Opposition to Errors of William Sherlock, Chapter 1

Opposition to Errors of William Sherlock · Chapter 1

p. 1CHAP. I. Containing an Answer to the First Chapter, concerning the Name Christ, The Offices of Christ, &c.

IT was a Question stated by the Curious, Why Homer should begin his Iliads with foreign? and the Answer had a spice of the same vanity, because (forsooth) Anger is blind. Let none be so Hypercritical, as to enquire, Why our Author commences his Discourse, w…th, ALL ERROUR? nor any so hasty to Reply; Because he intends to continue the Metaphor, and carry on the Humour proportionably to the End; but hear him out, All … rour hath some Appearance of Truth; to which if you shall adde, and—All Truth may have some Appearance of Errour. You have then his Syllabus Capitum; the Marrow and Contents of Five long Chapters, with their Sections, Paragraphs, and goodly Periods spun out into Four hundred thirty and two Pages. The whole dividing it self into these two general Heads, Blanching of Heresie, and smutting of Truth.

The Gentleman Alwayes took it for granted, that Christ and his Religion were very well agreed, and he is still of the same Mind, that his Person is not p. 2at Oddes with his Gospel; but it seems there are some, who have made as irreconcileable a difference betwixt the Religion of Christs Person, and of his Gospel, as between the Law and Grace, p. 3. It was no smaller a Name than that of the great Socrates, who curst the Man, whoever he was, that first distinguisht between Bonum Utile, and Honestum; and I must confess, I have no small Pike against that Generation of Men, who have made Two Religions of one, and then set them both together by the Ears; Whether there be any such on this side Utopia, I shall not determine; but this I will; 'Tis highly expedient, nay absolutely necessary, that some such there should be, for else what will become of all that heavy Dinne, our Author has raised upon that one Supposition? and with what a ruefull Clutter will the Superstructure fall upon the Head of the Architect, who has rear'd it full five stories high, upon that single Hypothesis? To prevent which fatal Inconvenience, I would humbly Advise the Persons concern'd in the Charge, to plead Guilty to the Indictment, (if they may do it with a good Conscience) and not to be so uncivil and disingenuous as to render an Exce…lent Author, Ridiculous: And yet if what he tells us be true, That the Gospel of Christ be as severe a Dispensation as the Law, I see not what Great Disparagement it can prove to the Religion of his Person and his Gospel, to be at as great a Feud, as the Law and Grace. A mistake then there is somewhere or other, which though we poor, dull Mort…ls could not discover, our Authors piercing Eye had soon observ'd the ground of it, viz. That some men, wherever they meet the word [Christ] alwayes understand by it the Person of Christ, p. 4. That p. 3was the foreign, it seems, the Spring of all this mischief; And if they do not so understand, and misunderstand to boot, there's no way to Deliver His Discourse, from two little, silly Scapes of Impertinency and Superfluity; nor any warrant to justifie the reviling of those Men, for expounding, Faith in Christ, and Hope in Christ, of a fiducial Relyance and Recumbency on Christs Person, in contradistinction to Obedience to his Laws. For the very truth is (as I shall acquaint my Reader privately betwixt him and me,) Those Persons whom he reflects upon with so much s…ornfull Indignation, do not in the least urge Faith in Christ, in opposition to Obedience; onelyonly they judge, That an Evangelical Obedience to the Commands of the Gospel, must as indispensibly follow Faith in Christs Person, as it must necessarily precede Eternal Life and Salvation, revealed, promised and purchased by Christ: It's no Question then with Them, Whether Obedience to the Gospel, shall have a Place; a great Place; but what is the Proper place of that Obedience? But this I speak onelyonly under the Rose, being loath to nip the blossoming hopes I have conceived of his Abilities, in the Bud, or to Blemish so promising a Work in the Frontispiece.

Our Author having once oblig'd us, by discovering the Origen of this Mistake, is resolv'd to load us with a second obligation, by rectifying it. For which purpose, though he has many wayes to the Wood, yet the very best way of All is, to Examine the various significations of this Name [Christ] in Scripture.

First he assures us, that [Christ] is Originally the Name of an Office. The Name of an Office, and p. 4Originally the Name of an Office too! To which I on…y whisper softly in his Ear; It's neither the one nor the other; not the Name, much less Originally the Name of an Office. The Hebrew word Messiah (to which the Greek foreign exactly answers) denotes a Person Anoynt…d, and thereby set apart for some special work or service. And I dare be judg'd by this Gentleman himself, if it be not so: For in the same sentence, with the same breath wherewith he had told us, that Christ is Originally the Name of an Office, he immediately addes, which the Iews call the Messias, or one Anoynted by God. And now sure the Controversie will be brought into a narrow compass: Whether He whom the Iews call the Messias, or one Anoynted of God, be a Person or an Office? that is, Whether a Person be a Person or no? but it's not for me to determine so weighty a Point. And therefore the Gentleman himself, who is a fair Disputer, and no imperious Dictator, shall give you a Reason why he contradicts his own Assertion; wherein he is the rather to be believed, because he speaks with so becoming a proof of credibility, that to confirm a Truth he confutes himself: For (saith he) under the Law, their Prophets, Priests, and Kings, were invested in their several Offices by the Ceremony of Anoynting them with Oyl. Not to mention what a profound Observation he has made, becoming his Good Learning; nor how little need he had to Transcribe it from Volkelius, lib. 3. de ver â Relig. c. 2. p. 41. Propte…eà quod Olim, tum Sacerdotes, Vatésque, tum Reges per Unctionis Religionem, …tque Ceremoniam muneribus suis initiabant…r. All Ordin…ry People would conclude, that Kings, Priests, and Prophets, signifie, not Offices in the Abstract, p. 5but Persons, very Persons, real, errant Persons, as any are under the Sun, vested with their several and respective Offices, in the Concr…te, as your systematical men love to speak. And therefore if our Authors Reason reaches the Thing it pretends to evince; Christ, the Messiah will not signifie an Office, but a Person authorised by his Office, for the discharge of those Employments, his Eternal Father had anoynted and appointed him unto.

But how shall we know whom or what the Iews called the Messiah? The very best way that I know, is to single out those Places in the Old Testament, where Messiah, or the Anoynted one, is found, and let the Gentleman practise upon them, with all the critical skill and cunning he is guilty of, and see how he can wire-draw Office out of them, Ps. 2. 2. The Rulers take Counsel against the Lord, and against his Anoynted, foreign: Against his Messias, or against his Christ: It would be harsh to Render it, against his Office. Whatever it was, it is called Gods King, v. 6. and Gods Son, v. 7. and whether it was a Person or an Office that will bear those Titles, I shall referre to his determination. Dan. 9. 25. Messiah the Prince, foreign: V. 26. The Messiah shall be cut off, but not for himself; was it an Office that was cut off? though not for Himself? So that this New Notion, dwindles away into a fine New-Nothing, which is a thousand pities: It would doubtless have served his turn at many a dead lift in the ensuing debates; however it was advisedly done, and upon mature deliberation, that he favour'd us not with one single Text, to prove that wherein the Scripture professes a deep silence.

p. 6It has been accounted very ominous to stumble at the Threshold, and whilest he layes it down as a superliminary Maxim, That All Errour has some, yet to instance in One which has No, Appearance of Truth. But because our Author has so court… ously discover'd to us, the Ground of that dreadfull mistake, That Christ will save some whom his Gospel condemnes; and as you know, One good Turn deserves another, that we may not be behind hand in returns of Civility, I look upon my self engaged in all the bonds of honesty and Ingenuity, to shew him the Ground of his gross Mistake; That Christ is Originally the Name of an Office. The Man had seen or read somewhere, an Hebrew word foreign which is something more a kin, to foreign, than Chalk is to Cheese, or Milk to Mustard; and because that word signifies Unctio, an Anoynting, and so perhaps at two or three removes, an Office, the Good-man dream't, that Messiah must needs be of the same import; Quod miserè volumus, id facilè credimus; and this might possibly Trepan him into that critical Soloecisme; yet if I have not hit the Nail on the head, he has the liberty to assign the True ground of his Mistake, and in the mean time I shall live as well as I doe.

But having given us such a Notable Specimen of his Charity, he is as willing to improve this gratefull Occasion to Bless us with his Admirable Divinity, and to Illuminate our Understandings (as Dionysius the supposed Areopagite expresses it) with a Beam of Darkness.

