Vindication of Some Passages, Text (1 of 3)

Vindication of Some Passages · Text (1 of 3)

p. 3A VINDICATION Of some PASSAGES IN A DISCOURSE Concerning Communion with GOD.

IT is now near twenty years; since I wrote and published a Discourse concerning Communion with God. Of what Use and Advantage it hath been to any▪ as to their furtherance in the design aimed at therein, is left unto them to judge, by whom it hath been pe…d with any candid diligence. And I do p. 4know that multitudes of Persons fearing God, and desiring to walk before him in sincerity, are ready if occasion require to give Testimony unto the benefit which they have received thereby; as I can also at any time produce the Testimonies of Learned and Holy Persons, it may be as any I know living, both in England and out of it, who owning the Truth contained in it, have highly avowed its usefulness, and are ready yet so to do. With all other Persons, so far as ever I heard, it passed at the rate of a tolerable acceptation with Discourses of the same kind and nature. And however any thing or passage in it might not possibly suit the Apprehensions of some; yet being wholly practical, designed for popular edification, without any direct ingagement into things controversial, I looked for no opposition unto it or exception against it; but that it would at least be suffered to pass at that rate of allowance, which is universally granted unto that sort of Writings both of Ancient and Modern Authors. Accordingly it so fell out and continued for many years, until some p. 5Persons began to judge it their Interest, and to make it their business to cavil at my Writings, and to load my Person with Reproaches. With what little success as to their avowed designs, they have laboured therein; how openly their endeavours are sunk into contempt with all sorts of Persons pretending unto the least Sobriety or modesty; I suppose they are not themselves altogether unsensible▪ Among the things which this sort of Men sought to make an Advantage of against me, I found that two or three of them began to reflect on that Discourse, though it appeared they had not satisfied themselves what as yet to fix upon, their nibling Cavils being exceedingly ridiculous.

But yet from those Intimations of some Mens good will towards it, sufficient to provoke the Industry of such as either needed their Assistance, or valued their Favour, I was in expectation that one or other would possess that Province, and attempt the whole Discourse or some parts of it. Nor was I dissatisfied in my Apprehensions of that design. For being p. 6earnestly solicited to suffer it to be Reprinted, I was very willing to see what either could or would be objected against it, before it received another Impression. For whereas it was Written now near twenty years ago, when there was the deepest Peace in the minds of all Men about the Things treated of therein, and when I had no Apprehension of any dissent from the Principal Design, Scope, and Parts of it by any called Christians in the World, the Socinians only excepted, (whom I had therein no regard unto) I thought it highly probable, that some things might have been so expressed as to render a Review and Amendment of them more than ordinarily necessary. And I reckoned it not improbable, but that from one malevolent Adversary, I might receive a more instructive Information of such escapes of Diligence, than I could do in so long a Time from all the more impartial Readers of it; for as unto the substance of the Doctrine declared in it, I was sufficiently secure not only of its Truth, but that it would immoveably endure the rudest assaults of such oppositions p. 7as I did expect. I was therefore very well satisfied when I heard of the publishing of this Treatise of Mr. Sherlock's, which, as I was informed, and since have found true, was principally intended against my self, and that Discourse, that is, that Book, because I was the Author of it, which will at last prove to be its only Guilt and Crime. For I thought I should be at once now satisfied, both what it was which was so long contriving against it whereof I could give no conjecture, as also be directed unto any such mistakes as might have befallen me in matter or manner of Expression, which I would or might rectify before the Book received another Edition. But upon a View and Perusal of this Discourse, I found my self under a double surprisal. For first in reference to my own, I could not find any thing, any Doctrine, any Expressions, any Words reflected on, which the Exceptions of this Man do give me the least occasion to alter, or to desire that they had been otherwise either expressed or delivered; not any thing which now after near twenty years, which I do not still equally p. 8approve of, and which I am not yet ready to justifie. The other part of my Surprisal was somewhat particular, though in Truth it ought to have been none at all. And this was with respect unto those Doctrinal Principles which he manageth his oppositions upon. A surprisal they were unto me, because Wild, Uncouth, Extravagant, and contrary to the common Faith of Christians; being all of them traduced, and some of them transcribed from the Writings of the Socinians; yet ought not to have been so, because I was assured that an opposition unto that Discourse could be managed on no other. But however the Doctrine maintained by this Man, and those opposed or scorned by him, are not my special concernment. For what is it to me what the Rector of &c. Preacheth or Publisheth, beyond my Common Interest in the Truths of the Gospel with other Men as great strangers unto him as my self, who to my knowledg never saw him, nor heard of his Name till infamed by his Book. Only I shall take leave to say, that the Doctrine here published p. 9and Licensed so to be, is either the Doctrine of the present Church of England; or it is not: If it be so, I shall be forced to declare that I neither have, nor will have any Communion therein, and that as for other Reasons, so in particular, because I will not renounce or depart from that which I know to be the True Ancient and Catholick Doctrine of this Church; if it be not so, as I am assured with respect unto many Bishops and other Learned Men, that it is not, it is certainly the concernment of them who preside therein, to take care that such kind of Discourses be not countenanced with the stamp of their publick Authority, lest they and the Church be represented unto a great disadvantage with many.

It was some Months after the publishing of this Discourse, before I entertained any thoughts of taking the least notice of it; yea I was resolved to the contrary, and declared those Resolutions as I had occasion. Neither was it until very lately, that my second Thoughts came to a compliance with the desires of some others, p. 10to consider my own peculiar concernment therein, And this is all which I now design; for the examination of the Opinions which this Author hath veuted under the countenance of publick License, whatever they may think, I know to be more the concernment of other Men than mine. Nor yet do I enter into the Consideration of what is written by this Author with the least respect unto my self or my own reputation, which I have the satisfaction to conceive not to be prejudiced by such pittiful Attempts; nor have I the least desire to preserve it in the minds of such Persons as wherein it can suffer on this occasion. But the Vindication of some sacred Truths petulantly traduced by this Author seems to be cast on me in an especial manner; because he hath opposed them, and endeavoured to expose them to scorn as declared in my Book; whence others more meet for this work might think themselves discharged from taking notice of them. Setting aside this consideration I can freely give this sort of Men leave to go on with their Revilings and Scoffings until they are p. 11weary or ashamed, which as far as I can discern upon Consideration of their Ability for such a Work, and their Confidence therein, is not like to be in haste: At least they can change their course, and when they are out of breath in pursuit of one sort of calumnies, betake themselves unto another. Witness the late malicious, and yet withal ridiculous Reports that they have divulged concerning me even with respect unto Civil Affairs, and their industry therein. For although they were such as had not any thing of the least probability or likelihood to give them countenance, yet were they so impetuously divulged, and so readily entertained by many, as made me think there was more than the common artifices of Calumny employed in their raising and improvement, especially considering what Persons I can justly charge those Reports upon. But in this course they may proceed whilst they please and think convenient; I find my self no more concerned in what they Write or say of this Nature than if it were no more; But

p. 12foreign,

foreign.

It is the Doctrine traduced only that I am concerned about, and that as it hath been the Doctrine of the Church of England.

It may be, it will be said, (for there is no security against Confidence and Imodesty backed with secular Advantages) that the Doctrinal Principles asserted in this Book are agreeable with the Doctrine of the Church in former Times, and therefore those opposed in it, such as are condemned thereby. Hereabout I shall make no long contest with them who once discover that their Minds are by any means emboldned to undertake the Defence of such shameless Untruths. Nor shall I multiply Testimonies to prove the Contrary, which others are more concerned to do, if they intend not to betray the Religion of that Church, with whose Preservation and Defence they are intrusted. Only because there are Ancient Divines of this Church, who I am perswaded will be allowed with the most to have known as well the Doctrine p. 13of it, and as firmly to have adhered thereunto, as this Author, who have particularly spoken unto most of the Things which he hath opposed or rather reproached, I shall transcribe the Words of one of them, whereby he, and those who employ him, may be minded with whom they have to do in those things. For as to the Writers of the Antient Church there is herein no regard had unto them. He whom I shall Name is Mr. Hooker, and that in his Famous Book of Ecclesiastical Policy, who in the 5th Book thereof and 56 Paragraph, thus discourseth.

