Justification Justified, Discourse

Justification Justified · Discourse

p. 205OF ACQUAINTANCE WITH THE PERSON of CHRIST: That there is such a Thing, and that it is most desireable.

THat we should not, or need not acquaint our selves with the Law, and Gospel of Christ, as well as with his Person; or that we ought to acquaint our selves with the Person of Christ, over, and above what is revealed concerning it in his Gospel, are two Assertions that, to the best of my knowledg, did never drop from the Mouth, or Pen, of any man that I have heard, or read: But that we ought to be acquainted not only with the Law, and Gospel of Christ, but also with his Person, is a great, and manifest Truth, which Mr. Sh. do's not only seem to doubt of, but laughs to scorn; at leastwise (which comes all to one) derides those (ad nauseam usque) who make any pretensions thereunto.

p. 204To know Christ (saith Mr. Sh. p. 37.) is to understand the Declaration which he hath made of God's Will to the World; that is, the Gospel which he Preached.

This he Writes Exclusively, as if that were the only knowledge of Christ which any man ought to seek after, and whatsoever more than that any man pretended to were but meer fancy and delusion. In p. 32. he saith, God was seen in Christ. He that hath seen me hath seen my Father, that is, in plain words, the will of God was plainly declar'd to the World by Christ. In p. 37. Mr. Sh. hath these words. After this plain account wherein the knowledge of Christ consists (on which he had spent about twelve pages) the sum of which is that to know Christ is to understand his Gospel, which contains all those Revelations which he made of God's Will. Now, if that be the sum total of all the knowledge of Christ, viz. To understand all the Revelations which he hath made of God's Will, then to know his Person is no part of that acquaintance with Christ which we ought to press after. If Dr. Owen had said that the sum of our knowledge of Christ is to know his Person, and that, after a long Discourse of Acquaintance with Christ, and wherein it did consist, you would, and justly might have charged him with rejecting Acquaintance with the Laws, and Gospel of Christ. But you have never found (nor I believe ever shall) Dr. Owen so gross, and erroneous as that would amount to. In p. 38. he saith, that those words, Col. 2.3. In him dwell all the treasures of p. 206Wisdom and knowledge, are meant of the Doctrines and Revelations of Christ. But why ought we not rather to understand them of his Person? When it is said, Col. 2.9. In him, that is, in Christ, dwelleth all the fulness of the God-head bodily; and to like purpose, Col. 1.19. Ought we not to apply it to his Person? When it is said, Psal. 68.18. Thou hast received gifts for men that the Lord might dwell amongst them; is it not to be understood of his Person, not of his Doctrines and Revelations? Why then may not, Col. 2.3. be also meant of the Person of Christ, especially considering those two Texts, viz. 1 Cor. 1.24. Christ the Power of God, and the Wisdom of God, and v. 24. Of him are ye in Christ Jesus, who of God is made to us Wisdom, &c. both which Texts must necessarily be intended of the Person of Christ. He discovereth his inconsistency with himself in drawing a whole Scheme of Divinity, such as himself approveth, and after that saying; p. 86. l. ult. All this we learn from our Acquaintance with Christ his Person. If there be no such thing how comes he to draw a Scheme of Divinity after his own heart from thence? (of which he tells us again, p. 96.) But afterwards he insinuates that Acquaintance with the Person of Christ is a kind of materia prima, capable of all Forms, or a Nose of wax, that may be turned every way, or a Foundation on which we may build what we please, as well Error, as Truth; Truth, as Error, whereas I had thought the old Rule had been true, viz. Posito uno absurdo sequuntur Mille, or that nothing p. 207but absurdities can well be founded upon absurdities, but he it should seem can bring a clean thing out of an unclean, and cause Truth to be born of Error, his own supposedly Orthodox Scheme of Divinity to be founded upon the notion of Acquaintance with the Person of Christ; for he saith, p. 97. I must advise them to quit this way, as the which will serve others as well as themselves. It is the Doctrine of Acquaintance with the Person of Christ that he would have men quit, but that he is greatly to blame for giving men that advice, I shall forthwith prove, viz. by the following Arguments.

1. If Jesus Christ be a Person then we ought to be acquainted with his Person (for we ought to acquaint our selves with what Christ is, so far as possibly we can.) But Jesus Christ is a Person. If Christ be not a Person there cannot be three Persons in the God-head, for they that own a Trinity in Unity, do all own Christ to be one (and the second) Person in the God-head, and if he were not one there were but two.

