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

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

p. 176Now after all this Lirry of our Authors, he finds it seems, that he and his Antagonists, have not discoursed ad idem: The Question has been about the Sun in the Firmament, and the Answer was concerning the Staffe that stood in the Chimney-corner; For (says he) considering what these men make of Gods Love, pardoning Mercy, Iustice, Patience, &c. these Properties could never have been discover'd but by a too familiar Acquaintance with Christ's Person, for Nature and Revelation say Nothing of them. But why then did he not fix the true Notions of these things in the first place, and never torment his Reader with a wild, rambling, impertinent Story, which he now confesses was not one word to the purpose? For that which they call pardoning Mercy (he sayes) is not to be seen in Scripture-Revelation, and perhaps that which he calls so, may be seen in the Discoveries of Nature, and found growing upon every Hedge: We shall go near to entertain more Charitable thoughts of the Schoolmen, and the old Systematical Divines hereafter; for they would have set the Terms of a Question to rights, and stated the due bounds of the Meaning of words, before they had made a noyse and blunder about the Confutation of their Adversaries: what our Author means by these things, we must leave in the Clouds as we found it, what others mean we are pretty well secured: But we are not so secure of our Authors Honesty in this matter, who jumbles together those things which the Doctor had separated, and puts them all (Pell Mell) into the common Box, as if he had asserted, That the Love p. 177of God to Sinners, his Justice against Sinners, his Patience with, and Long-suffering of Sinners, were none of them discoverable but by Christ; whereas the Doctor plainly and in terms asserts that Gods Iustice, Patience, Long-sufferance, may be otherwise known, as we have heard before, and shall see again by and by: The Rise of our Authors Fury and Indignation against the Doctor, is from these words, p. 93. Com. God hath manifested the Naturalness of his Righteousness unto him, in that it was impossible that it should be diverted from Sinners, without the interposing of a Propitiation. Now (says he) this is such a Notion of Iustice as is perfectly New, which neither Scripture nor Nature acquaint us with: And if it be so, I could heartily wish it underwent the Deleatur of an Expurgatory Index: but how strangely is our Author wheel'd about! it was but p. 42. that he deliver'd it with as much Confidence as most men are guilty of, That the Light of Nature, the Works of Creation and Providence, besides Revelation, doe assure us that God hath a Natural Love for all good men, but that he hates sin, and will certainly punish incorrigible sinners; from whence we might have been prone enough to have dropt into such an Error, that if Hatred of Sin, be as Natural to God, as his Love to good Men, he cannot but hate the one, and love the other: for God cannot act against his Nature, and must act according to his Nature. Nay, we should have concluded, that it holds more strongly a great deal, for his hatred of the one, than for his love of the other; seeing there's something of sin in good men, in the best of Men, which may allay his Love towards them, consider'd in their single and p. 178Personal Capacities, but there's nothing at all in sin, not the least that may qualifie his Indignation against sin: And had we not been snib'd, we should have ventur'd further to say, that as God has a Natural Love to good Men, and will not fail to reward them; so he has a Natural displicency against sin, and therefore will not fail to reward it according to its demerits: And then because we are assured from a surer hand, Rom. 6. 23. That the wages of sin is death; which by the opposition, clearly intends eternal death; we could not much doubt, that a righteous and holy God will give to every one their wages, without the interposition of that Propitiation, whereof our Author makes so light: Thus I say we had concluded, but that our Author limits the Certainty of punishment to incorrigible, and obstinate Sinners: but this is but a foreign, and will not much mend the matter; both because those corrigible ones are not so wholly corrected, but that still some remaining sins lodge in them, which are the Object of Divine abhorrency, and also because those Corrigible ones are onelyonly pardoned, and received to Grace through the Interest which they have in the Sufferings of Christ; hence 1 Iohn 1. 9. If we confess our sins, he is faithfull and just to forgive us our sins: which Faithfulness of God, has the Foundation of its Exercise in the satisfaction of his Vindictive Iustice, which being once answer'd, God that cannot lye, promises the pardon of Sin through Christ, which because he is faithfull and just, he will make it good to the truely penitent Sinner: But what Reason will our Author favour us with of his Blunt Negative? Why, All Mankind have accounted it an act of Goodness (without the least suspicion of Injustice p. 179in it) to remit Injuries and Offences, without exacting any punishment. I much doubt whether our Author was ever Principal Secretary of State to all Mankind, that he should be so privy to their Sentiments; his own daring Fancies, and crude Conceptions are no just Standard of their Apprehensions; and I am well assured that some of Mankind, and such whose Learning and Judgement may vye with his, and may be supposed to know Mankind as well as himself, yet think not with him in this business; but I shall lay a few things in his way, let him remove them.

(1.) The Strength of his Argument lyes in a most gross and palpable Absurdity: viz. That there is the same Reason for Gods pardoning sin against his most holy Law, that there is for a private Persons charitable remitting a trespass against himself. That God as he is the Governour of the World, may wave the Execution of the Sentence threatned against, and due to the violation of his Rules of Government, because a private Person may depart from his Right in a Six-penny matter; but these things are wonderfully mistaken: For, 1. Our Author confesses, that God will certainly punish all obstinate and incorrigible Offenders: but if sin be consider'd onelyonly as an injury against a private Person, God may pardon even Impenitency and Incorrigibility it self: And if it be an act of Goodness to remitt such an Injury without the least suspition of Injustice; the greater the Offence is, the greater will that Goodness triumph in remitting the greater Injury. The degree of sin alters not the Case: He that can pardon a Penny justly, may also a pound, who shall set limits to him how far he shall depart from his Right? 2. That p. 180the Case is not the same between God and Man, is evident from hence. Man may depart from his Right to his Servant, may Manumitt him, and release him from all dependance▪ on him, from performance of all duty to him, as his Master; but it's impossible to▪suppose that God should discharge and acquitt a Creature from its dependance on, and its subjection to himself. 3. God is to be considered, not only as our Proprietor and Owner, but as our Governour and Ruler: Now the end of Government being the good and welfare of the Community, every violation of the Law claims, either that Judgement and Execution pass upon the Offender, according to it; or if not, that good Security be put in, that neither the Honour of the Legislator suffer, Offenders be encouraged, nor the Common good damnified, which was certainly done by Jesus Christ: And God himself has declared how odious such an Indifferency of spirit is in a Magistrate, Prov. 17. 15. They who justifie the wicked, and condemn the Righteous, are both an abomination to the Lord.