We have hitherto spoken of the Person and of the presence of Christ. Participation is that mutual inward hold which Christ hath of us and we of him, in such sort that each possesseth other by way of special Interest, Property, and Inherent Copulation. And after the interposition of some things concerning the mutual in-being and Love of the Father and the Son, he thus proceedeth. We are by Nature the Sons of Adam. When God Created Adam he Created us, and as many as are descended from Adam have in themselves the Root out of which they Spring. The Sons p. 14of God we neither are, all, nor any of Us otherwise than only by Grace and Favour. The Sons of God have Gods own Natural Son as a second Adam from Heaven, whose Race and Progeny they are by Spiritual and Heavenly Birth. God therefore loving Eternally his Son, he must needs Eternally in him have loved and preferred before all others, them which are Spiritually sithence descended and sprung out of him. These are in God as in their Saviour and not as in their Creator only. It was the Purpose of his saving Goodness, his Saving Power, and his Saving Wisdom which inclined it self towards them. They which thus are in God eternally, by their intended admission to Life, have by Vocation or Adoption, God actually now in them, as the Artificer is in that Work which his hand doth presently frame. Life as all other Gifts and Benefits groweth originally from the Father, and cometh not to Us but by the Son, nor by the Son to any of Us in particular, but through the Spirit. For this cause the Apostle wisheth to the Church of Corinth the Grace our Lord Jesus Christ, and the Love of God, and the Fellowship of the Holy Ghost: which three Saint Peter comprehendeth in one, the Participation p. 15of the Divine Nature. We are therefore in God through Christ Eternally, according to that intent and purpose whereby we are chosen to be made his in this present World, before the World it self was made. We were in God through the knowledg which is had of Us, and the Love which is born towards Us from Everlasting. But in God we actually are no longer than only from the Time of our Actual Adoption into the Body of his true Church, into the Fellowship of his Children. For his Church he knoweth and loveth, so that they that are in the Church are thereby known to be in him. Our being in Christ by Eternal foreknowledg Saveth Us not, without our actual and real Adoption into the Fellowship of his Saints in this present World. For in him we actually are by our actual incorporation into that society which hath him for their head and doth make together with him one Body. (He and they in that respect having one Name) For which cause by vertue of this Mystical conjunction, we are of him and in him, even as though our very flesh and bones should be made continuate with his. We are in Christ because he knoweth and Loveth Us even as parts of himself. No Man is actually in him but they in whom he actually p. 16is. For he which hath not the Son of God hath not life. I am the Vine and you are the Branches, he which abideth in Me and I in him, the same bringeth forth much Fruit; but the Branch severed from the Vine withereth. We are therefore adopted Sons of God to Eternal Life, by Participation of the only begotten Son of God, whose Life is the well-Spring and Cause of ours. It is too cold an Interpretation, whereby some Men expound our being in Christ, to import nothing else but only that the self-same Nature which maketh Us to be Men; is in him and maketh him Man as We are. For what Man is there in the World which hath not so far forth Communion with Jesus Christ. It is not this can sustain the weight of such sentences as speak of the Mystery of our Coherence with Jesus Christ. The Church is in Christ as Eve was in Adam. Yea by Grace we are every of Us in Christ, and in his Church, as by Nature we are in those our first Parents. God made Eve of the Rib of Adam; and his Church he formed out of the very flesh, the very wound and bleeding side of the Son of Man. His Body crucified and his Blood shed for the Life of the World, were the true Elements of that Heavenly being which maketh p. 17Us such as himself is of whom we come. For which cause the words of Adam may be fitly the Words of Christ concerning his Church, Flesh of my flesh and Bone of my Bones; a true Native Extract out of mine own Body. So that in him, even according to his Manhood, we according to our Heavenly being, are as Branches in that Root out of which they grow. To all things he is Life, and to Men Light as the Son of God, to the Church both Life and Light Eternal by being made the Son of Man for Us, and by being in Us a Saviour whether we respect him as God or as Man. Adam is in us as an original Cause of our Nature, and of that Corruption of Nature which causeth Death. Christ as the Cause Original of Restauration to Life. The Person of Adam is not in us but his Nature, and the Corruption of his nature derived into all Men by Propagation. Christ having Adam's Nature as we have, but incorrupt deriveth not Nature but incorruption, and that immediately from his own Person into all that belong unto him. As therefore we are really partakers of the Body of Sin and Death received from Adam, so except we be truly partakers of Christ, and as really possessed of his Spirit, p. 18all we speak of Eternal Life is but a Dream. That which quickneth us, is the Spirit of the Second Adam, and his Flesh that wherewith he quickneth. That which in him made our Nature uncorrupt was the Union of his Deity with our Nature. And in that respect the Sentence of Death and Condemnation which only taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his Voluntary Death for others, to prevail with God and to have the force of an Expiatory Sacrifice. The Blood of Christ, as the Apostle witnesseth, doth therefore take away Sin, because through the Eternal Spirit he offered himself unto God without spot; as that which sanctifyed our nature in Christ, that which made it a Sacrifice available to take away sin, is the same which quickneth it, raised it out of the Grave after Death, and exalted it unto Glory. Seeing therefore Christ is in Us as a quickning Spirit, the first degree of Communion with Christ must needs consist in the participation of his Spirit which Cyprian in that respect well termeth germanissimam Societatem, the highest and truest Society that can be between Man, and him which is both God and Man in One. These things Saint Cyril duly considering reproveth p. 19their Speeches, which taught that only the Deity of Christ is the Vine, whereupon we by Faith do depend as Branches, and that neither his Flesh nor our Body are comprised in this Resemblance. For doth any Man doubt but that even from the flesh of Christ our very Bodies do receive that Life which shall make them Glorious at the Latter Day, and for which they are already accounted parts of his Blessed Body? Our Corruptible Bodies could never live the Life they shall live, were it not that here they were joyned with his Body which is incorruptible, and that his is in ours as a Cause of Immortality, a cause by removing through the Death and Merit of his own flesh that which hindred the Life of Ours. Christ is therefore both as God and as Man that true Vine whereof we both Spiritually and Corporeally are Branches. The Mixture of his Bodily S…bstance with ours is a thing which the Ancient Fathers disclaim. Yet the Mixture of his Flesh with ours they speak of to signify what our very Bodies through Mystical Conjunction do receive from that Vital Efficacy which we know to be in his; and from Bodily Mixtures they borrow divers similitudes rather to declare the Truth than the manner p. 20of Coherence between his sacred and the sanct… fyed Bodies of Saints. Thus much no Christian Man will deny, that when Chr…st sanctifyed his own flesh giving as God, and taking as Man the Holy Ghost, he did not this for himself only, but for our sakes, that the Grace of Sanctification and Life, which was first received in him▪ might pass from him▪ to his whole Race, as Malediction came from Adam unto all Mankind. Howbeit▪ because the work of his Spirit to those Effects, is in us prevented by Sin and Death, possessing us before, it is of necessity, that as well our present Sanctification unto ne…ness of Life, as the future restauration of our Bodies, should presuppose a participation of the Grace, Efficacy, Merit or Vertue of his Body and Blood; without which Foundation first laid there is no Place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. It pleaseth him▪ in Mercy▪ to account himself incompleat and maimed without us, But most assured we are▪ that we all receive of his fulness, because he is in Us as a Moving and Working Cause▪ from which many blessed Effects are really found to ensue. And that in Sundry both kinds and Degrees, all tending to Eternal p. 21Happiness. It must be confessed, that of Christ working as Creator and as Governour of the World by Providence all are Partakers, not all Partakers of that Grace whereby he inhabiteth whom he Saveth. Again, as he dwelleth not by Grace in all, so neither doth he equally work in all them in whom he dwelleth Whence is it (saith Saint Augustin) that some be Holier than others are▪ but because God doth dwell in some more plentifully than in others. And because the Divine substance of Christ is equally in all, his Human Substance equally distinct from all, it appeareth that the participation of Christ, wherein there are many Degrees and Differences, must needs consist in such Effects, as being derived from both Natures of Christ really into Us, are made our own, and we by having them in us are truly said to have him from whom they come; Christ also more or less to Inhabit and impart himself, as the Graces are fewer or more, greater or smaller, which really flow into us from Christ, Christ is whole with the whole Church and whole with every part of the Church, as touching his person, which can no way divide it self or be possest by Degrees and Portions. But the participation of Christ importeth, besides the presence p. 22of Christs Person, and besides the Mystical Copulation thereof with the parts and Members of his whole Church, a true actual Influence of Grace whereby the life which we live according to Godliness is his, and from him we receive those perfections wherein our Eternal Happiness consisteth. Thus we participate Christ partly by Imputation, as when those things which he did and suffered for us are imputed unto us for Righteousness; Partly by habitual and real Infusion, as when Grace is inwardly bestowed while we are on Earth, and afterwards more fully both our Souls and Bodies made like unto his in Glory. The first thing of his so infused into our hearts in this Life is the Spirit of Christ, whereupon because the rest of what kind soever do all both necessarily depend and infallibly also ensue, therefore the Apostles term it sometimes the Seed of God, sometimes the Pledge of our Heavenly Inheritance, sometimes the hansel or earnest of that which is to come. From hence it is that they which belong to the Mystical Body of our Saviour Christ, and be in number as the Stars in Heaven, divided sucessively by reason of their Mortal Condition into many Generations, are notwithstanding coupled every one to Christ their p. 23Head, and all unto every particular person amongst themselves, in as much as the same Spirit which anointed the Blessed Soul of our Saviour Christ, doth so formalize, unite, and actuate his whole Race, as if both he and they were so many Limbs compacted into one Body, by being all with one and the same Soul quickned. That wherein we are partakers of Jesus Christ by Imputation are each equally unto all that have it. For it consisteth in such Acts and Deeds of his, as could not have longer continuance, than while they were in doing; nor at that very time belong unto any other but to him from whom they came; and therefore how Men either then or before or sithence should be made partakers of them, there can be no way imagined, but only by Imputation. Again a Deed must either not be imputed to any, but rest altogether in him whose it is, or if at all it be imputed, they which have it by Imputation must have it such as it is, whole. So that Degrees being neither in the personal presence of Christ, nor in the participation of those Effects which are ours by Imputation only, it resteth that we wholly apply them to the participation of Christs infused Grace: although even in this kind also the First beginning of p. 24Life, the Seed of God, the First-Fruits of Christ's Spirit be without Latitude. For we have hereby only the being of the Sons of God, in which number how far soever one may seem to excel another, yet touching this that all are Sons, they are all Equals; some happily better Sons than the rest are, but none any more a Son than another. Thus therefore we see how the Father is in the Son and the Son in the Father, how both are in all things and all in them; what Communion Christ hath with his Church, how his Church and every Member thereof, is in him by Original Derivation, and he personally in them by Way of Mystical Association, wrought through the Gift of the Holy Ghost, which they that are his receive from him, and together with the same, what benefit soever the Vital Force of his Body and Blood may yield. Yea by Steps and Degrees, they receive the compleat Measure of all such Divine Grace as doth sanctify and save throughout, till the Day of their Final Exaltation to a state of Fellowship in Glory with him, whose partakers they now are in those things that tend to Glory.

