Opposition to Errors of William Sherlock, Chapter 3 · Section 2 (1 of 3)

Opposition to Errors of William Sherlock · Chapter 3 · Section 2 (1 of 3)

p. 131CHAP. III. Sect. 2. Of Acquaintance with the Person of Christ.

INterest is beholden to the Eagle for two of its greatest Excellencies, a quick Eye to discover, and sharp Pounces to seize the Quarry. When once it had appeared in some pregnant Instances, that the High-road to Preferment lay in the way of exposing Religion under the Persons of the Non-Conformists, it's incredible how soon sagacious Interest discern'd, and made her advantage; The old dull Methods of Marrying the Chamber-maid, or Trucking with the young Gentleman, grew as Obsolete as Systematical Divinity; An unhappy happy Wit or two, had successefully managed the grand Project of Self-Advancement by these Artifices, and this new and blessed mode of Simony had Wealth and Honour came Trolling in amain, and then Interest, which ever spies peep of day at a Narrow Cranny, soon struck into the practice of it: But p. 132there was a small inconvenience which attended the Design, and may possibly (if not timously prevented) spoyl its Expectations: For when every Pedlingwit would be pecking at the Trade, the Commodity stuck most miserably upon their hands, became a very Drug; and even scoffing at Religion turn'd to as little Account, as the more common and trite way of Whipping and Spurring for the first Occupancy of a Presentation. It's usually, and easily observed, that the first Authors of great Inventions commonly grow Rich by their Novel Discoveries; but when ordinary Abilities will be tampering and dabling with what they want Brains to manage, they fall wondrously short of their wide Hopes, and hugeous Expectancies: And just so has it proved in the Case before us. They who first taught this too docile Age to Travesteere serious matters, had indeed the Vogue, and engross'd the Benefit of their Inventions to their own proper Use and Behoof, but Pretenders soon clapt in (as you know if one Dog has a Bone, all the rest will be about his Ears) and now the multitude of Candidates has so brought down the Market, that it will quit for Cost little better than the plain Dunstable high-way of Favour, Alliance, and Bribery. The best Advice therefore I shall ever be capable of giving our Author and his Co-partners in this Trade, will be; That they improve their Friends to procure a special Priviledge, or golden Bull from his Holiness, That none presume to Preach, Print, or otherwise to publish, any Invectives, Sarcasms, Satyrs, Drollery, or Raillery whatsoever, whether with Wit, or without Wit, against J. O. T. J. W. B. and the rest of the Nonconformists, nor against the Christian Religion under p. 133their Names, during the space of One and Twenty Years, now next and immediately ensuing the date hereof, without the special Leave, and express Licence of them the said S. P. and W. S. or their Assigns.

Some I perceive who are less knowing in this Mystery, have given themselves causeless trouble to enquire, Why our Author should single out these Persons and their Writings for his Enemies, when he might with the same Ease and Modesty have combated the first Reformers of our Church, reproached the Reverend Bishops, and most eminent Divines; and above all, duelled the Thirty-nine Articles of the Church of Eugland; and either with Franciscus à S. Clarâ, have reconciled them to his own Notions, or if they were stomackfull and stubborn, and would not bend, most stoutly have confuted them: But these Persons do not consider, that such a Procedure had been both Dangerous and Scandalous; Dangerous, because that Doctrine is Armed with Law, and fenced with Secular Power; and Scandalous, because it would have looked with an ugly face, first to subscribe them, to gratifie a mans Convenience, and then to confute them to satisfie his Conscience: And therefore this other way was judged more eligible, which might secure, if not reward the Author, and yet as effectually destroy the Doctrine: That he fixt upon this Course therefore as more adviseable, never created my wonder, but one thing I confess did; That the Governours of the Church should appear so tender in a Ceremony, and yet seem so little concern'd for the Substance of the established Religion; that they should so severely Animadvert upon them who meddle with a Pin, and p. 134yet take so little notice of those who are digging up the Foundation of the Building. But hence we may learn, That some may with more safety steal a Horse, than others look over the Hedge; so strangely does the same thing vary from its self, when done by differing hands, that as one informs us, from Livy, Papyrius slighted the Pullarii handsomely, and was well rewarded; when Appius Pulcher for doing the same thing slovenly and rudely, was disgraced.

But it's high time to consider our Author. There are Two Praeliminaries which usher in the Body of his Discourse in this Section. First, an Account what notable Feats he has done in the former; and Secondly, a modest account of his own Ingenuity in this Section: What he has atchieved in the former, he summes up in few words. After this plain Account, wherein the Knowledge of Christ consists, the summe of which is this, that to understand Christ, is to understand his Gospel; which contains all those Revelations he made of Gods Will. I must needs say, I could have been content he had called it a learned Account, an unparallel'd Account, a witty, gentile, or indeed almost any other Account in the world besides a Plain one; for though there be but little of Truth, yet there's nothing at all of Plainness in it: I had alwayes thought, (and Thoughts are as free for me as another) that the Formale of the Knowledge of Christ lay in knowing his Person, that he is God and Man, two Natures united in one Person; his Offices, that he is our Prophet, our King, our High-Priest; and that the understanding of the Gospel, is the onelyonly proper Means to come to the understanding and knowledge of Christ, Who he is, p. 135What he is, in Himself, and to us; But that the knowledge of Christ should consist in understanding the Gospel, is an uncouth way of Praedication wherewith I am not yet acquainted. Jesus Christ is understood in and by the Gospel: True; he that understands the Gospel, must needs understand Jesus Christ: Very good; but still as a Means leading to that End, and not the very thing it self: Much less is it true, That the Knowledge of Christ consists in understanding the Gospel, as it contains all the Revelations of Gods will. For this was but a part, and the least part too of Christs Employment and Undertaking; Christ had something more to doe than revealing to us Gods Will: Suffering the Displeasure, was a harder task than Revealing the Will of God; It was one thing to Preach a Sermon, and another to sweat drops of Blood; to have his Soul made an Offering for sin; to have the Iniquities of us all to meet upon him: Christ had many things to doe, and command as our Lord and Governour; many things to suffer as our Sacrifice, many to offer as our Priest; and what he had thus done, and suffer'd, to Reveal to us as our Prophet and Teacher. But supposing all this to be true, That the knowledge of Christ consists in the knowledge of the Gospel; and suppose also further, that the Gospel contains no more than a Revelation of Gods Will, concerning us and our Obedience; what use can he make of it? Why hence he will take a happy occasion to reproach some body or other, who have formed Another Notion of the Knowledge of Christ, very distinct from this, which contains a greater secret than one would at first imagine, and that is, an Acquaintance with Christs Person, which, if we will believe some men, is the p. 136onelyonly Fountain of saving Knowledge: And is it grown such an unpardonable Crime in England to be acquainted with, or to have any Knowledge of Christs Person by his Gospel? Are these things grown so inconsistent all oth' sudden? It's not so very long since, that our Author could allow, that the Greatness of his Person as foreign, God-man, was of some Consideration, and that Consideration of some good use too; we were told what Credit his Person gave to his Laws, what repute it brought to his Doctrine, what value it procured to his Sacrifice, and what Influence it had upon the great Ends of Religion; and are his Person and Gospel so fallen out of late, that there's no hopes of an Accommodation? What our Author may doe, I know not; but other men I am sure, have learn'd to distinguish betwixt a King and his Laws, though they do not oppose them; and to put a difference between a Prophet, and his Revelations, without creating differences between them; they can look upon a Priest and his Sacrifice as two things, and yet not as contrary things; to consider Christ and his Gospel under distinct, and yet not under inconsistent Notions. Oh! but the Quarrel lyes a great deal deeper; That they make the Person of Christ the onelyonly Fountain of saving Knowledge: I confess, I could not expect that they should scape without a Chiding, who say, Christ's Person is the Fountain of saving Knowledge, when the Apostle himself could not escape a Nip for calling him the onelyonly Foundation, p. 105. And yet as it has been accounted discretion not to throw away our foul Water till we have got fair; so some I perceive are resolved not to leave their Confidence in Christ till our Author p. 137can show them a stronger bottom for Faith, nor to despise Christ as the Fountain of Knowledge, till he has discovered them one both fuller and freer of that which concerns their Salvation: They will own the Gospel to be the Conduit which Conveighs to us the Knowledge of God, but they are somewhat bold to assert Christ to be the Fountain that fills it: They own the Gospel to be the next immediate Cause which Derives saving Knowledge to us, but yet Christ is the Original Spring whence all true saving Knowledge of God is Derived; and they are the more confirmed in it, because Christ himself spoke a word, John 1. 18. That no man had seen God at any time, the only Begotten Son who was in the Bosome of the Father, He hath revealed Him.

