CHAP. are as much agreed in, as in the Truth of our XVIII. own Existence. The faving edifying Part of the Mystery, the faithful Saying that directs our Faith to its Ufe, and is worthy of all Acceptation, That Chrift the only begotten Son of God came into the World to fave Sinners, is revealed and made plain even to Babes, the most inferior Understandings. SUCH is the Excellency of the Knowledge of Chrift; and on that account as well as others, bas God abounded towards us in all Wisdom and Prudence: mean time the fpeculative Part fubject to Difputation and intricate Distinctions, is ftill bid from the Wife and Prudent, as to Harmony and Agreement about it. The Abstract Intelligence of the Divine Being is exalted far above our Capacity, whilft that which is derivable from his Government over, his Love and Mercy towards us, certain in their Effects, and therefore plain in their Caufes, is very nigh to us, and we collect them from the Works of his Hands, from continual Benefits, from the falutary Concerns that have been negotiated, and are ftill negotiating between God and us: What the Father hath done, what the Son, what the Holy Ghost have done, and still do for us, all co-operating in the Reftoration and Salvation of Mankind; to honour the Father for what he has done; to honour the Son likewise for what he has done, and is to do in the Day of Judgment; and to do no defpite to the Spirit of Grace; is exceeding plain. And it is no less plain, that it ought to be confider'd by us chiefly in that Afpect and Relation; what Returns of Duty are becoming, what Behaviour is required of us, as we are peculiarly initiated into a lively Faith in their Names, Charac-CHA P. ters and Offices, by that holy Baptifm which XVIII. diftinguishes the Chriftian from the rest of the World. THOSE external Relations to us of Creator, Redeemer, Sanctifier, more import us, than the internal Relations among themselves. That good Knowledge does certainly concern us as a Duty, as it is evidently foodful in its Ideas to the Chriftian Life, fully fatisfies the Understanding, mightily ingratiates and obliges the Will, highly raises the Affections of the Soul, and actuates the religious Powers of the whole Man to an univerfal Obedience. The unmanifefted part of the Mystery is the hypothetical and schematical part of believing; take you the Shell, give me the Kernel!- whilft the manifefted part of it is God with us, to all Purposes of Godliness and Holiness, Wisdom and Goodness, Peace and Joy in believing, the very Propriety and End of Mystery, and the true Inftitution of its Doctrine; declared to be manifefted to take away our Sins—to destroy the Works of the Devil-to expect Reconciliation with God; Refurrection to eternal Life; to look for Remiffion of Sins; Answer to our Prayers; and Affistance of his Spirit; in the NAME of Jefus Chrift our Mediator and Redeemer. Keeping to these undoubted great Benefits, eafy Practice, and plainly declared Purpose of this Mystery, it deferves the Name great; worthy in itself and of its great Author: This is fetting forward the Salvation of all Men; this is obvious to the meanest Capacities. The Laws relating to these faving Ufes, are therefore binding to all, because they are fo plain to all; and the Tranf greffion must be Sin. N 3 A s CHAP. As the Knowledge of Jefus Chrift, Son of God, and Son of Man, the One Mediator between God and Man, is the Confummation of divine Wisdom, Power, Righteousness, and Godliness for the Redemption of the World, full of the best Influence for Reconciliation and Goodness, Peace and good Works, and is pofitively, plainly, and abundantly revealed; how happy had it been, if Chriftians had always kept to the plain Words of Revelation, without diminishing what is written, or abounding in vain Imaginations above what is written, thro' luxuriant Conjectures and Philofophical Speculations never once able to convert the World to Righte oufness? The Churches of God had never known fo much Distraction and Violence, nor the Hiftory of it been ftain'd with the Names of fa many Herefies, Sects and Divifions, feverally fetting up to make Chrift their Saviour, after their own conceited Manner, different from what God has made and prefented him, who would therefore have the Gift (a moft reasonable thing) accepted juft as he gives it, without Alteration or Amendment. THE Carpocratians, Cerinthians, Ebionites, and Gnostics made him the Son of Jofeph and Mary, like all other Men: That Chrift defcended upon Jefus in the Shape of a Dove after his Baptifm, and in the End flew away again from Jefus, who fuffer'd and rofe again, but Chrift continued impaffible, as being of a fpiritual Nature. From them the Docela fet up the Apparition, to the Denial of the Reality of his Human Nature, as the Valentinians, &c. The Followers of Paulus Samofetanus, with the Socinians, wholly reject reject his Divine, as Son of God, and conftitute CHAP. him entirely of an Human Nature. The Sabel- XVIII. lians or Patripaffians incarnate God the Father, inftead of God the Son. The Arians, whilft they allow, diminish both the Natures of Chrift; his Divine, by afferting there was a Time when he was not; his Human, by fubftituting the λóyas in lieu of the rational Soul. The Apollinarians deny'd his rational, whilft they allow'd him a fenfitive Soul. The Neftorians held a flender, extrinfick, imperfect Union of the Divine and Human Nature, or Subftance; whilft the Eutychians maintained in Oppofition, that before the Union there were two, but after it no more than one Nature. THE two last quarrel'd bitterly about the Manner of the Union, which neither of them understood; and the lefs they understood, the more they were enraged against one another; and as there was no Hopes of converting, they call'd in Blows and the Secular Arm to devour one another; which finish'd the Catastrophe of the Eastern Churches: But, that they might each be equally punifh'd, the Secular Arm of Mabomet enflav'd them both without Diftinction, and impofed the heavy Yoke of oppreffive Tribute, ever fince upon all their poor fhatter'd Churches. So miferably have Hereticks in all Ages mangled and divided Christ Jefus into Parts and Parcels, Bits and Pieces; in direct Contradiction to the fundamental Truth of his being perfect God, and perfect Man, and fo a perfect Mediator between both. What, alas! can be a greater Crime or worfe Sense of Herefy, than for the wanton Wit of Man to go about to put afunder that, for the Confufion and Devastation of Mankind, which N 4 CHA P. which God has join'd together for their general XVIII. Salvation? FAR be it from God, who does Right to all his fincere Worshippers and the Faculties of all his Servants, to expect us to believe, i. e. understand, the Part that is abstruse, to which our Mind has very difficult, if any Accefs, with the fame Affection, Zeal, and fruitful Improvement, as what we do apprehend, perceiving our Relation to it, and its Influence over us: To bid us fee what he has cover'd with a Veil, that be far from God. If it is in a Manner morally impoffible for the Generality either to know the feveral Schemes and Hypothefes of Difputers, or make any Judgment of thofe abftrufe Points when known; that fort of Knowledge could never be intended as generally fundamental, nor required of God as neceffary to Salvation; not by him certainly, who never commands any thing impoffible; not by that Divine Wisdom, which is no Refpecter of Parts or Perfons, and never wanted condefcending Goodness, or intelligible Expreffions to difcover every thing neceffary fo clearly, or rather fo much the more plainly to all, as it was neceffary and fundamental for all to know; the better to work in every Soul the fubfequent End, Practice, the ultimate Iffue for which we fhall all be judged. And to keep our Understandings to their proper, profiting Measure of Faith, the Apoftle encourages us to enlarge, range, and fatiate our Minds, not in the abftract Theory of God, or Chrift, not in the Abyss of his Nature, but of his Love: That is infinite, and no Comprehenfion required of it; this is likewise infinite, yet we are bid to comprehend it; because it is fo much |