(2.) There's a great suspition, nay clear evidence of injustice in a private Persons departing from his right in some Cases; we will suppose a summe of Money, which is all the Livelyhood of a Personand his Numerous Family; shall he not grievously sin, who shall depart from his Right, so far as to forgive this Debt. and turn all his Family a grazing upon the bare Common of Charity, which might have been plentifully provided for in a way of Righteousness and Justice? But still he prosecutes the Comparison: He is so far from being Iust, that he is Cruel and Savage, who will remit no offence, till he hath satisfied his Revenge: Which were true, 1. If p. 181spoken of a private Person; Vengeance belongs not to any in that state, it's a flowre of the Crown; we are not to avenge our selves, we may prosecute our own Right lawfully, and yet even that managed with a revengefull Spirit, is sinfull. 2. A publick Person in punishing according to Law, ought not to be called cruel and savage, but just and righteous; when the holy God executes the Penalty of his holy Law, he does not satisfie his Revenge, but vindicate his righteous Laws from Contempt; he will not have them trodden under foot, to please every sawcy and malapert Caviller, that shall tax him with savage Cruelty: And surely, there are Terms more becoming the Majesty of a holy God, which our Author might have bestow'd upon the righteous Iudge of all the Earth, in his Process against Sinners. That he is holy in all his wayes, righteous in all his works; that the same Law, which is the Rule of Duty and Obedience, is also the Rule of Punishing the Delinquent. But still he will be importunate: That part of Iustice which consists in punishing Offenders, was alwayes look'd upon as an Instrument of Government, and therefore the exacting or remitting Punishment was referred to the Wisdom of Governours, &c. What he means by an Instrument of Government, I cannot well tell; but this I know, that Atheism will have God too to be an Instrument of Government, a politick Engine▪ to bridle the many-headed Multitude, and keep the Herd of the Vulgar in some awe: And I have learnt it from our Authors great Friend also, that the Articles of the Church are an Instrument of Peace, and no matter whether they be an Instrument of Truth; but I would gladly be satisfied in a few things 1. Who p. 182they are that call Gods punitive Iustice an Instrument of Government, and what warrant they have so to call it? I have read indeed that the Law is an Instrument of Government, but that the Righteousness and Justice of the Law-giver, in giving to every one his due, should be an Instrument of Government, seems to me an Arbitrary Term, onelyonly invented that men might seem to say something, when indeed they say just nothing. 2. I would have a satisfactory Reason, why That part of Iustice which consists in Punishing Offenders, should be an Instrument of Government; and yet the other part which consists in rewarding the Complyant and Tractable, should not be such; and why God may not as well choose whether he will reward the Righteous, as whether he will punish the Wicked. And then, 3. Whether this will be an Instrument of Goverment, or of Anarchy and Confusion; for if after all Obedience, and Disobedience, the Law be not the Rule of dispensing Rewards and Punishments, Good night to both; If Laws be not executed, both they and the Lawgiver will be despised; and this great Instrument of Government will be like Iupiters Log, which made a noyse without execution; and the wicked will be tempted to doe evil, the Righteous discouraged in their Obedience▪ But let his Antecedent sink or swim, I am as little satisfied with his Consequent; That therefore the exacting or remitting of Punishment was referred to the Wisdom of Governours, who might spare or punish as they saw Reason, without being unjust in either: For, 1. God has not left it to the Wisdom of Governours, whether they shall secure the Ends of Government or no; Nay, we are assured that the Iews under their Theocracy, were p. 183tyed up (in many Cases especially) and not left to their discretion, Numb. 35. 33. Thou shalt take no satisfaction for the Life of a Murderer, he shall surely be put to death. 2. What if God has obliged himself to the contrary, that he will not remitt Punishment, but has made his holy Law the Rule of his dealing with us, as well as of our walking with him? Numb. 14. 6. 18. The Lord is long-suffering, and of great Mercy; and by no means clearing the guilty. Nay, what if this be the immediate result of Gods Nature, supposing an Offender? the Text makes this as essential to God as any of his other Attributes, and if our Author can exclude one, another when it shall serve the Scene, will exclude all the rest, and then we shall have a God to our Authors hearts desire.

In the Conclusion of this Point, our Author unbosoms himself to us, and ingenuously discovers the bottom of his heart; namely, that the Reason why he is so zealously engaged against the Vindicative Iustice of God, is because he was well aware, that it would put in strongly for the Necessity of Christs Death: And he understood his Interest well enough; for the Iustice of God once admitted, enforces the Necessity of Christs Death, if it be supposed, that God will declare himself just in the pardoning of a Sinner; and the Death of Christ also reciprocally will prove the holy peremptoriness of Gods Iustice against Transgressors: For, what else could call for the Death of the Lord Jesus Christ? The Lord Jesus Christ was the onelyonly begotten, and dearly beloved of the Father; free from Sin, in whom no guile was found, 1 Pet. 2. 22. and not onelyonly voyd of Sin, but full of Grace, exact in his Obedience, p. 184Matth. 3. 16. he fulfill'd all Righteousness, and he durst avow it, Iohn 8. 29. That he alwayes did those things that pleased his Father; so that his Eternal Father, in the view and Prospect of these things, declares that he was well-pleased with him, Math. 17. 5. Now let us consider, how the Father dealt with this Dear, this Holy, this onelyonly Son, Isa. 53. 10. It pleased the Father to bruise him, he hath put him to grief, he laid upon him the Iniquities of us all; what shall we say to these things? the Father was well-pleased with his Person, with his Obedience, and yet well-pleased with his sufferings also; he was made a Curse, who was blessed for ever, Gal. 3. 13. he dyed a poenal Death, who had no Guilt, Rom. 8. 32. God spared not his own Son; foreign he spared him not in exacting Punishment; Death came into the World by sin, and yet Christ dyed, who never sinned, Rom. 5. 12. The Law in its Penalty had nothing to do with him, who had not offended the Law in its Rule: So that I profess, I know no greater wonder in the world, than that the Father would have him suffer, and that he should be Capable of Sufferings; till the wonder be removed by viewing Christ in the stead of others; and thus the Scripture assoyls the difficulty, Isa. 53. 10. His Soul was made an Offering for sin; Nay, he was made sin for us, though he knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 21. He so loved the Church, that he gave himself for it: And appearing in this Quality; Death, the Officer of Gods violated Law might justly arrest him, and the Father be pleased to bruise him, delighted in his Sufferings upon one account, who was so infinitely satisfied in p. 185his Person upon another: And yet all this while our Author can see no necessity of Christs Death. I should rather have thought (sayes he) that Gods requiring such a Sacrifice as the Death of Christ, was not because he could not do otherwise, but because his infinite Wisdom judged it the most effectual way of dispensing his Grace. Then, 1. It seems though Gods infinite Wisdom saw this the best way, yet it might have consisted with his Wisdom to have pitch'd upon a worse; and then it will be a Question, whether that had been Wisdom or no: For we are told, p. 48. That Wisdom consists in the choyce of the fittest and best Means to attain an End, when there are more wayes than one of doing it: If then Wisdom consist in choosing the fittest and best Means, and the Death of Christ was the best Means for dispensing of Gods Grace, either it was impossible for God to choose any other way than this, or it is possible for God to act in a way not consisting with Wisdom. But, 2. Our Author had highly obliged the World, had he discovered how sin might otherwise have been expiated than by the Sacrifice of Christs Death. The Iews have pitch'd upon a Cock, and at last upon their own Death: But it's twenty to one, when our Author shall substitute any in the room of the perfect Sacrifice of Christ, we shall find as many real Inconveniences in it, as he has found imaginary absurdities in the Necessity of Gods requiring satisfaction to his Justice, and Christs Tendring it upon the Cross. But, 3. Who ever asserted simply that God could doe no otherwise than to require the Sacrifice of Christs Death? Alas, our Author is wide the whole Heavens in this Matter; It must first be supposed, that God will treat with p. 186the sinner, and that Christ will accept the Terms of being a Mediator between God and Man; The Necessity proceeds upon a presupposed Voluntariness, both in the Father and in the Son; and when you have supposed them, there are who will dispute it with our Author when he pleases, that upon supposition God will accept and justifie a sinner, a just Compensation must be made to wronged Iustice.

I find our Author and his Confederates now and then speaking a good word of Mr. R. B. and I doe the more wonder at it, because I did not think they had had a good word for any man but themselves; I shall therefore give him a taste out of his learned Labours, and if he likes it, he may have more at the same rate. 'Tis in his Reasons of the Christian Religion, Part 2. Chap. 4. Sect. 6. No Religion doth so wonderfully open, and magnifie, and reconcile Gods Iustice and Mercy to Mankind, as Christianity doth. It sheweth how his Iustice is founded in his Holiness, and his Governing Relation; It justifieth it by opening the Purity of his Nature, the Evil of Sin, and the use of Punishment to the right Government of the World; and it magnifieth it, by opening the Dreadfulness, and Certainty of his Penalties, and the Sufferings of our Redeemer, when he made himself a Sacrifice for our Sins.