But yet say what you will or can, There is another Notion of the Knowledge of Christ very distinct from our Authors: The true meaning whereof is no more than this; That it's better so Excellent a Book had been Written upon a false Ground, than none at all, and that it's more desireable to run upon a sleeveless Errand than to sit still.

And this is enough to stay any mans Stomach by way of Repetition, what gallant Feats our Author has done in the former Section: A Taste of his Modesty, and Ingenuity follows: For, he will not envy the Author the glory of the Discovery, and will therefore honestly confess where he had it: For he who would be loath that any should Rob him of the glory of his rare Discoveries upon Ephes. 4. 20. is as unwilling to be accounted a pilfering Plagiary, one that Filches his Notions from others, and will not own his Benefactors.

p. 138Now the great Grievance lies against a Book, Intitled, Communion with God the Father, Son, and Holy Ghost distinctly, Written by John Owen, D. D. And here I must openly profess, that I have no Commission either from this Gentleman, or those others Concern'd in the Reproaches of our Author, to Vindicate their Names, or Interpose in their Concerns, they need not my Defence and Vindication; they are of Age to answer for themselves: and would certainly do it, but that they are Discouraged by an Old French Diverb: Le jeune vault pas La chandelle. The Game will not pay for the Candle. And perhaps they may be of his Temper, who could not be perswaded to wrest that dull Creature that is sometimes free of his Hoof. What I therefore write is by vertue of a general Warrant: In a Common Invasion, every one is supposed to be Listed against the Common Enemy; and a charitable Bucket will not be refused towards the Quenching of a general Fire. Every Christian has his Concerns in Truth; and if it be lawful to Oppose it, it may be presumed lawful too to Defend it: Not waiting therefore till I receive express Order, nor fearing the Fate of that noble Person who was Sentenced to Death by his own Father, because he Fought (though he Routed) the Enemy without Command; I shall Impartially consider what his loud Clamour against these Persons fignifies, and whether the Fleece do answer the Cry of his Hogshearing.

Our Author begins with Doctor Owen, and from amongst all the Books that he has Publisht, he has singled out that Practical piece of Communion with God: This some think was most absurdy, and p. 139disingenuously done, to wave his Pol…mical writings, wherein he has of set purpose Stated and Handled these very Points, and fall Foul upon a Practical one which meant him no Harm▪ But they that so Judge, must Excuse me if I think otherwise, and that it was most Politickly and Advisedly done; for surely might he think, if ever I take the Doctor Napping, and Trip up his Heels, it must be where he never Dreamt of an Enemy. And yet so unluckily has it fallen out, that as if he had been aware of After-claps, and written his Book by Prophesie; he has so warily Exprest himself, that none need fear to be his Second, or despair of his Faire, and clear Vindication.

His first and great Quarrel is against these words. Commun. p. 88. Christ is not only the Wisdom of God, but made Wisdom to us, not only by Teaching us Wisdom, as He is the Great Prophet of the Church; but also because by the Knowledge of Him, we become Acquainted with the Wisdom of God, which is our Wisdom: The summe of which is asserted in Terms, Col. 2. 3. In Him dwell all the Treasures of Wisdom and Knowledge. The Reader is bound to presume that some great Mischief must needs Lurk in these words, if one could find it out, though as to us poor Dim-sighted Mortals, there's nothing but what might have Travelled safely upon the Road, without a Hue and Cry, and raising the Posse Comitatus against …t. That Christ is the Wisdom of God, and made Wisdom to us, is the express Language of the Apostle, 1 Cor. 1. 24. 30. That He Teaches us Wisdom, carrys the same Scripture Credentials along with it. That He is the great Prophet of the Church, is Voucht by the same Authority, p. 140that by our knowing of Him, we become acquainted with the Wisdom of God▪ Any man living might have said, but this Doctor Owen, and a very few more, and have thought no great Harm neither; What ails then our Author thus dismally to Paratragediate? whence comes all this Clutterand Din? Had Medaea Torn her Children piecemeal, and scattered their reeking Entrails, and bleeding Limbs about the fields? Or had our Author been Invited to Thyestes his Banquet, at the Honour whereof the amazed Sun muffled his face in Clouds? Or had he perhaps (at least in a Play,) seen Hippolytus drawn in Pieces with his own Coach-Horses? Or Hercules stark Raging Mad, with the Centaures poysoned Jerkin? No, not a Syllable of all this: But one Doctor Owen had unadvisedly Quoted, Col. 2. 3. In Him are hid all the Treasures of Wisdom, and Knowledge, to prove that Christ is our Wisdom, &c. All this while the Honest Reader stands wondering what should be the Cause of this high Ferment, and where the Lye should be, that deserves this Stab. But I shall satisfie him: The Doctor thinks these words are true of the Person of Christ; and our Author will needs have them applied to the Doctrine of Christ: The Text (says he) speaks of the Doctrines, and Revelations of Christ. Shall it then be Compounded by indifferent Arbitrators? If our Author will not exclude Christs Person, I dare undertake the Doctor shall not exclude his Revelations: and so the Controversie shall be all Husht, and Quiet. Two things I shall modestly offer to the Reader. (1.) That in this Text, the Person of Christ must necessarily be Included. And I shall assign these two Reasons.

p. 141Reason 1. It's dangerous to Interpret Scripture at that Rate, as may destroy the Design of it: and if this Course be taken, I know nothing but that the Person of Christ may be Distinguisht, and Interpreted out of the whole Bible: If it stand not here necessarily, it stands in all other places but precariously; and when he sees good, can show us a way how a Doctrine or a Revelation, may be Born of the Virgin Mary, and suffer also under Pontius Pilate.

Reason 2. The second Verse leads us plainly to a Person; The Mystery of God, and of the Father, and of Christ. Hence I am apt to believe, That since the Father, and the Son, are equally Con…ern'd in the Argument, are joyn'd together in one Sentence, are Linckt in one even Tenour, and Current of Discourse; if the Father signifie a Litteral proper Father, the Son also will prove a Litteral and proper Son: And if the Son must be a Figurative, Tropical Son, the Father likewise in the Issue, will be a Figurative and Tropical Father; either let both be Real, or both Figurative, fince the Apostle has given us no Reason to think otherwise of the one than of the other.

Reason, 3. How harsh would it sound in our Ears, to say that God is the Father of a Doctrine, an Office, and whatever else our Author pleases, and yet it's plain, that of that Son to whom God is a Father, the Apostle affirms; In Him are hid all the Treasures of Wisdom and Knowledge.

Reason 4. It's not conceivable how all the fulness of Wisdom and Knowledge can dwell in Christs Doctrines, and Revelations, without first conceiving them to dwell in his Person. Commonly, p. 142mens Writing… are not fuller of Wisdom than their Heads; whereas therefore our Author would In…er, that the Text is not to be understood of his Perso… because it is so of his Doctrines: I should the … ther conclude it tru… of His Doctrine, because it is first so, and most absolutely so of His Person▪ … were a strange way of Arguing, that the Fountain cannot possibly be full, because the Vessel is so; when it is therefore true, that the Vessel is full in its limited Capacity, because the Fountain is full … out such limitation.

Reason 5. The whole Current of the Chapter empties it self into a Person. Thât Person or Thing, (be it who, o… what it will) in which, or in … the Treasures of Wisdom and Knowledge are said to be hid, ver. 2. Is the same, in which, or in whom, ver. 9. All the fulness of the Godhead dwells bodily. Who, or which, v. 10. is the Head of all Pri… cipalitie and Power; in which, or in whom they were Circumcised. Who, or which, ver. 12. …as raised from the Dead, to whose Cross, ver. 14 The Hand-writing of Ordinances was Nailed. And who, or which, ver. 15. Spoiled Principalities and Powers, triumphing over them in it.