This one Testimony ought to be enough unto this sort of Men, whilst they are at any p. 25consistency with their own Reputation. For it is evident that there is nothing concerning personal Election, Effectual Vocation, Justification by the Imputation of the Righteousness of Christ, Participation of him, Union of Believers unto and with his Person, Derivation of Grace from him, &c. which are so reproached by our present Author, but they are asserted by this great Champion of the Church of England, who undoubtedly knew the Doctrine which it owned and in his Days approved, and that in such words and Expressions as remote from the sentiments, or at least as unsavoury to the Palats of these Men, as any they except against in others.

And what themselves so severely charge on us in point of Discipline, that nothing be spoken about it until all is answered that is written by Mr Hooker in its Defence, may I hope not immodestly be so far returned, as to desire them that in point of Doctrine they will grant us Truce, until they have moved out of the way what is writ…en to the same purpose by Mr. Hooker. Why do not they speak to him to leave fooling, and to speak sense as they do to others? p. 26But let these things be as they are. I have no especial Concernment in them, nor shall take any farther notice of them, but only as they influence the Exceptions which this Author makes unto some passages in that Book of mine. And in what I shall do herein, I shall take as little Notice as may be of those Scurrilous and Reproachful Expressions which either his Inclination or his Circumstances induced him to make use of. If he be pleased with such a course of procedure, I can only assure him that as to my Concernment, I am not displeased, and so he is left unto his full Liberty for the Future.

The first thing he quarrels about is my asserting the Necessity of Acquaintance with the person of Christ, which Expression he frequently makes use of afterwards in a way of Reproach. The Use of the Word Acquaintance in this Matter is Warranted by our Translation of the Scripture, and that properly, where it is required of Us to acquaint our selves with God. And that I intended nothing thereby but the Knowledg of Jesus Christ, is evident beyond any pretence to the contrary to be suggested by p. 27the most subtile or Inventive Malice. The Crime therefore wherewith I am here charged, is my Assertion that it is necessary that Christians should know Jesus Christ, which I have afterwards increased, by affirming also that they ought to Love him. For by Jesus Christ all the World of Christians intend the person of Christ, and the most of them, all of them, the Socinians only excepted, by his Person the Word made Flesh, or the Son of God Incarnate, the Mediator between God and Man. For because the Name Christ is sometimes used Metonymically to conclude thence that Jesus Christ is not Jesus Christ, or that it is not the Person of Christ that is firstly and properly intended by that name in the Gospel, is a lewd and impious Imagination. And we may as well make Christ to be only a Light within Us, as to be the Doctrine of the Gospel without Us. This Knowledg of Jesus Christ, I aver to be the only Fountain of all Saving Knowledg, which is farther reflected on by this Author. And he adds (no doubt out of respect unto Me) that he will not envy the Glory of this discovery unto its Author, and therefore honestly confesseth p. 28that he met with it in my Book. But what doth he intend? whither will Prejudice and Corrupt Designs carry and transport the Minds of Men? Is it possible that he should be ignorant that it is the Duty of all Christians to know Jesus Christ, to be acquainted with the person of Christ, and that this is the Fountain of all Saving Knowledg, until he met with it in my Book about Communion with God, which I dare say he looked not into, but only to find what he might except against? It is the Holy Ghost himself that is the Author of this Discovery, and it is the great Fundamental Principle of the Gospel. Wherefore surely this cannot be the Man's intention, and therefore we must look a little further to see what it is that he aimeth at. After then the Repetition of some Words of mine he adds as his sence upon them pag. 39. So that it seems the Gospel of Christ makes a very imperfect and obscure Discovery of the Nature, Attributes, and the Will of God, and the Methods of our Recovery. We may throughly understand whatever is revealed in the Gospel, and yet not have a clear and Saving Knowledg of these things, until we get a more intimate p. 29Acquaintance with the Person of Christ. And again pag. 40. I shall shew you what additions these Men make to the Gospel of Christ by an Acquaintance with his Person; and I confess I am very much beholding to this Author, for acknowledging whence they fetch all their Orthodox and Gospel-Mysteries, for I had almost pored my Eyes out with seeking for them in the Gospel, but could never find them; but I learn now that indeed they are not to be found there unless we be first acquainted with the Person of Christ. So far as I can gather up the sence of these loose Expressions it is, that I assert a knowledg of the Person of Jesus Christ, which is not revealed in the Gospel, which is not taught Us in the Writings of Moses, the Prophets, or Apostles, but must be had some other way. He tells me afterwards pag. 41. That I put in a Word fallaciously which expresseth the contrary, as though I intended another Knowledg of Christ than what is declared in the Gospel. Now he either thought that this was not my Design or Intention, but would make use of a pretence of it for his Advantage unto an end aimed at, which what it was I know well enough, or p. 30he thought indeed that I did assert and maintain such a knowledg of the Person of Christ as was not received by Scripture-Revelation. If it was the first, we have an Instance of that new Morality which these new Doctrines are accompanied withal; if the latter, he discovers how meet a person he is to treat of things of this Nature. Wherefore to prevent such scandalous Miscarriages or futilous Imaginations for the future, I here tell him that if he can find in that Book, or any other of my Writings, any Expression or Word or Syllable intimating any Knowledg of Christ, or any Acquaintance with the Person of Christ, but what is revealed and declared in the Gospel, in the Writings of Moses, the Prophets, and Apostles, and as it is so revealed and declared, and learned from thence, I will publiquely burn that Book with my own hands to give him and all the World Satisfaction. Nay I say more, if an Angel from Heaven pretend to give any other knowledg of the Person of Christ but what is revealed in the Gospel, let him be accursed. And here I leave this Author to consider with himsef, what was p. 31the true occasion why he should first thus represent himself unto the World in Print by the avowing of so unworthy and Notorious a Calumny.

Whereas therefore by an Acquaintance with the Person of Christ, it is undeniably evident; that I intended nothing but that Knowledg of Christ which it is the Duty of every Christian to labour after, no other but what is revealed, declared and delivered in the Scripture, as almost every Page of my Book doth manifest where I treat of these things: I do here again with the good Leave of this Author assert, that this knowledge of Christ is very necessary unto Christians, and the Fountain of all Saving Knowledg whatever. And as he may if he please review the Honesty and Truth of that Passage pag. 38. So that our Acquaintance with Christ's Person in this Mans Divinity signifies such a Knowledg of what Christ is, hath done and suffered for Us, from whence we may learn those greater, deeper, and more Saving Mysteries of the Gospel, which Christ hath not expresly revealed to Us; So I will not so far suspect the Christianity of them with whom we have to do, as to think it necessary p. 32to confirm by Texts of Scripture either of these assertions, which whoever denies is an open Apostate from the Gospel.

