Opposition to Errors of William Sherlock, Chapter 3 · Section 4

Opposition to Errors of William Sherlock · Chapter 3 · Section 4

p. 302CHAP. III. Sect. 4. How Men Pervert the Scriptures, to make it Comply with their own Fancies.

IT's storied of Messa la Corvinus, (once a Famous Orator) that he got such a Crack in his Pericranium, that he quite forgot his own Name; the most unhappy man, certainly, in all the World, to have been Employed in the Management of a Lye; the Mystery whereof consists mainly in Tying both the Ends so handsomely together, that it may not Ravel out into Thrums. Our Author has Managed a severe Charge against some, that they Deduce all their Religion from an acquaintance with Christs Person, without consulting the Scriptures: And yet now, The truth is (says he) if you consult their Writings, you will find them stuffed with Scriptures. These things did not Cotten very Lovingly, and he was as much put to his Trumps to make both ends meet; as the Gentleman, who told it with great Confidence, That he shot a Deer with one Arrow through the right Ear, and the left Foot behind. But he has an old Friend, that never fails his Servants at a Pinch, and he lifted him over the Style with this: They do but accommodate Scriptures to their own Fancies. Their Crime then in the last Result, is this: That they are not so happy Interpreters of Scripture as himself: They have the same p. 303Text, but they want his Head-piece to Comment on't: They have the same Materials to work upon, but they want his Tools: Or (as one of his Friends expres'd it) they have his Fiddle, but cannot get his Fiddle-stick. But to reproach them upon this Account, is to reproach (by far) the greatest part of Mankind. All were not Born under his smiling Stars, nor had the same benign Aspects of the Planets in their Nativity: It's not every mans happiness, to have the Bees swarm about his Cradle, or to be entranced upon the Top of Parnassus: However (after all the Scuffle) we have gain'd this Point, that we may joyn Issue with him upon the Question, and modestly Debate it, Whether he or they do best understand the Scriptures?

Two great Faults (and they are great ones indeed) he finds in their Writings: First, That they Expound Scripture by the sound of Words: And secondly, That they reason about the Sence of Scripture, from their own preconceived Notions.

[1.] They Expound Scripture by the sound of words. Our Author had discovered to us, p. 80. the Danger of using a way of Reasoning that would serve any Mans turn, that had but any Quickness and Vigour of Fancy. What a dangerous way then must this be, that will serve any Mans turn, though he be not blessed with his Quickness and Vigour of Fancy! For though his Antagonists Pulse toll as heavily as Tom of Lincoln, though he never drew his Breath but in Boetia, nor ever had his Temples crown'd with the Ignis Lambens, yet he can with as much ease, and more truth, Retort all his Rhetorick. When mens Fancies are so possessed with Schemes and Idaea's of Religion, what ever they look p. 304upon, appears of the same shape and colour, where with their Minds are already Tinctur'd; like a Man sick of the Iaundies, or that looks through painted Glass, who seeth every thing of the same colour that his Eye or the Glass gives it. Some such Medium, the poor Priest used to Prove, that the Virgin Mary was Prophesied of, from the beginning of the World; because he had made a shift to read, Gen. 1. 10. Congregationem aquarum vocavit Maria: And with the same learned skill did the Rector of—Convince his obstinate Parishioners, that it was their Duty to Pave his Chancel for him; from Paveant illi, ego non Pavebo. And let me tell our Author, for all his Vapouring, and that he looks so goodly on't, he has not a more serviceable Engine than this one, in all his Arsenal. For having once double-dyed his Fancy with a strong Conceit, that the word [Christ] signifies a Church, an Office, a Doctrine; you cannot Quote that Text, where the Word occurs, but his Fancy Chimes all in; just as Imagination thinks, so Scripture clinks; and every thing he sees, turns round to that Crotchet, when all the while the WindMill is in his own Head. If you should but venture to say, that for an Orator, our Author is truly excellent; but for a Logician, he is but Ordinary. Il'e undertake from the sound of that one word, he shall conceit himself at first Dash, to be a Bishop. So easie it is for a French Cook to make Suffolkstreet Soupe, of a Stool-foot; and most Ravishing Minc't- Pies, of an Old Boot-top, or a Leather Doublet.

As it is a Ridiculous procedure, to make the sound of words the Measure of our Interpretation, so is it no less perverse a Method, to Expound Scripture p. 305by the Ranverse, and go just cross to the sound of words. The Plain and Literal sence commands our Reception; unless the Context and Coherence, Evident contradiction to some other plain Scripture, or some gross Absurdity, and insuperable Difficulty, compell us to Recede from it. But now according to our Authors Rule (which he has most Religiously observed throughout his Book) the further any Interpretation departs from the sound of words, the better it is, that is to say, for his own purpose. As suppose you should meet with this word [Heaven,] let not the Chiming, and Tinckling of your Fancy, betray you into a Notion of some Glorious place, where the spirits of Iust men made perfect, are Blessed in the enjoyment of God; for that would be but to Gratifie your Tinctured Imagination, with the sound of a word that Rhimes pretty well to your own Conceits: But rather work up your Imagination to the prospect of some dreadful Dungeon, where nothing but Ratling of Chains, Blowing of Bellows, Hissing of Serpents, and the Yellings of Griesly-people strike a Horror into your Mind; and then to be sure you shall purchase our Authors good word, and never be Taxed for Interpreting by the Sound and Clink of words. Thus if you meet with that Expression [the Son of God,] be sure you do not understand a Person, but a Thing; and if at the long Run, you should chance to Interpret it into No thing, it will do best of all; For then you may lay your Life on't, you have not Interpreted Scripture by the sound of words.

Now as much as our Author pleases himself with his Humour in this thing, the truth is, he did but Steal, (or to make the best on't) Borrow it from p. 306one of those he hopes to wound with it: And well might the Eagle sigh, to see her self shot through with a Dart, which had borrowed its Feathers from her own Wing. I will only burden him with one Passage: The Papists having hatched that monstrous Figment of Transubstantiation, upon the discovery of any Expressions amongst the Antients, (though made use of to another end) cry out, and Triumph, as if they had found the whole Fardel of the Mass, in its perfect Dress, and their Breaden God in the midst of it: Iust so (says he) it is in the case of Episcopacy, Men of these latter Generations, from what they saw in being, and the usefulness of it to their Desires and Interests, searching Antiquity, not to Instruct them in the Truth, but to Establish their Opinion, whatever Expressions they find that fall in as to the sound of Words, with what is now Insisted on, instantly they cry out, Vicimus Iö Poean. And now either our Authors guilty Conscience, or his Acumen, will tell him to whom he stands Indebted, for Observing to him the Danger of Interpreting by the sound of words: And let him take this Caution along with him, to forbear using that way of Reasoning, which serves any mans turn as well as (and most mens better than) his own.

It will be now time to descend to Particulars, that we may reduce his Rule into Practice: And he has singled out these Expressions, of knowing Christ, Christ's being made Wisdom to us. Having the Son. To give us an Experiment what Wonders his Rule will work.

And, (1.) For the Knowing of Christ. They that Interpret Scripture by the sound of words, Interpret p. 307the Phrase; of Knowing his Person, and all his Personal Excellencies, and Beauties, Fulness, and Preciousness, &c. And so has the Expression been used, Iohn 17. 3. This is Life eternal to know thee, the only True God, and Iesus Christ, whom thou hast sent. Where the Person of the Messiah, under that Personal Excellency of being sent of God, Anointed, and Appointed by him to Reveal, and procure Eternal Life, is made the Object of our Knowledge, Again, Iohn 1. 33. I knew him not, but he that sent me to Baptize with Water, the same said unto me, upon whom thoushalt see the Spirit descending, the same is He; and I saw, and bare Record, that [this is the Son of God.] Where to Know Christ, is Interpreted by knowing Him to be the Son of God: And all the fault of this Interpretation is, that it comes a little too near the sound of words. But that Learned Doctors practical Interpretations, who interpreted Iesus by Iudas, would have pleased our Author infinitly, because it was more modest, and durst not come so near the sound of the word. Well, But how does the Man himself expound the Phrase? Nay, as to that, he is in a brown study, and says never a word; and that I assure you is a safe way to avoid the Odium of Expounding it, by the sound of words.