But the storm is not yet over, nor our Authors Fury quite spent. Dr. O. had said, Com. pag. 94, 95. That there are many Glympses of the Patience of God towards Sinners, shining out in the Works of his Providence; but all exceedingly beneath that discovery which we have of it in Christ; for in him the very Nature of God is discovered to be Love and Kindness; whatever discoveries were made of p. 187the Patience and Lenity of God to us, yet if it were not withall revealed, that his other Attributes, his Iustice and Revenge for Sin, had their actings assigned them to the full, there could be little Consolation gather'd from his Patience and Lenity: It were very hard if a Spider could suck no poyson out of these words, and I should conclude she had renounced her Nature; but what was there in all this that could exasperate a sweet natur'd Gentleman? Whilest a sinner hangs by the meer forbearance of God, he hangs but over Hell-fire by a single Thread, and if that breaks, he falls irrecoverably into Everlasting Burnings; and it can be little Consolation (the Doctor was gentle, he might have used a harsher word, and said just none at all,) to an awakened Conscience, to have a place in Gods forbearance, when he has none in his Forgiveness, or to depend upon mere patience, without an interest in Gods pardoning Mercy: God may have patience with, when he has no pardon for a sinner; he had so for the Old World, for Sodom, for Ierusalem, which yet perisht under his just displeasure: A sensible Soul will be apt to argue thus, I am reprieved, but is my Pardon sealed? God visits not my Iniquities upon me, but will he remember them no more? Those that are the familiar Acquaintances of Nature, and of the Cabal to Common Reason, have told me, that Forbearance is no Acquittance; that Patience abused, turns into Fury; Nay perhaps it may be in Judgement that a Sinner is forborn; for God hath sometimes suffered the Nations to walk in their own wayes, Acts 14. 16. And endured with much long-sufferance the Vessels of Wrath fitted to destruction: But now through Christ the Nature of p. 188God is discover'd to be Love and Kindness; for seeing Provision is made for, and regard had of all his other Attributes and Essential Perfections, God can secure to himself the Glory of them all, and yet the Sinner escape wrath to come: And indeed it's altogether as unaccountable why God should be mercifull to the reproach of his Holiness, as why he should be severe to the disparagement of his Mercy; As the Goodness of God naturally discovers it self in doing good, (where all due requisites are found) so does Justice as readily exert it self upon the Sinner, where a Propitiation doth not interpose; And if Conscience were rightly instructed in its Office from the Word, it would mind the Sinner, that God can be just in destroying, without the least Impeachment of his Mercy and Goodness; since Mercy it self is not obliged to plead for the Sinner, without respect had to the other Properties of that God who is Essentially what he is: But has our Author never a Stone to throw at the head of this Truth? Two things he offers, most lamentable Ignorance, and horrid Blasphemy.

(1) Here's most wretched Ignorance. A happy Change (sayes he) this, from all Iustice, to all Love. No Sir, don't trouble your self, here's no Change at all, happy or unhappy: God is the same holy, just, righteous, gracious and loving God that ever he was, onelyonly, (sayes the Doctor) he's otherwise discovered: Justice and Mercy are not contrary things in God; he can be all Love and Mercy, and yet punish the Sinner that cannot plead the Death of Christ for his Discharge; and he can be all Iustice too, and yet pardon the believing, repenting Sinner through Jesus Christ: The Change is not made in p. 189God, with whom is no▪ variableness nor shadow of turning, but the Change is made in the State and Condition of the Creature, who once standing upon his own bottom, and so considered by a holy and righteous God, was the Object of just displeasure, but now being found in Christ, and so eyed by God, is in another Capacity, and meet to enjoy the benefit of that Grace and Love, to which before such Qualification he had no right, and whereof he was utterly incapable.

(2) I wish Ignorance had been the worst that might be charg'd upon his Discourse; for certainly here's a vein of the most unparallel'd Blasphemous Drollery, that ever faced the World with an Imprimatur; except Friendly Debates, Ecclesiastical Policies, and some few others of the same Kidney: And first he will represent the Holy God in his taking Vengeance, or requiring Satisfaction, like an angry passionate Man; and the Grace of God upon the Account of Christ's Death and Sufferings, to the Kindness of a revengefull Man when he has glutted himself with Revenge, and his Passion is over. I think it might become our Author, or the proudest Worm on Earth, to have spoken more reverently of the way of Gods dealing with repenting Sinners through our Lord Jesus Christ: That discomposure and perturbation of Mind to which frail man is obnoxious, falls not upon the great God; he can turn the wicked into Hell, and all those that forget God, without Passion; Fury is not in me, saith God, Isa. 27. 4. An earthly Judge in his private Capacity, may weep when he pronounces Sentence of Death against a Malefactor, and yet remember that he is a Iudge; and cut off from the p. 190City of God the wicked of the Land: Nihil minùs quam irasci punientem decet: Nothing is more uncomely in him that punisheth than Passion: And though we read of Gods Anger, Wrath, and Fury; yet it becomes us to conceive of God according to his Dignity, even when he represents himself to our Capacity; Though God humble himself, we have no warrant to abase him; whatever things are attributed to God which are common to Men, it's our Duty to garble out all the Imperfections and Frailties that those Qualities are mixed and attended with in Men, before we ascribe them to God.

But this is not the worst, he will strain his impious Drollery a few Notes higher: The summe of which is, that God is all Love and Patience when he has taken his fill of Revenge, as others use to say, the Devil is good when he is pleased. This is indeed the summe of all our Authors blasphemous Froth, but neither the total summe, nor any particular of what the Doctor has ever asserted: The summe of the Doctors words is this: That God is the righteous Iudge of all the Earth, and that it's a righteous thing with him to render to every Man according to his Works, and yet he has pleased to admit of Satisfaction to be made by his Son Iesus Christ, who most willingly offer'd himself a Propitiatory Sacrifice to God; In which Son of his, whoever shall believe, God is ready to pardon and forgive him: And now must the plain Truth of the Gospel be thus muffled up, and disguised in ugly Expressions, to render it lyable to scorn and contempt? Thus have the Papists array'd the Martyrs of Jesus in the Sambenit or Devils-Coat, first shewing them as Hereticks, and then sacrificing them to the flames. I see he has p. 191furnish'd himself with a Creep-hole, It's not as he, but as others say;

Sed malè dum recitas, incipit esse tuus.

As 'tis applyed it's his own, and yet it hits not neither: For the Devil is never so pleased as to become Good, nor God ever so displeased as to become Evil: Nay, the Devil is then worst when he is pleas'd, for the greatest evil pleaseth him best, and God is gloriously excellent when he is displeased, for the greatest Evil is the Cause of his displeasure. But let this pass for an Ornament of our Authors style, which is indeed embellished with Figures, but none more beautifies it than this, which we may well call a Satanismus.

He has not yet done, he has not loaded the Truth with Reproach to his mind, and therefore one id est will doe it. That is, he would not believe God himself, should he make never so many Promises of being good and gracious to Sinners, unless he were sure he had first satisfi'd his Revenge. But let him not be angry: We believe every Promise that God has made of being gracious to Sinners, but we say, we cannot find one such, without Provision first made for the securing Gods Righteousness. Shew us a Promise that is, Yea and Amen, and not in Christ. Produce that Promise wherein God is engaged to justifie a Sinner, and not be just himself; quote us the place from whence we may flatter our selves, that God will destroy any of his Attributes to save a Sinner. However therefore our Author has represented God, he has thus represented himself. 1. That he is a Holy God, A God of purer eyes than to behold evil, and that he cannot (which is the Word so displeases the Man) look on iniquity; he cannot p. 192but see it wherever it is, as he is omniscient; and yet he cannot see it, cannot look on it, wherever it is, without Abhorrency: He is a holy God, and from his Natural and Essential Holiness does it arise, that he cannot behold sin with Approbation, and therefore must and will punish it: Thus has he represented himself, Psal. 5. 4, 5, 6. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee; The foolish shall not stand in thy sight, thou hatest all the workers of Iniquity. 2. God further testifies of himself, that he is the righteous Iudge of all the Earth, Governing and Judging the World according to his own holy Nature, and the Rules of his holy Law; and not according to our Authors good Nature, and the Rules that he shall prescribe to him; and therefore, 3. Agreeable to his holy Nature, and holy Law; it shall not be with the Righteous after the way of the Wicked, nor with the Wicked after the way of the Righteous, for the Iudge of the whole Earth must do right; This God has revealed, and we believe, and as much more as shall be made known to us to be of his Revelation. But that God is so indifferent about Sin, as these men would perswade us, that those Scoffers, Zeph. 1. 12. The Lord will not doe good, neither will he doe evil, did charge God wisely, we do not believe; but that he insists upon the Honour of his Attributes, the Credit of his Laws, the Vindication of his Authority; which Ends if they may be otherwise attained than by Christ, and his Sacrifice, yet our Author has not yet discover'd to us the Way; and however he has confessed that Christ is the best and most effectual Means of attaining them.