Reason 6. Because our Author sometimes, when his Ingenuity works, can be content to divide the Matter. Thus, pag. 32. Christ (says he) is called, Heb. 1. 2. the Brightness of his Fathers Glory, and express Image of his Person; as the Will of God was fully declared to the World by Him, as well as with respect to his Divine Nature. And pray why may we not be allowed the same Liberty here to say: All the Treasures of Wisdom and Knowledge are hid in Christ, as well with respect to his Person p. 143as to his Doctrine. (2) If this will not do, I have one thing more to acquaint him with: Let him leave that Imperious way of perpetual Dictatorship, and fall to Proving, and Arguing, as hard as he can, for it's past that time of day with the World that has its Eyes open, to receive Confident assertions, for Demonstrations.

Before I dismiss this Period, I must a little further Examine our Authors Connexions, and Dependencies of things, and the rather because they seem to hang together with no better Friendship, than so many Pebbles in a Halter, nor to maintain a stronger Correspondency each with other, than the parts of a Thumb-rope made of Sand.

And, 1. He tells us, That he may not do the Doctor wrong, he must tell us what he means by acquaintance with Christs Person: And then Quotes the words which we have just now discharged from our Consideration: But say I, this could not be, that he might not wrong him, but the contrary, that he might be sure not to do him right. For (not to Insist upon so small a Matter, that he Mutilates and Mangles the Doctors words) it's very plain that the Doctor does not there describe our Acquaintance with Christs Person, but the Effect of it: That in a Crucified Christ, we behold the Glory of God, pag. 78.

2. I cannot but observe, what a Mad and Frantick Inference, he draws from the Doctors words: So that our acquaintance with Christs Person, signifies in this man's Divinity: such a Knowledge of what Christ is, hath Done and Suffered for us, from whence we may learn those Greater, Deeper, and more saving Mysteries of the Gospel, which Christ p. 144hath not expresly revealed to us. Now this is sure an excellent Invention, and whereof our Author deserves the Patent, to Slander, Revile, and Calumniate a Person, that he may not do him wrong; to Cut a mans Throat, for fear you should hurt him; to Pick his Pocket out of mere tenderness of Conscience, lest you should do him an Injury. Our acquaintance with Christs Person, teaches us no new Doctrine, but only acquaints us with the Reason of the Old ones: We learn from the Gospel that God pardons Iniquity, Transgression, and Sin, and from the same Gospel we understand what Influence the Personal Sufferings of Christ have upon our forgiveness with God. We learn from the Scriptures, That God heareth the Prayers of his People offer'd in the Name of Christ: And from the same Gospel we learn what the Intercession of Christ at the right Hand of the Father, does contribute to the answer of our prayers. The Person of Christ reveals no other, much less greater, and deeper Mysteries than are revealed in the Gospel; only that upon the account of Christs Person, his Offices, his Undertaking, we have a satisfactory account, how those things which the Gospel reveals, should be Possible and Feasible. Thus Rom. 3. 26. we find that God is the Iustifier of him that believes: And Faith that Resolves all its acts into the Veracity and Authority of the Revealer, is ready to assent to, and acquiesce in that Revelation: But suppose God will gratifie the Inquisitiveness of our Spirits, and clear up Matters to the satisfaction of our Trembling, because guilty Souls; the Gospel reveals all this to be in Christ: He is set for…h to be a Propitiation through Faith in his Blood, Rom. 3. 25. In him is the Righteousness p. 145of God declared: Upon His account God appears to be Iust, even then when He is the most Gracious, free, and soveraign Iustifier of a Sinner. If then at any time our Faith shall stagger, how the Blood of Christ could be a Propitiation foreign, a Pacification with God for us; we are presently Relieved from the Consideration of that Person whose Blood it was, viz. The Blood of Him that is God, Acts 20. 28. and therefore of infinite Value. But because this will hardly pass when we tender it in Payment, we have one to be our Voucher, whose Word will go further than the Doctors Bond, and it is our Authors own dear self. Pag. 19. This assures us of the Infinite value of Christs Sacrifice; God cannot but be well pleased, when his Son undertakes to be a Ransome. The clear and full account therefore of the deep Mysteries, and great Difficulties in our Religion, are to be Salved from a due Consideration of the Person, Natures, Offices, Undertaking, Active and Passive Obedience of Christ; but the Revelations of all these things are Wholly, Only, and Entirely due to the Gospel. There is one thing which I shall touch upon by the way: That for any Doctrine, or Proposition which his Adversaries do Abett, he exacts Rigorously, and they are bound to produce express Revelations, Scripture to a Letter, a Tittle; but for any of his own phancies, A feeble Conjecture, some farfetcht Consequence shall serve the turn well enough: Such Laws did his Master Volkelius, Lib. 3. de ver â Relig. Cap. 11. p. 62, once Impose upon the world: That whosoever should bring a Text to prove, that the Church of Old, had the Promises of Eternal Life, must bring one that did assert it; Apertis Luculentissimisque p. 146verbis: In plain express Terms. Ay, no doubt, it must be written with a Sun-beam, that will enlighten their minds who have no mind to see; but if it be drawn with a Charcoal, it will do, when its pressed to serve their Hypothesis. Now though I much Question whether we be Obliged to abide by these new Laws of Disputation, yet thus much is out of Question, that our Blessed Saviour thought he quoted Scripture, when he only drew an Inference from it, Iohn 7. 38. He that believeth on me (as the Scripture hath said) out of his Belly shall flow Rivers of Living Waters.

But, 3. As I am dissatisfied with our Authors Inference from the Doctors words, so I am much more with the Reason that he assigns to make good his Inference: His Inference is, That the Doctor, from Christs Person, learns greater, deeper Mysteries, than Christ hath Revealed in his Gospel. The Proof is this: For so he adds soon after, That these properties of God (his pardoning Mercy) Christ hath revealed in his Doctrin, in that revelation he hath made of God and his Will. The Sinews and Nerves of which Argument, lie visible. The Doctor asserts, That these properties of God are revealed in the Gospel: Ergo, It's plain, that He asserts they are not revealed in the Gospel: That is, in broad English, he denies, because he affirms: Or he says the Snow is Black, because he proves, as well as he can, that it's White. Let none ever hereafter despair of the greatest Impossibilities; this is one of the most hopeful Essays towards the Squaring of the Circle, the Doubling of the Cube, and setting on Foot a perpetual Motion: And what cannot that Wit be able to do, that can prove the Doctor affirms these Mysteries p. 147are not, because he says they are in the Gospel. I confess when first I read this Passage in our Author, I examin'd the Doctors words with all possible care; nay, I wrested them almost in pieces, and wrackt them most cruelly, to try if with my weak strength I could extort any such conclusion from them, and when I had tired my self, was forced to sit down by this Determination, that either our Author, or all his Readers, are certainly Frighted out of their Wits: But yet there's, something follows in the Doctors, that will yield matter of Cavil: But the Life of this Knowledge lies in an acquaintance with Ghrists Person, wherein the express Image and Beams of this Glory of his Father doth shine forth: That is (as our Author pretends to Gloss it from the Doctor) These things are clearly, eminently and savingly, only to be discovered in Jesus Christ. I was apt to think at first sight, that he might have some dreadful Pick at those words: In his Person the express Image and Beams of this Glory of his Father, shine forth. But I soon Cured my self of that Suspition, by remembring that pag. 32. Our Author himself was pretty well contented, Christ should be so called, upon the account of his Divine Nature, although to please all Parties, he had found out a Temper, that he should be so called in respect of his Doctrines and Revelations: And therefore without more ado, I was satisfied that the Grudge lay against those other words; The Life of this Knowledge lies in an acquaintance with Christs Person. Now if I might presume so far upon my Acquaintance with the Doctors meaning, as I think any one may, it's no more but this: That whereas the Scripture every p. 148where reveals to us, that God is a God pardoning Iniquity, Transgression, and Sin, Exod. 34. 6. Yet the Matter is Clog'd with considerable Difficulties, and attended with great Objections; for the same Text assures us, that He will by no means clear the Guilty: Both the parts of this Scripture are equally revealed, both equally claim a share in Gods Veracity, and till we can be resolved to Satisfaction, how God may be such a one as pardons Iniquity, and yet will by no means clear the Guilty, till we can see how this seeming Contradiction may be Reconciled, we shall either have none, or but a faint, and Dying knowledge of it. But now Christ he is the very Life of this Knowledge, for in his Death and Sufferings we see, and know clearly, that Gods Justice is satisfied upon Christ, and his pardoning Mercy Magnified upon the Repenting and Believing sinner; and thus to know God to be a Sin-pardoning God, has indeed Life in't. For thus, to use the words of the Learned Bishop Reynolds, upon Psal. 110. A Way is found out that things may be all one in respect of Man, as if the Law had been utterly Abrogated; and that they may be all one in respect of God, as if the Creature had been utterly Condemned, pag. 500. This is all the Doctor here intends, wherein though he should be mistaken, yet has he not discovered a Fellonious Intention, and so I hope it will not prove a Hanging Matter. But yet our Author with his prying Eyes, can see further into a Milstone, than he that Pecks it: And as our Critical Scholiasts upon the Poets, discover Elegancies, Figures, and great Rarities which the poor man never Dreamt of; so can our Author discover Errors, multitudes of hideous p. 149Errors in the Doctor, which he neither Sleeping nor Waking was ever aware of. For, says he, He explains himself thus: These things are Clearly, Eminently, and Savingly, only to be discovered in Iesus Christ. Whether the Doctor say any such thing or no, we shall take the Boldness to Catechise our Author by and by; and make him produce his Chapter, Paragraph, and Page, e're we have done, or abide by the shame that is due to a Malicious Slanderer. At present I only ask which of these Terms it is that he will Duel, or will he throw down the Gantlet to them all, that we may have Battle Royal?