But, (2.) Christ is said, 1 Cor. 1. 30. To be made Wisdom to us. And amongst many others, I find Beza thus expounding it: Datus est nobis a Deo, ut in ipso omnem sapientiam consequeremur (quae quidem eo nomine verè digna sit) quum in Uno, possumus Deum, & ejus Arcana contemplari, quae ne suspicari quidem unquam cautissimi homines potuerunt. He is given to us of God, that in him we p. 308might attain Wisdom (that truly deserves the Name) seeing that in Him alone, we may behold God, and his Secrets, which the most discerning Men otherwise could never have Ghessed at. Let this Interpretation (because it comes too near the sound of words) only serve for a Foyle, to set off the Lustre of our Author: Some duller men (says he) can understand no more by it, than the Wisdom of those Revelations Christ hath made of Gods Will to the World. But I fear it's more their Sullenness than their Dulness, that they can see no more of Wisdom in Christ, than a meer Ravelation of Gods Will. For had they not worn Racovian Spectacles, they might have seen Satisfaction to Divine Justice in his Death, as well as a Declaration of Gods Will to us, issuing from his Mouth.

But then, (3.) Here's another great Controversie, What [having of the Son] should signifie? But before we fall upon that, we must deliver our selves from an Ambuscado, secretly laid for our utter Ruine: When men have Learnt (says he) from an acquaintance with Christ, to place all their hopes of Salvation in a Personal Union with Christ, &c. He might for his Credits-sake, have produced his Vouchers, to make good his Charge: I do indeed believe, that as the Person of the Husband is related to the Person of the Wife, and yet there is no personal Union made, though they are one Flesh, yet they continue two distinct Persons, or Subsistences; so Christ and Believers are Personally related each to other in the Covenant of Grace, and are one Mystical Body, one Spirit; and yet they are not taken into Personal Union with Christ. Nay, our Authors Conscience was fast asleep, when he p. 309wrote this Twang: For, pag. 198. He Quotes these words from Doctor Iacomb; This Mystical Union is an Union of Persons, but yet no Personal Union; And if our Author know not how to Distinguish these two Expressions, he's sadly Accoutred to Manage this Controversie. And being now freed from all Danger in the Rear, let us Advance to the Question. What this [having of the Son] should mean? 1 Iohn 5. 12. He that hath the Son hath Life, and he that hath not the Son hath not Life. Now the clearest way to resolve this Doubt that I can think on at present, is to Examine, who, or what, is meant by the Son; and when we have Settled and well Fixt the Notion of that, to try what further Light we may get into the Phrase of Having the Son: For the former, Who or what the Son is? I know no more Hopeful and Promising way, than to look into the Chapter, to see if peradventure the Apostle has fixt the Notion for us. And ver. 5. we read, Who is he that overcometh the World, but he that believeth that [Jesus is the Son of God?] And, ver. 6. This is he that came by Water, and by Blood, even Iesus Christ. Ver. 9. This is the Witness of God, which he hath Testified of his Son. And, ver. 10. He that believeth on the Son of God, hath the Witness in himself. And, ver. 11. This is the Record, that God hath given to us Eternal Life, and this Life is in his Son. And then follows the words under Examination: He that hath the Son hath Life. I conclude then, that if by [Son,] ver. 5, 6, 9, 10. &c. he meant the very Son of God, our Lord Iesus Christ; then by Son, in ver. 12. is meant the very self same Person. And I am the more Confirm'd in my Opinion, because our Author, p. 101. will p. 310not allow any to separate a single Sentence from the Body of the Discourse, to make the Scripture speak their own sence. Though I confess he intended it as a Caution to others that they may avoid it, but a Canon to himself, that he might observe it: What to others was set up for a Buoy, to discover a Rock; to himself is hung out for a Lanthorn, to discover his way: But I shall take his Caution, and charitably believe so well of the Apostles sincerity and judiciousness in Discourse, that he would not speak of one thing in one Verse, and another in the next, under the same words, without sufficient intimation of his Intention. But now for [having the Son of God] that is the remaining enquiry: Now in this our Author speaks more Truth than he is aware of: What can [having the Son] signifie (says he) but having an Interest in Him? Being made one with Him, especially when we remember, that it is called [being in Christ] and [abiding in him] which must signifie a very near Union between Christs Person and ours? It must so! If [the Son] signifie the very Son of God, we must have Him, as he is capable of being had; and that's only by Interest and Propriety, through Compact agreement, and the Constitution of God in a Gospel Covenant. Ay, but (says our Author) Some will be so Perverse as to understand it of believing, and Obeying his Gospel. Well, and if they will be so Perverse without a Reason, we shall take the freedom to be as Perverse as they can be, and believe no more than we have proof for. But let us practise with his Gloss a little: By the Son, he understands the Gospel, and then his Paraphrase of v. 5. will run thus smoothly: Who is he that overcometh the World, but he that believeth that Jesus is p. 311the Gospel; that is, he that believes a Lye, he is the man that overcomes the World. Ay but we must remember that by Iesus, he has understood the Gosple also; and then indeed you will have a Paraphrase compleat in all Points: Who is he that overcomes the World, but he that believeth that the Gospel, is the Gospel. And sure he must be a Dull thing indeed that cannot, and a Perverse one too, that will not believe, and Subscribe so Self-evident a Proposition. But the World is full of perverse People, and therefore no wonder if some will so understand it. And amongst many others, one Volkelius, lib. 3. de verâ Relig, p. 37. in John 1. 4. In him was Life. Hoc est, Ipsi commissa est vitae Eternae & viae ad eam ducentis Anunciatio, quâ Hominum animos mirificè collustravit, & Ignorantiae tenebras (quantum in ipsa fuit) ab iis depulit, quod idem alio in loco edisserit, 1 Joh. 5. 10. dum ait. Hoc est Testimonium, quod Deus Testatus est de filio suo, quod vitam Eternam nobis dedit Deus, & haec in filio ejus est. That is, to him was committed the Declaration of Eternal Life, and of the Way that leads thither, whereby he wonderfully enlightened the Minds of Men, and scattered the Darkness of Ignorance from them (as much as in him lay) which he Discourses also in another place, 1 Iohn 5. 10. &c. The Reader cannot but observe the Parenthesis, That Christ enlightned men, [as much as in him lay] if he could have done more, he would: But what would they expect from a Man? Now, when I observe our Author, in this very place, Deriding the Hopes of them, who expect to receive free Comunications of Pardon and Grace, Righteousness and Salvation, from our Lord Iesus Christ; p. 312Methinks I see, [Quantum in ipso fuit,] and whether he filled his Vessel from that Cistern or no, is not so clear; but this is certain, that all came from the same Fountain. To conclude this Head, the Gloss of this Text according to the Proportion and Analogy of our Authors Faith, must be this: He that believeth and obeyeth the Gospel, believeth and obeyeth Life; and he that believeth not, and obeyeth not the Gospel, believeth not, obeyeth not Life: But our Gloss is this, He that hath an Interest in Christ, hath an Interest in Life, and he that hath not in the one, hath not in the other, but the Wrath of God abides on him; there being no means discovered whereby we can escape it, but by Jesus Christ.

It would have been small Satisfaction to our Author to pervert the Sence, unless he might be allowed also to pour Contempt upon the Phrase of the Scripture; which he has carried on to that height of Daring-provocation, that I am certain he never met with his Superiour, and do hope he may never find an Equal. He is at last grown almost weary of Reproaching the Expressions of Men, too mean a Quarry for one of his Wing to stoop at; and now the Expressions of the Holy Ghost must find him Game, that he may appear truly Great, by great Enmities. Erostratus was resolved to Eternize his Name, though by Firing the Temple of Diana at Ephesus: And Nero conceived great hopes from the Burning of Rome, and his unsampled Butcheries, to Inoculate his Name into History, that he might upon any Terms survive his Funeral. It's some Alleviation to them who Groan under the burden of Obloquy, that they meet with no harder Measure p. 313than their Lord and Master: And it might quiet the grieved Spirit of a righteous Lot, when his words are wrested; when the holy Spirit of God is grieved with the Affronts put upon his Expressions: The Disciple is not (ought not expect to be) above his Master, nor the Servant above his Lord: It's enough that the Disciple be as his Master, and the Servant as his Lord: If they have called the Master of the House Beelzebub, how much more shall they call them of the Houshold? Mat. 10. 24. Let them therefore possess their Souls in patience, and comfort one another with these words. And thus our Author enters upon his Business: It's Self-evident, that before we can be United to Christ, we must [go to Him]: And therefore Faith, which is the Instrument of this Union, is very Luckily called [coming to Christ,] from whence it is very evident, that to [believe in Christ] is to [go to Him] for Salvation: Which Metaphors [of coming, and going] are a very Intelligible Explication of Believing. But does this Gentleman think we have not sins enough of our own to answer for, but we must be Responsible for all the faults the Black-Jaundies of Malice can find in Scripture? Or does he Fancy that we Penn'd the Scriptures, and therefore must lie at Stake for all the Incongruous expressions that he is able to suppose in them? Well, thanks be unto God, that the Scriptures never yet found a Match able to Cope with them. For, 1. It's apparently false which he says, These Metaphors of coming, and going, are a very Intelligible explication of Believing: Whenas indeed, Believing is that which Explicates those Metaphors of [Coming, and Going.] With the same Fore-head he might have reviled Christ, for p. 314Interpreting the Preaching of the Word, by the Sower Sowing his Seed; whereas the Sower sowing his Seed, is explicated by the Preaching the Word. 2. Faith (says he) is very Luckily called coming to Christ. I shall spare him that Ignorant Expression, that Faith is called coming to Christ: No Sir, not Faith, but Believing; not the Peace, but the Acting of that Grace is so called. But I shall not wave his blasphemous Flirtings of the holy Spirit: What ever Expressions he has used to express Faith, or its Acts by, were upon advice with his own wisdom, who will not learn of him how to guide the Heads, and Hearts, and Tongues, and Pens of his Amanuenses, in revealing to us the Mind and Will of God. He has better Authority to Justifie Quod scripsi, scripsi, than either Pilate who once really Crucified Christ: Or that other who has often Crucified him in Essigie. It was advisedly so called, but unluckily reproached. 3. Those Metaphors of coming, and going, do very aptly, and Intelligibly express the Motion of the Soul in its turning from sin to God, by Faith in Jesus Christ: For as in all Local Motions, there is a Term from which, and a Term unto which we move; so in this Spiritual Motion, there is a State, or Term from which we pass, that of Sin and Enmity against God; and another to which we pass, that of Holiness and Peace with God. Our Saviour thought meet, and we are to Acquiesce in his Sovereign Wisdom, sometimes to employ a Metaphor in the Explicating of a Metaphor, Mat. 13. 19. Then comes the wicked one, and catcheth away the word that was sown in his heart, ver. 21. Yet hath he not Root in himself, ver. 22.—The deceitfulness of Riches Choak the Word: p. 315and yet till of late he was never branded for unintelligible explicating of his Notions.