Two things he is resolved we shall be his Debtors for. First, to inform us of the precise time of Christs Anoynting to his Offices. Secondly, of the Nature of the Offices themselves.

p. 7(1) For the Time, he tells us, Jesus received the Divine Unction at his Baptism, when the Spirit of God descended on him like a Dove. Well, seeing 'twas no sooner, I am glad it was no later; and if it will not be allow'd from his Birth, and Incarnation, it's some Comfort that it was before his Death, or Crucifixion. But in good earnest, was not Jesus The Christ before then? I see, All wise men are not of one mind. For those three of the East, Matth. 2. 2. came to seek and worship, One Born King of the Iews. And the Angels preacht other Doctrine to the plain Shepherds, Luke 2. 11. Unto you is Born this day, in the City of David, a Saviour, which is Christ, the Lord; and v. 46. at Twelve years of Age we find him engaged in his Fathers business; and we are loth to censure, that he ran before he was sent, or acted before he had a Call, or executed his work before he had a Commission, because we cannot tell (as times goe) what ill use some might make on't. But now, to give some Appearance of Truth (though never so little) to this Errour, we are turn▪d over to Acts 10. 38. How God Anoynted Iesus of Nazareth with the Holy Ghost and with Power; which proves indeed that he was Anoynted, and that with the Holy Ghost, but not the Time when he was Anoynted, onelyonly we are Assured, that after the Baptism of Iohn it was openly Preach'd, and Published, v. 37. I have met with some of your systematical Divines, that would have scorn'd to talk so crudely and loosely of these matters; and they tell us, 1. That Christ was Anoynted by the Holy Ghost with an All-fulness of Gifts and Graces from his Incarnation, and that there was no Moment, wherein Christ was, and yet p. 8was not anoynted with the Oyl of gladness above his fellowes. 2. That he was declaratively Anoynted at his Baptism, when the Spirit descended on him like a Dove; And therefore they can grant, that Christ was then Anoynted; according to that known Rule, Multa tunc fieri dicuntur, quando facta esse manifestantur: Thus the Resurrection of Christ, is said to be a fulfilling of the Psalmist, Thou art my Son this day have I begotten thee, Act. 13. 33. when yet the same Apostle understood well his own meaning▪ that Christ was then Declared to be the Son of God with power by the Resurrection from the dead, Rom. 1. 3, 4. But because our Authors Mistake herein, seems to be more speculative and notional, to carry a more innocent Aspect with it, than some others of his, which like blazing Comets, dart their malignant Influences upon the very Vitals and Essentials of Christianity, it may plead for a more gentle Treatment; and accordingly I shall dismiss it without more severe. Animadversions than what it carries along with it.

(2) He proceeds in the next place to inform us in the true Nature of Christs Offices, and that first in General, p. 5. His Consecration to the Mediatory Function, Virtually contained all those Offices of the Prophet, Priest, and King, which are not properly distinct Offices in Christ, but the several parts and different Administrations of his Mediatory Kingdom. I shall take little notice, what Poyson may lurk under that fair word [Virtually] it sounds somewhat oddely, that Christ should be Actually consecrated to a▪ Mediatory Function, and yet his Offices reside in him onelyonly Virtually; a Function in Act, without an Office in p. 9Act, is …ust like an Office in Act without a Function; I know no difference, nor they that are wiser than I: Christs Offices it seems lay dormant in his Function, till time should serve for them to emerge into Act; They were in Abeyance, that is, when he should ascend to Heaven, he should then become a Priest; We know very well in what Shop this Tool was forged. Nor shall I stay upon that Expression wherein he so much delights, of Christs Mediatory Kingdom, as if all the Offices of Christ were to be reduced to that of the Regal Power; that which he plainly speaks out is, That the Offices of King, Priest and Prophet, are not properly distinct Offices in Christ. It has been the Interest and therefore the unwearied endeavour of the Socinians to confound the Offices of Christ, which else they were well aware would confound their Heterodoxies; so Volkelius, lib. 3. de verâ Relig. cap. 37. de Sacerdotio Christi. Iam ut de Pontificio Christi munere explicemus, primo loco animadvertendum est, illud ab ejusdem officio Regio, si in rem ipsam mentem intendas non multum differre. Now that we may speak of the Priestly Office of Christ, we must in the first place observe, that it differs not much from his Kingly Office, if we narrowly attend the Nature of the Thing: and his fellow Crellius to the same purpose. Duo ista Munera, Regium nempe & Pontificium, in sacris Literis apertè a se invicem disjuncta, & ut in Scholis loquuntur, contradistincta, nuspiam cernas, sed potiùs alterum in altero quodammodò comprehensum videas. Those two Offices, viz. the Kingly and the Sacerdotal, you shall never observe in the Scriptures to be separated, or (as the School men speak) contradistinguished, but rather the one included p. 10after a sort in the other: And our Authors Notion is the very Pallas hammer'd out of their Brains; the Falshood whereof we shall endeavour to lay open in a few words. And, 1. The Names which express the Offices of Christ, signifie things properly distinct amongst men, and yet these very Names, by which God knew we understand properly distinct Offices, was he pleased to Use to express the Offices of Christ by: They were not Names or Terms coyned by the Holy Ghost, and then a signification stampt upon them by Divine Authority, but they were first used in common speech, and past currant in the world; never any question'd but a Priest, a Prophet, a King, were distinct Officers, and it were more than strange the Spirit of God should translate the words to signifie Religious matters, and never give us the least intimation that the Significations of the words were changed. 2. They were Properly distinct Persons who Typified our Lord Jesus Christ in his Offices: Aaron was onelyonly a Priest, had a Priesthood in him distinct from the Kingly and Prophetical Office; and it were really an astonishing thing, that Aaron should be a real proper High-priest, and bear that Office distinct from all others, to typifie him, who had the Office but in an improper, and that a confused manner in himself; Nay those Persons in whom two of these Offices did meet, yet kept the Offices in them distinct; Melchizedek acted otherwise when he enacted Laws at Salem, than he did when he stood besides the Altar; though both those Offices center'd in his Person, yet they remained really and truly distinct; 3. The special Acts of all these Offices are properly distinct in Christ. As the p. 11Kings Crown, is really another thing from the Bishops Mitre, the Scepter really distinct from the Censor; so are Teaching, Governing, Sacrificing, Properly distinct things. As I cannot imagine how to drag, foretelling things to come, into the Kingly Office; nor conquering of Enemies, and trampling them under his feet, to the Prophetical Office: so neither how to force offering up a Sacrifice to God upon an Altar, to be an Act of either of the other two offices. 4. The Objects of these Offices are distinct: For as the Kingly and Prophetical, have Men for their Objects; Men are to be governed and instructed; so the Sacerdotal hath God for its Object. Sacrifices are for Men, but unto God. Heb. 5. 1. For every High-Priest taken from amongst men, is ordained for men, in things pertaining to God, that he may offer both Gifts and Sacrifices for sins. And we may admire the wisdom of God in ordering matters with such exactness, in every punctilio, that our Lord Jesus should so exactly and closely answer this description, that no room for cavil might be left, nor any creep-hole for a witty evasion: He was taken from amongst men, ordained for men, in things pertaining to God, he offered Gifts and Sacrifices, and for sins too: And yet in all this we deny not, but that the offices of Christ however really distinct, yet do all meet together in one Person; Moses his Prophetical Office was really distinct from his Regal Power, and yet both met in Moses his Person; and secondly we own, that all these did meet in their general and common end, the salvation of all Believers, yet there are next and special ends very distinct; enlightning the mind, subduing the will, and reconciling us to God, do really differ in p. 12themselves; and thirdly, we grant that it was the same God, who by one and the same Call invested our Lord Jesus Christ in all his Offices, and as there was no moment wherein he was Iesus, and not the Christ, A Saviour, and yet not authorized to be so; so we conceive, that there was no moment in which he was a half, or two thirds of a Christ, and not a whole Christ; his Offices being conferred upon him at the same time. Hebr. 5. 4, 5. No man taketh this Honour to himself but he that is called of God, as was Aaron.