p. 193There are a few drops which follow this Storm, yet behind. The Doctor had said, p. 96, 97. That God does sometimes bear with Sinners, and forbear them long, and yet there may be no special design of Mercy in it neither: But now evidently and directly, the End of the Patience and Forbearance of God which is exercised in Christ, and discovered in him to us, is the saving, and bringing unto God those towards whom he is pleased to exercise them; God is now taking a Course in his infinite Wisdom and Goodness, that we may not be destroyed, notwithstanding our sins: which a little before, p. 97. sect. 15. he explains to be, by leading us to Repentance. Now I knew it would be no difficult task to a willing Mind, to put an ugly Vizor upon the fairest Face, which thus he has done. As before, the least Sin could not escape without a just Punishment, &c. so now the Iustice of God being satisfied by the Death of Christ, the greatest Sins can do us no harm, but we shall be saved notwithstanding our sins. But I doubt our Author will be miserably disappointed in his Markets, and lose Money by his dirty Ware. 1. The least Sin cannot escape without Punishment. Very true, we own it; The wages of Sin is Death: the Threatning is level'd at Sin, as Sin, and therefore against all sin: A quatenus ad Omne valet Consequentia: and therefore go scold with the Apostle, that which will bring him off, will bring off the Doctor. 2. The Justice of God is Natural and Essential to him. Well, let him mend himself how he can, we are of the same mind still, and are like to be so. 3. He cannot forgive sin, without punishing it: Goe on; somewhere or other the Punishment must lye, which amounts to p. 194no more but this, that God cannot forgive sin, but in such a way as may secure his Glory. 4. The Iustice of God is satisfied by the Death of Christ: It is so; but that Satisfaction is applyed to particular persons, in that way that God has appointed, that no other of his Attributes may be damnified. 5. Now the greatest sins can doe us no hurt. Nay, there our Author is quite out: For Unbelief, Impenitency, Unregeneracy, obstruct the Sinners having any share in the Satisfaction of Christ, or the Benefits procured by it: But, 6. The Doctor had said, We shall be saved notwithstanding our sins; He does say, we shall not be destroyed; and let that amount (if he pleases) to We shall be saved. That is, 1. Former Sins repented of, shall not be charged upon the Sinner to Condemnation. 2. Such sins as are consistent with the state of Grace, the Power, and Predominancy of Godliness shall not eventually ruine the repenting Sinner; and for those that are inconsistent with that state, he that undertook to satisfie for them, will also take care they shall not commit them, that he may not lose the Fruit of his Death and Sufferings, and therefore he has promised that he will put his Fear into their hearts, that they shall never depart from him. And now I think our Author has either lost Money by his Discourse, or got it over the Shoulders: All his hopes were to perswade us, That the Doctor design'd to assert, that the satisfaction of Christ would save sinners, notwithstanding their sins lived in, continued in, delighted in, and dyed in; in sensu composito: but let an ordinary Understanding, with ordinary diligence read over that Paragraph, and he shall find all conspiring with that great Truth, Without Holiness no p. 195man shall see God: And thus he has talk'd his pleasure about Mercy and Iustice.

As to Gods Wisdom, which most gloriously appears in this design of Saving sinners by Christ, the Doctor had said, Com. 98. That Gods Wisdom in managing things for his own Glory, is clearly discovered in Christ: And if Wisdom display it self in the works of Creation and Providence, and in his holy Law, yet still Wisdom is most eminently revealed in a Mediator; and he was the more emboldened thus to speak, because he had encouragement from the Apostle, 1 Cor. 1. 24. We preach Christ crucified, to the Iews a stumbling-block, and to the Greeks foolishness, but to them who are saved, both Iews and Greeks, the Power of God, and the Wisdom of God: And here I confess our Author had just Cause of Complaint, That the Apostle should so unluckily place this Wisdom in a crucifyed Christ, to the utter undoing that laudable Invention of Christ for an Office, a Church, a Doctrine; and this might well vex every vein of his heart: But still the Doctor proceeds (and for ought I can see, minds our Author no more, than you would be concern'd about that peevish thing that infests your skins as you walk the streets with impotent Noyse,) shewing, That this Wisdom of God is such a Mystery, such hidden Wisdom, such manyfold, variegated, curiously wrought Wisdom, that the Angels desire to pry into it, and the Wisdom thereof lyes much in this; That by Christ, things are recovered into such a state, after the Confusion wherein they were involved by the Curse, as shall be exceedingly to the advantage of Gods glory. P. 98, 99. This indeed was pungent, and galled that tender part, which p. 196cannot endure to hear too much Good spoken at once of Christs Person: For, (says he) if Justice be so Natural to God, that Nothing could satisfie him but the Death of his own Son, this may discover his Justice, but not his Wisdom. Why so? Oh the Reason is plain: Wisdom consists in the choyce of the best and fittest Means to attain an End, where there are more wayes than one of doing it, but it requires no great wisdom where there is but one possible Way. Where I am stumbled at our Authors Philosophy, as much as at his Divinity. For, 1. Saving to our Author his good Learning; Wisdom lyes also in Managing fit Means in such a Way as may reach their Ends effectually, that there be no disappointment in the Issue by male Administration; and herein is Gods Wisdom seen, that he carries on, as well as layes the Design of saving Sinners, with admirable Success, maugre all the Counterminings, Projects and Contrivances of Hell; One way that reaches the End effectually, is worth a thousand, that prove addle, and bring forth nothing but Wind; and he might have learnt so much from the Fable, foreign. 2. Wisdom lyes in reconciling differing Interests, in adjusting the various Pretensions and Claims of the concerned Parties; these Contrasto's of bandying Parties clashing one with another, render Healing designs difficult: The Iustice of God demands Satisfaction, the holy Law of God abetts that Demand, the Truth of God backs both their Claims; and before Grace and Mercy can be actually exercised towards the Sinner, some Expedient must be found out to content those Demands; and all this God hath done in Christ, in whom Mercy and Truth have p. 197met together, Righteousness and Peace have kissed each other, Psal. 85. 10. 3. Its Wisdom to find out a Means to reach an End, though there be but that one Mean to be found in the whole Circle and compass of Beings. We should not much reproach that Physician that should discover to his dying Patient an effectual Remedy, though it prove the onelyonly one in the world; and we will own him for an Aesculapius, that will prescribe to our Author a good round dose of Hellebore, and yet it's more than probable, it's the onelyonly Drug upon Earth that can purge out that frantick, insulting, petulant humour which in his Writings fills both Pages: At length seeing there is no other Remedy, our Author will allow some small Wisdom to appear in the Design, but then the Knowledge of it all is owing to the Revelations of the Gospel, and not to any fanciful Acquaintance with Christ. Still we are haunted with that old Fallacy, which by this time I had hoped had been quite worn out at the Elbowes; That because the knowledge of this Wisdom is owing to the Gospel Revelations, therefore nothing is due to him, who is the Reason and Ground of this wise and happy Contrivance: And so this Bolt also is soon shot.

(2) The second Addition the Doctor is charged with, is: That a great part of our Wisdom lyes in the knowledge of our selves, and that both in respect of Sin, and Righteousness, and that we cannot attain to these but in and by Christ.

And, [1] For Sin, the Doctor had said, p. 110. Com. That our disability to answer the Mind and Will of God, in any of that Obedience which he requireth, is in Christ onelyonly to be discovered. And the p. 198Doctor has herein asserted two things: 1. That there is in every man a Natural Impotency to answer the Will of God: And he seems not to be so peremptory in it as the Scripture, 2 Cor. 3. 5. Not that we are sufficient of our selves, to think any thing as of our selves, all our sufficiency is of God: It's God that works in us to will and to doe of his own good pleasure; and if we be deceived by these and many other such Testimonies, the Church of England was misled by them as well as we: Art. 10. The Condition of Man after the Fall of Adam, is such that he cannot turn and prepare himself by his own Natural strength. Our Author durst once appeal to the Experience of the whole world; will he stand before the same Tribunal, and be judged in this Case? There are such universal Complaints about this very thing, and such dismal stories all men tell of their Impotency, and disability to answer Gods Laws, that that Man should labour under insupportable prejudices that will controle all mens Experiences; I know They talk most of the Easiness of keeping Gods Law, who never tryed it, and perhaps if they were well pump'd, they mean nothing but how easie it is to break it: Let any man set himself in his own strength to discharge one single Command of God in its full extent and latitude, keeping it with his whole heart, laying out his whole strength and might therein, which that holy Law challenges, let him attend to the Purity and Perfection of that, and severely compare himself thereby, dress himself in that Glass; and when he has made some fruitless Essayes, and been foyled and baffled with vain attempts, he may then perhaps see more need of Christ than before, and may spare the p. 199Experience of the whole World; for his own singly will convince him of his disability to answer the Law of God, in all or any of that Obedience which he therein requireth. 2. The Doctor conceives, That this Impotency of ours is discovered clearly in the Death of Christ, wherein he is warranted by the Apostle, Rom. 5. 6. For when we were yet without strength, in due time Christ dyed for the ungodly. In his Divinity we see, a Sinner, and one without strength, are convertible terms, and that the Death of Christ supposed it. All the difficulty here will be, How our Author shall expose this Truth, and represent it to its greatest disadvantage; but he has a singular Talent that way, and whereof we need never to despair. That is, (sayes he) It's impossible for us to do any thing that is good, but we must be Acted like Machines by an external Force, by the irresistible Grace and Power of God; And the business is done:

But, 1. Our Author is hugely out, in supposing the Doctor to assert that, It's impossible to doe any thing that's good. Some good thing a Man may do, and yet not doe all that's required in doing it; the Material part of a Duty he may doe, and yet not perform it in such a way that it may answer Gods Law, or be acceptable to him. Bonum oritur ex integris, there must be a right Principle, a right End, and all circumstances must concurre to make it entirely good: I think there are none that deserve the Name of Christians, who do not pray to God for his Grace to enable them to do their Duty; but if indeed they could perform it in their own strength, I see not what that Prayer would signifie more than a Complement; Quid foris quaeram cùm domi habeam? p. 200Why should a rich Man turn a Beggar? And indeed the Heathens Principles hung together with more Consistency, who would not trouble their Gods for what they had in their own Power, nor thank them for that which they had earned with their own fingers-ends. Quia unusquisque sibi virtutem acquirit, nemo sapientum de eâ gratias Deo egit. Since every man is the Procurer of his own Vertue, no wise man ever gave thanks to the Gods for it.

2. He is no less mistaken, if he presumes upon his Power to tye the Doctor to use what Expressions he pleases in signifying his own Thoughts; it may be he will not use that term of irresistable, it will satisfie him, if Grace work efficaciously in determining the Will: And if by irresistable Grace no more be meant than a powerfull and effectual production of the principle of Grace in the Soul, it's no more than what God has promised in the New Covenant, Ezek. 36. 26. A new heart also will I give them, and I will take away the heart of Stone out of their flesh, and I will give them an heart of Flesh: And he that removes the onelyonly resisting Principle in the Soul, [the Heart of Stone,] may be said well enough to act irresistably in the working of Grace: Nor can I see any danger in ascribing such a way of working to the Holy Spirit; nor did the Apostle, Eph. 1. 19, 20.—who believe according to the working of his mighty power, which he wrought in Christ when he raised him up from the dead: where the Apostle is not afraid, nor ashamed to ascribe the working of Faith to the same Power that raised up Christ from the dead; and he that had a mind to make a fluster with Greek like our Author, could p. 201take a fair Opportunity to tell him, what foreign, foreign, doe signifie, and then to rub him up with foreign, and with foreign. And whether these denote not the Creatures Impotency, and Gods Efficacious Power, let the Reader judge.

3. Our Author is much mistaken, if he thinks, that the work of Gods Grace and Spirit in Conversion of a Soul to God, may be compared to the moveing of a Machine: Perhaps he had seen about Billingsgate, the Maugeing of a Crane, where a lusty Fellow with a Mastiffe-Dog in a Wheel, will take you up an incredible weight, otherwise unmanagable, and he being taken with the Omnipotency of the Engine, knew not how to bestow his pleasure better than upon the Operation of the Holy. Spirit. But Gods Spirit knows how to act effectually, and yet not offer violence to any of the Faculties of the Soul: He can lead the Creature powerfully, and yet in a way agreeable to its Frame and Constitution; He that has engaged, Ioh. 6. 37. That all that the Father has given him, shall come unto him, knows well how to bring them in without committing a rape upon their own wills; he can make them willing, and yield by surrender, and not need to take them by storm; he can powerfully, and yet gently and sweetly lead his Creature; he makes no Assault and Battery upon it. When then the Psalmist prayes, and we with him, Psal. 119. 36. That God would encline his heart to his Statutes, there's enough in his Prayer to imply his own disability, and Gods Power, and yet enough in the Souls Inclination to exclude all Force and Violence.

But still he presseth upon the Doctor, who p. 106. p. 202had said: There are Four things in sin, that clearly shine forth in the Death of Christ, 1. The Desert of it. 2. Mans Impotency by reason of it. 3 The Death of it. 4. A New end put unto it. Against the two former, he has sufficiently Discovered his feeble Passion, the third he waves, and now against the fourth he Rises up with incredible Zeal and Fury. For, says the Doctor, Sin in its own Nature tends merely to the Dishonour of God, the Ruine of the Creature; but now in the Lord Iesus Christ there is the Manifestation of another, and more Glorious end, viz. The praise of Gods glorious Grace, in the pardon and forgiveness of it, God having taken order in Christ, that that thing which tended merely to his Dishonour, should be managed to his Infinite Glory. And here our Author has need of all his Machines and Engines, that he may disorder things so as to serve his turn of them, and therefore upon good advise no doubt reserved them all for this place.

1. One Machine which he plies, is that old Rotten Engine, called Invidious Representation; and this will do good Service still for want of a better. That is (says he) lest Gods Iustice and Mercy should never be known, to the World, he appoints and Ordains sins to this end, that is Decrees that Men shall sin, that he may make some of them Vessels of Wrath, and others the Vessels of his Mercy, to the praise of his Grace in Christ. It's a sad Drudgery to satisfie wilfully blind Malice: For what more plain from the Doctors words, than that he speaks not Hot or Cold of Gods Ordaining men to sin, but of his putting a New end to sin, upon supposition that it is already in the World. Cannot God bring Good out of Evil, but our Author must go Mad? p. 203It's a very Ruful cause that needs such Subsidies to maintain it. Let any one Read the Doctor again, pag. 112. Sin in its own Nature tends merely to Gods Dishonour. In the Lord Iesus Christ, there is the Manifestation of another end: And as he said before, pag. 106. There's a New end put to it: of Gods Ordaining, and Appointing, and Decreeing men to sin not a word, not a syllable, only he says, that supposing sin to be already in the World, carrying on its fatal Designs of Dishonouring God, Damning Souls, God has in Infinite Wisdom, Curb'd and Restrained its Natural Tendency, Over-rul'd its native malice against, and thirst after the blood of souls, and made it Comply with his own Glory. So said Austin: God is so Good that He would never suffer sin to be in the World, if He were not also Omnipotent, to bring Good out of the Evil.