If now the Reader would have an Instance, to what Height encouraged Prophaneness may rise, let him read what follows. But when the Soul is come to Christ, is this enough? No sure: the Soul then must receive Christ, as St. Iohn tells us, 1 Ioh. 12. To as many as received him, to them he gave power to become the Sons of God: That faith which serves us for Leggs to goe to Christ, must be a Hand to Receive him, and to apply all his Merits, and Fulness, and Righteousness to our Souls: And now when we have Received him, we must embrace him in our Arms too, as good old Simeon did, when he found him in the Temple, which is a little nearer Union, as plainly appears from the Example of the Patriarchs, who saw the Promises afar off, and embraced them▪ Heb. 11. 13. and now we have Christ, we must trust and lean upon Him, as we are often commanded to doe: which signifies that Act of Faith, whereby feeling our own weakness, as unable to support our selves, we do lean, and rest on Christ, and if leaning be not enough, we may make a little more bold, and Roll on him, as appears from Psal. 37. 5. Roll thy wayes on the Lord, as the Original [Gal] signifies; which is that Act of Faith, whereby we being weary, and heavy laden with sin, and seeking Ease, at last discharge our load, and cast it on Christ, and this is plain, from the phrase of Believing in Christ, and on him; for what can that signifie, but leaning and rolling on him, laying and building our selves on him as on a Foundation. And now we have thus brought our Souls to Christ, p. 316we must commit them to his trust, to take charge of them, and if they perish, it shall be his fault, he must give an account of it: Thus St. Paul did, 2 Tim. 1. 12. I know whom I have believed, and I am perswaded, that he is able to keep that I have committed unto him against that day: and Now we must hide our selves in Christ, from the fierce wrath of God, as the Dove in the Rocks. But this is not enough yet, for we must be cloathed with the Righteousness of Christ.—And when we are thus united to Christ, and made one with him, then All Christ is ours, as the Apostle tells us, All is yours, and ye are Christs, and Christ is Gods. The Merit of his Death is ours, to free us from the Guilt and Punishment of sin; and his Active Obedience to the will of God, his Righteousness is ours, for our Justification, as is plain in that he is called, The Lord our Righteousness, and as I. O. well observes, we are reconciled to God by the Death of his Son, and saved by his Life, Rom. 5. 10.

And now I hope there's none needs question but our Author is laid in with a Competency of those Endowments, that may enable him to Deride the whole Bible, from the first of Genesis to the last of the Revelations: If our Author does not judge with others about the Meaning of these phrases and Expressions of Scripture, he had the liberty (for ought I know) to discover, and (if he must needs) to expose their Mistakes; but to droll upon the very Expressions of Scripture, without reference to any Interpretation, and (if to any) to that which is most evidently the True, is a Degree above the superlative of Blasphemy. Let others admire which of his p. 317Talents they see good; for my own part, I read more of Ignorance in it, than of all his other Characters. 1. One gross piece of Ignorance is, that he makes the Patriarchs embracing of the Promises, explain Simeon's embracing Christ in the Temple. 2. That in his goodly supposed Method of the Souls coming to Christ; he fancies, first that we have Christ, and trust and lean upon him, and yet after a while (as if it were a new degree of Faith) he tells us, we must commit our Souls to him. 3. He fancies, that to come to Christ, to receive him, to embrace him, are several Acts of Faith, distinguished by some Intervals of time: But let us hear the guilt of these Scriptures, and his little Glosses: Why they offend against his great standing Rule, Interpreting things by the sound of words. For (says he) what better proof can you desire for all this, than Express words? Really, the Laws upon which we must be permitted to discourse with our Author, are very severe; for, p. 78. he laid it down as a Law of the Medes and Persians, that none must dare to Draw one Conclusion from the Person of Christ, which his Gospel hath not expressely taught: Well, we accepted the Tearms, and have brought him expresse, and expressely express words, and do speak as Volkelius commands us, dilectis luculentissimis que verbis, and yet we are never the nearer; for now we offend in trusting to the sound of words. Just thus did Procrustes entertain his Guests, wracking out them that were too short, and lopping off their feet that were too long for his Bed: All men I perceive are awake to their Concerns in this Rule, as well as our Vigilant Author: When it is urged, that Christ is called expressely God, the True God, He that was p. 318in the beginning, by whom were all things made; who upholds all things by the Word of his Power; the Socinians have now a compendious Answer. Ay, this is to interpret Scripture by the sound of words: And the Atheist has an inckling of it too; he can subscribe all the Scriptures as True, but when you urge him that God created all things out of Nothing; that he is the Owner, Governour, Iudge of the whole World; they are provided with a short Answer: Yes, this is interpreting Scripture by the sound of words: And whether every Drunkard, Swearer, Adulterer, all the Rakehells and Rakeshames upon Earth, may not in time make their advantage of it, I cannot tell; That Ministers do but fright them with a sound of words: Thus have some dealt with the Sacerdotal Office of Christ; He is a Priest (they confess,) he offer'd a Sacrifice, was a Propitiation, made an Atonement, did expiate sin; but have a care you do not interpret these things as the words sound: he did indeed something like a Priest, offer'd something like a Sacrifice, but truely and properly he was nothing, did nothing of All this. It had been therefore more plain-heartedly and ingenuously done, had our Author written a Confutation of the Scripture, proving that the Spirit did not speak intelligibly; but All in good time, he has Materials ready for the work. P. 100. The wildest, and most extravagant Opinions that were ever yet vented under the Name of Religion, have pretended the Authority of Scripture for their Patronage: And yet he knew, how first to break its head, and then make it a Playster.

This famous Rule of our Authors, may be applyed to all things under the Sun; but there are p. 319two Principles onelyonly that he will examine by it at present.