2. Christ is the express Image of his Fathers Person, Heb. 1.3.

3. The Name Christ is but seldome in all the Bible put for the Church, and it is but seldome put for the Law and Gospel of Christ, and though you are pleased to say, p. 4. That Christ is Originally the Name of an Office, which the Jews call the Messias, or one anointed by God: Yet 'tis most certain that it is not in any one instance of Scripture the name of an Office. Now, there being but one more signification of the word Christ, p. 208according to you, in all the Bible, viz. A Person invested with an Office, p. 8. That must needs be the usual, and general signification of the word Christ. Now, an Office is one thing, and an Officer is another thing, if abstracts, and concrets, be not the same thing, Ex. gr. if it be one thing to be wise, and another thing to be wisdom it self, or to be good, and to be goodness it self. If then the name Christ doth signifie a Person invested with an Office, then it signifies a Person, and something more, viz. one in Office; Yea, that being the most usual, and general signification of the name Christ, where something in the context doth not point out another signification of it, it ought alwayes to be taken in that sense, viz. for a Person in Office, or anointed to Office, one, or more, according to that known Axiom, viz. Analogum per se positum sumitur pro famosiori analogato, &c.

2. We ought to be acquainted with Christ Himself. Therefore with his Person For the Person of Christ is (as you in your Book affirm more than once) Christ himself (as your own Person is your self.) Is it not of the Person of Christ that St. Paul speaketh, Phil. 3.10. when he saith, that I may know him, and the power of his Resurrection, &c.

3. Arg. We ought to be acquainted with Christ Crucified; for, saith the Apostle, 1 Cor. 2.2. I determined to know nothing amongst you save Jesus Christ, and him Crucified, &c. Now surely it was the Person of Christ, not his Law and Gospel that was Crucified.

p. 2094. Arg. We ought to be acquainted with Christ as he is God, or to know him to be such, and as he is such. But Christ as God is a Person, and was before ever he did assume the humane Nature. If we know not Christ to be God, how can we understand that Text, Acts 20.28. The Church of God, which he hath purchased with his own Blood? Else how can we say to Christ, as Thomas did, John 20.28. My Lord, and my God?

5. Arg. We ought to know Christ as Man, or the Man Christ Jesus. Now Christ as Man is a Person, for his Humane Nature is taken into oneness of subsistence, or of Personality with the Divine Nature, which is called the Hypostatical Ʋnion.

5. Arg. We ought to be acquainted with the Nature and Attributes of Jesus Christ. Now it is impossible for us to know the Attributes of Christ his Divine Nature, unless we know his Person; for his Attributes are himself, as the Scripture saith. God is Love, and himself, and his Person (according to your self) are all one. Though I cannot demonstrate that Decreta Dei sunt Deus ipse (as some have said) nor answer their Objections against it, who say, that God is Eus necessarium, a Being which cannot but be, but his decrees are Voluntary Acts, and some of them at least might not have been, Ex. gr. God might not have decreed that Christ should dye for Sinners (for he was under no necessity to make such a decree) yet sure I am the Attributes of God, and consequently p. 210of God the Son, are God himself. God is Holiness it self, and Holiness in the abstract is God; and so God is power it self, and Power it self, or Infinite Power is God himself. If then we must be acquainted with the Attributes of Christ we must be acquainted with himself, and himself, and his Person are all one, as you your self have acknowledged once, and again.

6. Arg. We ought to be acquainted with Christ as he is represented to us in the Scriptures. But there Christ is represented to us as a Person. He speaks to his Spouse the Church as such throughout the Canticles, and she speaks to him as such, Cant. 1.2. Let him kiss me, &c. for thy Love is better than Wine, &c. And v. 4. The King hath brought me into his Chamber (meaning Christ.) To mention all those places where Christ is spoken of as a Person were to transcribe a great part of the Bible. And for all that must we not pretend to, or seek after any acquaintance with his Person? Must we shut our eyes against a great part of what is spoken concerning Christ in the Holy Scriptures?

7. Arg. We ought to be acquainted with Christ as he is represented to us in the Articles of our Creed; But there he is represented to us as a Person. Witness these passages, And in Jesus Christ our Lord, who was Conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was Crucified, dead and Buried, descended into Hell, rose again the third day, ascended up to Heaven, sitteth at the right hand of p. 211God, from thence he shall come to judge the Quick and the Dead. Now, the fore-mentioned Expressions are applicable only to his Person, not to his Law and Gospel, and therefore we ought to be acquainted with the Person of Christ, if we ought to know, and believe the one half (for thereabouts they are) of the Articles of our Creed.

8. Arg. We ought to be acquainted with the Person of God the Father, and therefore also with the Person of God the Son. For there is the same Reason for both. What but the Person of God the Father, and of the two other Persons of the Blessed Trinity is meant, Job 22.21. where 'tis said, Acquaint thy self with him, and be at peace? By Him cannot be meant the Law, and Gospel of God, witness v. 22. Receive, I pray thee, the Law from his mouth: what, the Law from the mouth of his Law? What sense were that? and v. 23. If thou return to the Almighty thou shalt be built up, &c. It was the Almighty then, by which is meant God himself, with whom he was counselled, v. 21. to acquaint himself, for of the same Person he speaks in these three verses, &c.