2. Another Machine which our Author plies upon those words, is, That famous Engine of Archimedes, of which he used to boast, that Give him but a place out of the World where to fix his Engine, and he would undertake to Unhinge the Earth from its Center. The same Confidence has our Author in this Machine, which indeed never failed him: And no less truly, than commonly called a Down-right falsehood. Let the Reader mark it well; he charges the Doctor for saying, pag. 112. Com. That the glorious end whereunto sin is appointed, and ordained, is discovered in Christ for the Demonstration of Gods Vindictive Iustice, in Measuring out to it a meet recompence of Reward. Now remember the old Caveat, Hic nervus est sapientiae nihil fidere: Take the Book and read with all the Eyes you have, and can borrow, and there you shall find the clear contrary. The Comminations, p. 204and Threatnings of the Law, do manifest one other end of sin, even the Demonstration of Gods Vindictive Iustice, in measuring out to it, a meet recompence of Reward; but here the Law stays, with it all other Light, and discovers no other use or end of it at all; but in the Lord Iesus Christ, there is the Manifestation of another, and more Glorious end, &c. And now after all this sorrow, we shall have a fine Scene of Mirth for our Divertisment. Nature (says he) would teach us, that so Infinitely glorious a Being as God is, needs not sin, and misery to recommend his Glory, and Perfections: What Nature will teach us, so great a Darling of hers, the Privado to all her Mysteries cannot be Ignorant of; but in my Judgment he fetches a huge Blow to do Nothing: We believe God was perfectly happy from all Eternity in the Enjoyment of his own Self and Infinite Perfections, and needed not have recommended his Glory to his Creatures; he made not the World because he needed it, but by our Authors good leave, or without it; supposing that God will recommend his Glory, he must have something out of himself, to which he may recommend it: And on like Supposition that He will Manifest his pardoning Grace and Mercy, there must be a fit Object capable of that Grace and Mercy, unless our Author from his too much familiarity with Nature, can tell us how God can Pardon one that is no sinner, or forgive him that is not guilty. Though every sinner be not an Object qualified to receive Mercy, yet he must be a sinner upon whom pardoning Mercy is exercised; though all Misery be not a fit Object of pity, yet Pity supposes Misery; some of Gods Attributes create their Objects, p. 205as Omnipotency, but others do suppose them as Sin pardoning Grace; and so God may be said to need Sins and Misery to recommend some of his Perfections, I am sure supposing sin and misery to exist, God has recommended his Son to us, in that while we were yet sinners Christ died for us, Rom. 5. 8. Of the same bran is that which follows: God would not Truckle and Barter with the Devil and Sin for his Glory. It's like he would not, but when the Devil and Sin had confederated against God, I know not why God might not Over-reach them in their Designs, and as he has made the wrath of Man, so he might also the policy of Satan to serve and praise Him; and thus he fixes a New end upon sin, which the Devil never dreamt on, or however did not design: But I perceive our Author is wondrously pleased with the fine Notion of Trucking and Bartering, and that we might not loose the beauty of it, he warns us amongst the Errata, (I would there were no worse) that for Truckle, we read Truck. Oh be sure (Courteous Readers) you do not mistake, for there's some weighty Controversie depends upon it, which the Coffee-house, and the Inch of Candle must determine. But further Nature teaches him, That God had much rather be Glorious in the Happiness and Perfection and Obedience of his Creatures, than in their sin and misery. Nature is an excellent School Mistress I see, and this is one of her highest Mysteries, that God delights in Obedience more than Sin: But what now if Sin and Disobedience have got in? for my part I question whether Nature will teach him that God had rather, much rather, or however how much rather he had be more Glorious in exacting one p. 206Attribute than another; or whether God may not equally glorifie himself in the Execution of his just Displeasure against Sin obstinately pursued, as in the glorifying the Penitent and Reformed sinner; but this I know, that the former has more deserved Eternal Punishment, than the other can pretend to merit Eternal Life: But perhaps he has Ballances that will turn with the Twentieth part of a Grain, and in these he knows how to weigh which of Gods Attributes weigh heaviest: And that he can do, for he tells us, That pardoning Mercy, and vindictive Iustice are but secondary Attributes: What warrant he has to marshal Gods Attributes in this order, I dare not enquire; which are first rate, which second rate Attributes is a Nice enquiry; but I expected a Dish of Coleworts before he had done, for these have been served up to us in the Racovian Catechism: Let these things be as they will, I observe, 1. That vindictive Justice, and pardoning Mercy are both equally Gods Attributes. 2. They are not the less Essential and primary Attributes, because they were not Eternally exercised, for then neither would Omnipotency be such: God was Eternally Omnipotent though he Created not the World from Eternity, and he was also Eternally a God of pardoning Mercy, and a God of punitive Justice, though to the Exerting the outward Acts proper to those Eternal excellencies there was required an Object capable of receiving them: This, Nature and Scripture teaches us, and we are not much concern'd in our Authors Theologie; but to close up all, he gives us an Inference from his Doctrine, and a Reason of that Inference; His Doctrine was this: Vindictive Iustice, and Pardoning p. 207Mercy are not Primary but Secondary Attributes. His Inference is this: Therefore God cannot Primarily design the glorifying of them: His Reason is this: For that cannot be, without Primarily designing the sin▪ and misery of his Creatures. That is, God cannot Primarily design one thing, except he Primarily designs another; and so we shall have two Firsts, without a Second. This is very thin Stuff, it shines through.

[2.] The Reader has heard to his great Contentment, how admirably he has acquitted himself in the Matter of sin, if he can but play his part as well in the Matter of our Righteousness too▪ he will deserve the Whetstone, and that may save him the Labour of going to the Counter-door. As it is with your Artificial Fencers, that never knew further than the Discipline of the School; they have all the Terms of Art, know their Postures, and with good Credit can play a Prize upon the Stage; yet when these men come to Sharpe, when the Point of a real Enemies Sword is ready prest at the heart, it puts them often out of their forms, their School-play, and Systematical skill: Thus possibly it may fare with our confident Bravo's, who can talk very confidently of appearing before God in their own Duties, and a Righteousness finely Composed out of those Materials, yet possibly their Blood may freeze in their Veins, and the Colour forsake their bold Cheeks, when God shews himself in his glorious Majesty, and they must be in a moment, as they must be for ever: None ever Ranted higher than Bellarmin, nor Hector'd the World with Arguments against Imputed Righteousness, yet when he saw Death was in good Earnest, he was glad to Lower his Top-sail, p. 208and cry out, Precor ut inter sanctos suos, non estimator meriti, sed veniae largitor me admittat: And in his very Ruff against that Doctrine, retreated to his Tutissimum est, li…. 5. de justificatione. What Doctor Owen asserts herein, is briefly thus much, Com. pag. 113. All men are perswaded that God is a most Righteous God, Hab. 1. 13. and therefore the Ungodly cannot stand in the Judgment. Hence the enquiry of every one convinc't of Immortality, and the Judgment to come is, concerning the Righteousness to appear before this Righteous God: The first thing that offers it self for Direction and Assistance is [the Law] which hath many fair Pleas to prevail with a Soul to close with it for a Righteousness: It was given out by God himself for that end, it contains the whole Obedience that God requires of the Sons of Men: It has the promise of Eternal Life annext to it: [Do this and Live.] But there are two things that discover the Vanity of seeking Righteousness in this Path, 1. That they have already sinned, and come short of the Glory of God, Rom. 3. 23. So that though they should for the time to come, fulfil the whole Law, yet there is a Score upon them already, they know not how to answer for. 2. That if former Debts were blotted out, yet they are no way able to fulfil the Law for the future; many other Devices men have found out, but in the Issue the matter comes to this. They look upon themselves, 1. As sinners obnoxious to the Law of God, and the Curse thereof, so that unless that be satisfied, it's in vain from thence to seek after an appearance before God. 2. As Creatures made to a Super-natural end, and therefore p. 209bound to answer the whole Mind and Will of God. Now both these being beyond the Compass of their own endeavours, it's their wisdom to find out a Righteousness that may answer both these to the utmost; now both these are to be had only in the Lord Christ, who is our Righteousness: Who, 1. Expiates former Iniquities. 2. Fulfils the whole Law by his active Obedience, Rom. 5. 10. We are saved by his Life. And now the Doctor has told you the short of his Story: But our Author confutes him much shorter, and without Cicumlocution replies: This is a mighty comfortable Discovery, how we may be Righteous without doing any thing that is good or Righteous. I'le warrant you a whole Cart-load of Books hath been Written of this Subject, all which with Laconick Brevity our Author has blown away with one Puff: And is not this a Compendious way of Dispatching Controversies out of the World? It is a Truth that none is Righteous but he that doth righteousness, and as great a Truth, that None is righteous before God, because he doth righteousness: Without Holiness no man shall see God; and without something more than his own holiness no man shall see God, or it were better he had never seen him. But more distinctly: 1. It's seasonable to enquire what is the Mind of the Church of England in this Matter, and She speaks freely, Art. 11. We are accounted righteous before God, only for the Merit of our Lord and Saviour Iesus Christ; by Faith, and not for our own Works. Pray ask her then, Whether we may be Righteous without doing any thing that is Righteous▪ for which we are so accounted in the sight of God? And whereas he says with a Scoff, This is a mighty comfortable p. 210Doctrine: The Church in that very Article determines in earnest: Wherefore that we are justified by Faith only, is a most whole some Doctrine, and full of Comfort. Either then that Article Confutes his Assertion, or his Assertion confutes the Article. Again, Art. 13. Works done before the Grace of Christ, and the Inspiration of the Spirit, are not pleasant to God, for as much as they spring not of Faith in Christ.—And for that they are not done as God hath Commanded them to be done, no doubt but they have the Nature of sin. Hence it were easie to argue against our Author: Those works which are not pleasant to God, which have the Nature of sin, cannot justifie the doer of them: But all works done before the Grace of Christ, the Inspiration of his Spirit, which spring not from Faith are such▪ therefore they cannot justifie the doer of them before God. Either then we must never be justified, or else we must be justified without good Works, as that for which we are justified at least; though the Article would conclude something more. It's very uncomely to see ill taught Children to spit in their Mothers face; and we account that an evil Bird that defiles its own Nest. 2 It will be no less seasonable to enquire into the mind of the Spirit also: And the Apostle Paul seems to speak high, Rom. 4. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness: And more modesty would become him than to quip the Apostle, and tell him This is a comfortable discovery how a man may be righteous, without doing any thing that is righteous. Again, In the business of Election, the Apostle argues thus, Rom. 11. 6. If it be by Grace, then p. 211it is not of Works, otherwise Grace is no more Grace; but if it be of Works, then it is no more Grace, otherwise Work is no more Work. 3. It's seasonable to enquire whether our Author had not better have understood the Doctor better, before he had undertaken to answer him: For when he asserts that we are justified by Christ, he excludes not the way and means that God hath appointed to make the righteousness of Christ to become ours. He that saith we are justified by Christ, doth not deny we are justified by Faith, and therefore not without doing something that is good: Nay, he excludes not Inherent righteousness from the Soul, nor Gospel obedience from the Life, only he excludes them as too defective and imperfect to make us stand before God in the judgment. And herein he seems a more dutiful Son of the Church of England than our Author, let the 12th. Art. judge: Albeit Works which are the fruits of Faith, and follow after Iustification cannot put away our sins, and endures the severity of Gods judgment, yet are they pleasing and acceptable to God in Christ, and do spring out (necessarily) of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a Tree discerned by the fruit. Whence it is obvious: That if our good Works which are the fruits of Faith, which follow Iustification, cannot endure the severity of Gods judgment, What shall become of those that are only the fruits of Nature, and go before Iustification? Again, If those Works which are pleasing and acceptable to God in Christ, yet cannot endure the severity of Gods Iudgment; Where then shall those appear, that being done before Iustification, have the Nature of sin, and are not pleasant to God? p. 212As the 13th. Art. determines; To whomsoever then this is comfortable Doctrine, I am sure it was once so to our Author, who by Subscribing these very Doctrines, got a Living of very comfortable Importance, and might have had the Civility with them of Ephesus to have owned; By this Craft we get our Living. But if our Author like not the Doctors way, let him prescribe his own, only let him be sure it be a better, and safer way; That he will: The Scripture tells us expresly, he is righteous that doth righteousness, and without Holiness no man shall see God; that the only way to obtain the pardon of our sins is to repent of them, and forsake them, and the only thing that gives a right to the promises of Future glory, is to obey the Laws, and imitate the Example of our Saviour, and to be transformed into the Nature and Likeness of God. We must crave his leave to take his words in pieces, that we may the better deal with them.