(1.) The spiritual Impotency of all men without grace to perform that which is Acceptable to God: This (says he) they prove wonderfully from our being dead in trespasses and sins; and therefore, as a Dead man can contribute nothing to his own Resurrection, no more can we towards our Conversion. I wonder when the Scripture will be able to speak so plain, that deaf men will understand it? One would have thought, the Spirit of God should never have chosen that Expression of being Dead in trespasses and sins, to signifie, what mighty power and abilities the Creature has to Obey: But we are instructed better from this usefull Caveat; not to interpret Him, by the sound of his words; for now we must understand by [Being dead] [Being Alive,] and proportionably by [Sins and Trespasses,] we must understand [Duty, and Obedience,] and then to keep close to our Instructions, and far enough from the sound of words, To be Dead in Sins and Trespasses, is to be Alive to all Duty and Obedience. And thus that other vexing place, Rom. 5. When we were without strength, in due time, Christ dyed for the ungodly; must be Paraphrased, When we were strong and Active, and had no need of Christ, he dyed for the godly. And this I think (if that be good for ought,) is very remote from grating our Ears with the unpleasant sound of words. Ay, but (says our Author) This is true of Natural Death, but will be hard to prove of a Moral Death. Hard to prove! Methinks we want his wonted out-facing Confidence: But why so hard to prove? Has not the Spirit of God selected those words borrowed from the Condition p. 320of one Naturally dead, to instruct us in the true Condition of one Morally dead? It's true of a Natural, and therefore not of a Moral Death. Nay, it's therefore true of a Moral Death, because it is so of a Natural Death. What wild Similitudes would he impose upon the Holy Scriptures? Even as one that's Naturally dead can contribute Nothing to his Resurrection, just so, one that's Morally dead can contribute something to his Conversion. This is the great Illustrator of dark Metaphors. But wherein doth this Morall Death consist? Oh (says he) In the prevalency of vicious habits contracted by long Custom, (which was the Case of the Heathens whom the Apostle there speaks of) which do so enslave the Will, that it's very difficult, though not impossible, for such Persons to return to the love and practice of Vertue. But who can tell, whether by [enslaving the Will] which is a Luscious Metaphor, our Author would not have us understand, [enfranchising the Will,] lest we should border too near upon a sound of words? But I am not illuminated with our Authors Reasonings: For, (1) Moral Death doth not consist in the prevalency of vicious Habits, it is the general Condition of all men born into the world; who are privatively Dead in respect of that Life we all once had in the first Adam; and Negatively Dead, in respect of that Life which is attainable by the second Adam. And in those dayes, when men studyed not Aequivocations to subscribe every thing, and believe Nothing, it was not question'd in the Church of England: Art. 10. The Condition of Man since the Fall is such, that he cannot Turn and prepare himself, by his Own Natural Strength, and good Works, to Faith, and calling upon God; wherefore p. 321we have no power to doe good works, pleasant and acceptable to God, without his Grace preventing us, that we may have a good Will, and working with us when we have that Will. But, (2) Supposing that this Moral Death did consist in the Prevalency of vicious Habits, contracted by long Custom, yet such may be the prevalency of them, into such a slavery may the Will be brought, that it may be not onelyonly di…ficult but impossible (without the effectual assistance of the Spirit,) for the Sinner to return to God. Ier. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also doe good, that are accustomed to doe evil: Whence the Prophet shews, that such is the prevalency of a vicious Habit, contracted by long Custom, that it's as possible for the Black-Moore to wash himself white, (which is the Embleme of Labour in Vain) or the Leopard to rub out his Dapples, as for such a one, so enslaved, to doe good. And if difficulty onelyonly be designed in the Comparison, there's great danger of seduction, to have the Case of habituated sinners thus described. (3) Our Author is much mistaken, to say, That the Apostle speaks of the Case of the Heathens: The place is, Eph. 2. 1. And you hath he quickened, who were Dead, in Trespasses, and Sins, &c. And these things are exceeding clear: 1. That to be dead in Trespasses and Sins, (let it signifie what it will) is a Condition common to Iew and Gentile. v. 3. Amongst whom also we all had our Conversation in times past, in the lusts of the flesh, fulfilling the desires of the Mind, and of the Flesh, and were by Nature the Children of wrath, even as others. v. 5. When we were dead in sins. 2. That the same Power and Grace was required p. 321to Quickening of the one, as the other. v. 4. God who is rich in Mercy, for his great Love wherewith he loved us, quickned us, foreign. (4) It's very ridiculous to express some strength by None: As if you should say, A dead man will hardly walk above five miles a day, and then he must rest himself too at every miles end. It's true, a Natural Death does not deny a Resurrection by Divine Power, nor a Moral Death exclude the efficacious Power of him that raised up Iesus from the dead, yet both exclude all Ability in the subject, or we must despair of ever understanding one Syllable of Scripture to the Worlds end.

(2.) There is Another Doctrine he will examine by this Rule, viz. the Manner of Gods Working in Regeneration. Concerning which, the Apostle Eph. 2. 10. (when he had before shewed all to be dead in Trespasses and Sins,) thus expresses himself: For we are his workmanship created in Christ Iesus unto good works; and 2 Cor. 5. 17. He that is in Christ is [a New Creature.] Wherein the Apostle does instruct us in three very material points. 1. Here is the Product of Gods Grace. A real Effect, foreign. Something brought forth; foreign a New Creature, a New Creation; Another, a better, though a lesser World. 2. The End of this Work, or Product of Gods powerfull Grace; foreign ▪ it was to good works, which God ordained they should walk in. The End of the New Heart, New Creature, and New Nature, is New Obedience. 3. The Manner of Gods producing this work; foreign ▪ ye were Created to that End; so that as God at the first by his Creating Power exerted, brought forth the Creature, and gave it power to bring forth fruit p. 323after its Kind: So in this New Creation, there is something that Answers both the created Effect, the Creating Power, and the End of this Creation. This would have done pretty well, had it not chimed too near the words; and therefore our Author shall expound it himself, and then (if ever) he will be in the good Humour. This were true (says he) if our being created to good works did signifie the Manner and Method of our Conversion, and not the Nature of the New Creature. But what if it signifies both? Here's a Workmanship; and here's the Manner of working: We are his Workmanship created. The work, called a New Creature, shews the Thing; and its being said to be done by Creation, shews the Manner. All the Apostles Metaphor will else be very lame; The Manner of Gods producing the Old Creation expressed, but Nothing to answer it in the New Creation; and yet this was the Main of his design: v. 5. Even when we were dead in sins and trespasses, he hath quickened us; v. 8. By Grace ye are saved, not of your selves, it's the Gift of God. But let us hear his Paraphrase: That as in the first Creation we were created after the Image of God; so we are renewed after his Image in the second, which is therefore expressely called Renewing, and Renovation: An excellent Similitude; just as God wrought All in the first Creation, so (for all the world) he does Nothing in the second: That is, in plain Terms, The New Creation is no Creation; and the Apostle could not more unluckily have express'd the Doctrine of our own Ability to good Works, than by saying, we were created by God in Christ Iesus, to the Performance of them: To conclude, That the Image of God restored, should answer p. 324the Image in which God created Man at first, I can be content; onelyonly, to fill up the Pàrallel, What is that act of God in the New, which answers to Gods creating Act in the first Creation? And that the New Creation should be called a Renovation, I can very well digest; but then we must take in Gods Renewing Power, as well as the Renewed Effect; but that this is called so, expressely in other places, I do not very well approve, (nor will our Author, when he thinks better upon't,) for that will discredit the whole Paraphrase, because it chimes too harmoniously to the sound of words.

Hitherto we have heard a very learned Declamation against interpreting Scripture by the sound of words; and now we shall have another Oration against Metaphors, Similitudes, Allegories, Types, Figures, and all this under the same Head. If they say, Christ is our Righteousness, our Wisdom, &c. then they interpret all by the sound of words; and if they say, the Pearl, the Manna, the Rock, &c. signified Christ, which seems to be very remote from, yet that is interpreting Scripture by, the sound of words also; so that we are in a Fork, Snick or Snee; and both wayes equally undone: Mr. Watson thinks that The Pearl in the Parable, Math. 13. 46. may be accommodated to Christ; for, as the Pearl is there said to be foreign so Christ is called foreign 1 Pet. 2. 7. That he was praefigured by the Manna, upon the onelyonly Credit of Christs own Interpretation: Joh. 6. 48. I am the Bread of Life; your Fathers did eat Manna in the Wilderness, and are dead: This is the bread that cometh down from Heaven, that a man may eat thereof, and not dye. That the Rock also did typifie Christ; from the p. 325Apostles warrant, 1 Cor. 10. 3. They drank of the Rock that followed them, and that Rock was Christ: That Christ was also Resembled by the Brazen Serpent, upon Christs own Authority, Ioh. 3. 14, 15. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up: and that Christ is compared to a Vine, Joh. 15. 1. I am the True Vine: He proves also, (or thinks he proves) That Christ has very lovely and excellent Titles given him in the Scriptures. He is the Desire of all Nations, Hag. 2. 7. The Prince of Peace, Isa. 9. 6. The Holy One of Israel, Isa. 41. 14. Elect and precious, 1 Pet. 2. 6. That he was also typified by most excellent and glorious Persons and Things: By Moses, David, Solomon; by the Pillar of Cloud, by the Rose of Sharon. In the pursuit of which Metaphors and Types, perhaps he has a little overshot himself; and alas, how easie a matter is that? It's very hard to stop at a point, when we are upon the full speed. St. George himself straining for a blow at the Dragon, had like to have come over: These are Human Errours, and I wish our Authors were of no worse Consequence. But, 1. Our Author forgets himself to say, that Mr. W. uses these Metaphors to prove, when all the Service they doe him, is to illustrate his Doctrine, sufficiently otherwise confirmed from innumerable Scriptures: If our Author will not allow the Pearl to signifie Christs Preciousness, yet it's very clear that Christ is precious. If he boggle, that the circular Figure of Manna should denote Christs Perfection, yet that he is Perfect, is undenyable. 2. Whatever was a Type of Christ, represented some of his Personal Excellencies, Actions, or Sufferings, &c. If then we single out the p. 326most eminent of their Natural Excellencies, and then consider which of Christs spiritual Excellencies syncretize with them, all the hurt thats in it is, that those Types are more beholden to Christ, than he to them. And, 3. We ought to consider, that there's a greater latitude of Expression allowed in Open handed Discourses ad Populum, than in your Double-fisted Disputations in the Schools: Our blessed Saviour does accommodate his Discourses to his Disciples, and preach as they were able to hear him; and Mr. Watson does not alwayes preach or write, to such long-ear'd People as our Author is. And thus after all, Mr. Watson may be very Innocent; but whosoever is in the the Right, our Author will be sure to be in the Wrong; for when all that Discourse had spent it self to perswade us, that Christ is excellent, that he deserves our Love, our Service and Obedience; our Author could make no better use on't, than to throw a Flout upon the very Person of our Redeemer: Who (says he) can forbear being smitten with so lovely a Person? Really he may do well to consider, whether his License will justifie him to Scoffe at Christs Person, toties quoties he meets with any that shall dare to give him a good word: I have known some so prodigal of their Friends, that they would sell the best they had for a sorry frothy Iest: but should our Author forfeit the Favour of Christ, when he shall most need it, for a poor half-witted Conceit, it would be more than he would ever get by it. But hence we learn, how difficult it is, for any to have a little more Wit than his Neighbours, and not to discover it; though it had been more comely to have been facetious any where, than against A Saviour; and may he in time p. 327come to himself, least he be smitten with Christ in a fence not to his good liking.