Having laid this Foundation in an equal Mixture of that Truth and Sobriety wherewith Sundry late Writings of this Nature, and to the same Purpose, have been stuffed, he proceeds to declare what desperate Consequences ensue upon the Necessity of that Knowledg of Jesus Christ which I have asserted, addressing himself thereunto, pag. 40.

Many Instances of such dealings, will make me apt to think that some Men, whatever they pretend to the contrary, have but little Knowledg of Jesus Christ indeed. But whatever this Man thinks of him, an Accouut must one Day be given before and unto him of such false Calumnies as his Lines are stuffed withal. Those who will believe him that he hath almost pored out his Eyes in reading the Gospel with a Design to find out Mysteries that are not in it, are left by me to their Liberty. Only I cannot but say that his way of Expressing the study of the Scripture is such as becometh a Man of his Wisdom, Gravity and p. 33Principles. He will I hope one day be better acquainted with what belongs unto the due Investigation of sacred Truth in the Scripture, than to suppose it represented by such Childish expressions. What he hath Learned from me I know not, but that I have any where taught that there are Mysteries of Religion that are not to be found in the Gospel, unless we are first acquainted with the Person of Christ, is a Frontless and Impudent Falshood. I own no other, never taught other knowledge of Christ, or acquaintance with his Person, but what is revealed and declared in the Gospel; and therefore no Mysteries of Religion can be thence known and received before we are acquainted with the Gospel it self. Yet I will mind this Author of that whereof if he be ignorant, he is unfit to be a Teacher of others, and which if he deny, he is unworthy the Name of a Christian; Namely, that by the Knowledge of the Person of Christ; the great Mystery of God manifest in the Flesh, as revealed and declared in the Gospel, we are led into a clear and full understanding of many other Mysteries of p. 34Grace and Truth which are all centred in his Person, and without which we can have no true nor sound understanding of them. I shall speak it yet again, that this Author if it be possible may understand it; or however, that he and his Co-partners in Design may know that I neither am nor ever will be ashamed of it; that without the Knowledge of the Person of Christ which is our Acquaintance with him, as we are commanded to acquaint our selves with God, as he is the Eternal Son of God Incarnate, the Mediator between God and Man with the Mystery of the Love, Grace and Truth of God therein, as revealed and declared in the Scripture; there is no true useful Saving Knowledge of any other Mysteries or Truths of the Gospel to be attained. This being the substance of what is asserted in my Discourse, I challenge this Man, or any to whose pleasure and Favour his endeavours in this kind are Sacrificed to assert and maintain the contrary, if so be they are indeed armed with such a Confidence as to impugne the Foundations of Christianity.

p. 35But to evince his Intention he transcribeth the ensuing passages out of my Discourse, pag. 41. The sum of all true Wisdom and Knowledge may be reduced to these three Heads. (1) The Knowledge of God his Nature and Properties.

(2) The Knowledge of our selves with reference to the will of God concerning us.

(3) Skill to walk in Communion with God. In these three is summed up all True Wisdome and Knowledge, and not any of them is to any purpose to be obtained or is manifested but only in and by the Lord Christ.

This whole passage I am far from disliking upon this Representation of it, or any Expression in it. Those who are not pleased with this distribution of spiritual Wisdom, may make use of any such of their own wherewith they are better satisfied. This of mine was sufficient unto my purpose. Hereon this censure is passed by him. Where, By, is fallaciously added to include the Revelations Christ hath made, whereas his first undertaking was to show how impossible it is to understand these things savingly and clearly notwithstanding all these Revelations God hath made of himself and p. 36his will by Moses and the Prophets and by Christ himself without an acquaintance with his person. The fallacy pretended is merely of his own coyning… my words are plain and s…ited unto my own purpose, and to declare my mind in what I intend; which he openly corrupting or not at all understanding, frames an end never thought of by me, and then feigns fallacious means of attaining it. The knowledge I mean is to be learned by Christ, neither is any thing to be learned in him but what is learned by him. I do say indeed now whatever I have said before, that it is impossible to understand any sacred Truth savingly and clearly without the knowledge of the Person of Christ, and shall say so still, let this Man and his Companions say what they will to the contrary; but that in my so saying I exclude the consideration of the Revelations which Christ hath made, or that God hath made of himself by Moses and the Prophets, and Christ himself, the principal whereof concern his Person, and whence alone we come to know him, is an Assertion becoming the modesty and Ingenuity of this Author. But hereon p. 37he proceeds and says, that as to the first head he will take notice of those peculiar Discoveries of the Nature of God of which the world was ignorant before, and of which Revelation is wholly silent, but are now clearly and savingly Learned from an Acquaintance with Christs Person. But what in the mean time is become of Modesty, Truth and Honesty? Do men reckon that there is no Accompt to be given of such falsifications? Is there any one Word or Tittle in my discourse, of any such knowledge of the Nature or Properties of God as whereof Revelation is wholly silent? What doth this Man intend? Doth he either not at all understand what I say, or doth he not care what he says himself? What have I done to him? wherein have I injured him? how have I provoked him that he should sacrifice his Conscience and Reputation unto such a Revenge? must he yet hear it again? I never thought, I never owned, I never wrote, that there was any Acquaintance to be obtained with any property of the Nature of God by the knowledge of the Person of Christ, but what is Taught and Revealed in the Gospel; p. 38from whence alone all knowledge of Christ, his Person, and his Doctrine, is to be Learned. And yet I will say again, if we Learn not thence to know the Lord Christ, that is, his Person, we shall never know any thing of God, our Selves, or our Duty, clearly and savingly (I use the words again, notwithstanding the Reflections on them, as more proper in this Matter than any used by our Author in his Eloquent Discourse) and as we ought to do. From hence he proceeds unto weak and confused Discourses about the Knowledge of God and his Properties without any Knowledge of Christ. For he not only tells us what reason we had to believe such and such things of God, if Christ had never appeared in the World (take care I pray that we be thought as little beholding to him as may be) but, that Gods readiness to Pardon, and the like are plainly revealed in the Scripture, without any farther Acquaintance with the Person of Christ. Pag. 43. What this farther Acquaintance with the person of Christ should mean, I do not well understand: It may be any more Acquaintance with respect unto some that is p. 39necessary; It may be without any more adoe as to an acquaintance with him. And if this be his Intention, (as it must be if there be sense in his words,) that God's read…ness to pardon Sinners is revealed in the Scripture without respect unto the Person of Jesus Christ, it is a piece of dull Socin…anism, which because I have sufficiently confuted else where, I shall not here farther discover the folly of. For a Knowledge of God's Essential Properties by the Light of Nature, it was never denyed by me, yea I have written and contended for it in another way than can be impeached by such trifling Declamations. But yet with his good leave, I do yet bel…eve that there is no saving Knowledge of or acquaintance with God, or his Properties, to be attained, but in and through Jesus Christ, as revealed unto us in the Gospel. And this I can confirm with Testimonies of the Scripture, Fathers, Schoolmen, and Divines of all sorts, with Reasons and Arguments, such as I know this Author cannot Answer. And whatever great apprehensions he may have of his Skill and Abilities to know God and his p. 40Properties by the Light of Nature, now he neither knowes nor is able to distinguish, what he Learns from thence, and what he hath imbibed in his Education from an Emanation of Divine Rvelation; yet, I believe there were as wise men as himself amongst those Ancient Philosophers concerning whom and their enquiries into the Nature of God, our Apostle pronounces those censures, Rom. 1. 1 Cor. 1.

But on this goodly Foundation he proceeds unto a particular Inference, pag. 44. saying; And is not this a Confident Man to tell us that the Love of God to Sinners, and his Pardoning Mercy could never have entred into the Heart of Man, but by Christ; when the experience of the whole World confutes him? For whatever becomes of his new Theories, both Jews and Heathens who understood nothing at all of what Christ was to do in order to our Recovery, did believe God to be Gracious and Merciful to Sinners, and had reason to do so; because God himself had assured the Jewes that he was a Gracious and Merciful God, pardoning Iniquity, Transgressions and Sins. And those natural Notions Heathens had of God, and all those p. 41Discoveries God had made of himself in the works of Creation and Providence, did assure them that God is very Good, and it is not possible to understand what Goodness is, without pardoning Grace.