(1.) The Gospel (says he) makes a different Representation of it, tells us expresly that he is righteous that doth righteousness. But say I, This is no representation of our justification different from what the Doctor has assigned. And let the words be Interpreted how he will, they make nothing against the Doctors assertions. 1. Let these words [He is Righteous] signifie [He is Inherently righteous, or holy] and then the plain Sence is; that he that doth righteousness, that practises an Uniform, and Universal conformity in his Life to the Gospel, may-charitably be judged by others, and certainly known by his own Conscience to be such a one; as a Tree is known by its fruits: For so are we warranted by our Saviour to make a Judgment, Mat. p. 2137. 16. And the same warrant we have from the Church of England: Art. 12.—Insomuch that by them [good Works, that necessarily spring of a true and lively faith,] a lively Faith may be as evidently known, as a Tree discerned by the Fruit. 2. Let the words be interpreted of that Righteousness by which, in which, and for which we stand accepted as Righteous before God; yet it meets in the same point; he that from an honest and good heart brings forth holy Fruit, most certainly justified in the sight of God, and is accepted of him; we may argue … hope (without Offence) from the Effect to the Cause, and yet the Cause and the Effect are two things. He that is sanctified, is justified; and yet Sanctification is not Justification: we may safely conclude an imputed Righteousness from an imparted Righteousness, and yet that Righteousness which we have in Christ may be another thing from that Righteousness which we have by influence from Christ, as our Head.

(2.) Sayes he, The Gospel tells us, that without Holiness no man shall see God. It does so indeed; but does it tell us, that Holiness is inconsistent with our Iustification by the Righteousness of Christ? Or does it tell us, that upon the account of our own Holiness, we shall be justified before God?

(3.) The onelyonly way to obtain the Pardon of Sins, is to repent of them, and forsake them. That without Repentance there's no possibility of obtaining Pardon of Sin, we freely grant; they must be Sinners that need a Pardon, and they must be penitent Sinners that are qualified to receive one: The Gospel has annex'd by express Promise the Pardon of Sin to Repentance. 1 Ioh. 1. 9. If we confess our sins, he is faithfull and just to forgive us our sins, p. 214and to cleanse us from all unrighteousness. But what an absurd way of procedure is this, to jumble and confound things together, which ought to have their several Apartments, and distinct Interests allotted to them in one and the same Effect: The Grace of God as the great Spring and Fountain of all Mercy, must have a place in the Pardon of a Sinner; and the blood of Iesus Christ, as the Meritorious Cause, justly challenges a great room therein. Eph. 1. 7. In whom we have redemption through his blood, even the remission of sins, according to the riches of his grace; and Faith in our Lord Jesus Christ, will come in for a share too, as it gives us an Interest in what he has suffered by way of Atonement to God, and Expiation of our sins; and godly sorrow for, hatred of, and turning from sin in Purpose and Resolution, at least must have its proper Concern therein too: But to assert, that Repentance is the onelyonly way of procuring Pardon, excluding Faith, and the Propitiation made in the Blood of Christ, needs more grains of Allowance than he will afford to any he deals with, to make it justifiable. But the vanity of this Fallacy lyes in this: That he opposes the Righteousness of Christ, and the Means whereby it's applyed to our Persons: As if one would stiffly contend that we are justified by Faith alone, and therefore not by the Righteousness of Christ; whereas we are therefore justified by Faith, because we are justified by Christ; we are justified by the Righteousness of Christ alone, as that which God onelyonly considers in the Justification of a Sinner, to answer his Law, his Justice: and we are justified by Faith alone, as that which makes Christ ours. Say the same here: Repentance is a Means p. 215to qualifie us for the receiving the pardon of Sin, God will never give forth a Pardon to that Sinner that is not brought upon his knees, throughly humbled for his Transgressions, yet still that which God respects in the pardon of a Sinner, is the Blood of his Son; without shedding of which, there is not, there cannot be any Remission, Hebr. 9. 22. But no man shall perswade our Author to distinguish betwixt Christs procurement of so great a Mercy, and the Way of the Gospel appointment for the Applying it to our selves.

(4.) The onelyonly thing that gives us a right to the Promises of future Glory, is to obey the Laws, and imitate the Example of our Saviour, and to be transformed into the Nature and Likeness of God. For my part, I conceive far otherwise; That though our Holiness give us a Meetness and Fitness to partake of the Inheritance of the Saints in light, yet it was the Lord Jesus Christ that procured our right and title to it, and the Promise of it. The Church of England was of the same Opinion, when it decreed, Art. 13. That works done before the Grace of Christ, and the Inspiration of the Spirit, are not pleasant to God, neither do they make men meet to receive Grace, &c. And then we may presume, will not make us meet to receive Glory, much less give us a right and title to the Promises of it: And Art. 12. That the works which follow after Iustistification, are those that are pleasing and acceptable to God; and I think we may equally take it for granted, that upon our justification with God, we have a right to the Promises of future Glory: But, if this be true, that the onelyonly thing that gives us this right, be Obedience to, Imitation of Christ, and Conformity p. 216to the Nature of God; we may have a Right to, when we have actual Possession of Glory; for till then, it will hardly be true, that we have obeyed all Christs Laws.