Thus have I considered our Authors general Account of Christs Offices; and proceed now to what he informs us, concerning them in particular. And first let us see what work he will make with Christs Prophetical Office. His preaching the Gospel, (which we commonly call his Prophetical Office) was the Exercise of his Regal Power, in publishing his Laws. Which we commonly call? Yes indeed the vulgar and common Herd of Divines, that are not emerged from under Systems, and the prejudices they have contracted from gross Bodies of Divinity, may be allowed to talk in the old Dialect; but the common trite road is much below the gallantry of a rational Divine, who is manumitted from that drudgery; and therefore let the Volge call Preaching an Act of the Prophetical Office, it is now determined, and concluded for ever, that henceforward it be an act of the Kingly Office: But stay; perhaps our Author wrongs this Vulgar Tribe: I confess I am not sure but some of them may have spoken Non-sence, in one place or another; but I am sure I have not read this Non-sence in any of their works, That Preaching the Gospel, is called p. 13the Prophetical Office. They do indeed call it the Exercise of that Office, or an Act of that Office, but should they call it an Office, they would miscall it miserably; but if Preaching the Gospel, be onelyonly commonly and not truely called (an Act of) his Prophetical Office; what may we then call it safely for the future,. and escape a chiding? Why you may securely venture to call it the Exercise of his Regal Power. In good Time! but how long shall this Protection be in force? Just till you come to pag. 18. For there Preaching the Gospel is grown to be an Employment belonging to the Prophetical Office again; he came to be our Prophet and our Guide, to teach us by his Precepts and his Life. But his proof is most admirable: 1. Because, the Gospel is called the Kingdome of Heaven: Nay, it's often called the Kingdom of Heaven, which our Author thinks hugely considerable; but if it were call'd so but once, it's enough to command our Faith to what it asserts; but the strength of the consequence is that I most am at a loss for. The Gospel is called the Kingdom of Heaven, Ergo, Preaching the Gospel belongs to Christs Kingly Office. That the state of the Gospel, or the Church is called the Kingdom of Heaven, or a Heavenly kingdome, is out of Question; That Christ is the Sovereign Lord and Ruler thereof, that his Precepts are the Laws whereby he governs it, is as little questioned; but that there is no proper distinct Employment for a Prophet in this state or Kingdome, is flatly denyed. Christ was not onelyonly a King to make Laws, but a Prophet to declare, promulgate, and reveal those Laws. Nay, there is other work for Christ to doe besides making of Laws or promulgating of them; there are many p. 14choyse discoveries of Gods Grace and favour to Sinners, to be revealed; Reconciliation and Attonement through the Sacrifice of Christ, were to be made, and to be made known; and with what Engines he will hook these into the Regal Office, I cannot Prophesie. The Doctrine of the Gospel may be considered, 1. As a Revelation or discovery; and this is the work of Christ as a Teacher or Prophet, the great Praeco, or publick Officer of Heaven, who having been in the Bosome of the Father from Eternity, came from thence to reveal Gods Will to us, Ioh. 1. 18. 2. It may be considered as powerfully yet sweetly prevailing over, and subduing of our Hearts to that revealed Truth, and this indeed is the work of Christ as a King; but this is a Notion for which our Author will give me little thanks; for not being willing to allow any more power to Christ, than that of the Evidence of Truth; and yet seeing a Necessity to assign some Employment or other to Christ as a King, he thought it the safest course, to Allott it this Task rather than none at all, and to make the Regal go shares with the Prophetical office, rather than be quite cashiered, and shut out of Dores. His next Proof is from Iohn 18. 37. where (as our Author tells us) Christ tells Pilate, that he was born to be a King, and the principal Exercise of his Kingly power in this World, consists in bearing witness to the Truth. But they must have other Bibles than we have, or however be well skill'd in the New Device of variae Lectiones, that can see any such matter there: Christ asserts himseif to be a King, he was so, he was born so, but that he was born to be a King, he tells not Pilate; all the strength of his Argument lyes in a little obvious piece of Knavery, p. 15joyning the first words of the latter sentence, to the last words of the former sentence, which are clearly distinguished by a full Period. Nor does he tell Pilate or us, that the exercise, much less, that the principal exercise, of his Kingly Power lay in bearing witness to the Truth, but that he was born and came into the world to bear witness to the Truth; which great Truth was, the Promises made to the Fathers, of sending the Messiah; Rom. 15. 8. Iesus Christ a Minister of the Circumcision for the Truth of God, to confirm the Promises made to the Fathers. And indeed, according to those apprehensions all Mankind have of Things, Witness-bearing has nothing in it peculiar to the Royal Power; but when he raised the Dead, rebuked winds, and waves, and Devils, fed Multitudes with a few loaves and fishes, these look like Acts of Regality; so like, that the People were ready to come and take him by force to make him a King, Ioh. 6. 15. upon that very occasion. And this he did even in This world, though our Author would fain reserve that for Another. The short of the Business lyes here; Our Lord Jesus Christ, by his Resurrection, Ascension into Heaven, and sitting down at the right hand of the Majesty on high, is visibly exalted to more Dignity and Honour, he exercises his Regal power in a way more glorious, and agreeable to his exalted state; yet was he truely a King from his Incarnation, and all along in this world, and gave such Proofs of his Royal greatness and Power, that the Devils had not Impudence enough to out-face them. And now to conclude all with this excellent Gloss upon the whole matter. It was an Act of his Regal Power to conquer Error and Ignorance, to p. 16destroy the Kingdom of Darkness, by the Brightness of his Appearing; to erect his Throne in the Hearts and Consciences of Men. These Metaphors of conquering, destroying, erecting a Throne, came in as luckily as the heart of man could wish, to prove a Royal Power; for what man will now be so refractory but he will confess; and so senseless and stupid but he may smell a Kingdom in the wind, when he hears such language? but now if you strip these Metaphors to their bare skins, and uncase them of all our Authors Bombast and Fustian, they shrink into a mere declaration of Truth, leaving the matter to the umpirage of an habitually prejudiced and prepossessed Will; and some think, here's no great Kingship in all this; for all this is done by the Power and evidence of Truth; which argues a Prophet teaching, an Oratour pleading, or a Disputant arguing; but little of a King commanding, conquering, and subduing the heart to himself, and there erecting a Throne, in opposition to all the force that Satan and Hel… can make against him: We do freely own, that to conquer and destroy the Kingdom of Darkness, to erect a Throne in the Hearts of Men, are proper Acts of Christs Kingly Office; but then there goes a little more to the business than the bare Evidence of Truth; the Arm of a King must be revealed, as well as the Mouth of a Prophet opened; a Power to deal with the enslaved and obstinate Will, as well as a Light to shine into the darkened understanding; which Light yet requires something of the Kingly energie, to render it savingly enlightning to the mind and understanding. And now our Author has made the kingly Office to swallow up the Prophetical, have but patience till he has made it p. 17…at up the Priestly Office too, and then …e day is his own for ever.

Secondly, He comes to Attacque the Sacerdotal Office of Christ. He was (saith he) a Kingly Priest. Well! so he was, and so he might be, and yet though both the Offices center'd in his Person, they might be formally distinct in their Acts, special Ends, and proper Objects; Nay, we will allow, that All his Offices conspiring in the same general Ends, their Acts might have mutual respect, and give reciprocal assistance each to other. And he could not have chosen a fitter Instance than that of Melchizedek, who being King of Salem, and Priest of the most high God, Heb. 7. yet would it savour of too gross Absurdity to say, that when he offered sacrifice, or blessed Abraham, he appeared in the Quality of a King, or when he enacted Civil Laws, he bore the Character of a Priest; but our Authors Proofs are as Pertinent as his Doctrine True: His Doctrine is, When he offered himself a Sacrifice for sin, he acted like a King, p. 6. Really one would think he acted as like a Priest as we could reasonably desire. For, 1. Here is a Sacerdotal Act: he offer'd. 2. A Sacrifice: Himself. And, 3. This was for sin. And what of a King do we spell out of all this? The truth is, there's nothing in all this, but a pitifull Socinian Iuggle, who having resolved not to own Christ as a true and proper Priest at all, and yet not daring to deny express phrases of Scripture, found out this Expedient, to own the thing in words, and then to shuffle it off with a Metaphor. The Proof of his Doctrine is of the same Leaven; Ioh. 10. 18. No man took his Life from him; he had power to lay it down, and he had power to take it up again. Our p. 18Author had told us, p. 2. of a crafty sort of Men in the World, that consider nothing but the sound of words, and from thence form such uncouth Idaea's of Religion as are fitted to the meanness of their understanding; and will tell us further, p. 102. of some, who Interpret Scripture by the Sound and Clink of Words and Phrases. And it seems the Contagion of this vanity, infected his own intellectuals; he found the word Power in the Text, and he runs away with a full crye, foreign! but the Mischief on't is, it's not foreign, but foreign, not a Physical, but a Moral Power that Christ owns there; a Power which is common to all his Offices, he had Power, or Commission to Preach; Power or Authority to Rule and govern; Power or warrant from his Father to lay down his Life, for the great End that was agreed on between them both,—For he explains himself in the same Verse; Not, this Strength, but This Commandement I received from my Father. Nor yet is it denyed, that Christ made use of his Kingly might in laying down his Life, and taking it up again, all we plead for is, that the Offices and their peculiar Acts may not be jumbled and confounded together.