I beg his Excuse; Truth and good Company will give a modest Man a little Confidence sometimes. And against his Experience of the whole World, falsly pretended, I can oppose the Testimonies of the Scripture, and all the Ancient writers of the Church, very few excepted. We can know of God only what he hath, one way or other, revealed of himself and nothing else. And I say again that God hath not revealed his Love unto Sinners, and his Pardoning Mercy, any other way but in and by Jesus Christ. For what he adds as to the knowledge which the Jews had of these things by Gods Revelation in the Scripture; when he can prove that all those Revelations or any of them had not respect unto the Promised Seed the Son of God to be exhibited in the Flesh to destroy the works of the Devil, he will speak somewhat unto his Purpose. In the mean time, this insertion of the consideration p. 42of them who enjoyed that Revelation of Christ, which God was pleased to build his Church upon under the old Testament is weak and impertinent. Their apprehensions I acknowledge concerning the Person of Christ, and the specialty of the work of his Mediation, were dark and obscure; but so also proportionably was their Knowledge of all other Sacred Truths, which yet with all Diligence they enquired into. That whic… I intended is expressed by the Apostle, 1 Cor. 2.9. It is written Eye hath not seen, nor Ear heard, neither have entred into the Heart of Man, the things which God hath prepared for them that Love him; but God hath revealed them unto us by his Spirit. What a Confident Man was this Apostle, as to affirm that the things of the Grace and Mercy of God did never enter into the heart of Man to conceive, nor would so have done, had they not been revealed by the Spirit of God in the Gospel through Jesus Christ.

But this is only a Transient Charge, there insues that which is much more severe, pag. 45. As for Instance he tells us, p. 43that in Christ, (that is, in his Death and Sufferings for our sins) God hath manifested the Naturalness of this Righteousness (i. e. Vindictive Justice in punishing Sin) that it was impossible that it should be diverted from Sinners without the interposing of a Propitiation, that is, that God is so Just and Righteous, that he cannot pardon sin without satisfaction to his Justice. Now this indeed is such a Notion of Justice as is perfectly New, which neither Scripture nor Nature acquaints us with. For all Mankind have accounted it an Act of Goodness without the least suspicion of injustice in it, to remit injuries and offences without exacting any punishment; that he is so far from being Just, that he is cruel and savage who will remit no offence till he hath satisfied his Revenge. The Reader who is in any measure or degree acquainted with these things, knows full well what is intended by that which I have asserted. It is no more but this; that such is the Essential Holiness and Righteousness of the Nature of God, that considering him as the Supreme Governour and Ruler of all Mankind, it was inconsistent with the Holiness and Rectitude of his Rule, and the p. 44Glory of his Government, to pass by sin absolutely, or to pardon it without Satisfaction, Propitiation, or Atonement. This I said was made Evident in the Death and Sufferings of Christ, wherein God made all our Iniquities to meet upon him, and spared him not, that we might obtain Mercy and Grace. This is here now called out by our Author as a very dangerous or Foolish Passage in my Discourse, which he thought he might highly advantage his Reputation by Reflecting upon. But as the Orator said to his Adversary, Equidem vehementer laetor eum esse me, in quem tu cumcuperes, nullam contumeliam jacere potueris, quae non ad maximam partem civium conveniret. So it is here fallen out; If this man knows not that this is the Judgment of the generality of the most Learned Divines of Europe, upon the matter of all who have engaged with any success against the Socinians one or two only excepted, I can pitty him, but not relieve him in his unhappiness, unless he will be pleased to take more pains in reading good Books, than as yet he appeareth to have done. But for the thing it self, and his Reflections p. 45upon it, I shall observe yet some few things and so pass on. As first, the opposition that he makes unto my Position is nothing but a crude Assertion of one of the meanest and most absurd Sophisms which the Socinians use in this Cause; Namely, that every one may remit injuries and offences as he pleaseth without exacting any Punishment. Which as it is true in most Cases of Injuries and offences against Private Persons, wherein no others are concerned but themselves, nor are they obliged by any Law of the Community to pursue their own Right; so with respect unto Publick Rulers of the Community, & unto such Injuries and offences as are done against supreme Rule, tending directly unto the Dissolution of the Society centring in it, to suppose that such Rulers are not obliged to inflict those punishments which Justice and the preservation of the Community doth require, is a fond and ridiculous Imagination; destructive if pursued unto all Humane Society, and rendring Government an useless thing in the World. Therefore what this Author (who seems to understand very little of these things) p. 46adds, that Governours may spare or punish as they see Reason for it; if the Rule of that Reason and Judgment be not that Justice which respects the Good and Benefit of the Society or Community, they do amiss and sin in sparing and punishing, which I suppose he will not ascribe unto the Government of God. But I have fully debated these things in sundry writings against the Socinians, so that I will not again enlarge upon them without a more important occasion. It is not improbable but he knows where to find those Discourses, and he may when he pleases exercise his skill upon them. Again, I cannot but remarque upon the Consequences that he chargeth this Position withal, and yet I cannot do it without begging pardon for repeating such horrid and desperate Blasphemies; pag. 46. The Account saith he, of this is very plain because the Justice of God hath glutted it self with Revenge on sin in the Death of Christ, and so henceforward we may be sure he will be very kind, as a Revengful man is when his Passion is over. pag. 47, The sum of which is that God is all Love and Patience when he hath taken p. 47his fill of Revenge, as others use to say that the Devil is very good when he is pleased. pag. 59, The Justice and Vengeance of God, having their Actings assigned them to the full, being glutted and satiated with the Blood of Christ, God may, &c. I desire the Reader to remember that the Supposition whereon all these inferences are built is only that of the Necessity of the Satisfaction of Christ with respect unto the Holiness and Righteousness of God as the Author of the Law, and the supream Governour of Mankind. And is this Language becoming a Son of the Church of England? Might it not be more justly expected from a Jew or a Mahumetan, from Servetus or Socinus, from whom it is borrowed, than from a Son of this Church, in a Book published by Licence and Authority? But it is to no purpose to complain; those who are pleased with these things let them be so. But what if after all, these impious Blasphemous consequences do follow as much upon this Author's opinion as upon mine, and that with a greater shew of Probability? And what if forgetting himself within a few Leaves, he says the very same p. 48thing that I do, and casts himself under his own severest Condemnation? For the first▪ I presume he owns the Satisfaction of Christ, and I will suppose it until he directly denies it; therefore also he owns and grants that God would not pardon any sin, but upon a supposition of a previous satisfaction made by Jesus Christ. Here then lies all the difference between us; that I say God could not with respect unto his Holiness and Justice as the Author of the Law and Governour of the World, pardon sin absolutely without Satisfaction; he says that although he might have done so without the least diminution of his Glory, yet he would not, but would have his Son by his Death and suffering to make Satisfaction for Sin. I leave it now not only to every learned and impartial Reader, but to every Man in his Wits who understands common sense, whether the Blasphemous Consequences which I will not again defile Ink and Paper with the Expression of, do not seem to follow more directly upon his Opinion than mine. For whereas I say not, that God requireth any thing unto the Exercise of Grace and Mercy but p. 49what he grants that he doth so also. Only I say he doth it because requisite unto his Justice, he because he chose it by a free Act of his Will and Wisdom when he might have done otherwise without the least disadvantage unto his Righteousness or Rule, or the least Impeachment to the Glory of his Holiness, the odious Blasphemies mentioned do apparently seem to make a nearer approach unto his Assertion than unto mine. I cannot proceed unto a farther Declaration of it, because I abhor the Rehearsal of such horrid Prophaneness. The Truth is, they follow not in the Least (if there be any thing in them but odious Satanical Exprobrations of the Truth of the Satisfaction of Christ) on either Opinion; though I say this Author knows not well how to discharge himfelf of them. But what if he be all this while …ly roving in his Discourse about the things that he hath no due comprehension of, merely out of a transporting desire to gratifie himself and others in traducing and making Exceptions against my Writings! What if when he comes a little to himself and expresseth the Notions that p. 50have been instilled into him, he saith expresly as much as I do, or have done in any place of my writings? It is plain he doth so, pag. 49. in these words: As for sin, the Gospel assures us that God is an irreconcileable Enemy to all Wickedness, it being so contrary to his own most Holy Nature, that if he have any love for Himself, and any esteem for his own Perfections and Works, he must hate Sin which is so unlike himself, and which destroys the beauty and perfection of his Workmanship. For this End he sent his Son into the World to destroy the works of the Devil, &c. Here is the Substance of what at any time in this Subject I have pleaded for. God is an irreconcileable Enemy to all wickedness, that it is contrary to his Holy Nature, so that he must …ate it, and therefore sends his Son, &c. If Sin be contrary to Gods Holy Nature, if he must hate it unless he will not Love, himself nor value his own perfections, and therefore sent his Son to make Satisfaction, we are absolutely agreed in this matte…, and our Author hath lost operam & oleum in his attempt. But for the matter it self, if he be able to come unto any p. 51consistency in his thoughts, or to know what is his own mind therein; I do hereby acquaint him, that I have written one intire Discourse on that Subject, and have lately reinforced the same Argument in my Exer…itations on the Epistle to the Hebrews, wherein my Judgment in this Point is declared and maintained. Let him attempt an Answer if he please unto them, or do it if he can. What he farther discourseth on this Subject, pag. 46, 47. consisteth only in odious Representations and vile Reflections on the Principal Doctrines of the Gospel, not to be mentioned without offence and Horrour. But as to me he proceeds to except after his Scoffing manner against another Passage, pag. 47, 48. But however sinners have great Reasons to rejoyce in it, when they consider the Nature and End of God's Patience and forbearance towards them, viz. That it is God's taking a Course in his Infinite Wisdom and Goodness that we should not be destroyed notwithstanding our Sins; that as before the least Sin could not escape without Punishment, Justice being so natural to God, that he cannot forgive without Punishing: So the Justice p. 52of God being now satisfied by the Death of Christ the greatest Sins can do us no hurt, but we shall escape with a notwithstanding our Sins, this it seems we learn from an Acquaintance with Christ's Person, though his Gospel instructs us▪ otherwise, that without Holiness no Man shall see God. But he is here again at a Loss, & understands not what he is about. That whereof he was discoursing, is the necessity of the Satisfaction of Christ, and that must be it which he maketh his Inference from. But the Passage he insists on, he layes down as expressive of the End of God's Patience and forbearance towards Sinners, which here is of no Place nor Consideration. But so it falls out that he is seldom at any agreement with himself in any Parts of his Discourse; the Reason whereof I do somewhat more than guess at. However, for the Passage which he cites out of my Discourse, I like it so well, as that I shall not trouble my self to inquire whether it be there or no, or on what occasion it is introduced. The Words are, that God hath in his Justice, Wisdome and Goodness taken a Course that we should not be destroyed, notwithstanding our Sins, p. 53(that is to save Sinners) for he that believeth although he be a Sinner, shall be saved; and he that believeth not, shall be damned, as one hath assured us, whom I desire to believe and trust unto. If this be not so, what will become of this Man and my self, with all our Writings; for I know that we are both Sinners; and if God will not save us, or deliver us from destruction notwithstanding our Sins, that is, pardon them through the bloodshedding of Jesus Christ, wherein we have Redemption even the forgiveness of Sins, it had been better for us that we had never been born. And I do yet again say, that God doth not, that he will not pardon the least Sin without respect unto the Satisfaction of Christ, according as the Apostle declares, 2 Cor. 5.18, 19, 20, 21. And the Expression which must be set on the other side, on the supposition thereof the greatest Sin can do us no harm, is this Mans addition, which his usual respect unto Truth hath produced. But withal, I never said, I never wrote, that the only supposition of the Satisfaction of Christ is sufficient of it self to free us from Destruction by Sin.

