this way: for I conceive, with a great and learned **Joſeph Mede. Book 1. Diſc. xl.Author of our own, that 'twas the too great Opinion which the Woman entertain'd of the Wiſdom of the Serpent, that induc'd her firſt to liſten to, and then to comply with his Suggeſtions; and I doubt not but that the Apoſtate Spirits themſelves, might ſtill have kept their Heavenly Habitations, had not their deluded Fancies doubled the Glory of that Son of the Morning, Lucifer. In ſhort, ††Vid. Hen. Dodwell Ep. 2. Sect. 5. & Steph. Penton. Appar. Spec. ad Theol. par. 1. cap. 6.'Tis the ſuperſtitious Reverence and unaccountable Honour, which the p. 17Schoolmen pay to Authority, that betrays them into many unhappy Errors, as well in their Theological as Philoſophical Speculations. Honour Men then only as Men. Whatever their Natural or Acquir'd Excellencies may be, they are all ſubject to Error. Try all their Doctrines therefore, whether they be of God; and believe nothing, tho' enforced with the greateſt Human Authority, unleſs upon due Examination you find it conſonant to Scripture and Reaſon. And ſo I come to the

2. Thing adviſable; which is, That you would try all Things, and not take up your Religion upon Truſt, upon the Authority and Recommendation of your Natural, Civil, or Spiritual Fathers; but, that you would let it be (what it ought to be) a Rational Service the Reſult of your own mature impartial, and well-weigh'd Conſiderations. And what in this I ſay unto you, I would ſay more particularly to our Diſſenting Brethren. They are equally guilty with the Romaniſts in this Point; depending too ſecurely upon the Authority, and acquieſcing in the Reports and Repreſentations of their Leaders. I would therefore (I ſay) moſt earneſtly intreat them, as they will anſwer it at the Dreadful Day of Judgment, when every Man muſt ſtand p. 18or fall by his own Conſcience, to judge for themſelves; and fairly and ingenuouſly, ſeverely and impartially, to weigh and conſider the Doctrine and Diſcipline, the Principles and Order, of our Eſtabliſh'd Church. Could we thus far prevail; I am verily parſuaded that thoſe Heats and Paſſions which now ſo tumultuouſly boil in ſome Mens Bowels againſt her, would all evaporate and expire; and we ſhould ſoon walk together into the Houſe of God as Friends. Which I therefore believe, becauſe 'tis well known, that many of her Adverſaries have been perfectly reconcil'd to her upon leſſer Motives: only by venturing to conſult their own Senſes, and calmly and ſedately to look into her Devotions. The Church did then to their unbiaſs'd Judgments moſt clearly unfold her raviſhing Beauty and Brightneſs, and their wondring Eyes ſaw and confeſs'd her Parts and comely Proportions. She appear'd fair as Tirzah, comely as Jeruſalem, and (quite contrary to their Expectations) terrible to Enthuſiaſm and Popery too, as an Army with Banners. I would therefore (I ſay again) moſt earneſtly intreat theſe Perſons to lay aſide their Prejudices, and with their own Eyes ſeriouſly to look into and examine her Conſtitution. If ſhe injoyns any thing, p. 19that's inconſiſtent with any Law of Reaſon, any Law or Rule of the Goſpel, any Article of our Faith, any part of Chriſtian Worſhip, or the Practice of the Univerſal Church in the Firſt and Pureſt Ages; Reaſon would that we ſhould bear with their Separation. But if her Doctrine be truly conſonant to the Word of God: If her Diſcipline ſerves directly to the Beating down the Strong-holds of Sin, and to the Promotion of Piety and a Good Life: If her Devotions are ſubſtantially pious and prudent, ſerious and comprehensive, ſignificant and intelligible, and Every way moſt wiſely and divinely compos'd: If her Ceremonies are not only few in Number, but likewiſe decent, grave, ſignificant, and edifying in their Nature and Uſe: In a word, If ſhe does all things (according to the Apoſtolical Injunction) Decently, and in order, after the Primitive Patterns, according to the beſt meaſures of Human Wiſdom. If (I ſay) ſhe does all this, (and all this 'twill be demonſtratively evident to every impartial Enquirer, that ſhe does) then I cannot but affirm, that their Separation from us, in point of Conſcience, is altogether unwarrantable, impious, ſchiſmatical. But becauſe they are taught to be deaf to our Apologies and with an unmanly, blind, implicit Faith, p. 20to believe us Apoſtates to Popery and Innovation. I would (I ſay) moſt earneſtly beſeech them to uſe their own Senſes; and to read, to think, and to judge at laſt for themſelves. That they would not paſs Sentence upon us, before they know us; nor judge of the Doctrine or Diſcipline of our Church by the Prejudices of their Education, or the diſingenuous, illaudable Reports of their Partial Leaders; but wholly and entirely by the word of God, the ſure, infallible Rule of the Holy-Scriptures. A Method, which in the next place I likewiſe moſt heartily adviſe you to.