[2] The Second Way whereby these men Pervert the Scripture is, that they argue from their own preconceived Notions and Opinions, about the sence of Scripture. And (to have sav'd charges) both these might have been mustered for one, but then it would not have born such a Port, nor carryed so much state and Majesty in its looks: The first way was, When they find any words in Scripture which chime to the Tune of their private Conceits, they interpret them by the sound of words: And this▪ second way is the first way, in other words; when they Argue from their own pre-conceived Notions: But perhaps there may be some subtle Essential difference, between [their own Conceits,] and their [own preconceived Notions,] which though he can, every one cannot discover: Now of this first, or second, or same, or New, or no Way, (call it which he pleases) he will give us some few Instances.

(1.) There are (says he) a great many places, which expressely tell us, we are justified by Faith, have Remission of sins by Faith, &c. Now the difficulty will be, how we shall Reconcile these Scriptures to their Notion of being justified by Christs Righteousness. For (as he acutely observes) Faith certainly is not the Righteousness of Christ in their Notion of it: (No nor in his neither, if he rightly understands himself.) Now those other men have a way to Reconcile our being Iustified by the Righteousness of Christ onelyonly, and our being justified by Faith onelyonly; and it is this: When Faith is said to justifie, they understand not this Absolutely, as if Faith did justifie, either as it is a Work wrought p. 328iin us, or an Act performed by us; but relatively, as t makes us one with Christ, by whom we are justified: And they assign this Reason for it: Because, had Iustification been promised to any thing wrought in us, or done by us, it had been by Works: And this Conciliation of the true Interest of Faith, and Christ, in the business of Justification, is justified by the Doctrine of the Church of England: Art. 11. We are accounted Righteous before God, onelyonly for the Merit of our Lord and Saviour Iesus Christ, by Faith, and not for our own Works or Deservings; wherefore, that we are justified by Faith onelyonly, is a most wholsom Doctrine. Now our Author might with great Applause have placed out his Reconciling skill upon this Article: How we can be Justified [for the Merit of Christ onelyonly,] and yet [by Faith onelyonly]? And again: How we can be Justified [by Faith onelyonly,] or indeed at all, and yet [not for our own Works?] we find in Scripture, that the same Effects are attributed to Faith, which are attributed to Christ: Iustified by Christ, Isa. 53. 11. and justified by Faith, Rom. 3. 28. We live by Christ, Joh. 6. 57. and we live by Faith, Gal. 2. 20. Are pardon'd by Christ, Act. 13. 38. are pardon'd also by Faith, Act. 26. 18. Have peace with God by Christ, Col. 1. 20. have peace with him also by Faith, Rom. 5. 2. Have Access to God by Christ, Eph. 2. 18. have Access also by Faith, Eph. 3. 12. Are sanctified by Christ, Heb. 10. 14. and sanctified by Faith, Act. 15. 9. Overcome the World by Christ, Joh. 16. 33. and so also by Faith, 1 Joh. 5. 4, 5. The Sons of God by Christ, Eph. 1. 5. and so by Faith, Gal. 3. 26.

These things being thus, it seems to be a worthy p. 329Enquiry, what Part and Share Christ may Challenge, and what Faith may claim in the Justification of a Soul before God; that so we may give unto Christ the things that are Christs, and unto Faith the things that are Faiths. And, 1 It's very evident, that their Concerns are really Distinct; Christ Justifies in one respect, Faith …in another: It's possible that some (ver. 9. Infants) may be Justified without Fāith in Christ, but impossible that any should be Justified without Gods respect to Christ; for herein the Scripture is Peremptory, and God is at a point with all the World, Acts 4. 12. There's no other Name under Heaven given by which we must be saved, neither is there Salvation in any other. 2. It's evident from those very Places where the Concerns of Christ, and of Faith, are joyntly mentioned, not only that they have really distinct Interests, but that Christ carries the Supremacy, and that Faith has only a subservient Concernment therein, Rom. 5. 1. Therefore being justified by Faith, we have peace with God, through our Lord Iesus Christ. Whence it's plain, that whatever Faith contributes to our peace with God, yet even that Operates through Jesus Christ, foreign. So Gal. 3. 16. Ye are all the Children of God, by Faith in Iesus Christ: It's the Redeemer as made a Curse for us, ver. 13. that gives Faith all it's Vertue and Efficacy. And, Gal. 2. 20. The life which I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave Himself for me: Where such a Concernment is ascribed to Christ, in the Soùls life, that Faith is not at all Capable of; He loved me, and gave himself for me. 3. It's no loss evident, that Christ by his Death p. 330and Sufferings, has removed those insuperable Impediments, which lay in the way of a sinners Justification, Reconciliation with God, Expiation of sin, which Faith could not possibly Undertake, and Atchieve. 4. That what ever Parts Christ and Faith have in this Glorious work, yet no more must be Ascribed to either, than can consist with a Free, and Gratuitous Iustification, Rom. 3. 24. Being justified freely by his Grace, foreign. And, 5. It's evident that the Sacrifice, Sufferings, &c. of Christ, and that Reconciliation and Atonement procured by them, do not in the least Enterfere with Justification by Free-Grace; for Christ himself is Free-gift, and that God would admit a Mediator, to Interpose on our behalf, that he would accept a Propitiation for us, is all due to Free-Grace; and therefore Free-Grace and Jesus Christ are joyned together, Rom. 3. 24. Being justified freely by his Grace, through the Redemption that is in Iesus Christ. 6. It is also as evident, that to ascribe Justification to Faith as it is our Work, or Act, will take off just so much from the freedom of Grace, as is ascribed to it, as a work in us, or done by us; and therefore Faith must needs Justifie us by vertue of that respect that it carries towards a Redeemer; and to assign it any other Interest, is to Entrench upon that free Justification, which the Gospel does so abundantly Preach: Now what Title to give to Faith as it Justifies, whether that of an Instrument, or a Condition, I dispute not; let the proper Concerns of Faith and Christ be secured, and their distinct Actings kept Inviolable, and Sacred, and if any can find more apposite, and significant Terms, than Protestants have used, I shall be very p. 331well content: But now our Author will favour us with a Reason, why Iustification by Faith as it is our own Act, may consist with Iustification by FreeGrace. Modest men (says he) who dream not of Meriting by every thing they do, would have thought, that Free-Grace and Faith, might have been easily reconciled, though … had justified as our own Act, since the Reward and Recompence, does so infinitely exceed the Work that there can be no suspition of Merit; and where there is no Merit, the reward is of Grace, and not of Debt, what ever the Condition of the Promise be. But, 1. Gods Free-Grace will not be beholden to, nor stand to the Courtesie of Mans Modesty; and besides, all men are not so Modest as our Author is; and if they were, it would be hard Trusting them: Man is indeed, a very Proud and Haughty Creature, till Free Grace tames him, loth to stoop to those Methods of Gods Wisdom for the abasing the Creature, that Grace may be magnified in his Mercies. And I see plainly, that God has Contrived the way of shewing favour to a lost Sinner, in such Wisdom that every Mouth shall be stopped, that Boasting shall be excluded, and that no Flesh shall glory in his presence, 1 Cor. 1. 29. 2. It's not what men will do out of their sweet Natures, that comes here into Consideration; but what they may do, God has taken a Course they shall not, cannot have cause to Glory; but if the sinner be justified by his own Act, as 'tis his, he has whereof to boast, Rom. 4. 2. If Abraham were justified by Works, he hath whereof to boast; though it may be some Virtuoso's would be so Modest and Civil, as not to lay it in the Dish of FreeGrace. 3. It's precariously supposed, that Grace p. 332in the justification of a sinner, is only opposed to Merit: The Scripture has opposed it to Works, and set them as Inconsistent in the dealings out of Mercy from God to men, whether there be such a proportion between the Work and the Reward, or no, Rom. 11. 6. And if by Grace, then it's no more of Works, otherwise Grace is no more Grace. 4. They may be very Immodest men, and yet want the Confidence to dream of Merit by every thing they do; and yet there are those that dream to this day of Meriting Heaven by that, for which they a thousand times better merit a Halter.