(1) These things are only clearly to be discovered in Iesus Christ: I see the most Innocent things may give Offence, But who would have suspected that in this place? For suppose that Sun, Moon, and Stars, Gods general Goodness to, his Patience with, and Forbearance of Sinners, might Intimate some such thing, that there was Forgiveness with God; yet surely there's a more clear account given of it in Christs Person, who was made sin for us, 2 Cor. 5. 21. which the Prophet Isaiah, Chap. 53. v. 10. calls making his Soul an Offering for sin: And that, methinks, clears it up a little more, than if we had been put to spell out the meaning of Patience and Forbearance, with the Fescue of our own understanding. And though the Scripture abundantly reveals Pardon of Sin, yet the Manner how, the Reason why, which are the very Life and Soul of all Knowledge, is revealed to be from the Mercy of God, through the Blood of Christ, Ephes. 1. 7. In whom we have Redemption through his Blood, the Forgiveness of Sins, according to the Riches of his Grace. And the rather may we be bold to say, p. 150that the pardon of Sin is cleared up in the Person of Christ; because so Authentick, so Infallible an Author as ours is, has given us leave to believe, pag. 20. that the Gospel-Covenant is sealed with the Blood of Christ, and therefore we can desire no greater Security. And this I am sure of, from Heb. 8. 10. that the Summe and Substance of that Covenant, is, I will be their God, and they shall be my People; and a main Branch of that Covenant, I will be Merciful to their Iniquities, and Remember their Sins no more. If then we could but clear this one Poynt, that the Bliod which Sealed this Covenant, was not the Blood of a Doctrine, nor of an Office, nor of the Church, but the precious Blood of Iesus Christ, the Son of God, even the Blood of a Person; it would then be clear also, that God's pardoning Mercy is only clearly (or so clearly however) to be discovered in Iesus Christ.

(2) For the Term [Eminently] if the Bluster be against that, I shall not much trouble my self, I am no great Friend to, because poorly skilled in Metaphysical Notions; but as it stands here in Conjunction with other honest words, I see no harm in't. To me it denotes no more, but that the Pardon of sin, is Notably, Chiefly, Gloriously, and in a most Special and Excellent manner, discovered in the Personal Sufferings of the Lord Jesus Christ: But if our Author after all this be not satisfied, but finds himself Aggrieved, the Law is open, I plead no Protection, let him take his Course, and the Remedy the Law has given him.

(3) Therefore it must needs be that last word Savingly, that is guilty of all, and therefore must bear the Charge brought in against the whole Sentence: p. 151That pardon of sin is only savingly discovered in Iesus Christ. I cannot tell, but I do shrewdly conjecture that our Author has spoken as dangerous a thing as this comes to, and has given us sufficient warrant to distinguish between a vain, empty, Insignificant Knowledge, and an Useful, Profitable, and Saving Knowledge, pag. 36. There is (says he) a larger Notion of the Knowledge of Christ, which includes the Vertue and Efficacy of this Knowledge.—For how true soever our Speculations be, the Scripture brands all those as Ignorant of God, who do not love, Reverence and Obey Him. Now if the Doctors Book had had but the Happiness to have seen the World after our Authors, he might have Explained himself so as to come off with a dry Head: Notwithstanding what I have said of Gods Sin-pardoning mercy, and the Knowledge thereof as in Him; yet there is another Knowledge thereof, which Includes and takes in the knowledge of this God to be our God, and pardoning our sins, which God is, only in and through the Lord Iesus Christ; and therefore the Scripture brands all those as Ignorant of God, and his pardoning Mercy, who know him not as their God, in a Covenant of Grace whereof Christ is the Mediator, and therefore without Him we can have no Saving-knowledge of, or Interest in God, or his Sin-pardoning Goodness, whatever our Speculations may be of Mercy and Grace, and Pardon to be in God.

But after all this Trouble our Author has put me to, and just as much that I have put the Reader to; the Mischief on't all is this: The Doctor says not one Word, Syllable, Letter, Jot, or Tittle of all this, but the contrary. I am sure the Reader p. 152is startled, and his Hair begins to stand an end: What, no Truth on Earth? Is Astraea more than in a Fable gone to Heaven? Well Reader, when thou art come to thy self, and art a little more Cool and Composed, Consult the Doctors Book, pag. 90. Sect. 6. There are some of the most eminent Properties of God, that there is not the least Glimps to be attained of out of the Lord Jesus Christ, but only by and in Him; and some that comparatively we have no Light of but in Him, and of all the rest no true Light but by Him. In which words, the Doctor evidently sorts all Gods Properties under three Heads. 1. Such whereof there is not the least glimps to be attained out of Christ, and under this Head he reckons Gods Love, his pardoning Mercy or Grace to sinners. 2. Such whereof we have comparatively no Light but in Christ; and to this Head he refers, Gods Vindictive Justice in punishing Sin, &c. 3. Of all the rest he affirms we have no true Light but by Him: Now concerning the second sort, he says, pag. 92. Sect. 10. Secondly, There are other Properties of God, which though also otherways discovered, yet are so clearly, eminently, and savingly, only in Iesus Christ. Now Reader, for a tolerable pair of Eyes: Our Author would make the Doctor say, that Gods pardoning Mercy is clearly, eminently, and savingly, only discovered in Christ: But the Doctor himself says, Sin-pardoning-mercy is not at all known, there's not the least glimps of it but in Christ. So pag. 91. Out of Christ there's not the least Conjecture of it, not the least Morsel to be tasted of it out of Christ: That is, God has not any way, any where, at any time, discovered that he will pardon a Sinner but upon p. 153the Account of his Son. And now Reader, I hope I may fairly protest against our Authors Bills for the future, or however carry a very suspicious Eye over him, as being in his Quotations either sick of sapine Negligence, thick Ignorance, or transparent Malice; and let all men know by these presents, that henceforwards I shall not take his Word for a single Farthing.