Thirdly, Having dispatch'd out of the way the two great Eye-sores of the Prophetical, and Priestly Office; he thought it not amiss to send the third after them: And that to which we commonly appropriate the Name of Regal Power (that Authority he is vested with to govern his Church, to send his Spirit, to forgive sins, to dispense grace, and supernatural assistances, to answer Prayers, and raise the dead, and judge the World,) All this is the reward of his Death and Sufferings. I confess I wondre'd p. 19why he should make the Regal Office of Christ so over-top all the rest; but I soon satisfied my self from Volkelius, lib. 3. de verâ Relig. p. 41. Maximè Regibus id habebatur honoris, ut Christi, sive uncti appellarentur, ita ut cum Christum dici audis, Regem imprimis dici intelligas. Kings had chiefly that Honour, that they should be called Christs, or Anoynted ones, so that when you hear the Name Christ mention'd, you must understand, that a King is especially intended. This I confess quieted me; but why our Author should be so zealous, to set up a King of his own making, and then all o'th' sudden to pluck him down again, to enthrone and dethrone at pleasure, is at present to me unaccountable; for I observe, he has removed these great Things from his Kingly Office, and placed them upon another Foundation, viz. the reward of his death and sufferings. Now take away Preaching the Gospel, from his Prophetical Office; subtract offering himself a Sacrifice, from his Sacerdotal Office; and then Governing the Church, raising the Dead, and judging the World, &c. from his Regal Office; and when you have done, compute the clear Remainder, and I suppose at the foot of the Account, you will have three great Cyphers, without one poor figure to give them the least significancy or value. I know he will say; He does but onelyonly place them upon other Bottomes, and so long as we find them, what's matter where they are found. But then (say I) they will have but a praecarious station in any other place, and he that removes them from their proper and true grounds, can with a wet finger jostle them from that false Basis whereon, out of meer good Nature, he had for a season set them. p. 20But to come closer home to our Author: There are two small faults I charge this Discourse with; Confusion and Falshood: First, Here's a great deal of Confusion; As your old dull Philosophers use to tell us, that Cold did congregare Heterogenea, Unite things that were of differing Names and Natures; so has our Author glazed over his discourse with Ice, which has so united things of various Natures, that its hard to find sure footing in his Expressions: Christ pardons sin upon one Account, governs his Church, and raises the Dead upon another: The former he does by his Sacrifice, the other by his almighty power. And yet some of these things, in one respect, belong to one Office of Christ, and some of them to another: he purchases Grace as a Priest, he dispenses and gives forth that Grace as a King; he offers Sacrifice for sin as our High-priest; yet he applyes the pardon of sin to us, as a King: But, Secondly, I find as much Falshood as Confusion in these Expressions; and that, 1. In denying that these are truely appropriated to Christs kingly Office. For if Governing the Church, raising the Dead, Iudging the World, do not speak a king, never talk more of a Kingly Office in Christ, but make that Metaphorical too, as you make the rest, and so the Tree is cut up by the roots. 2. In that these are assigned only as the Reward of his Death and Suf ferings. For we find Christ invested with an Authority to execute, and actually executing these Powers before his Death, saving in one or two particulars, where the Nature of the Thing did exclude the perfect and compleat exercise of them at that time. It may be worth the while to run over the particulars. (1) For governing the Church; he gave Laws to it, p. 21set up new Institutions of Worship for it; Baptism and the Lords Supper, to continue to the end of the World; sent out his Apostles to preach the Gospel, and we have good and sufficient warrant for it, under our Authors own hand, just on the other side of the Leaf, That his preaching the Gospel, was the exercise of his Regal Power and Authority in publishing his Laws. (2) For sending his Spirit, that is, in an extraordinary way pouring out the gifts of Miracles; 'tis true, the full and abundant effusion of these Gifts was reserved for the day, when the Son of Man should be glorified: Yet it is clear beyond Contradiction, that Christ had the Power, and delegated the Power too before his death; The Gift of speaking with Tongues there was no need of, and Christ never used to bestow extraordinary Gifts without an extraordinary and pressing Reason; The Apostles were sent to their own Countrey-men, and could dispatch their Errand, and deliver their Message in their Vernacular and Mother-tongue, Math. 10. 5. Goe ye not into the way of the Gentiles, and into any of the Cities of the Samaritans enter ye not; but goe rather to the lost Sheep of the house of Israel: But as to other miraculous Operations of the Holy Spirit, he had Authority to make it over to others, v. 8. Heal the sick, cleanse the Lepers, raise the Dead, cast out Devils; Nay the Seventy Disciples had an extraordinary power in their Commission, as it appears, Luke 10. 17. And the Seventy returned again with joy, saying, Even the Devils are subject to us through thy Name. That is, We produced thy warrant and authority, and the very Devils could not resist it. (3) As to forgiveness of sins, there needs no other proof that Christ had the power, than that he exercis'd p. 22it. Matth. 9. 2. Son be of good cheer thy sins be forgiven thee. I know there are some who will allow Christ a Power to forgive sins, even here on Earth; but then it's such an odde kind of Forgiveness as never was heard of; Volkel. lib. 3. de verâ Relig. cap. 21. Non diffitemur quidem eum (viz. Christum) cùm in terris degerit, divinissimâ potentiâ praeditum fuisse, quam ipse peccatorum in terrâ condonandorum, id est, terrena ab hominibus supplicia, propulsandi potestatem appellat. We deny not that Christ even when he was upon Earth, had a most divine power, which he calls a Power to forgive sins, that is, to drive away from men temporal and bodily punishments. A very liberal concession truly; to cure a Fever or an Ague, must be pardon of sin, when these mens Necessities require it should be so. (4) That Christ did dispense Grace and supernatural assistances, at any time, we are glad to hear owned, and as sorry that they vanish again into smoke, and nothing, when our Author is out of the good Mood; but let them signifie what he will, for once, he dispensed them before his death, he conquered Errour and Ignorance, destroy'd the Kingdom of darkness by the brightness of his Appearing, erected a Throne in the Hearts and Consciences of men, by the power and evidence of Truth. And I suppose he will allow Christ to do no more now he is risen from the dead. (5) That Christ raised the Dead, needs no other Confirmation, than to call over the Instances of Lazarus, the Widows Son of Naim, the daughter of Iairus; but whether he did it with, or without Authority, I list not to dispute till I hear the Gentleman endeavour to disprove it. (6) That he answer'd Prayers will need no proof; p. 23I think it would puzzle the most froward Caviller to instance in one Case, where-ever he denyed Mercy to any, that with Faith or Importunity craved it for themselves or others: (7) That the power to judge the World, was committed to him, we have his own words, Ioh. 5. 27. The Father hath given him authority to execute judgement, because he is the Son of Man. And the ground of this Power entrusted with him, is not assigned because he had merited it by his death and sufferings, but because he was the Son of Man. And though it be true, that the General Judgement be yet to come, yet Christ was furnisht with ample Power to execute it, whenever it should come. Say the same of his bestowing immortal Life on all his Disciples: Now concerning all these, it is acknowledged once for all, that though he had the Original and Radical Power, the plenary Commission to put in Execution all these matters, during the state of his Humiliation, and in some pregnant particulars did accordingly exert and put forth that Authority, yet the way and manner, the degree and measure of his Acting therein, was in much wisdom suited to that dispensation wherein he was to appear in the form of a Servant; The more illustrious, august, and solemn exercising thereof being reserved for the State of Exaltation, when he should Appear like himself, cast off the Cloud which had eclipsed the rayes of his Deity, and sit down on the right hand of the Majesty on high.

But 3ly, I must repeat my charge of Falshood against his Doctrine, in that he sayes, All this is called his Intercession, p. 6. That Government of the Church, Raising the Dead, Judging the world, &c. p. 24should be called Christs Intercession, looks as like Non-sence, as ever I saw any thing in my life. For Intercession has God for its Object; as Intercessor he deals with his Father, though on the behalf of Men, 1 Ioh. 2. 1. We have an Advocate with the Father, and he is the propitiation for our sins. I should wonder to hear, that an Advocates Office should be to plead with his Clyent, and not with and before the Iudge, on the behalf of his Clyent: but because Intercession is the other great Branch of the Sacerdotal Office, and some are deeply concerned, that he should not offer up a Proper sacrifice to God, they judge it Reason, that one part of the same Office should not fare better than the other: The High-Priest under the Law, when he had offered Sacrifice upon the Altar, upon the Feast of Expiation, he goes into the Holy place, with the blood, carrying on his Breast and on his shoulders the Names of the twelve Tribes, to signifie that he went in to intercede with God for the whole Church; what He did typically, Christ has done really, Hebr. 9. 12. for when he had obtained eternal Redemption for us by his blood, he goes to Heaven, there to Appear before his Father and our Father, his God, and our God, on our behalf, and this is indeed called his Intercession; the benefits we have thereby, comprize some or all of those things before mention'd; but I think it's reasonable to distinguish between a thing and its proper effects and fruits: but these are nothing but the Socinian Coleworts, twenty times …oyled till they are rank poyson; So Volkel. lib. 3. de verâ Relig. p. 148. Primò illud occurrit, quod seipsum pro nobis in Coelo offert, vel quod idem reipsa est, pro nobis coram Deo asta…, seu apparet, atque p. 25interpellat, quae omnia verba ad Christi Regnum translata sunt, per similitudinem ab illorum Pontificum Officio ductam, quod erat omnia modò enumerata in terrestri illo Sanctuario propriè verèque perficere. This we take notice of in the first place, that Christ offers himself for us in Heaven, which is all one, stands, or appears, and intercedes for us before God; all which words are applyed to the kingdom of Christ, by a Metaphor taken from the Office of those High-priests, which was properly and really to perform the things fore-mentioned in that Earthly Sanctuary So that now according to this mans Sentiments, the typical, umbratile Priests under the Law, did that really and properly, which Christ the onelyonly True and proper High-priest performs but in a shadow. And I do the more wonder at the Confidence of the Man, who could to this purpose quote Hebr. 7. which Chapter, plainly sets Christ's ever living to make Intercession for us, upon this bottome, that he hath an unchangeable Priesthood. But p. 149. he comes close up to our Authors apprehensions. Itaque consequens est, Interpellationem, nequaquam propriè, sed per translationem quandam Christo tribui, nihilque reverà aliud ejusmodi loquendi formis significari, quam Christum divinitùs sibi concessâ potentiâ, omnia quae ad salutis nostrae Rationem pertinent, summo studio perficere. Hence it followes that Intercession is not at all properly, but by Allusion ascribed to Christ; and that nothing else is signified by those forms of speech, but that Christ by a Power granted him from God, doth very earnestly perform all things that belong to the Business of our Salvation. And how sweetly does our Author syncretise with him; Government of the p. 26Church, sending the Spirit, are called his Intercession: And his Reason is as pretty as his Doctrine:—because like the Intercession of the High priest under the Law, it's founded on his Expiation and Sacrifice. The strength of this Argument, (if it has any) will be easily seen; If Christs Intercession be founded on his Expiation, then his Governing the Church, is called his Intercession; But the former is as true as what's most so, Ergo, the latter is True also: The Assumption is but a meer Presumption, one part of Christ's Priesthood is not founded upon another, but both are equally founded in his Unction, and that Authority which he received from his Father; but it's the Consequence of the former Proposition, which I would see a little more clear; for methinks they hang untowardly together. Suppose Christs Intercession were founded upon his Sacrifice; for what I can discover, his governing the Church, sending his Spirit, raising the dead, may be Acts of his Kingly Power, as they have alwayes been.