3. Then, Read the Scriptures. This is the Duty of Every Chriſtian, requir'd and injoyn'd by the Saviour of our Souls, the Lord Chriſt Jeſus. Search the Scriptures, (ſays **Joh. 5.39.John 5:39he) for in them ye have Eternal Life, and they are they which teſtifie of me. And indeed, 'twas by theſe that our Lord himſelf repell'd the impudent Aſſaults and crafty Inſinuations of the Devil: that his Apoſtles both planted and water'd his Church: and that the pious Fathers and Councils baffled the Hereſies, and put to Silence the Ignorance of fooliſh Men. Let as many of us therefore, as can diſtinguiſh between Good and Evil; Young Men and Maidens Old Men and even Children, be p. 21converſant in theſe Writings. They are that Rule, which, if duly attended to, will not ſuffer us to err, being not (like the Oracles of Daemons) wrapt up in intricate, obſcure, ambiguous Expreſſions, but plain and eaſie to the meaneſt Underſtanding. Plain and Eaſie (I ſay) in all things neceſſary to Salvation; the Credenda as well as the Agenda of our Religion; the things which demand our Faith, as well as thoſe, that call for our Practice, in many places diſplaying themſelves in ſuch Capital Letters, that he who runs may read them.

There are indeed in theſe Writings foreign, ſome obſcure Places, and hard to be underſtood. But theſe (I conceive) are not neceſſary to be underſtood; For if they were, our Heavenly Father had undoubtedly ſo deliver'd them, that by his Bleſſing upon our honeſt Labour and Study, we ſhould at length certainly, clearly, and diſtinctly underſtand them. But ſince (as I humbly conceive) they are not ſo deliver'd, but after all our Pains and Induſtry lie ſecurely envelop'd with their own Darkneſs, we may ſafely conclude from the Goodneſs of our Maker, that they are not neceſſary to be underſtood. Nay, I verily believe, that ſuch is the nature of ſome of theſe Places, eſpecially of ſome in p. 22St. John's Revelations, that 'tis prodigious Impertinence and unpardonable Vanity, to determine peremptorily upon them. They ſeem to be Prophecies, which belong not to us, but to our Children; Not to the Preſent, but Future Ages of the Church, when they will all clear up, and apparently unfold themſelves in their utmoſt Completion. Then at laſt will the Clouds all vaniſh and diſappear, and theſe places ſhine forth with untainted Luſtre and Brightneſs. Then will the Church behold, with Joy and Tranſport, the manifold Wiſdom of God, which for wiſe and great Ends is hid from theſe Ages and Generations; and which therefore, 'tis no ways neceſſary we ſhould underſtand.

Let others then (if they dare venture) curiouſly pry into theſe Recondite Points; Let them continually rack and torture their Brains in the fruitleſs ſearch after theſe hidden Myſteries, till their foreign, Knowledge falſly ſo call'd, ſo ſwell add puff them up, that they either wreſt them to their own Perdition, over-looking the plain, ſelf-evident places, and by unwarrantable, contradictory expoſitions of the obſcure, bringing in damnable Hereſies and Corruptions into the Church; or (of all which this preſent Age is abundant proof) p. 23they cauſe their own Heads to grow vertiginous, and irrecoverably fall into the lamentable ſtate of Delirancy and Madneſs. But let us be ſober and wiſe unto Salvation, not impertinently prying into things beyond our reach; but ſtudying the things which make for Peace, and things whereby we may edifie one another. Let us meditate in the Law of the Lord, not to gratifie our Curioſity, but to meliorate our Lives; not to encourage and patronize Diviſions and Schiſm, but to preſerve Union and Concord in the Church of God; Not to be litigious, noiſy, and impertinent; but holy and unblameable in all manner of Converſation. The fourth and laſt thing to be advis'd.

4. Study to live well, or in all the Accidents and Emergencies of your Lives to keep a Conſcience void of Offence towards God and towards Man. This is the beſt and ſureſt way to preſerve your ſelves pure from all manner of Contagion: For I can never entertain ſuch unworthy Thoughts of my Bleſſed Maker, as to think he will ſuffer an ingenuous Soul, who makes it her Buſineſs ſincerely to ſearch after Truth, and diligently to walk in the old Paths, ever to die in any Damnable Error. And if I am not unpardonably miſtaken, the Sacred Oracles do abundantly confirm me in this p. 24Perſuaſion. Great peace, ſays the **Pſal. 119. ver. 105.Ps 119:105Pſalmiſt, have they that love thy Law, and nothing ſhall offend them: and ††Ver. 130.again, When thy word goeth forth, it giveth light and underſtanding unto the ſimple: and ‖‖Ver. 104.again, Thro' thy Commandments I get underſtanding, therefore I hate all evil ways. And our ****Joh. 7.17.John 7:17Lord himſelf, If any man will do his will, he ſhall know of the Doctrine, whether it be of God. And as I am perſuaded, that 'tis abſolutely impoſſible for a devout, well-meaning, ſincere, and pious Soul ever to die in any damnable Error; ſo, on the other hand, I conceive it almoſt as impoſſible for a Man, who has caſt off all Care of his Conſcience, to keep his Faith long pure and undefil'd. ††2 Tim. 1.19, 20.2 Tim 1:192 Tim 1:20St. Paul tells us of Hymeneus and Alexander, that having put away their Conſcience, they miſerably made Shipwrack of their Faith: And 'tis obſervable of the Learned Jews, that when about three or fourſcore Years before the Nativity of Chriſt they began to relax their Diſcipline, and to diſſolve into the looſe and wanton Cuſtoms of their neighbouring Orientals, they immediately betook themſelves likewiſe to transform their Faith; reſolving the Commandments of God into their own Inventions, and making his Word of none effect through their upſtart Traditions. p. 25You ſee they firſt defil'd their Conſcience, and then their Faith.

May then the God of all Grace, who hath call'd us unto his Eternal Glory by Chriſt Jeſus, keep us ſtedfaſt in the Faith once deliver'd to the Saints; and to that End ſtabliſh, ſtrengthen, ſettle us in every good Word and Work. To Him he Glory and Dominion for ever and ever. Amen. Amen.