But how false or impertinent soever this be, I knew he did not raise all this dust, and make such a heavy adoe for Nothing; whatever the Doctors Principles and Assertions were, he was resolved to pay him home, and load him soundly with ill-favour'd Inferences, and mishapen Conclusions, and in that one Knack lies our Authors Master-piece. So that (sayes he) it seems the Gospel of Christ makes a very imperfect and obscure Discovery, of the Nature, Attributes and Will of God, and the Methods of our Recovery; we may throughly understand whatever is revealed in the Gospel, and yet not have a clear, and saving knowledge of these things, untill we get a more intimate Acquaintance with Christs Person. There was never any Man that made better use of id est's, and so that's, than our Authour. So that! The Doctor had said, That Christ hath revealed the Properties of God in his Doctrine, &c. and what would you now think follows from hence? Why surely, one would think; That therefore the Gospel of Christ makes a perfect and clear discovery of the Nature, Attributes, and Will of God: Nay, there you are out (sayes our Author) for hence it followes, that the Gospel makes a very imperfect and obscure discovery of them: But what Necessity may there be to draw such a Conclusion from such p. 154a Doctrine? I will tell thee Reader in thy Ear, Sub Sigillo Concessionis, as a great Secret; Otherwise as excellent a piece as ever blessed the World with New Divinity, had got a knock in its Cradle, and would have retain'd a soft place in its head all the dayes of its life: Now that which he would fain fasten upon the Doctor, is a piece of the greatest Foolery Imaginable: As if he made the Person of Christ, no part of Gospel-Revelation; whereas 'tis indeed his great Principle, that Christ is the summe and substance of it: He could never once fancy it possible to have a through understanding of the Gospel, but we must ipso facto have also a through understanding of Christs Person; nor to have a through understanding of the Gospel, and Christ the Subject of it, but we must have also a through understanding of Gods Nature, Attributes and Will, and of the Methods of our Recovery by Iesus Christ: But this is the Product of our Authors So that; which alwayes agrees with his Premises just like Brains and Stairs, Harp and Harrow.

If therefore any one will do the Doctor Justice, he must read our Authors words backwards, with a pair of Hebrew Spectacles, and that will give him a truer Account of the Doctors Sentiments. The Gospel of Christ makes a very perfect, and clear discovery of the Nature, Attributes, and Will of God, and of the Methods of our Recovery, but we can never throughly understand what is there revealed, unless we understand the Person of Christ, who is so considerable a part, and indeed the whole of Gospel Revelation. And by such a knowledge of Christ revealed in the Gospel, will the Person of Christ be justly advanced, and the Gospel which reveals p. 155him greatly recommended: Shall we then smile at, or lament our Authors simple Conclusion? This sets up a New Rule of Faith, viz. Acquaintance with Christs Person, in whom dwells all the Treasures of wisdom and knowledge. And here a vein of his old thredbare Fallacy discovers it self, which I now perceive (like the poysonous string in the Lamprey,) he resolves shall run through his whole Discourse; Dividing those things which God has joyned, and supposing those things inconsistent, which are indeed subservient one to the other. Christs Person is Revealed by the Doctrine of the Gospel, and not opposed to it; Christ as a Prophet reveals himself to our Faith as God-man, as Mediator and Redeemer, and as vested with all those Offices for the discharge of his whole Mediatory Employment. To advance his Person is not to degrade his Gospel; the Magnifying of a Prophet is no disparagement to his Prophesie: The Honouring of a King is no reproach to his Law: The Gospel is therefore Excellent, because it reveals to us so Excellent a Person as the Word made flesh, the Person of Redeemer: New Rule of Faith therefore we own none, and wish heartily that they who condemn us, whilest they pretend to abhorre Idols, did not commit downright Sacriledge; that they set not up New Rules of Faith, upon a pretence that the Scripture is not sufficient to direct our Faith and Obedience in things pertaining to God; but it's Common for some to exclaim against feeding on the Devils flesh, who yet will sup soundly of the Broth that he is boyl'd in: But these things our Author has been told so often of, that I see it to no purpose to tell him a story, unless I could find him Ears.

p. 156But these are but Velitations and light Skirmishes, our Author is preparing for a most terrible Charge upon the Doctor: These whiffling▪ Slanders do but make way for the Show, like the Turkish Spabi, good for nothing but to fill up the Trenches, or blunt the edge of his Enemies Weapons, we are now waiting to receive the formidable Impression of his Ianizaries.

Two things he will Confound us all with; First, by shewing what Additions, This Dr. O. and some others make to the Gospel: And then Secondly, what an unsafe way of Arguing they use:

And, [1] He will shew us, What Additions these men make to the Gospel, from an Acquaintance with Christs Person. I must needs say, I was extremely startled to hear a Charge of Additions to the Gospel brought in against any Man; I presently expected either unwritten Traditions, or immediate Revelations, or I know not what African Monster should stare me in the face: And I know nothing at which my Nature more recoyls, nothing more abhorring to my Temper, than such sawcy Additions; and the rather, because I presently remembred that dreadfull Curse, Rev. 22. 18. If any one shall adde unto these things, God shall adde to him all the Plagues that are written in this Book: If Men will be Adding, God will be Adding; if Men will adde their whimsical Inventions, God will adde his Righteous Iudgements; And for that Reason I never liked, either the Addition of Officers to those Christ has commanded to govern his Church, nor the Addition of Canons to those by which he has appointed his Church to be governed; I alwayes thought it safest, to leave the Doctrine, Worship, and Government p. 157of Christ as we found them; we may be chidden for adding, or substracting, but never for being no wiser than the Gospel; and when we have done our Best, and chopt and changed, we shall hardly ever make better than those Christ made for us: If therefore our Author can but prove his Declaration as he has layd it, I am his absolute Creature, his prepared Man, and shall be sure to find for him against the Doctor, and a thousand more Innovators: But at last I perceive, all this is but the old stratagem of his Neighbours of Billings-gate, where the crafty Slut calls her Opponent Whore first, lest she should be prevented with as bad language, and better Proof.

But there are no less than Three Additions that this one single Doctor has made to the Gospel. In which (as he sayes) is summ'd up all true Wisdom and Knowledge, and not any one of them to any purpose to be obtained, or is manifested, but only in, and by the Lord Christ; Now though our Author had almost pored his eyes out with seeking for these things in the Gospel to no purpose, yet still he was so perspicacious as to espy one sorry, single, little word [by] which the Doctor had fallaciously added, to include the Revelations made by the Gospel. Whether that little word was added fallaciously or no, I shall not at present determine; but this I will say, that it was as mischievously and enviously added, as ever any word of that Bigness was added in the world; of set purpose no doubt, and propense Malice, to spight our Authors design, and most inhumanely and barbarously, to cross all his Projects: For it's plain, that the Particle [in] referres to [obtaining,] and this other Particle [by] to [Manifesting,] p. 158which by resolving the Doctors words into their distinct Propositions, is more than evident.