p. 54There is moreover required on our Part, Faith and Repentance, without which we can have no Advantage by it, or Interest in it. But he seems to understand by that Expression notwithstanding our Sins, though we should live and dye in our Sins without Faith, Repentance, or New-Obedience. For he supposeth it sufficient to manifest the Folly of this Assertion, to mention that Declaration o… the mind of Christ in the Gospel, that without Holiness no Man shall see God. I wonder whet…er he thinks that those who believe the Satisfaction of Christ, and the Necessi…y thereof, wherein God made him to be Sin who knew no Sin, that we might be made the Righteousness of God in him, do believe that t…e Personal Holiness of Men is indispensibly necessary unto the pleasing and enjoyment of God: If he suppose that the Satisfaction o… Christ and the necessity of o…r Personal Holiness are really inconsistent, he m…st be treated in another manner; If he suppose that although they are consistent, yet those whom he opposeth do so trust to the Satisfaction of Christ, as to judge, that Faith, p. 55Repentance and Holiness are not indispensibly necessary to salvation, he manifests how well skilled he is in their Principles and Practices. I have always looked on it as a piece of the highest disingenuity among the Quakers, that when any one pleads for the Satisfaction of Christ or the Imputation of his Righteousness, they will clamorously cry out and hear nothing to the contrary, yea you are for the Saving of polluted, defiled Sinners; let men live in their Sins and be all foul within, it is no matter, so long as they have a Righteousness and a Christ without them. I have I say always looked upon it as a most disingenuous procedure in them, seeing no one is Catechised amongst us, who knoweth not that we press a necessity of Sanctification and Holiness, equal with that of Justification and Righteousness. And yet this very course is here steered by this Author. Contrary to the constant Declaration of the Judgments of them with whom he hath to do, contrary to the common evidence of their Writings, Preaching, Praying, D…sputing unto another purpose, and that without relieving or coun…enancing himself by any one Word or Expression used p. 56or utterred by them, he chargeth, as though they made Holiness a very indifferent thing and such as it doth not much concern any Man whether he have an Interest in or no. And I know not whether is more marvelous unto me, that some Men can so far concoct all Principles of Conscience and Modesty as to publish such slaunderous Untruths, or that others can take contentment and satisfaction therein, who cannot but understand their Disingenuity and Falshood.

His proceed in the same Page is to Except against that Revelation of the Wisedom of God, which I affirm to have been made in the Person and Sufferings of Christ, which I thought I might have asserted without offence. But this Man will have it, that there is no Wisdome therein, if Justice be so Natural to God that nothing could satisfy him but the Death of his own Son. That any thing else could satisfy Divine Justice but the sufferings and Death of the Son of God, so far as I know he is the first that found out or discovered, if he hath yet found it out. Some have imagined that God will pardon Sin, and doth so, without any satisfaction at p. 57all. And some have thought that other ways of the Reparation of Lost Mankind were possible without this Satisfaction of Divine Justice, which yet God in his Wisdome determined on. But that Satisfaction could be any otherwise made to Divine Justice, but by the Death of the Son of God Incarnate, none have used to say who know what they say in these things. But Wisdom, he saith, consists in the choice of the best and fittest means to attain an End when there were more ways than one of doing it; but it requires no great Wisdom to chuse when there is but one possible way. Yea this it is to measure God, things Infinite and Divine, by our selves. Doth this Man think that God's Ends as ours have an Existence in themselves out of him, antecedent unto any Acts of his Divine Wisdom? Doth he imagine that he ballanceth Probable means for the attaining of an end, chusing some and rejecting others? Doth he surmise that the Acts of Divine Wisdom with respect unto the End and Means are so really distinct, as the one to have a Priority in time before the others? Alas, that Men should have the Confidence to p. 58publish such slight & crude Imaginations! Again, the Scripture which so often expresseth the Incarnation of the Son of God, and the whole work of his Mediation thereon, as the Effect of the Infinite Wisdom of God, as that wherein the Stores, Riches and Treasures of it are laid forth, doth no where so speak of it in comparison with other means not so suited unto the same end, but absolutely and as it is in its own Nature; unless i… be when it is compared with those Typical Institutions which being appointed to resemble it, some did rest in. And lastly, whereas there was but this one way for the Redemption of Mankind and the Restauration of the Honour of Gods Justice and Holiness, as he is the Supreme Lawgiver and Governour of the Universe; and whereas this one way was not in the least pervious unto any Created Understanding Angelical or Humane, nor could the least of its Concerns have ever entred into the Hearts of any, nor it may be shall they ever know, or be able to find it out unto perfection, but it will be left the Object of their Admiration unto Eternity; if this Author can see p. 59no Wisdom or no great Wisdom in the finding out and appointing of this way, who can help it? I wish he would more diligently attend unto their Teachings who are able to instruct him better, and from whom, as having no prejudice against them, he may be willing to Learn.

But this is the least Part of what this worthy Censurer of Theological Discourses rebukes and corrects. For, whereas I had said that we might Learn our Disability to answer the mind and will of God in all or any part of the obedience he requireth, that is, without Christ, or out of him; he adds, that is, that it is impossible for us to do any thing that is Good, but we must be acted like Machines by an External Force, by the irresistible Power of the Grace and Spirit of God. This I am sure is a new Discovery, we Learn no such thing from the Gospel, and I do not see how he proves it from an Aquaintance with Christ. But if he intends what he speaks, we can do no good but must be acted like Machines by an External Force, and chargeth this on me, it is a false accusation proceeding from Malice or Ignorance or a Mixture of both. If he intend that we p. 60can of our selves do any thing that is spiritually good and acceptable before God, without the efficacious working of the Spirit and Grace of God in us, which I only deny, He is a Pelagian, and stands anathematized by many Councils of the Ancient Church. And for what is my Judgment about the Impotency that is in us by Nature unto any Spiritual Good, the Necessity of the Effectual Operation of the Spirit of God in and to our Conversion, with his Aids and Assistances of Actual Grace in our whole Course of Obedience, which is no other but that of the Ancient Church, the most Learned Fathers, and the Church of England it self in former days, I have now sufficiently declared and confirmed it in another Discourse, whither this Author is remitted either to Learn to speak Honestly of what he opposeth, or to understand it better, or to Answer it if he can,

He adds! But still there is a more Glorious Discovery than this behind, and that is, the Glorious End whereunto sin is appointed and ordained (I suppose he means by God) is discovered in Christ, viz. For the Demonstration p. 61of God's Vindictive Justice, in measuring out to it a meet Recompence of Reward; and for the Praise of God▪s Glorious Grace in the Pardon and Forgiveness of it; that is, that it could not be known how Just and severe God is, but by punishing Sin, nor how Good and Gracious God is, but by pardoning of it; and therefore lest his Justice and Mercy should never be known to the World he appoints and ordains Sin to this End; That is, Decrees that Men shall Sin that he may make some of them the Vessels of his Wrath and the Examples of his fierce Vengeance and Displeasure, and others the Vessels of his Mercy, to the Praise and Glory of his free Grace in Christ. This indeed is such a Discovery, as Nature and Revelation could not make, pag. 51. which in the next Page he calls God's truckling and bartering with Sin and the Devil for his Glory.