But our Author had Wit in his Anger, and was aware of an Objection that was coming against him, and wisely layes in for it as well as he could. It might be returned to all that he had said, How can so imperfect an Obedience as ours is, so every wayes lame and defective, and short of the exact Law of God, ever give us a right to the Promises of future Glory? Yes, (sayes he) for though it be not exact, and perfect in every thing, yet if it be sincere, we shall be accepted for the sake of Christ, by vertue of the Covenant that he hath Sealed with his Blood: But I am afraid, he has conjured up a Spirit that he cannot lay again with so sorry a Charm. For, (1.) I do not find that God has abated any thing of his Law, but is as peremptory as ever; for, [Do this and live,] Nothing will please God less than exact and perfect Obedience, though in the Covenant of Grace he is pleased to admit Another, a Mediator to doe it for Believers. I had rather he would hear the Reverend and Learned Bishop Reynolds, upon Psal. 110. p. 492. In point of Validity or Invalidity, there can be but Five things said of the Law: 1. Either it must be Obeyed, and that it is not; for, all have sinn'd, and come short of the Glory of God, Rom. 3. 23. Or, 2. it must be Executed upon Men, and the Curse and Penalty thereof inflicted, and that it is not neither; for, there is no Condemnation to them that are in Christ J…sus, Rom. 8. 1. Or, 3. it must be Abrogated or extinguish'd, and that it is not neither; for, Heaven and p. 217Earth shall sooner pass away. If there were no Law, there would be no Sin, for sin is the Transgréssion of the Law: And if there were no Law, there would be no Iudgement, for the World must be judged by the Law: Or, 4. it must be Moderated, and favourably interpreted by Rules of Equity, and that it cannot be neither; for it's inflexible, and one jot or tittle must not be abated. Or, lastly, the Law it self remaining, the Obligation thereof notwithstanding, must, towards such or such Persons, be so far forth dispensed withall, as that a Surety shall be admitted, (upon a Concurrence of all their Wills who are therein interested; God willing to Allow, Christ willing to Perform, Man willing to Enjoy,) both to doe all the Duties, and to suffer all the Curses of the Law, in behalf of that Person, who in Rigor should have done or suffer'd all, so that the Law, nor one jott or tittle thereof is abrogated in regard of the Obligation therein contained, but they are all reconciled in Christ, Thus far he. But, (2.) That Sincerity which he talks of, is indeed allow'd in the Gospel, in the Matter of Inherent Righteousness and Sanctification, there it has a proper and excellent place, but comes not into the business of Iustification at all: And (3.) This Sincerity will be but a Cover-slut for the Omission and Neglect of our Duty; for if Sincerity will do the work without Universality and Integrity of Obedience, the best way will be to shrowd our selves under a profound Ignorance of Gods Commandements, and then the less we know of Gods Will, the safer we are under the shelter of Sincerity. And, (4.) The Question will be, How much shortness of Obedience will this Sincerity compound for? It may be our Author will p. 218prescribe a Drachm of Sincerity to a Scruple of Disobedience, but then Another will make a Grain of Sincerity, a very little upon a knifes point, serve to sweeten a whole Pound of Defect in Duty; and thus every Mountebank, with a dose of his Electuary of Sincerity, will pretend to heal mens Consciences of those wounds that Sin has given them. (5.) Whereas our Author addes, that we shall be accepted for the sake of Christ, it's a meer Iuggle; for when he comes to enquire, What Influence the Righteousness and Death of Christ have upon our acceptation with God; he professes he can find nothing in the world, but that God will pardon us, if we believe and obey the Gospel, p. 320. which doubtless he would have done without him: But this is onelyonly to make the same use of Christ, that Politicians doe of the Foxes Case, to piece the Lyons skin when it's too short; just so must Christ serve to eke out the shortness of their Obedience with his own, and when they have stretcht their own Righteousness upon the Tenters as far as it will hold, to be beholden to Christ for the Rest: God for Christs sake does indeed accept our imperfect Duty, Obedience, Service, and pardon the shortness of it, according to the Tenour of the Covenant of Grace, but not that it should thereby stand for our Iustification, which we have onelyonly upon the Account of what he has done and suffered for us, made ours by accepting him upon his own Terms.

(3.) We are come with much adoe to the third and last Addition, that these men make, or are supposed to make to the Gospel, Viz. Concerning our Wisdom to walk with God. To which (thinks Doctor Owen,) there is required Agreement, Acquaintance, p. 219Way, Strength, Boldness, and aiming at the same End, and all these, with the Wisdom of them, are hid in the Lord Iesus. It were worth the while to transcribe the Doctors discourse upon all these Heads, but our Author has saved me the Labour; The summe of all is this: That Christ having expiated our sins, and fulfilled all Righteousness for us, though we have no Personal Righteousness of our own, but are as contrary to God as Darkness is to Light, and Death to Life, and an universal Pollution and Defilement, to an universal and glorious Holiness, and Hatred to Love; yet the Righteousness of Christ is a sufficient, nay the onelyonly Foundation of our Agreement, and (upon that) of our walking with God. Now without doubt our Author would have his Reader believe, that the Doctor has said all this, and that he intends we may have Communion with God, whilest we continue thus: I confess, at the reading hereof, I was amazed, knew not what to think. Have I been all this while so narrowly watching the Doctor, that a false Print, much less a false Doctrine, could not escape me, and is our Author come after me, and findes all this filth and abominable stuffe? Once again therefore (because I durst not trust my own Eyes or Ears, and am under a Vow never to trust our Authors Tongue or Pen, speaking evil of the Doctor,) I took down the Book, and what I find I will transcribe, and let all the world judge. Com. p. 119. The Prophet tells us, that two cannot walk together unless they be agreed, Amos 3. 3. Untill Agreement be made, there is no Communion; God and Man by Nature, (or whilest Man is in the state of Nature) are at the greatest Enmity; He declares nothing p. 220to us but wrath; neither do we come short of him, yea we first began it, and continue longest in it: In this state, the wisdom of walking with God, must needs be most remote from the Soul: He is Light, and in him is no Darkness at all; we are Darkness, and in us is no Light at all; he is Life, a living God; we are dead Sinners, dead in Trespasses and sins; he is Holiness, and glorious in it; we wholly defiled, and an abominable thing; he is Love, we Hatred, hating and being hated; Surely, this is no Foundation for Agreement, or (upon that) of Walking with God; Nothing can be more remote than this Frame from such a Condition. Let now the Reader (and it's no great matter whether he be ingenuous or disingenuous, partial or impartial) compare what the Doctor has written, with what is fixt upon him: The Doctor sayes, Whilest we are such and such, we can have no Communion with God, cannot walk with him. Nay (says our Author) the Doctor sayes the clean contrary; that though we are as contrary to God as Light is to Darkness, &c. yet the Righteousness of Christ is a sufficient Foundation for Agreement: So again, p. 121, 122. Com. There must be moreover a Way wherein we must walk with God; and Christ is that way, Isa. 35. 8. an High-way, a Way of Holiness. No (sayes our Author) though we be as contrary to God, as universal Pollution to universal Holiness, yet the Righteousness of Christ is a sufficient Foundation, &c. As the Doctor sayes. The Error then of the Doctor being so gross, the Confutation must needs be as easie; for I observe, our Author is very kind to himself, and will not set himself a hard Task: One Text will easily doe it; p. 2211 Iohn 1. 6, 7. If we say, we have fellowship with him, and walk in darkness; we lye, and do not the Truth: but if we walk in the light, as God is in the light, then have we fellowship one with another, and [then] the blood of Iesus Christ his Son cleanseth us from all sins. Where he has fallaciously foysted in a little word [then] though somewhat bigger than the Doctors [by] to seduce the unwary Reader into a Conceit; then when we have walk'd in the light as God is in the light, for some competent time, at last we shall have some benefit by the blood of Christ to cleanse us from sin. And now he falls to please himself in his old Humour of either ignorantly mistaking, or maliciously abusing the Doctors words: Our onelyonly acquaintance with God, and knowledge of him, is hid in Christ, which his Word and Works could not discover, as you heard above: It is very true, we have heard our Author bespatter him thus above, and shall do so again beneath, before, and behind, on the right hand, and the left; but that the Doctor ever spoke a syllable that opposes the Person of Christ, and the Revelations of the Gospel; that he supposes any Mysteries learnt from an Acquaintance with Christs Person, wherein the Gospel is deeply silent, is a shameless Falshood; which because we would give it a more gentle Name than it deserves, may be called a Sherlocisme.