Let this whole matter be layd even with the type: Aaron did not only offer Sacrifice to God upon his Altar, but he went into the most holy pl…ce to make intercession for the people; Was his Intercession founded on his Oblation? or both his Power to Offer and Intercercede, grounded upon his Office, that he was High-priest? Intercession then signifies not the Administration of a Mediatory Kingdome, which has Men for its immediate and proper Object, but the Administration of an everlasting Priesthood, which has God for its Object, though managed on the behalf of Men; so it has signified this sixteen hundred years, and so it is like to doe, p. 27till we see stronger Engines to unfix the Notion of it. Hitherto of the Nature of Christs Offices, which he sayes is a true Account of his Mediatory kingdome; but, I say, it's the most false, absurd, and Idle account that ever was given by any but our Author and his partizans of the Socinian misbelief, and is neither reconcileable with the Truth, nor with it self, one instance whereof we have in this last Paragraph. That (sayes he) to which we commonly appropriate the Name of Regal power, is his Intercession: Commonly indeed, but not truely so called; and yet in the close, he tells you, that Intercession signifies the Administration of a Kingdom, which how it should doe, and not pertain to his kingly Office, I cannot make out.

And now from the Nature of Christs Kingdome, he proceeds to the method of erecting it. 1. He conquers the minds of men by the power of his Word and Spirit, and reduces them to subjection to God. 2. Then he pardons their sin: 3. He raiseth them to Immortal Life: 4. This is done by the Expiation of his Sacrifice, and that Power and Authority that is founded on it. Of which supposed Order and Method of Christs procedure, because abundant occasion will be offered for its Consideration in the ensuing Discourse, I shall supersede any further Disquisition at present.

I hope the Reader does not forget whereabouts he is, and what our Authors operofe Endeavours have design'd; it is to prove, That Christ is Originally the Name of an Office, and fearing that none would bestow the pains to confute him, he is willing to save the world that Labour, and confute himself. And this is the Interpretation of the Name p. 28Christ, which signifies a mediatory King, immediately appointed by God to that Office, p. 7. Be it therefore Reported to the Judgements of all to determine, Whether a Mediatory King, be a Person or a Thing: an Office, or an Officer? So large a Dose of Milk had he given us, and now has kickt it all fairly down again with his foot: Indeed we had complained before that he favour'd us not with one Text of Scripture to establish his Notion; But 'twas not out of Penury, but Plenty, and that it seems made him Poor, For thus (sayes he) the Name Christ signifies in those places of Scripture where Iesus is said to be the Christ, i. e. that Messias whom God promis'd to send. So that all the further trouble the Reader is like to have from me in this matter, is to advise with himself, Whether, He, the Messias whom God promised to send, be the one or the other; i. e. Whether God promised an Office, which like the Popish Accidents of Bread and Wine should hang in the Aire without their proper Subjects, or Mahomets Tombe; or else a real person even Iesus the Mediator between God and Man, furnished with those Offices of Prophet, Priest, and King, to save us in turning away every one of us from our Iniquities.

Secondly, Though Christ is Originally the Name of an Office, yet it is used in Scripture to signifie the Person who is invested with this Office. It would tempt a man to enquire, what that original use of the word is, which is opposed to the Scripture use. In some Original or other it's the Name of an Office; and that can be no other but the Originals of Socinus, Volkelius, Crellius, and other of the same bran; however we are infinitely his Debtors for the Concession, p. 29that the Scripture Use of the word is wheel'd about to our side; though ju…t now, The places were so many and so obvious that he needed not name them, for the other use of the word. But I see it's not wisdom to be too hasty to own a kindness before we be sure on…t, for no man more reall when he offers an Injury, nor more complemental in his Courtesies; for he's just now standing upon a Tack. Before his Designation to this Office was publickly owned, he was onelyonly called Iesus, the Name given him by the Angel, before he was born, yet when by his Resurrection from the Dead he was declared with power to be the Son, and the Christ of God, Christ became his Proper Name, as Iesus was before. It may create a suspicion in some jealous heads, that our Author does insinuate Jesus to become the Son of God, as he became the Christ of God; which latter bears date in our Authors Chronology, from After the Resurrection, but Suspicions ought to prejudice no man. To his confident Assertion, I answer:

1. That this blessed Person of whom we speak, was called Christ, without any reference to mens owning or not owning of him; nor could he claim to be owned by men as the Christ of God, unless he had been so, even the Christ, before such claim; he was therefore owned, because he was Antecedently so, and not subsequently called Christ because Men had owned him: It were strange indeed that he should hold his Name upon so ticklish a Tenure as that, Advoluntatem Populi.

2. That he was owned to be the Christ of God before his Rsurrection from the dead, not so generally and universally, but yet as really and truly; p. 30Nay, all that owned him to be Iesus, a Saviour from sin, owned him be to the Christ Anointed of God, that he might be a Saviour: They that deny'd him to be the Christ, deny'd him to be a Iesus; for what firm Footing could Faith have to believe him to be a Saviour, had he not brought his Credentials along with him, that he was sent of God, for that End, a Terme of the same Import with that of Christ.

3. The Christ of God was as truly his Proper Name, as Iesus: These with many others, denonoting still the same Person, though under divers Considerations: Jesus was his Name, expressing the General end for which he came into the World: Immanuel was his Name, denoting the Union of God and Man, in one and the same Person: Mediator was his Name, as signifying the two Parties between whom he was to stand, and whom he was to Reconcile; and Christ was his Name too, as Intimating the Authority he had from his Father, to Accomplish the Work of Saving, which he undertook.

4. The Angels foretelling his Name to be Jesus, makes not that to have the Advantage of the other Appellations of Christ: Seeing he was made The Christ, by the Father Himself, and yet we have the Suffrage of an Angel too, that he was Born the Christ, Luke 2. 11. Unto you is Born this day a Saviour, in the City of David, which is Christ the Lord.

5. As sadly out is our Author to say, that in the Gospels he is alwayes called Iesus: Which, whether you take it Exclusively, as shutting out the Name of Christ, or Inclusively, taking in the Name of Iesus, p. 31is apparently False, and needs nothing but a Common pair of Spectacles for its Confutation: But the stress of all this Pother lying here, that he was not called Christ as by his Proper Name, till after the Resurrection, we shall call over a few of many places in the New Testament to Evince the Contrary, Iohn 4. 25. The Woman of Samaria went upon Common Fame, and a generally received Maxim, that he that should acquaiut them with the Will of God, was to be called Christ. I know that Mesiah cometh, which is called Christ, and when he is come, he will tell us all things. And our Saviour would not suffer her to hang in Suspense about the Person, who was so well Satisfied about his Name, and Employment, but presently Answers, v. 26. I that speak to thee, am He: The poor Woman glad at the News, and loth to Rejoyce alone, Proclaims it in the Streets, and speaking in their own known Dialect, says she: Is not this the Christ? ver. 29. John 1. 40. Andrew findeth his own Brother Simon, and saith unto him, we have found the Messiah, which is being Interpreted, the Christ. A Person then there was who under the Title of Christ, was alwayes laid before the Faith and Expectancies of the People of God. And of so great Concernment was this Name, that Peter joyns it with the Son of God, Matth. 16. 15. Whom do ye say that I am? Simon Peter answered (in the Name of the rest) Thou art Christ, the Son of the Living God. I shall not urge the Testimony of the Devils, Luke 5. 41. Thou art Christ, the Son of the Living God: For he is a Lyar from the Beginning, and would not have owned the Truth, but to Disparage it by his Testimony; yet its somewhat sad, there should be p. 32greater Heresies on Earth, than in Hell: Nor shall I insist upon that of the Souldiers, who took it for granted that he was commonly Distinguisht by the Name Christ, Mat. 16. 68. Prophesie unto us, thou Christ, who it is that smote thee. But Christs own Testimony must pass, Matth. 23. 8. 10. Be not ye called Rabbi, for one is your Master even Christ, and all ye are Brethren; neither be ye called Master, for one is your Master, even Christ. A huge Bussle there has been about this place, and our Authors Evidence had it been Subpoened in, would have struck the Business dead, One is your Master, even an Office: And now will you hear a Facetious and Merry Reason, why He is alwayes called Iesus in the Gospels, which contain the History of his Life and Death, p. 8. Because (forsooth) all this time it was Disputed, whether He were the Christ or not.