Protestant Divines in the explicating the Concerns of Faith in our Justification, that they might Accommodate their Discourses to the Capacity of them with whom they deal, have found out certain Similitudes, which do well express their own Intentions, when they say: Faith justifies us not as our own Act, but by vertue of its Relation to Christ, who is our Righteousness. Thus we say, the Ring stanches Blood, and yet we intend no more than that the Haematites set in it, has that Vertue: That our Hand relieves us, and yet perhaps it contributes no more towards it, than that it receives the Charity of another: That a Bucket quenches our Thirst, yet all it does, is to bring us the Water from the Fountain, which quenches it. And many others they have Invented, the best they could find, none so mean but is above Contempt, yet none so excellent to be above Malice. The use they make of them is (as I said) to cloath their Conceptions, and give some Light into the Thing, but by no means to prove the Truth, when it is drawn into Controversie. But from hence, our Author is taking another p. 333Ramble, and going to run his old Wild-Goose Chase of Prophaneness, and Scurrility; the easiest way of Confutation certainly, that ever was Invented: But let his own Folly chastise him, or if not, delight him; and in the mean time excuse me from bearing him Company.

(2.) Another Instance, and but another, he will give us: How Men argue from their preconceived Notions, and that is about the Necessity of Good Works. For (says he) when they are pressed with those Scriptures that urge the Necessity of Good Works.—What do they then? Nay, that he could not tell, but carries on a suspended Sence, for almost two whole Pages, and in the end leaves it unintelligible Nonsence. But however, let us hear those Texts that are so pressing for Good works, and a holy Life. Why? VVithout Holiness, no Man shall see God: The wrath of God is revealed from Heaven against all Unrighteousness and Ungodliness of Men. Truly, these Scriptures do press upon our Consciences, and Practices, but not upon our Principles: Well, then there are others that assert, Our Acceptation with God, depends upon a Holy and Vertuous life. I promise you that presses indeed! But it does not press me: Our Acceptation with God, depends upon a Holy life, as the Qualification, but it depends upon Christ for Procurement: But the places are, Acts 10. 35. God is no Respecter of Persons, but in every Nation he that feareth God, and worketh Righteousness, is accepted of him. Well, let us examine whom this Text does press most? The Apostle Peter in that excellent Discourse, ver. 43. tells us: To him [Christ] give all the Prophets witness, that through his Name, p. 334whosoever believeth in Him, should receive Remission of sins. Whatsoever of acceptation with God then, they that fear God, and work Righteousness do obtain, still it's through the Name of Christ. The Text then presses not us, he must call for more weight, if he designs to Press us to Death: But as I remember, pag. 44. our Author with much Confidence would bear us down, that the Iews who knew nothing at all of Christ, yet unde…stood God to be a Sin-pardoning God. And yet the Apostle assures us, 1. That all the Prophets gave witness to Christ. 2. That their Testimony was this, That they were to expect Remission of sins, through the Name of Christ. 3. That the Means of acquiring the Remission of sins through Christ, was by believing in Him. And now let him ask his own Shoulders, whether this Text does not press him; But there is another Scripture that will break their bones, Mat. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. And what was their Righteousness? Why he tells us: They were a company of Immoral Hypocrites, who placed all their Righteousness in observing the Ceremonies of the Law, without the purity of their Hearts and Lives. Well, and we think a Man may Travel a great many Leagues beyond such Debauches, and never come near the Kingdom of Heaven. Let them then Groan under the weight of it, who place their Religion in Ceremony, and prophane Drollery; it presses not them, who professing Faith in our Lord Iesus Christ, and Repentance from Dead works, subject themselves to his Gospel. Well, but there is one more that will Grind them to Powder, ver. 19. p. 335He that breaks the least of these Commandments, and teaches men so, shall be called least in the Kingdom of Heaven. And this will certainly press them, who Renouncing their part in the Satisfaction given to God by Christ, trust to their own Imperfect repentance, wherein there are so many Flaws, as will amount to the breach of some Commandment, and then our Author has quite shut them out of the Kingdom of Heaven.

To conclude this Section, our Author has one round Fling at Doctor Owen, and it is ex Officio, no doubt: I suppose he may hold some fair Estate by this Tenure, That he Persecute the Doctor with Fire and Faggot, as far as a pair of Shooes of a great price will carry him. The Question is, What necessity there is of Obedience? The Doctor had said, That Universal Obedience and good Works, are Indispensibly necessary to Salvation; by the sovereign appointment and Will of God. To this our Author answers: This is not one syllable to the purpose! Why then, It's the end of the Fathers electing Love. That's not one syllable to the purpose! It's the end of the Sons redeeming Love. That's not one syllable to the purpose! It's the end of the Spirits sanctifying Love. That's not one syllable to the purpose! Well, but it's necessary to the Glory of the Father, Son, and Holy Ghost. That's not one syllable to the purpose neither. If neither the Sovereignty of God over us, the Love of God to us, nor the Glorifying of God by Us, be to the purpose of Obedience; let our Author speak to the purpose. So he will: God hath commanded Obedience, but where's the Sanction of the Law? Will he Damn all that will not Obey for their Disobedience? Where's the Sanction of the p. 336Law? I am sure that Question is very little to the purpose. It's the Command it self that makes a Duty, that creates a necessity: The Authority of the Law-giver, lays the Obligation upon the Subject. It's our Interest to Obey, upon the account of the Sanction; but it's our duty to Obey upon the Command it self: But not to hold him in suspense, God will Damn all those that will not Obey, for their Disobedience.

Our Author has now quite run himself a Ground, and is Pumpt dry of his Drollery, and therefore turns Catechist, and Persecutes us with Impertinent Queries. I have heard some say, that an Ideot may tye more Knots in an Hour, than a Wise-man can untye in a day. But however, though we might plead it's Coram non Iudice, yet for once, let him suppose himself in his Desk, and his poor Catechumens humbly waiting upon his Foot-stool.