Although there is nothing in the words here reported as mine, which is not capable of a fair Defence, seeing it is expresly affirmed, that God set forth his Son to be a Propitiation to declare his Righteousness, yet I know not how it came to p. 62pass that I had a mind to turn unto the Passage it self in my Discourse, which I had not done before on any occasion, as not supposing that he would falsify my Words, with whom it was so easie to pervert my meaning at any Time, and to reproach what he could not confute. But that I may give a Specimen of this Man's Honesty and Ingenuity, I shall transcribe the Passage which he excepts against, because I confess it gave me some surpr…sal upon its first Perusal. My words are these. There is a Glorious End whereunto Sin is appointed and ordained, discovered in Christ, that others are unacquainted withal. Sin in its own Nature tends meerely to the Dishonour of God, the Debasement of his Majesty and the Ruine of the Creature in whom it is. Hell it self is but the filling of wretched Creatures with the Fruit of their own devices. The Comminations and Threats of God in the Law do manifest one other end of it, even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet Recompence of Reward, But here the Law stays, and with it all other Light, and Discovers no other Use or End of it at all. In the Lord Jesus p. 63Christ there is the Manifestation of another and more Glorious End, to wit, the Praise of Gods Glorious Grace in the Pardon and Forgiveness of it. God having taken order in Christ, that that thing which tended meerly to his Dishonour, should be managed to his Infinite Glory, and that which of all things he desireth to exalt, even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sin. Such was my Ignorance, that I did not think that any Christian, unless he were a professed Socinian, would ever have made Exceptions against any thing in this Discourse, the whole of it being openly proclaimed in the Gospel and confirmed in the particulars by sundry Texts of Scripture, quoted in the Margent of my Book, which this Man took no notice of. For the Advantage he would make from the Expression about the End whereunto Sin is Appointed and Ordained, it is Childish and Ridiculous. For every one who is not wilfully blind, must see that by Ordained I intended not any Ordination as to the Futurition of Sin, but the Disposal of Sin to its Proper End being Committed, or to ordain it unto its p. 64End upon a Supposition of its Being, which quite spoils this Authors ensuing Harangue. But my Judgment in this matter is better expressed by another than I am able to do it my self, and therefore in his words I shall represent it. It is Augustine, Saith he, Saluberrime confitemur quod rectissime credimus, Deum Dominumque rerum omnium qui creavit omnia bona valde, & mala ex bonis exortura esse praescivit, & scivit magis ad suam omnipotentissimam bonitatem pertinere, etiam de malis benefacere, quam mala esse non sinere; sic ordinâsse Angelorum & hominum vitam, ut in ea prius ostenderet quid posset eorum liberum Arbitrinm, deinde quid posset suae Gratiae beneficium Justitiaeque judicium.

This our Author would have to be God's bartering with Sin & the Devil for his Glory; the bold impiety of which expression among many others, for whose necessary expression I crave pardon, manifests with what frame of Spirit, with what Reverence of God himself and all holy things, this Discourse is managed.

But it seems I add, that the Demonstration of God's Justice in Measuring out unto p. 65Sin a meet Recompence of Reward is Discovered in Christ, as this Author says. Let him read again; The Comminations and Threatnings of God in the Law, &c. If this Man were acquainted with Christ, he could not but Learn somewhat more of Truth and Modesty unless he be wilfully stupid. But what is the Crime of this Paragraph? That which it teacheth is, that Sin in its own Nature hath no End, but the dishonour of God, and the Eternal Ruine of the Sinner. That by the Sentence and Curse of the Law God hath manifested that he will Glorify his Justice in the Punishing of it, as also that in and through Jesus Christ he will Glorify Grace and Mercy in its Pardon on the Terms of the Gospel. What would he be at? If he have a mind to quarrel the Bible, and to conflict the Fundamental Principles of Christianity, to what purpose doth he cavil at my obscure Discourses, when the proper Object of his Displeasure lies plainly before him.

Let us proceed yet a little farther with our Author, although I confess my self to be already utterly wearied with the Perusal p. 66of such Vain and Frivolous Imaginations. Yet thus he goes on pag. 53. Thus much for the Knowledge of our selves with respect to Sin which is hid only in the Lord Christ. But then we Learn what our Righteousness is, wherewith we must appear before God, from an Acquaintance with Christ. We have already Learned how unable we are to make atonement for our Sins, without which they can never be forgiven, and how unable we are to do any thing that is Good, and yet nothing can deliver us from the Justice and Wrath of God but a full satisfaction for our sins, and nothing can give us a Title to a Reward but a perfect and unsinning Righteousness. What should we do in this Case? how shall we escape Hell, or get to Heaven, when we can neither Expiate for our part Sins or do any Good for the Time to come? Why, here we are relieved again by an Acquaintance with Christ. His death Expiates former Iniquities, and removes the whole guilt of Sin. But this is not enough, that we are not Guilty, we must also be actually Righteous, not only all Sin is to be answered for, but all Righteousness is to be fulfilled. Now this Righteousness we find only p. 67in Christ, we are reconciled to God by his Death, and saved by his Life. That actual Obedience he yielded to the whole Law of God is that Righteousness whereby we are saved; we are Innocent by Vertue of his Sacrifice and Expiation and righteous with his Righteousness.

What is here interposed, that we cannot do any Good for the Time to come, must be interpreted of our selves without the Ayd or Assistance of the Grace of God. And the Things here reported by this Author, are so expressed and represented, to expose them to Reproach and Scorn, to have them esteemed not only false but ridiculous. But whether he be in his Wits or no, or what he intends so to traduce and scoff at the Fundamental Doctrines of the Gospel, I profess I know not. What is it he would deny? What is it he would assert? Are we able to make an Atonement for our Sins? Can we be forgiven without an Atonement? Can we of our selves do any good without the Aid and Assistance of Grace? Can any Thing we do be a full Satisfaction for our Sins, or deliver us from the wrath of God▪ that is the Punishment due to our Sins? Doth not the p. 68Death of Christ expiate former Iniquities, and remove the whole Guilt of Sin? Is the contrary to these things the Doctrine of the Church of England? Is this the Religion which is Authorised to be Preached, and are these the Opinions that are Licensed to be publshed unto all the World? But as I observed before, these things are other Mens Concernment more than mine, and with them I leave them. But I have said, as he quotes the Place, that we are reconciled to God by the Death of Christ, and saved by his Life, that actual Obedience which he yielded to the whole Law of God. As the former part of these words are expresly the Apostles, Rom. 5.10. and so produced by me; so the next words I add, are these of the same Apostle, if so be we are found in him, not having on our own Righteousness which is of the Law, but the Righteousness which is of God by Faith; which he may do well to consider, and answer when he can.

Once more and I shall be beholding to this Author for a little respite of severity, whilst he diverts to the Magisterial Reproof of some other persons. Thus then p. 69he proceeds, pag. 55. The third part of our Wisdom is to walk with God, and to that is required Agreement, Acquaintance, a Way, Strength, Boldness, and aiming at the same End, and all these with the Wisdom of them are hid in Jesus Christ. So far are my words, to which he adds. The sum of which in short is this, that Christ having expiated our Sins, and fulfilled all Righteousness for us, though we have no personal Righteousness of our own, but are as contrary unto God as Darkness is to Light, and Death to Life, and an Universal Pollution and Defilement, to an Universal and Glorious Holiness, and Hatred to Love, yet the Righteousness of Christ is a sufficient, nay the only Foundation of our Agreement, and upon that of our walking with God; though St. John tells us if we say we have fellowship with him, and walk in Darkness, we lye and do not the Truth; but if we walk in the Light, as God is in the Light, then have we fellowship one with another, and then the Blood of Jesus Christ his Son cleanseth us from all Sins, 1 John Chap. 1. v. 6, 7. And our only Acquaintance with God, and Knowledge of him is hid in Christ, which his p. 70Word and Works could not discover, as you heard above. And he is the only way wherein we must walk with God, and we receive all our strength from him, and he makes us bold and confident too, having removed the Guilt of Sin, that now we may look Justice in the Face, and whet our Knife at the Counter-Door, all our Debts being discharged by Christ, as these bold Acquaintances and Familiars of Christ use to speak. And in Christ we design the same End that God doth, which is the Advancement of his own Glory, that is, I suppose by trusting unto the Expiation and Righteousness of Christ for Salvation, without doing any thing our selves, we take Care that God shall not be wronged of the Glory of his free Grace, by a Competition of any Merits and Deserts of our own.