Great Disputes indeed the Devil has raised about the Lord Jesus, some will dare to Dispute it, whether He be very God or not, others whether He be the Christ of God or not? And not a few, whether he offered himself a Propitiatory Sacrifice upon the Cross, to an offended God for sin; so that if Christ must never be owned till all Disputes be ended, we must Prorogue his Naming, till the coming of Elias: The World was then as 'tis now; which would alwayes be Disputing things in themselves Indisputable, Disputed then his Name was before his Resurrection, and so has been ever since, by Infidels; and by those who Believed, neither Disputed before nor after. I have heard of a great Dispute of late amongst Persons of great Learning, about the Reason of an Appearance in Philosophy, when one of p. 33the Company, wiser it seems than his Neighbours, gravely Counselled them, to Examine more Narrowly, whether indeed the Thing were so in Fact or no; before they did beat their Brains about giving a Reason why it should be so: His Advice was hearkned to, and upon severe Scrutiny, they had been Arguing about a Non-entity. Thus it had become our Authors Excellencie to have shewn that it is, before he came to flie so high, at the Why it is? But it seems the Matter was not weighty, whether he were the Christ or not; it being determined by our Authors own Licenser, that whatever is Disputable is inconsiderable.

Thirdly, Christ signifies the Gospel and Religion of Christ: As Moses signifies the Writings, and Law of Moses, and the Prophets the Writings of the Prophets. Hold, good Sir, Create your self no further Trouble, we will grant you more than you con Prove, even as much as you Demand, that we may purchase our Peace. And that, in Common Speech, Christ may signifie his Laws by much stronger Reasons, than Moses can signifie his Laws: For Moses was but a Servant in His Masters House, but Christ a Son in and over his own House; Christ was the Law Maker, Moses only an Instrument for their Promulgation, and Execution. But then it must be Remembred withal, 1. That the Name Moses signifies Originally, Properly, and Primarily the Person of Moses, the very Man Moses, and only Obliquely, Secondarily, Figuratively, or (as your great Friend Vol. has it) Analogico, Figuratoque dicendi genere; the Doctrine, Writings, Laws of Moses. 2. That when we meet with a word that has a Proper, and an Improper; a First and a p. 34Second; a Plain and a Tropical signification, we always let that Proper, Plain, and Primary signification take the Wall, and have the Upper hand of the Improper, Tropical, and Second-hand sence; all ways provided, that no Cogent Inexorable Reason taken from the Circumstances of the Place, do Oblige to the Contrary. 3. We must well understand what our Author Claims, and what we Grant: That it's usual, nothing more usual, in Common Speech, than to call any Laws or Religion, by the Name of the first Authors: In Common Speech then this holds; for if he will lay the Weight or Stress of any Disputable Point upon it, that the word is so used in Scripture, we must beg his Pardon, and desire him to hold us Excused, unless he can Prove it by Convincing Arguments; and we lay down this Protestation before-hand, that we shall not take High mounted Confidence, nor Imperious Dictates, nor Hungry jejune Glosses for Apodictick in the Case: The rather, because we are ascertained that the Name Christ does Properly, Primarily, Frequently, nay, Generally express a Person in Office; and if our Author will needs have it signifie, or Office, or Church, or Gospel, or any Living thing else in all the World…, merely to evade the force of Truth, or to hedge in any Whimsical Notions of his own; he shall get his Ground by Inches, and force his Way through the main Rocks, for we shall part with nothing that we can Fairly and Honestly keep. But we attend his Evidence, Gal. 6. 15. In Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature. That is, in the Gospel, and Religion of Christ, nothing is of any Value to Recommend as to the favour p. 35of God, but a new Nature, a Holy, and vertuous Life, p. 9.

To which Gloss, I oppose two small Incoveniencies: First, The Uncertainty. Secondly, The Apparent falshood of it. First, If there were nothing else to Disparage it, its Uncertainty is enough; for its merely Precarious, that Christ must signifie so here: If any has the Confidence to deny it, though never so faintly, the Cause is utterly blown up; our Negative upon him, puts him to Eternal silence. When our Author is hard beset at any time, he has one Answer ready Cut and Dried, which serves for every Text in the Scripture: as pag. 261. It is a sufficient Answer to this, to say, they need not signifie so. If that will suffice him, which others must be glad to be sufficed with, he's Answer'd: But why not the Common Gloss? In the Account of Jesus Christ, Circumcision, nor Uncircumcision avail nothing, but, &c. And the strongest Probabilities lie on this side: First, The foregoing words, whereof this Verse is rendred as a Reason, do unquestionably speak of a Person, ver. 14. The Cross of our Lord Jesus Christ. And now comes in this Verse as a Reason or Proof thereof: For in Christ Jesus, &c. Did the Apostles Premises speak of one thing, and his Conclusion of another? 2. Here's this lies in the way, that no Cogent Reason can be assigned why we should depart from the Plain, Ordinary, Primary acceptation of the Word Christ, for a Figurative, Improper and Secondary acceptation, but only to humour our Author; for which at present I am not in the Mood. 3. He is miserably short in his Foundation; for after all his pains to prove that Christ signifies p. 36an Office, a Doctrine, a Church; he must go over with all this again, and prove that Jesus signifies a Doctrine, and Jesus a Church, or else he's just in Statu quo. For he had told us before, that (though Christ was an Homonymous word, a Name, of Desuetory, Lubricous, and Versatile sound) Jesus was his Proper Name, given him by the Angel before he was Born; and therefore surely that has not been Warped, and Twisted, and Scrued, at that Rate that this other poor Name has been; for as it falls out unhappily. Here's Jesus joyned with Christ, and that perswades us almost, that a very Person is intended.

But yet secondly, The apparent Falshood of it sticks more with me than all this, I could easily down with a few Absurdities: For I think, and believe according to the Scripture, That there is something besides a Vertuous Life of value to Recommend us to the Favour of God; nay, something more of Value (and I shall not be Hector'd out of it by Blustering words:) 'Tis the Righteousness of Jesus which I mean, and we have the Apostles Warrant for it, Ephes. 1. 6. He hath made us accepted in the Beloved. If God should enter into Judgment with us according to the Exactest of our Obedience, perhaps we should be willing to accept of Christ's Recommendation to the favour of God, notwithstanding our most vertuous Lives, but secondly, I indite it of Falshood, that he makes a new Creature, and a vertuous Life, equivalent Expressions: For I had thought that a vertuous Life is but the Fruit that Grows on the Tree, but the Tree must be made good, e're the Fruit can be so; A vertuous Life the Streams, that flow from the Spring of p. 37the new Creature, and the Fountain must be cleansed e're the Streams will be so: In plain Terms, the vertuous Life is but the Result of a new Heart, the product of a Renewed Nature; without which Principle of a vertuous Life, and without Christ to Recommend both to God, there is no hope to find favour in his sight.