1. The things mentioned are not to be Obtained but In Christ. And,

2. The things mentioned are not Manifested but By Christ.

[Obtained in him,] that is, Through his Merit, Mediation, Intercession or Procurement: And, [Manifested by him,] that is, By his Preaching, and the Preachings and Writings of his Evangelists and Apostles. Now had but the Doctor left out that one word [by] as a good Natur'd man would have done, our Author would have had a fair Ear of advantage to lay hold on, for reviling him, as excluding the Revelations of the Gospel; and therefore I must say it again, it was not so Civilly done of the Doctor, nor so like a Gentleman, as might have been expected from him, to insert that one word, to the apparent prejudice, hazard, if not utter disherison of our Author, his Cause, Learning, Rhetorick and Reputation: But yet he thinks it was fallaciously Added, because his first undertaking was, to shew how impossible it is to understand these things savingly and clearly, notwithstanding all those Revelations God hath made of himself, and his Will, by Moses and the Prophets, and by Christ himself, without an Acquaintance with Christs Person: He that cheats me once proves himself a Knave, but if he over-reaches me a second time, he proves me a Fool; Remembring therefore how Matters stood between our Author and my self, and that I was under bond never to trust him more, I took down the Doctors Book, and with the best Eyes and Spectacles p. 159I had, viewed the place, and what I find there the Reader shall have as cheap as I had it: P. 87. Com. All true wisdom is laid up in, and onelyonly to be obtained from and by the Lord Iesus Christ. So thought I, hitherto we are safe, and the Person of Christ and his Gospel are very good Friends. Again p. 88. All that wisdom which God layeth out for the discovery and Manifestation of himself, is in Christ crucified, held out in him, by him, and onelyonly to be obtained from him: Very good, there we have [by] again, and Gospel Revelations are not shut out of dores. Yet again p. 90. There are some Properties of God, (as pardoning Mercy) the least glympse whereof is not to be obtaine… out of the Lord Iesus Christ, but onelyonly In him, and By him. Hitherto we are alive, and alive's like. Once more, p. 98. The Riches of the Wisdom and Knowledge of God, are onelyonly hid in, and revealed by Christ: And to give our Author his full Dose, p. 88. God is not known upon any other Account (to Salvation) but onelyonly the Revelation of the Son. And now instead of disparaging the Doctor, I doubt we shall erre on the other hand, and too much magnifie him, as having written by Revelation, who twenty years before could foresee the Objections that would be levell'd against his Writings. Well, (sayes our Author) let that pass; Oh the Charity of the Man, that will not ruine his Enemy all at once! and indeed it's not good Husbandry to eat up a Man at one Meal: Polyphemus himself would reserve Ulysses for a Breakfast, when he supped so liberally over night with picking the Bones of his Mates; and yet there was as much Discretion in the Case, as Frugality, not to shew his Teeth when he could not Bite, p. 160or however not to fasten them where it might break his Fangs. But it will be seasonable to examine the particular Additions.

(1) The first is, concerning the knowledge of God, his Nature, and Properties. And here the Doctor has made a great Addition, viz. that The Love of God to sinners, could never have entred into the heart of Man but by Christ, p. 90. Now our Author promises us, that he will not examine particularly every thing the Doctor sayes: Of which we have had good proof all along; for 'tis not his Genius to trouble himself with any more than what may conveniently serve his purpose, but without considering either Antecedents or Consequents, to Nibble at some Expression, that seems most lyable to Exception; but herein we begge not his favour, onelyonly demand Iustice; That he may not Usurp a Liberty to suppose, that the Doctor asserts Revelation to be wholly silent in this Matter. Revelatition silent! Alas, it rings loud with the continual sound of Gods pardoning Mercy to Sinners, onelyonly the Doctor judges, that Revelation directs us to this Mercy of God through a Mediator, for the obtaining of it: When therefore our Author asks fo pertly, whether the Doctor be not a confident Man to lay down such a Position: I onelyonly teturn, that I have known our Author far more confident upon far less Grounds; when the Doctor has a Foundation for his Confidence, let him be so and spare not: A great deal less Confidence may be sinfull when it wants a Basis proportionable to beare its weight; and a great deal more Justifiable, when it's born up with sufficient Warrant: Tell not me of the Doctors Confidence, but examine his Reasons for p. 161it, and let us see what our Author can do to dismount it. Truely he offers us but one thing, but I assure you, it's a knocker: The Experence (says he) of the whole World confutes him: Never was Man so confuted and confounded as he that stems the Experience of the whole World; for though I ever look'd upon Experience as a very ticklish way of Confutation; and the best way of employing them is to Experience in our own Souls the Virtue and Efficacy of certainly revealed Truths, and not to make them the Umpires of questionable Doctrines, yet I should be loth to run counter to the universal Sentiments of Mankind, and the Experience of the whole World shall carry a mighty stroke in my Judgement; but has our Author taken their Experiences by the Pole? and do they one and all give in their Suffrages against the Doctor? Yes, Both Iews and Gentiles, who knew nothing of what Christ was to doe in order to our Recovery, did believe God to be gracious and mercifull to sinners. I must own it, That Jews and Gentiles are a sufficient enumeration of particulars; they did once divide the World betwixt them, and if they both agree in their Verdict against the Doctor, Nemine contradicente, he is gone for ever, being over-born with Epidemical Experience.

1. For the Iews, the Day is like to goe for our Author, if it be true, what he tells us, That God assured them he was a Gracious and Mercifull God, pardoning iniquity, transgression and sin, which certainly he is; and then that They knew nothing at all of what Christ was to doe for our Recovery; but all the stick lyes there, and we must enter a Friendly Debate with him upon the issue. For, 1. Whatever p. 162Manifestation of Gods Sin-pardoning Mercy was given to the Church of Old, it had reference to the Blood of Christ, who was as really sacrificed to their Faith, as he was crucified to the Faith of the …, Galat. 3. 1. The Jewish Sacrifices were Types designed, and appointed by God, to represent that one Sacrifice, which Christ should once offer upon the Cross to God; and without reference to the Expiation of Sin, Atonement and Propitiation of God made by him, and manifested by them, it would have puzzled the Faith of any particular person, that God would pardon sin, notwithstanding that Revelation, Exod. 34. 6. for is it not immediately added,—And that will by no means clear the guilty? God in that place, reveals to Moses his Name, that is his Nature; and if we consult particulars, we shall find, that it's as fair a Letter in Gods Name, not to clear the Guilty (under which Character all the world stand before God, Rom. 3. 19.) as to pardon iniquity; but all this was cleared up, and made easie by a believing attendance to those bloody Sacrifices, which though weak in themselves, yet receiv…d a Sacrament al strength from Him, who travelled in the greatness of his, to reconcile God and Man by the Blood of his Cro…s. 2. There's nothing more vain and idle, than to … that the Iews knew nothing at all of what Christ was to doe, in order to our Recovery. For, 1. It was sufficient for that Dispensation, that God had Revealed a Mediator, who should take up the Controversie between God and sinners, and this he did, when it was early day with the world, to Adam, when received into a Covenant of Grace: ▪Tis true, the more minute Circumstances of when, and how p. 163He should come, in what manner he should accomplish his work, might be veyled with some Obscurities, and perplexed with some difficulties at the first; yet still they had a Promise in the Lump, that the Seed of the Woman should bruise the Head of the Serpent, which the Apostle interprets, Heb. 2. 14. by destroying him that had the Power of Death, even the Devil: And as it seemed good to the Wisdom of God to give forth the Promise at first in gross, so in process of time to graduate and heighten the discovery of the Messias: That there should come a deliverer out of Sion, to turn away ungodliness from Iacob, Isa. 59. 20. was evidently laid before their Faith; to these Revelations did true Believers attend, and by this Key did they open the difficultie, how God should be a God pardoning Iniquity, and yet by no means clear the Guilty: And as the prefixed time of Christs appearing in the World drew nearer, so the Prophesies, and Promises of his Person, Nature, Work, and Design thereof, with the Circumstances attending it, were multiplyed, and more explicitely made out to them; that so as they were growing up out of the State of Childhood, and emerging from under their Bondage, the discoveries of a Saviour might enlarge their Hearts and Minds in Knowledge, Joy, Love and Peace: By Isaiah it was revealed, that he should be born of a Virgin, Isa. 7. 14. that he should be Immanuel, God with us, therein discovering both his Natures in one Person, and his design to bring God and Man into one Covenant: By the fame Prophet was it distinctly revealed, what should be his Work, and Employment, his Dignity and Authority, and the Success of all. Isa. 9. 6. For unto us a Child is p. 164born, unto us a Son is given, and the Government shall be upon his shoulders, and his Name shall be called Wonderfull; Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, of the encrease of his Government and Peace there shall be no end: By the fame Prophet it was revealed, Chap. 53. by what means mainly he should accomplish the Ends of his coming into the World; by being wounded for our Transgressions, bruised for our Iniquities, healing us by his stripes; by Gods laying upon him the Iniquities of us all; that it pleased the Father to bruise him, to make his Soul an Offering for sin; by the travel of his Soul, by pouring it out to death, being numbred amongst the Transgressors, and making Intercession for them; Vers. 6. 10, 11, 12. By the Prophet Daniel was revealed, his Death, the precise Time of it, and for what he dyed, Dan. 9. 24, 25, 26. Seventy weeks are determined upon thy people, and upon thy Holy City, to finish the Transgression, to make an end of sin, to make Reconciliation for Iniquity, to bring in everlasting Righteousness,—And after sixty two weeks shall the Messiah be cut off, but not for himself: And is all this Nothing? just Nothing in our Authors Arithmetick? If this be his Nothing, for Charities sake▪ let him tell us what is one of his somethings: No; all this while the Iews knew nothing at all of what Christ was to doe, in order to our Recovery; But it became our Author, who was to assign little work, very little to Christ when he was come, to allow just nothing to be known of him before he came. But then it seems the Apostle Paul was besides the Book, as well as the Doctor, for he protests, Acts 26. 22, 23. That he spoke none other things than p. 165those which Moses and the Prophets did say should come, that Christ should suffer, and that he should be the first that should rise from the dead: Upon our Authors Principles, it were easie to prove, that Paul never spoke one word of Truth in the whole Course of his Ministry; and the Apostle Peter was as lamentably mistaken as he: 1 Pet. 1. 10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you; searching what, and what manner of time the Spirit of Christ, that was in them did signifie, when it testified before-hand the sufferings of Christ, and the Glory that should follow: And yet we have the testimony of Christ himself, a witness greater than all Exception. Luke 24. 25, 26, 27. O fools and slow of heart to believe all that the Prophets have spoken, ought not Christ to have suffered these things, and to enter into his Glory? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself: No doubt many lazy and drowsie Iews, not duely attending to the Concernment of their Souls in these matters, knew little, or to little purpose, of what God spoke to them by Sacrifices and Types, what that oeconomy pointed at; they might not possibly regard the Prophesies or Promises of a Messiah, nor is it any wonder, when we consider how little sleepy Formalists, dreaming Professors, and sottish Hearers understand of him at this day, who know no more of Christ, his Person, Office, Work and Design than that ignorant Papist who being asked, Who Christ was? answer'd, he believed he was as good a man as St. Patrick; Or that other who concluded that Christ was something that was good, or p. 166else they would never have put it into the Creed: But then there were diligent Enquirers, and Conscientious Searchers, whose Faith engaged them in the pursuit of Eternal Life, and these saw the day of Christ, and rejoyced in the Sight. But, 2. It s an odde and perverse way to take the measure of the Jewish knowledge of Christ, from our own clearer Light: We see clearer than they, yet will it not follow that they were stark blind; though it be Mid-day with us, it was not Mid-night with them; and for my part, I more wonder that they at the Break of day saw so much, and we at Noon comparatively see so little; and if some mens Designs take place, we shall in a short time see less than they, and what to the Jews was a difficulty, must be to us a Crime, viz. to have any Acquaintance with the Person of Christ.