Quest. Will God Damn those who do not Obey for their disobedience? Answ. Yes, and it please you Sir. Qu. But will he save, and reward those who do Obey for their Obedience? An. He will reward their Obedience, but not save them for their Obedience. Qu. But will the Father Elect none but those that are Holy? An. Yes, and it like your good Learning, he Elects them that they may be Holy, but not because they are Holy, Ephes. 1. 4. Ephes. 2. 10. Qu. But wil the Son Redeem none but those that are holy? An. Yes, indeed Sir, a great many; for a Redeemer supposes them to be sinners, and Captives under sin. Qu. But will he reject and Reprobate all that are not Holy? An. God has not Reprobated all that were, or are not holy; for then he had Reprobated all the World, but he will reject p. 337all that continue unholy to the Death. Qu. But tell me, Doth this Election, and Redemption, suppose Holiness in us, or is it without any regard to it? An. Neither the one nor the other: It's Fallacia plurium Interrogationum: They neither presuppose Holiness in us, nor are they without all regard to Holiness; it is a necessary Effect but not a Cause of Election and Redemption. Qu. Dost thou stand chopping Logick with thy Betters? If we be Elected and Redeemed without regard to our being Holy, our Election and Redemption is secure, whether we be Holy or no. An. Good Sir excuse me, we are Elected to Grace, as well as to Glory, and he that appoints to the end, appoints to the necessary means leading to the end. Qu. But is holyness necessary on our parts? An. Yes, indeed Sir, that we be so, but it's necessary also that Grace make us so, unless we can make our selves so. Qu. But how can Obedience be for the Glory of the Father, Son, and Spirit, when the necessity of Holiness is so destructive to free Grace? An. Obedience in its proper place, and for its proper end, is not destructive to free Grace: But when Hypocrites will assign it a room which God has not appointed, as to justifie us before a righteous Iudge, and give us a proper right to Heaven, then it crosses the design of free Grace. Qu. But how can Holiness be for our honour, in making us like God, when the perfect Righteousness of Christ would be more for our honour? An. Good, Sir, be not angry, and Il'e tell you: Inherent Righteousness is much for our honour, being compleat in its kind; but Imputed righteousness is more for our honour, being absolutely compleat. Qu. But you say, Holiness p. 338is for our Peace; Must we then at last fetch our peace from our Duties and Graces, is not this to renounce Christ? An. Pray, Sir, be not so hasty, we have our Reconciliation with God, and Security from his Wrath, by the Blood of Christ; but we have our inward peace in the Conscience, from the evidence of our Sanctification. Qu. But does not Doctor O. say, That we must not set about correcting our Lives; for by the deeds of the Law, no man is Justified, and that if God should mark what is done amiss, there's no standing before him? An. Yes indeed does he, That we must not set about correcting our Lives, in order to Justification before the Righteous Judge of all the Earth. Qu. But how can Holiness serve for the Conviction of Enemies, when it is not Essentially necessary to his Friends? An. Indeed, Sir, if you will believe me, it's Essentially necessary to all his Friends; and I pray it may prove more serviceable to the Conviction of his Enemies. Qu. Wilt thou dare to Contradict me? I tell thee, I am resolved, they shall hold, that Holiness is not necessary to Salvation. An. Nay, pray Sir, do not force them to that: And if you can make any shift, Rail at them upon some other account. Qu. But how can Holiness be necessary to the Conversion of others, when men may be Converted without it? An. Ay, indeed, if your Worship can Inform us how to conceive of Conversion without Holiness, you shall be owned for the Wisest man in all the Parish. Qu. But why cannot the Righteousness of Christ keep the Judgments of God from others, more effectually than the Holiness of men? An. Because visible Holiness honours God most before men p. 339and therefore he will honour it most with visible Mercies. Qu. But how can Obedience be necessary to the state of justified Persons, when they are cloathed with the Robes of Christs righteousness, which is the only Foundation of our Communion with God? An. Very well, Sir, for though Christs righteousness be the Foundation of our Communion, yet Holiness and Obedience, give us a meetness and fitness for the exercise of that Communion. Qu. But how can Holiness be ne…essary to Sanctification? An. Holy Obedience is necessary to Sanctification, because the new Creature is Nourisht by suitable Acts of Obedience; even as all other things are fed by those things of which they are made. Qu. But is not this Idem per Idem? An. No, I assure you Sir, for the Vital Principle of Obedience, and the Living Fruits of it are really two distinct things. Qu. But yet I cannot see any necessary Obligation to Holiness, from those mens Principles, what should be the Reason? An. I can soon tell you that, Sir, do younot remember, you almost Pored out your Eyes, in the second Section. Qu. I have one question more, answer me that, and take all: Is Holiness necessary to Salvation, as a means to an End? Now speak to the purpose. An. Really, Sir, it is absolutely and indispensibly necessary. Qu. This is indeed, Home, Pertinent, and somewhat to the purpose; bút yet I have a question or two more, I am sure will Choak you: Come on your ways, young Man: What say you? What, Holiness necessary to Eternal Life, and yet neither the Cause, Matter, nor Condition? An. Sir, I perceive you have a frail Memory, for you quoted the Doctor just before, saying, It was neither Matter, Cause, nor Condition, p. 340of our Iustification: And now you put the question about its being the Cause, Matter, or Condition, of Eternal Salvation. Qu. Did you spie that? An. Do you think your Readers have all pored their Eyes out, as well as your self? Quest. Well, hold your peace, I will now Irrefragably prove, Holiness to be a Cause, at least Causa sine quâ non, of Eternal Life: What say you to that? An. Pray spare your pains, lest you spoil the Cause; for if you can prove it no better a Cause, you had as good let it alone, for Causa sine quâ non, non est Causa; we allow it to be both the Condition and the Matter also of Eternal Life: It's the Condition, for the Doctor has owned expresly, That none shall come to the end, who walks not in the way: And it's the Matter too, for Grace is Glory begun, and Happiness is Holiness perfected. Qu. Well, I will not Dispute about words, I am content it should only be a necessary way to Eternal Life: But what becomes of Christ then, who is the only way? An. Take you no care for that, Christ is the only way of Merit, Purchase, and Procurement; but Holiness is a way of Means, preparatory Meetness, and Fitness for Eternal Life. I suppose you sometimes read the 11th. A…t. of the Church of England, which acquaints you, that we are Justified only for Christs Merits, and yet justified by Faith only. There may be several Only's in the same Effect, and yet each the Only one, in suo genere. Qu. But is not the Righteousness of Christ able to save us, without an additional righteousness of our own? An. No, Sir, for the Righteousness of Christ being made ours, by the appointment, constitution, and free Gift of God, we must enjoy the benefits p. 341of it, in that Method it pleases the Donour to Ordain. It's reason the Giver should dispose of his own Gift: And yet it's true, the Righteousness of Christ is able to save us without any of our own, employed for that special end for which the righteousness of Christ is used. Qu. But do the Active and Passive Righteousness of Christ both free us from Guilt and Punishment, and give us an actual Right and Title to Glory, and yet can we not be saved without walking in the ways of God? An. Concerning Active and Passive righteousness, I shall say little; but, never flatter your self, without walking in the Ways of God you can never be saved. For it's plain, That no Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall Inherit the Kingdom of God. Qu. But what then becomes of Free-Grace? An. It's quite shut out of some mens Principles; but as to us, we own it the great Spring of all our present enjoyments, and future Expectations. Qu. But is not this to Eke out the righteousness of Christ with our own? An. I have told you, our Holiness is no Patch to Christs Righteousness, but has its Distinct concerns, Peculiar uses, and Proper employment, in the Salvation of Believers. Qu. Say you so? I protest thou art the most Pertinacious, Refractory, and Obstinate Creature that ever I Catechised in my life: But I let thee know, I am resolved, that they shall hold, in spight of their teeth, that Holiness and Obedience, are not necessary to Salvation.

Now the short of all this long Discourse, our Author gives us in these words: That to know Christ, is not to be thus acquainted with his Person, but to understand his Gospel in its full Latitude and p. 342Extent: It's not the Person of Christ, but the Gospel of Christ, which is the Way, the Truth, and the Life. To which I only say, 1. It's a strange Definition of the Knowledge of Christ, that it is, not to know Him: To know, is to be Ignorant; to see, is to be Blind. 2. It's impossible to understand the Gospel in its Latitude, but we must thus know Christs Person; he has Learnt little that has not Learnt the reconciliation made in the Blood of Christs Cross. 3. Though the Scriptures be the way and Means, yet the Person of Christ is the way of Mediation, whereby we come to the Father: And though we have Direction, Instruction, Encouragements from the Scripture, to walk in the way of Holiness, yet we have Grace and Ability from the Lord Jesus Christ, who is a Head of Influence, as well as Authority, to all that are in Covenant with him, to walk in that Way.

At length, the Gentleman having Discharged the Office of a Catechist, will let us know how terrible he is for an Exorcist: He falls a Raving, and Conjuring at the acquaintance with Christ, that the Candles seem to burn blew, the Ground to tremble; and in this Sulphureous Vehicle, we shall see him Raise his Spirit. Acquaintance with Christs Person is only a work of Fancy, teaches the Arts of Hypocrisie, undermines the Fundamental Design of the Gospel, makes Men incurably Ignorant, endless Talkers, insolent Censurers, and every Boy learns to Despise the Ignorance of his Teachers. Our Author is Whistling over to himself his wild Notes, just like a Black-Bird in the latter end of February, that he may not be to seek in March: So here he gives us a Synopsis of Scolding; the brief p. 343Heads of things upon any of which he can Write a Book as long as this: But what is the Matter? Why, Boys despise the Ignorance of their Teachers. I had rather they should despise their Ignorance than their Knowledge: Ay, but they despise them for not knowing Christ, and the Mystery of the Gospel: Alas! you do not pretend to know him, but have described the Knowledge of Christ by Ignorance of him: Oh! but the Laws of Christ will not down with them. At this rate (I believe) they never will: All Reverence to his Laws must cease, when his Person is exposed to Contempt: He that Teaches men to Mock at the Personal Excellencies, Beauty, Loveliness, Fulness of the Law-giver, does more surely, though more slowly undermine the Foundation of Gospel-Obedience, than he that brings his Mattocks to the Commandment itself. The Reader perhaps is not aware what design our Author has upon him: Why, He hopes that good People will hereafter have better thoughts of him, and his Fellows, that they are not such Strangers to Christ, as they may Imagine; for he has a greater Reverence for him, than to be so Rude and Unmannerly, than to make bold with his Person, and with his Laws. I could heartily wish, indeed, our Author were no stranger to Christ, (but it's better so than worse) to be Ignorant of Him, may perhaps prove his best Plea for Enmity against Him: For his Boldness, I cannot tell how more unmannerly he could well be; he has divided his chiefest and most glorious Titles, whereby the Spirit of God has Recommended him to our best Affections, the Gospel Portraitures of Christs Loveliness, &c. he calls Romantick Descriptions; he has Overthrown and Confounded, all his Offices, p. 344Cancel'd the main Ends of Christ's coming into the World, turn'd all that's Sacred into Drollery, and yet he thinks he has not made bold enough with Christ.