His second place is, Col. 2. 8. Beware lest any man spoil you through Philosophy and vain Deceit, after the Traditions of Men, after the Rudiments of the World, and not after Christ. Where (says he) after Christ is oppos'd to the Traditions of Men, and Rudiments of the World, and therefore must signifie, not the Person, but the Religion or Gospel of Christ. Must! And what necessity of that? I can see none from the Text: But if our Author has impos'd upon himself an absolute and indispensible necessity of being Baptiz'd into Volkelius, then indeed it must be so Interpreted, no remedy: Lib. 5. c. 10. p. 437, 438. Divinitatis Nomine, nec Dei nec Christi Natura, sed Divinae voluntatis notitia, Deique colendi ratio Intelligi porest, atque ideo debet. By the name Deity, not the Nature of God, or of Christ, but the knowledge of the Divine Will, and the manner of Worshipping God, May be, and therefore Must be understood. The Reader is now satisfi'd why it must be so? 1. It may be so, and therefore necessarily it must be so. 2. Volkelius says it must be, and therefore it must. But let us be Judg'd by the words following; Not after Christ, for in him dwelleth all the fulness of the Godhead bodily, ver. 9. Does the fulness, the all fulness of the Godhead dwell bodily in the Doctrine, or in the Person of Christ, ver. 10. And ye are compleat in p. 38him, who is the Head of Principality and Power… Is i… Christs Person that is that Head of Angels, or his Doctrine? and so the Apostle runs it on, till he comes to the Cross of Christ, ver. 14. Must we now, to Gratifie these Gentlemen, renounce our Reasons, and say, that a Doctrine is the Head of …roncipality and Power? A Doctrine is rais'd from the Dead? That we are Buried in a Doctrine? That the Hand-writing of Ordinances, was Nailed to the Cross of a Doctrine? I confess I would go as far as another for Peace-sake, but here I must fairly shake hands and leave my Author, and his Masters to their own ways: But though the words following the Text do frown severely upon them and their Cause, yet they promise themselves much from the foregoing, ver. 6. As you have therefore received Iesus Christ the Lord, so walk ye in him: i. e. Obey the Doctrine of Christ, as you have been taught it by us. It must be remembred what our Author is endeavouring to prove still, I hope he has not forgot it, and I hope we shall not, viz. That the Name [Christ] signifies the Gospel: Now it is easily granted, that though the Name [Christ] do Immediately signifie the Person of Christ; yet Mediarely it may imply the Doctrine; and yet all this while the Name, or Word Christ; stand in its Original posture, and Purport. As the name King does primarily signifie the Person of a Supreme Magistrate, and yet that Treason which is committed against the Person of a King is against his Law, and yet none will say that because Treason against the King is Treason against the Law, that therefore, the name King, signifies Law. To violate the Commands of the Gospel, reflects upon Christs Person; and he that p. 39sins against the one, sins against the other, because of that Privity of Interest that is betwixt a King and his Laws, a Prophet, and his Revelations, a Priest, and his Sacrifice; yet it were harsh to say, that Prophet, does signifie Revelation; or Priest, Sacrifice; or King, signifie Laws: Those things may have Relation one to another, one be Inferred from another, and not the one signifie the other: As, 1 Cor. 7. 12. When ye sin against the Brethren, and wound their weak consciences, ye sin against Christ: To sin against the Brethren, is by consequence to sin against Christ. Yet none will say that the Name Christ signifies Brethren. But more particularly I answer, 1. That Christ Jesus the Lord, does signifie in the first place a Person; And secondly, That consequently it Includes the Promises, the Precepts, the Revelations, the Death, Sufferings, the Intercession and the whole of Jesus. But his main strength lies here: That after, Christ is opposed to the Traditions of Men, and the Rudiments of the World, and therefore must not signifie the Person, but the Religion or Gospel of Christ. So argues Volk Lib. 3. de verâ Relig. p. 125. His mundi Rudimentis, omnem Divinitatis Plenitudinem in Christo sanctissimâque ejus Disciplinâ, corporaliter, h. e. reipsa, non umbratili quadam ratione, ut in Lege, habitantem opponit. Unto these Rudiments of the World, the Apostle opposeth all the fulness of the Divinity, which dwelt Bodily, (that is, Really, not after a Typical faction as in the Law) in Christ, and his most holy Discipline. And yet this crafty Knave had a reach far beyond what I hope our Author is guilty of, namely to cut in sunder the N…rves and Sinews of this Text as p. 40it asserts the Deity of Christ, and therefore very subtlely, he turns Deity into Divinity, foreign, into foreign: And that we may see how Eagerly and Zealously he is Concerned for such a signification of Christ, as much as our Author can be for the heart of him. Consult. 3 Lib. dé verâ Relig. cap. 5. p. 47. Quâ de causâ Divinis monitis incitamur, ut omnibus aliis Disciplinis Posthabitis, uni Christo adhaereamus, in quo, id est, in cujus Doctrinâ, omnis Divinitatis plenitudo continetur. For with Reason we are call'd upon by the Counsel of the Scriptur…, to leave all other Religions, and to cleave to Christ alone, in whom, that is, in whose Doctrine, all the Fulness of the Divinity is contain'd. And so perfect a Mime is our Author of this Volk▪ that he borrows his very id ests of him: But to these things I return. 1. That the opposition lies Visibly in the first place between, Men, and Christ, secondly between Mens Tarditions, and Christs Institutions. 2. That the Person of Christ as the only Law-giver of the Church, is directly oppos'd to the Traditions of Men: For as the Popes Laws, if set on foot in England, would not only cross the Laws of the Land, but strike at our Sovereign Lord the King, his Crown and Dignity; so the Traditions of Men, do not only thwart Christs Institutions, but mainly and chiefly Christ himself, who is the Author of them. 3. From the All fulness of the Deity which dwells in Christ, it's Obvious to an ordinary Capacity to inferre, that there is a Perfection in his Doctrine, a compleatness in his Institutions, that there needs no Supply from Mens Traditions, no Relief from Philosophy, or p. 41Rudiments of the World; but if, because the Perfection of his Doctrine may be concluded from the Excellency of his Person, he will conclude that his Person signifies his Doctrine, we must desire to be excused, for no such thing will thence follow. His last place is, Ephes. 4. 20, 21. But you have not so Learn't Christ, if so be you have heard him, and been taught by him, as the Truth is in Iesus. Before our Author can make his best Markets of this Text, he found it expedient to bestow a little of his critical Excellency upon us, in Correcting the Translation of the Church of England, presuming he has equal Authority over it, with the Thirty nine Articles. And,

1. He tells us to our great Illumination, that foreign, signifies not as our Translator renders it, being Taught, but Instructed: A blessed Discovery! Reserved no doubt for the Glory of these last Ages. Poor dull Translators! that could not see the difference between being Taught, and Instructed. But that is the Priviledge only, of a Rational Divine, as we shall hear anon, to discern the Essential differences of things; but that none may ever Rob him of the Honour of the Discovery, which is equal to that of the Perpetual Motion, Squaring the Circle, or Doubling the Cube, let it be Written on his Tomb, Hic jacet primus Author hujus subtilitatis, &c.

2. He informs us that foreign signifies not by him, but in him: Well let him make his best of that; for I think he has lost Ground by it: For whereas his Pinching Question is, How could the Ephesians who never saw Christ in the flesh, be said p. 42to …ear him? he might have added, or to be i… structed by him? Now it will be answered wit… ease as to the latter clause, O yes, they may be i… structed in him, in his Natures, and Person, in hi… Offices, in the End of his Death and Sufferings, i… in the fruits and benefits of his Intercession with … Father for them; Ay, and they might be said to hea… him too, when they heard the Apostles discourse and preach of Him, open to them the excellency of hi… Divine Person, the meaning of his holy Precepti… the Latitude of the precious Promises; especially i… the Rest of the Apostles were (and no doubt they were) of the same mind with Paul, who desired t… know nothing but Iesus Christ, and him crucified; to Preach Christ, a crucified Christ, and to glor… in nothing but in the Cross of the same Iesus; and after all, here's not the least invitation to interpret Christ to signifie Religion, Gospel, upon this pretended difficulty, that they could not hear Him, no… be instructed by him: It's the Delight of some me… to make easie things difficult: let the place be interpreted of the Person of Christ, and it will tak… in the Gospel, both in its Precepts and Promises, an… whatever Discoveries are therein▪ made of his Person, Offices, Doctrine, Laws, Government, Deat… Resurrection, Ascension, and sitting at the right han… of God, where he makes intercession for us.

Fourthly, It is acknowledged by All (says ou… Author) that Christ signifies the Church of Christ And if he would receive it as an Almes, pure cha…ity, perhaps it would be granted, but if he wi… dispute a right and title to the thing in question, i… may go the harder with him. The union betwee… Christ and his true Church is so near and strict, tha… p. 43…ey both come under one and the same Appellation; …enominated from the most excellent part, the Head …f that Body. Hence is the Chur…h called the body …f Christ, and his fulness; Eph. 1. 23. Not his in…rinsick fulness, to supply any personal defects of his, …ut his outward fulness, relatively considered, as …erving to magnifie his Grace and Mercy; As the …ultitude of Subjects is the Kings Honour, Prov. …4. 28. As a vertuous Wife is the Crown of her …usband, Prov. 12. 4. so is the Church the Glory …f Iesus Christ, and he is pleased not to look upon …imself as compleat without Her: But that the …ame Christ signifies Church, exclusive of his Per…on, or any otherwayes than as Christ and his …hurch make one body, I crave leave to … my …issent, and wait for his Proof.

The Inference therefore which he draws from this …upposition is weak and feeble: And thus must we …nderstand those phrases of Being in Christ, En…rafted into Christ, and United to Christ; which …ignifie no more than to be a Christian, one wh… be…ongs to that Body whereof Christ is the Head and …overnour, p. 11. We must? what necessity I ask …gain of that? why the very same that I observed …efore; one that he has first created to himself, and …hen pleads against us; which is to Lacquey it after …olkelius▪ For so he, lib. de verâ Relig. cap. 10. p. …38. Christum autem saepenumerò, non Christi Per…onam, aut Naturam, sed per Metonymicam dicen…di figuram, àliud quippiam, vel ad Christum respi…iens, vel ab illo profectum designare; ex illis locis …erspicuum est, ubi Christum accepisse, Christum di…; Christum induere debere; aut eundem …; in Christo esse; in Christo denique …; p. 44dicimur. That Christ oftentimes signifies … the Person or Nature of Christ, but something … either relating to him, or proceeding from him … a Metonymie; is plain from those places, whe… we are said to have received Christ; to have lea… Christ; that we ought to put on Christ; and … have put him on; to be in Christ; and lastly, to … in Christ: And at this rate, in a while, the Pers… nality of Christ shall lye at the mercy of these me… there being no place of Scripture left that shall … cessarily prove him to be a Person; but with o… of these evasions they can enervate, and with a … dash of a wanton pen strike him clear out of … Writ. But let us a little examine his Consequenc… Christ sometimes signifies the Church, therefore … be in Christ, to be united to Christ, must be so … derstood. From May be in the premises, to must … in the conclusion; is a high leap, let our Author … a care he do not break his Neck, for my part, I … not be too sollicitous to answer such Inferences.

But I had almost forgotten, that under the … Head, he interpreted In Christ, to signifie in … Doctrine; and now to serve the present Turn, it … signifie to be in the Church: To which I onelyonly sa… If they be one thing, this Head is needless, and … they be two, they make a contradiction.