2. And if indeed the Iews knew nothing at all of Christ, they could not then mock the Gentiles, who could not well be in a worse case, nor come under a more dismal Character than to be without Christ. But to come a little nearer to our Author. 1. What if some of the Gentiles also knew something, and something very considerable of a Redeemer? I take Iob to have been in that number, and yet he knew that his Redeemer lived, and that he should stand at the latter day upon the Earth; Job 19. 25. Which place our Author cannot question referres to Christ, seeing the Liturgy of the Church of England, in the Office of Burial, applies it so; and I hope it shall never be said, that as they Subscribe the Articles in Jest, so they Worship God in Jest too: But to purchase his Favour, let it be supposed that the Gentiles knew nothing at all of Christ; yet are p. 167we sure they knew God to be a sin-pardoning God? For our Authors Discourse alwayes halts of one Leg at least, and wears a Crutch, if it be not like Homers Vulcan, foreign, foundred of all four. 2. The Iews, they understood the Doctrine of the Pardon of sin to be in God, but then they understood by Promises, Prophecies, Types, Sacrifices, and the Tenor of the Covenant of Grace, that God had provided a Redeemer; the Gentiles, they knew Nothing of a Redeemer, but then they knew as little of the Pardon of Sin: But here our Author will knock the Matter Dead by an Argument. Those Natural Notions the Heathens had of God, and all those discoveries God made of himself in the works of Creation and Providence, did assure them that God is very good, and it's not possible to understand what Goodness is, without pardoning Grace. Not possible? that's a thousand pities! I have sometimes sat admiring our Authors singular Happiness, in defining to an inch so precisely, Necessaries and Impossibles, which are the two extremes of the Modes of Being: And yet our Author can at one stride or jump, pass from Necessity to utter Impossibility: Some did but venture to say, that God could not pardon sin, without some intervening security to his Iustice: And there grew such a Hubbub, and Out-cry upon't, as if the Turks and Tartars had over-run all Christendome; and yet our Author, who can climb up all the stairs, from easie to difficult, from difficult to impossible, has resolved upon the Question, that from henceforth all shall adjudge it impossible to understand what Goodness is, without pardoning Grace. But is there indeed such a close Connexion, so inseparable a glewing together of these two, that we p. 168cannot prescind them with the sharpest act of the Understanding? Is it easier to cleave a Hair, or divide an Indivisible, than to part Goodness and pardoning Grace? I question not when he shall be at leisure, he can slit a thinner matter a great deal than this is: But yet, 1. The Apostle Paul, Acts 14. 16, 17. assures us, That God left not himself without a witness, in that he did good, and gave them rain from Heaven, and fruitfull Seasons. It was more than he owed to Condemned Sinners, to afford them any kind of Goodness; he might have rained Fire from Heaven, and showres of Brimstone upon their heads, and it was goodness that he did it not; in stead of those fruitfull seasons, he might have sent Famine and Cleanness of Teeth, and there was much Goodness in that; yet whether they could from hence bless themselves with a well-grounded Hope that he would pardon their Iniquities, I much question. And, 2. The Servant in the Parable, Math. 18. 26. could understand the difference between forbearance, and acquittance: Have patience with me, and I will pay thee all. Time and Day were considerable Favours in his Judgement, though his Master did not throw him in the Bond. 3. I am sure God himself understood the difference between a Reprieve and a Pardon; between that Goodness which he shews in forbearing, and that which he manifests in forgiving, Rom. 9. 22. He endured with much long-suffering the Vessels of Wrath, fitted to destruction: A presumptuous Conclusion therefore had it been, from Gods general Goodness, and indulgent Patience, to argue his Forgiveness, and pardoning-Grace. 4. Adam in the state of Integrity understood very well, God to be good, he could p. 169not look besides a Demonstration of it; and yet no Notion of Gods▪ Pardoning Grace was concreated with him, whereof he could have no use in his worship of, and walking with God: A threatning against sin he had, but not the least intimation that God would pardon it, till it was revealed upon another Account.

We are not here enquiring ▪ what presumptuous and vain hopes secure sinners might form to themselves of Indempnity; nor how their hearts might be fully set in them to do evil, because judgement against an evil work was not speedily executed; nor what flattering thoughts might tickle their breasts, that God was such a one as themselves, because he kept silence at their proceedings, and spoke not his Fury in Thunder and Lightning; nor do we enquire what Natural earnest desires they might express, to obtain the Favour of God; what projects, plotts, and contrivances they invented to relieve their guilty Consciences, wounded with apprehensions of wrath; how they skin'd over their Sores with some Services, and lickt themselves whole with their Sacrifices and Oblations: But the Enquiry is this; What solid Ground they had from Gods common, and general Goodness, his Governing the World, his Patience, Forbearance, and long-sufferance with, his Bounty to Sinners; to conclude from thence, that he was a Sin-pardoning God? When I seriously consider into what inextricable Labyrinths and Mazes those poor Heathens did run themselves, how they were bewildred in their own Inventions; how they tyred themselves off their Leggs in their own wayes, and spent themselves to their skins with Sacrifices, if by any means it might be possible to purchase the good p. 170will of a Deity; I presently conclude, they had no settled fixed Apprehension of any such thing in God. For though they might hear a rumour, that there were a people in the World, towards whom God shew'd himself propitious and favourable, and that the way of the peoples part to reconcile this God to them, was by killing of Beasts, and offering up them to him in Sacrifice, and might therefore hence fall upon this practice of Sacrifices, yet not understanding the true use of them, what reference they had to a promised Mediator, they must needs fluctuate, and toss up and down in uncertainties about so weighty a Concern. Hence was it, that least they should not hit upon the True God, in that Crowd and Throng of Deities wherewith they had overstockt the Commons, they set up an Altar To the unknown God; and least they should miss the right Sacrifice, and most acceptable Offering, sometimes they Sacrificed the worst, sometimes the best of Men; and sometimes to please their God the better, they would let him choose by Lot which he would have: They tryed Conclusions with almost all sorts of Creatures, and all to answer the demands of an importunate Conscience, which as Gods Officer was alwayes haling and dragging them before the Barr of Gods Justice, to answer for their Delinquencies: Either then they had no Notices of Sin-pardoning Mercy, or what they had came not in from the Works of Creation and Providence, but were some scattered Beams, and broken Splinters of Traditional Knowledge, derived Originally to them from the People of God, who themselves had received it by pure Revelation, in and through a Redeemer.