What the Author affi…ms to be the sum of my Discourse, in that Place which indeed he doth not transcribe, is as to his Affirmation of it as contrary to God as Darkness is to Light, or Death to Life, or Falshood to the Truth, that is, it is Flagitiously false. That there is any Agreement with God, or walking with God for any Men who have no Personal Righteousness p. 71of their own, but are contrary to God, &c. I never thought, I never wrote, nor any thing that should give the least Countenance unto a suspicion to that Purpose. The necessity of an Habitual and Actual Personal Inherent Righteousness, of Sanctification and Holiness, of Gospel-Obedience, of Fruitfulness in Good Works, unto all who intend to walk with God or come to the Enjoyment of him, I have asserted and proved with other manner of Arguments than this Author is acquainted withal. The Remainder of his Discourse in this Place is composed of Immorality and Profaneness. To the First I must refer his Charge, that our only Acquaintance with God and Knowledge of him, is hid in Christ, which his Word could not discover; as he again expresseth it, pag. 98, 99. But that the Reverend Doctor, confessed the plain Truth, that their Religion is wholly owing to an Acquaintance with the Person of Christ, and could never have been clearly and savingly Learned from his Gospel, had they not first grown acquainted with his Person, which is plainly false. I own no Knowledge of God, nor of Christ, but what is revealed p. 72in the Word, as was before declared. And unto the other Head belongs the most of what ensues. For what is the intendment of those Reproaches which are cast on my supposed Assertions? Christ is the only way wherein or whereby we must walk with God: Yes, so he says, I am the way, there is no coming to God but by me; he having consecrated for us in himself a New and Living Way of drawing nigh to God. We receive all our strength from him, Yes For he says without me ye can do nothing. He makes us bold and confident also, having removed the Guilt of Sin; So the Apostle tells us, Heb. 10.19, 20, 21, 22. What then? What followes upon these plain Positive Divine Assertions of the Scripture? Why then we may look J…stice in the Face, and whet our Knife at the Counter-Door. Goodly Son of the Church of England; Not that I impu…e these Profane Scoffings unto the Church i…self, which I shall never do untill it be discovered that the Rulers of it do give approbation to such Abominations; But I would mind the Man of his Relation to that Church which to my Knowledge teacheth p. 73better Learning and Manners.

From pag. 57. to the End of his second Section, pag. 75. he giveth us a Scheme of Religion which in his Scoffing Language, he says, Men Learn from an Acquaintance with the Person of Christ, and affirms that there needs no more to Expose it to Scorn with considering Men than his proposal of it, which therein he owns to be his Design. I know not any peculiar concernment of mine therein, until he comes towards the Close of it which I shall particularly consider. But the Substance of the Religion which he thus avowedly attempts to expose to scorn, is the Doctrine of God's Eternal Election; of his Infinite Wisdom in sending his Son to declare his Righteousness for the forgiveness of Sins, or in satisfying his Justice, that Sin might be pardoned to the praise of the Glory of his Grace; of the Imputation of the Righteousness of Christ unto them tha… do believe; of a sence of Sin, Humiliation for it, looking unto Christ for Life and Salvation as the Israelites looked up to the Brasen Serpent in the Wilderness; of going to Christ by Faith for healing p. 74our Natures and cleansing our sins, with some other Doctrines of the same Importance. These are the Principles which according to his Ability he Sarcastically traduceth and endeavoureth to reflect Scorn upon, by the false Representation of some of them, and debasing others, with an intermixture of Vile and Profane Expressions. It is not impossible but that some or other may judge it their Duty to rebuke this horrible (and yet were it not for the Ignorance and Profaneness of some men's minds, every way contemptible) Petulancy. For my part I have other things to do, and shall only add that I know no other Christian State in the World wherein such Discourses would be allowed to pass under the signature of Publick Authority. Only I wish the Author more Modesty and Sobriety than to attempt, or suppose he shall succeed, in exposing to Scorn the avowed Doctrine in general of the Church wherein he Lives, and which hath in the parts of it been asserted and defended by the Greatest and most Learned Prelates thereof, in the foregoing Ages, such as Jewel, Whitgift, Abbot, Morton, Usher, p. 75Hall, Davenant, Prideaux, &c. With the most Learned Persons of its Communion, as Reynolds, Whittaker, Hooker, Sutcliff, &c. and others innumerable▪ testified unto in the Name of this Church by the Divines, sent by Publick Authority to the Synod of Dort, taught by the Principal Practical Divines of this Nation, and maintained by the most Learned of the Dignified Clergy at this Day. He is no doubt at Liberty to dissent from the Doctrine of the Church and of all the Learned Men thereof: But for a young Man to suppose, that with a few loose idle words he shall expose to Scorn, that Doctrine which the persons mentioned and others innumerable, have not only explained, confirmed, and defended with pains indefatigable, all kind of Learning and Skill, Ecclesiastical, Philosophical, and Theological, in Books and Volumes which the Christian World as yet knoweth, peruseth and prizeth, but also lived long in fervent Prayers to God for the Revelation of his Mind and Truth unto them, and in the Holy Practice of Obedience suited unto the Doctrines they Professed, is somewhat p. 76remote from that Christian Humility which he ought not only to exercise in himself, but to give an Example of unto Others. But if this be the Fruit of despising the Knowledge of the Person of Chrst, of the Necessity of his Satisfaction, of the Imputation of his Righteousness, of Union unto his Person as our Head, of a sense of the Displeasure of God due to Sin, of the Spirit of Bondage and Adoption, of the Corruption of Nature, and our Disability to do any thing that is spiritually Good without the effectual Ayds of Grace; If these I say, and the like Issues of appearing Pride and Elation of Mind, be the Fruit and Consequent of rejecting these Principles of the Doctrine of the Gospel, it manifests that there is, and will be a proportion between the Errours of Mens Minds, and the depravation of their Affections. It were a most easy task to go over all the particulars mentioned by him, and to manifest how foully he hath prevaricated in their Representation, how he hath cast contempt on some Duties of Religion indispensibly necessary unto Salvation, and brought in the very words of p. 77the Scripture & that in the true proper sence and intendment of them, according to the Judgment, of all Christians, Ancient & Modern, as that of Looking to Christ, as the Israelites looked to the Brasen Serpent in the Wilderness, to bear a share and part in his Scorn and Contempt; as also to defend and vindicate not his odious disingenious Expressions, but what he invidiously designeth to Expose, beyond his Ability to gainsay or with any pretence of sober Learning to reply unto. But I give it up into the hands of those who are more concerned in the Chastisment of such Imaginations. Only I cannot but tell this Author what I have Learned by long Observation, Namely, that those who in opposing others make it their Design to, and place their Confidence in false Representations and invidions Expressions of their Judgments and Opinions, waving a true Stating of the things in Difference, and weighing of the Arguments wherewith they are confirmed, whatever pretence they may make of Confidence and Contempt of them with whom they have to do; Yet this way of writing proceeds from a secret sense of p. 78their disability to maintain their own Opinions, or to reply to the Reasonings of their Adversaries in a fair and lawful Disputation; or from such depraved Affections as are sufficient to deter any sober Person from the least Communication in those Principles which are so pleaded for. And the same I must say of that kind of Writing which in some late Authors fills up almost every Page in their Books, which beyond a Design to load the persons of Men with Reproaches and Calumnies, consist only in the Collecting of passages here and there, up and down, out of the writings of others, which as cut off from the Body of their Discourses and Design of the Places which they belong unto, may with a little Artifice either of Addition or Detraction, with some false Glosses, whereof we shall have an immediate Instance, be represented weak or untrue or improper or some way or other obnoxious to Censure. When Diligence, Modesty, Love of Truth, Sobriety, true use of Learning, shall again visit the World in a more plentiful manner, though Differences should continue amongst us; p. 79yet men will be enabled to manage them honestly, without contracting so much Guilt on themselves, or giving such fearful Offence & Scandal unto others: But I return.