In the mean time, our Author is the most unha… py man I have met withall, that having perhaps … place or two of Scripture, where possibly the … Christ may signifie, the Church mystically considered… as it takes in the Head and Members, the Fou… dation and Building, the root and branches, the … and Subjects, the Husband and Spouse; yet shoul… so unhappily fix upon those Texts which would p. 45…empt a rigid Antagonist, to put him to the proof …f what in a sober sence will not be denyed. Let us …hen attend to his Quotations, Rom. 12. 5. We be…ng many are one Body in Christ. All true Christi…ns, how many soever they be, constitute but one Body; but how come they to be One, what is that Center wherein they meet; that common Bond or Ligament, which ties them together? who is the Corner-stone that couples together the parts of this Building? The Apostle tells us tis Christ; He is the Head in whom the members are united, the cornerstone in whom the sides of the building are joyned, …he Center in whom, as in a point, all the Faith of Individual Believers does meet; now cannot they be thus One, but the Name Christ must needs signifie Church? Well, let us hear one of his Id ests, i. e. saith he, We are all but one Christian Society, which is the Body of Christ. Very good! according to our Authors Fancy, it must run thus, We are all one Christian Society, which is the Body of the Church. But whatever truth there is in the Notion, it never grew upon this root; all the Apostle asserts is this, that Particular Christians are compared to the particular members of the natural body, the whole Church collectively taken, is compared to the natural body, and that he might shew, how the particular Members of this Mystical Body are united, and become One, he tells us, it is in Christ. Again, Col. 1. 2. To the Saints and faithfull Brethren in Christ. Ergo, what? Why they are Christian Brethren: True, but how come they to be so? That is indeed the Question; to which our Author speaks Ne gry quidem.

His last proof is from 2 Cor. 5. 17. He that is p. 46in Christ is a New Creature. It seems somew… strange to me, that the word Christ should signi… otherwise in this Verse than it had done v. 14. 1… and must do again v. 18. Before the Text, v. 1… The love of Christ constrains us,—And that … dyed for all. Was it a Person who out of pure Lo… dyed for his Church? who offered himself a Sac… fice to God for it? and is it all oth' sudden gro… a Church? The Church I had thought was the Oject, and not the Subject of that Love mentione… After the Text, v. 18. we read that God hath reco… ciled us to himself by Iesus Christ: And how do… our Author wedge in Church instead of Christ, in th… 17^th verse? Must the blessed Apostle be made … speak Non-sence, argue impertinently, conclude a… surdly, to gratifie one of his forced and wreste… Notions? Well, for once, that we may not purchas… his displeasure, let him paraphrase the eighteent… verse thus; God hath reconcil'd the Church to hi… self by the Church. What remains in this particular, is onelyonly that descant which he gives upon hi… Text, i. e. Every sincere Christian is a New Creature: Agreed; To be in Christ, and to be a sincere Christian, do explain one another. But the descan… upon his descant, is the Life of all; Whoever professeth the Faith of Christ, and lives in society with the Christian Church, hath obliged himself to live … new Life: Better and better still: What is it to be in Christ? Ans. To be a sincere Christian. Qu. An… what is it to be a sincere Christian? Ans. To profess the Faith of Christ, and live in society with the christian Church. Most admirable: The clearest, fullest, and exactest Definition without all peradventure, that ever was in the world, of a sincere p. 47Christian; and out-vies all that Mr. Shepheard's Sincere Convert, or Sound Believer can afford us. The onelyonly fault that I find with it is, that the lewdest, and vilest Hypocrite that ever was in the world, may be one of our Authors Sincere Christians. You have heard what a Sincere Christian is, to your unspeakable comfort no doubt: Will you but hear what the New creature is, and you are made for ever. Qu. What is it to be a New creature? Ans. To oblige himself to live a New life. Nay, if an Obligation, nay a voluntary Obligation to live a New life, will render a Man a New Creature, I am sure God has obliged all men so to live, and most men have superadded a voluntary Obligation of their own so to live; and then what a sad rout of New Creatures is the world pester'd withall?

The Reader has seen by this time, that his first Notion of Christ is false, his second onelyonly necessarily True, his third very questionable, and the fourth unproved, and if it had been proved would not have done his work; and now it's high time to draw with him towards a Conclusion. Our Author is beginning to make an end, but he must first discharge his stomach of a little froth, and gall, and spit up some venome that lies in his chest, in the face of his Adversaries, without which he could not possibly conclude his Chapter. He tells you summarily what great feats he has done, and what greater Atchievements he will adventure on: What he has done amounts to this; he has discovered great Mistakes in other mens Divinity, but cannot espy any in his own: he can spy a Mote in his Neighbours eye, but considers not his own Beam: He has also discover'd the rise of these Mistakes, to be from the p. 48various usage of the Name Christ in the Writing… of the Apostles. The more excusable (it seems) they are, if they had occasion from thence to erre; which they might the more easily doe, because (as he observes well) the Writings of Paul are obscure. He has also discover'd to us the temper and humour of those Mistaken men: They are zealous to advance Christs Person, to the prejudice and reproach of his Religion, which yet our Author himself, when a Qualm of sweet Nature comes over his Heart, thinks to be Impossible, p. 17. The greater Opinion we have of his Wisdom, and Reverence for his Person, the more sacred Regard we have for his Lawes. He has also discovered a horrid Plot, to introduce a fancifull Application of Christ to our selves, instead of the substantial Duties of the love of God and Men, and an universal Holiness of Life. But this is but a plot of his own making, unless he had some supernatural Assistances from Beneath. He has also for ever discharged the world upon his Blessing, from closing with Christ, getting into Christ, and above all from overloving Christ, and admiring his Excellencies, and Perfections, his Fulness, Beauty, Loveliness, and Riches. Wherein if he prevail to his mind, he has for ever Obliged the Prince of Darkness to him, and done more service to his black Kingdom, than he with his Legions hath been able to effect these Sixteen hundred years. What he intends further to doe, he has reduced to four heads, to which I referre the Reader; and upon the whole Matter doe onelyonly make this one Observation; That through this whole Chapter, he has cheated and tormented us with a sorry, old, Threadbare fallacy, A benè compositis ad malè p. 49divisa: The Persons whom he reviles, dare not put asunder those things which God hath joyned together. They love the Person of Christ, and not therefore break, but keep his Commandements. They think that Faith in our Lord Iesus Christ, and Repentance from dead works are very consistent; may and must sweetly meet together, and Kiss each other. They would be glad to see those who revile them, to love and admire Christs Person, and shall be content to be reproved so far as they neglect, and undervalue his Precepts; but they are not to be frighted out of their Love to Him, who loved them, and gave himself for them: They do freely confess, that they admire at the Love of the Father in sending his onelyonly begotten Son into the World upon such a design as to save Sinners, and they do equally admire the Love of the Lord Jesus Christ, that he was so willing to come into the world, to be tempted, persecuted, reproached, and at last to dye, and give his Life a Ransome for many: And though they have heard many Reproaches and Blasphemies uttered against their Saviour, yet they have not met with one solid concluding Argument why they should not love him: And therefore if they must be vile upon these Accounts, they resolve in the strength of Christ to be vile, more vile still; and shall bind all the Ignominy that is cast upon them for Christs sake, unto their Temples as a Crown and Diadem: For indeed they do persist in that perswasion with some Obstinacy, that it was the Person of Christ who dyed for them; it was He upon whom the Chastisement of their Peace did lye; it was He whose Soul was made an Offering for sin, and upon whom God laid the Iniquities of us All. And therefore our p. 50Author must bear with them, if they love him as much as they can, because they have reason to fear they shall not love him as much as He has deserved. They remember a Dreadfull word, If any man love not the Lord Iesus Christ, let him be Anathema Maranatha, and would not for all the world fall under the weight of it. Their love to his person makes them studious to please him, fearfull to offend him, zealous to glorifie him, and (if the will of God be so) humbly content to suffer for him: They have not met with any Author that has, till of late, endeavoured a Confutation of Christs personal Excellencies, perfections, fulness, beauty, loveliness and riches; and they that have made the Attempt, have exposed themselves to the universal censure of all that wear the Name of Christian; and therefore they do ingenuously acknowledge, that they doe admire and honour them, and do humbly hope, Christ at his coming will not rebuke them for it; And when they are invidiously traduced as setting the Person of Christ at oddes with his Gospel, they are satisfied that they have not done it in Principle, and lament that they have in any the least degree done it in Practice: And as they know that the Charge, as apply'd to them, is a pure, impure slander; so they conceive it's vey difficult, if not impossible in it self, nor can they apprehend how any can really and truely maintain a due esteem of Christ in their hearts, but they must have a proportionable value and regard for all his Commandments and Injunctions: That these things are become Riddles to any professing the Name of Christ, they tremble at, as a sad symptome that the Gospel is hid to them, and from them. They do also in the general p. 51approve of any Labours managed with a due regard to the Majesty of God and the Lord Jesus Christ, in order to the discovery of any Expressions in their Writings or Discourses, which might in the least be misinterpreted to degrade and thrust down Holiness from its Throne; but withall they are unwilling to be railed out of a good Opinion of Christs Person, seeing that however they may have sinned in breaking his Laws, it will not mend the matter to lessen the honour they justly have for Himself; and had rather be severely chidden for their sin, than scoffed out of their Duty. But of these Matters thus far.