p. 171All this while our Author sits fretting himself like Gumm'd-Taffata, that when he has been, for two whole pages together, preparing his Reader to swallow his Pills, yet we should cunningly pass it over with a dry Foot, and never bestow the least Consideration of it: That he may not therefore think himself neglected, we shall give him a full and a fair hearing. The Light of Nature (says he) and the Works of Creation and Providence, and those manifold Revelations God hath made of himself to the World, especially that last and most perfect Revelation by Iesus Christ, assure us that God is infinite in all his Perfections: They do so, let him make his best of that. And therefore that he is Powerfull, and can doe whatever he pleases. Very good, goe on: So Wife that he knows how to order every thing for the best. Better and better; and yet p. 30. he tells us, Long and sad Experience proved that all the Means he used to reform the World, proved ineffectual: So Good that he designs, and desires the Happiness of all his Creatures, according to the Capacity of their Natures. Stick a Pin there. So Holy that he hath a Natural Love to all good Men; (And so Gracious too, that he made them Good, else they never had been so.) but he hates all Sin and Wickedness; (It's well Gods Hatred of Sin is as Natural to him as his Love of Good Men.) And will as certainly punish all Obstinate and Incorrigible Sinners; but yet that he is patient and long-suffering towards the worst of Men, and uses various Methods to reclaim them, and is as ready to pardon them when they return to their Duty, as a kind Father is to receive an humble and penitent Prodigal. Where there are some things that wound p. 172our Authors Cause to the Heart, and nothing prejudicial to the Truth which he opposes. For, 1. He grants, that Gods Love to good Men, and his Hatred of Sin, are both equally Natural, and therefore I suppose Essential to him. 2. That Gods punishing obstinate Sinners, is equally Natural to him with his rewarding Good men▪ But, 3. The Fallacy of all is, that lapsed Man stands related to God as a Father; whereas he should have proved, and not supposed, that the Light of Nature of Scripture discovers any other Relation of a Revolted Sinner unto God, than that of a Creature to his Creator, and a Subject to his Governour; before he be taken into that special Relation of a Son to a Father, by Adoption in Christ. 4. A Supposition that God is ready to pardon Sinners when they return to their Duty, is ambiguous, vain, and (as he takes it) false▪ Ambiguous, for who can prophesie whether he means an entire▪ perfect, and universal return to Duty according to the first Covenant, or no? And Vain; for admitting that God is ready to pardon Sinners upon their Return, Man is but where he was, till he be enabled by Grace to return: And as False as Vain and Ambiguous; for we find no Revelation that God will pardon past sins upon our Return for the future, without reference to that Compensation which he has provided for his wronged Governing Iustice by Jesus Christ. 5. There's a great Cheat put upon us in those words, The Light▪ of Nature, the works of Creation and Providence, those manifold Revelations God hath made of himself, especially that last and most perfect Revelation by Iesus Christ, assure us, &c. If he supposes that any one of these singly considered, will assure us p. 173of all that followes, especially that God is thus ready to pardon Sinners, i'ts the very thing in Question, and ought to have been strongly proved, and not weakly supposed; but if he take them joyntly, including the Revelation made by, and through Jesus Christ, we grant it; but then the misery on't is, this is the thing he should have fought against; the Doctors own Assertion, at which he has such an aking tooth; That Gods pardoning Mercy could never have entred into the Heart of Man but by Iesus Christ; but now see how neatly he would shuffle off the business. These Properties of God are plainly revealed in the Scripture without any further acquaintance with the Person of Christ. But this will not doe his work: For, 1. What's now become of the Light of Nature, if after all, we must be beholden to the Light of Scripture? But thus the poor Gentiles after all his zealous stickle in their Cause, are left in the lurch, to shift for themselves as well as they can. 2. That these Properties of God are plainly revealed in the Scripture, is very true, but then the plainness of their Revelation lyes in this, that God will pardon Sinners upon the Account of a Mediator; Perhaps he would put a trick upon us by that word [Further] and therefore to content him, let him understand, that we own all these Properties of God to be plainly revealed in Scripture, without any further Acquaintance with Christs Person than what is therein Revealed. But our Author joggs on still. Had Christ never appeared in the World, yet we had Reason to believe, that God is thus wise and good, [viz. to pardon Sinners,] and holy and mercifull, not onelyonly because the Works of Nature and Providence, but the Word of God p. 174assures us he is so; but let me wedge in a word for all his Haste. 1. The Word of God assures us not he is so without reference to a Mediator: And if Christ had never appeared in the World first or last, perhaps we had had no Word of God; and if we had, there would not have been one syllable in that Word of the Pardon of Sin, but of the Wrath▪ and just Vengeance of God due to it. 2. Jesus Christ was once to appear in the World, to reconcile God and Man; and as without Revelation we had never known, so without his Interposition we had never enjoy'd the Pardon of Sin. The truth is, Christ was a Teacher and a Prophet, to reveal the Nature and Will of God, before his Appearance in the flesh; The Spirit of Christ signified before-hand the Sufferings of Christ, and the Glory that should follow, 1 Pet. 1. 11. and those Sufferings had a Virtue and Efficacy to procure the Pardon of Sin long before they were actually undergone; for in Gods Acceptation he was a Lamb slain from the Foundation of the World; yet still our Authors Larum is not run down: The appearance of Christ did not first discover the Nature of God to us: No sure; God had revealed himself to be such a God long before, yet still upon the Account of that Propitiation and Atonement which in infinite Wisdom and Grace he had provided. Acts 10. 43 To him give all the Prophets witness, that through his Name, whosoever believeth on him, shall receive Remission of sins: It's much to a little, that our Author will flam off all this with a fine Tale of a Tub, that it's not the Person of Christ, but a Doctrine, a Gospel, a Church, an Office, or something, or nothing, provided it be not Christ himself, that is here intended; but the p. 175Apostle has hedged out that Evasion, v. 39. It's he that was slain, and hang'd on a Tree, he that was raised again the third day, and v. 42. he that is ordained of God to judge the quick and the dead: And yet perhaps our Author with one Cast of his Office, can make it out how a Doctrine, a Church may be stain, and hanged on a Tree too; and if they be no better than some that have troubled the world, as no great matter if they were; however I shall not concern my self in its Confutation. For ought then that I can see, the Doctor may keep his Principles to himself, and his Confidence too, that Gods pardoning Grace could never have enter'd into the heart of man, but by Christ; that is, that none could have had any security (whatever God is in his own Nature) that ever God would or could have pardoned Sinners without some Provision made for the vindicating the Honour of his Justice, as Ruler of the World, by a Mediator; which onelyonly could be the Lord Jesus Christ. And to shut up this matter, we will stand to the Determination of the Church of England, Art. 7. The Old Testament is not contrary to the New, for both in the Old and the New Testament, everlasting Life is offer'd to Mankind by Christ, who is the onelyonly Mediator between God and Man; wherefore they are not to be heard, which feign, that the Old Fathers did look onelyonly for transitory Promises. Again, Art. 18. They are also to be held Accursed that presume to say, that every man shall be saved by the Law or Sect that he professeth, provided he be diligent to frame his Life according to the Light and Law of Nature; for, Holy Scripture doth set out unto us onelyonly the Name of Jesus, whereby men must be saved: But this Anathema p. 176is become to our young Fry, Brutum Fulmen.