From hence he takes occasion to fall into some admiration of the Church Catechisme, and the Wisdom of the Church in feeding her Children there with wholsome and substantial Food. It will be long enough before he commends the Wisdom of the Church in her Articles, put forth to be the Standard of the Faith of all that are to instruct the Churches Children: I shall entreat our Author, seeing he is so passionately in love with the Catechism, to practise it more; to keep his Hands from Picking and Stealing; (for Volkelius, Shlictingius, &c. complain heavily of him;) and his Tongue from evil speaking, lying, and slandering; (and herein another sort of men make lamentable Complaints.)

There is but one thing more, whereof he will take Notice; and I am heartily glad on't, for I feared when his hand was in, there would have been no End of this rayling Humour: But why he should call it one thing more, I cannot imagine, when 'tis but the same strain of Prophane Scoffing at the Concerns of Religion. But let us hear that one Thing: When the Scripture speaks of the Knowledge of Christ, it includes not onelyonly the speculative part of Knowledge, which consists in true Notions; but the Virtue and Efficacy of it in the Government of our Lives. Surely, this is not the one thing he would speak to: No, no; These men talk of an Experimental Knowledge of Christ: Now he comes to it: The meaning of which is, that this Acquaintance with Christs Person, warms and heats their Fancies, moves p. 345their Passions; sometimes they find great breakings of heart, they melt and dissolve into tears for their sins, when they remember their Lord suffered for them; They see him hang upon the Cross, &c. It requires no great Wit to be Prophane; common Abilities will serve to represent the Truth to disadvantage; he that presumes his Tongue is his own, may let it run ryot without Truth or Honesty.

1. This Acquaintance with Christs Person (says he) heats their Fancies. Thus he has told us before, p. 95. That the workings of the Law, the Offers of Christ, and our entering into Covenant with him, is but the working of heated Fancy, and Religious Distraction; that to speak of Christs beauty, loveliness, fulness and preciousness, are but Romantick Descriptions of him: That is, All is Fancy, that comports not with his own extravagant Whims…y. The Knowledge of Christ, informs our Judgements, affects our Hearts, reforms our Lives; and it will argue little love to our Redeemer, if we entertain meaner thoughts of him, by loud Clamour, and impotent Reflections upon him.

2. It moves their Passions; and if we be a little passionately affected with the love of our Redeemer, it's a pardonable Errour: When our Author would curry favour with his Reader, and perswade him, that for all his scandalous Expressions, he was no Enemy to Christ, he could say as much as that came to, p. 184, 185. This is a Sacrament wherein we celebrate the Love of our dying Lord, and express our most passionate Love to him: Here is Love, passionate, and most passionate Love; and yet others Passions must not be moved, for fear they set the Town on fire.

p. 3463. They find great breakings of heart. I would we experienc'd them more, upon Condition we were ten times more reviled for them: but I cannot well conceive, how the Heart should be broken from sin, that is not broken for sin; and though this is grown so despicable a Matter in his eyes, yet we have this Relief, that a broken and contrite heart God will not despise.

4. But they melt, and dissolve into Tears, when they remember what their Lord suffer'd for them: They are content he should be called their Lord; if others renounce him, they are willing to own him; It's better to be reproached in this World, that they have a Saviour, than condemned in the next World, because they have none: and let it be their, and all our Cares, that Men may not hate us for professing Christ; and God too, because we do but profess him. But is it so heynous a Crime, to weep at the remembrance of what Christ suffer'd for us? We pray that God would fulfill upon us that Promise, Zech. 12. 10. That he would pour out his Spirit upon us, that we may look upon him whom we have pierced, and mourn over him, and for him, as one mourns for an onelyonly Son; and we say with Holy Herbert,

If thou hast no Sighs nor Tears,

Would thou hadst no Sins nor Fears;

Who hath These, Those ill forbears.

But, 5. They see him hang upon the Cross, and have all his Agonies, and dying groans in their ears. Well, if Faith represents to us a crucifyed Christ, the Galatians were not called foolish upon that Account: When we read that Christ was amazed, and p. 347sore troubled, that his Soul was exceeding sorrowfull, even to death, that it express'd from his Body clods of Blood; all the Question is, whether we ought to Read these things between sleeping and waking; or get the most lively and powerfull Impressions of them upon our Souls? The Primitive Church used to pray, foreign libera nos Domine: And the Present Church of England; By thine Agony and bloody Sweat, by thy Cross and Passion, good Lord deliver us.

6. They Curse their Sins that nayled him there. The truth is, they do not bless their Sins for crucifying Christ; though he was a Person above our Authors scorn, that used that Hyperbole, Foelix Peccatum quod peperit Christum: But sin has proved so dishonourable to our God, so wounding to Christ, so grievous to the Spirit, so bitter to the Conscience, that we would say the worst by it we can, on this side Cursing. And this we have good Authority for, pag. 185. The Memory of what Christ has done and suffered, excites in us a just Hatred of our sins. So that, were we but Masters of his Regular Proportions, could we but find the just Measure of the Hatred of sin, and Nick it exactly; betwixt too much, and too little hatred of sin, we might escape the severity of his Censure: Hitherto we have been taught, That the just Measure of loving Christ, is to love him without Measure; and the just Measure of the Hatred of sin, is to hate it without Measure; but our Author (good Man) is very solicitous least we should over-love Christ, or over-hate our iniquities.

7. They tremble at the Thoughts of the Naturalness of Gods vindictive Iustice to him. And if they doe consider God, as one of purer eyes than to behold p. 348Iniquity; if they do view his Holiness, and in the sense of their own vileness, cry out, Woe is me, for I am undone, because I am a Man of unclean lips: As good as they, or he, have trembled at … sight of this Glorious, Holy, and Righteous Judge.

8. But they feel all the Horrors and Agonies of damned Spirits: I knew we should have a Rapper before we had done. Is this the Fruit of Acquaintance with Christ? I question not but a Cain, a Iudas, a Spira, may have felt in this Life, something of the horrours of the Damned: The Apostle denounces some such dreadfull vengeance against Renegadoes from the Christian Faith; Heb. 10. That there remains no more Sacrifice for sin, but a certain fearfull looking for of Iudgement, and fiery Indignation, to devour the Adversaries, v. 26, 27. But these despairing horrours proceed not from an experimental Knowledge of Christ (as our Author either ignorantly dreams, or maliciously calumniates,) but from an Ignorance of him, the true design of his Death, in Reconciling God and Man: This is one of their Extreams; for at other times they are ravish'd with his Love, charm'd and captivated with his Beauty, refresht and ravisht with his Comforts, &c. It is easie to observe, that our Author alwayes writes pro re natâ, just as the present occasion invites him; for he will tell you, p. 396. That the Soul many times feels such great and Ravishing delights in all the Acts of Religion, as infinitely excell all the pleasures of Sense; they relish great Pleasure and Satisfaction in the sense of Gods Goodness. P. 397. They must needs feel sometimes such divine Touches, and Impressions, as are the Effects (if I may so speak) of a mutual Love and Sympathy. And had these p. 349men but the Happiness to have express'd themselves in his very words, and Syllables, they might have said either the worst or best of Religion, they had pleased, without Rebuke.

But all this (he tells us) may be no more than the working of a warm and Enthusiastick Fancy; but then if it should prove the work of the Holy and Blessed Spirit, which he ascribes to Fancy and Conceit, how near it may come to the sin of those who ascribed that to Beelzebub, which was effected by the Finger of God, I must leave to his serious Consideration. Enthusiasm is much reproached, and little understood. foreign. Enthusiasme is, when the Mind is wholly enlightned by God: In which sence I pray God make us all Enthusiasts. And let the End of all that Ioy and Satisfaction that we have in Christ, be improved for Obedience; That his Love to us may so powerfully constrain our hearts, that we may wholly live to him that dyed for us, and rose again, who is also at the right hand of God, making Intercession for us. To him be Glory. Amen.

p. 350CHAP. IV.