9. Arg. We ought to have, and to hold Communion, and Fellowship, with Christ himself, or with the Person of Dhrist,: Ergo, we ought to be acquainted with his Person. Fellowship, and Acquaintance cannot easily be separated. Acquaintance, if it doth not precede Society, and Fellowship betwixt man, and man, it do's always accompany it, or follow upon it. For how p. 212can we otherwise chuse than be acquainted with the Persons of those with whom we have intimately conversed time after time? I must needs know such a one, say we, having conversed with him so often as I have done, &c. Now Fellowship, and Communion with the Person of Christ, or with Christ himself we all ought to seek after; for we cannot walk in the light, but we must have it, 1 John 1.7. and walk in the light, viz. of Grace, and Holiness we ought, and must: and of such St. John saith v. 3. And truly our fellowship is with the Father, and the Son Christ Jesus. What with his Law and Gospel only? as by reading, and hearing, and understanding of it? All that wicked men may do, and have. Therefore with himself doubtless, or with his Person, in, and by means of his Ordinances. Read Psal 63.1. O God, thou art my God, early will I stock thee, my soul thirsteth after thee. v. 2. To see thy power and thy glory so as I have seen thee in thy Sanctuary. So that God himself is to be sought, yea to be seen and enjoyed in his Ordinances. Read also Exod. 25.22. And there will I meet with thee, and commune with thee from above the Mercy-seat, from between the Cherubims which are upon the Ark of the Testimony of all things which I give thee in commandment, &c. See also Exodus 20.24. In all places where I record my name I will come unto thee, and I will bless thee, &c. May we not infer that Communion which Believers have, and ought to have with Christ himself in Ordinances, from Rev. 1.13.? And in the midst of the seven Candlesticks one like p. 213to the Son of Man, &c. To name but one text more for this purpose, in Mat. 18.20. saith our Saviour, Where two or three are gathered together in my name, there am I in the midst of them. From all these places I gather that Communion with the Person of Christ may be had, and is promised upon certain conditions; and from thence I infer, That Acquaintance with the person of our Saviour (which is an inseparable concomitant or consequent of such communion) may be had also, and ought to be sought after, &c.

Surely I need say no more (nay have said more than I did need) to convince any man that he has done very sinfully in disowning, and deriding so real, and sacred a thing, as is Acquaintance with the Person of Christ, though under pretence of zeal for his Law and Gospel. Now whereas I find these two words, viz. the Law & Gospel of our Saviour often put together in Mr. Sh's. book, as if the latter did signifie more than the former, give me leave to observe by the way, that one of them might be spared: for they are one and the same in sense, and signification, for that the Gospel of Christ is his Law, and the Law of Christ is his Gospel: For the Gospel of Christ is not all made up of Promises, but partly of Precepts. Was it not the sum and substance of the Gospel, or Covenant of Grace, which Paul and Silus answered to the Jailor, Acts 16.30. who asked them, Sirs, what must I do to be saved? v. 31. Believe in the Lord Jesus Christ, and thou shalt be saved. The Covenant of Grace, as well as other Covenants, is Promissum sub conditione, p. 214it consists as well of a Law enjoyning a Duty, as of a Promise encouraging thereunto. Neither is the Law of Christ without the Promise, nor the Promise of Christ without his Law, but they go both hand in hand together. Therefore we read of those who obey not (as well as who believe not) the Gospel of Christ: now a Law is the object of disobedience, where no Law is there can be no Transgression: as where there is no promise there can be no Diffidence or unbelief, &c. I have said enough, I think, to prove that the Law, and Gospel of our Saviour are foreign or Synonymous expressions: but having been guilty of Substraction in other passages of his book (even to such a degree as to substract, or deny Acquaintance with the Person of Christ) who knows whether to make amends for that, he has not here run upon Multiplication more than he needed to have done, like the Papists, who presuming to take away one of the ten Commandments, split another single Commandment into two, tha… still they may make up the same number. Bu… if I do not overlook greater faults than Tantokgies in the Book that I am dealing with, I think I shall never have done with it. My next work shall be to prove that Acquaintance with the Person of Christ (which our unhappy Antagonist has so often let fly against) is not only a real, and attainable thing, but also greatly desireable, yea, and highly advantagious, and upon what grounds it is so.

First, Acquaintence with the person of our Saviour is to be desired in order to enkindling, p. 215and encreasing Love and Affection in us towards him. Ignoti nulla Cupido. We may love Christ though we never saw him, but we cannot love him if we never knew him. Thy name is as Oyntment poured forth, Cant. 1.3. therefore do the Virgins love thee; implying, that if the name of Christ had been as ointment close shut up in a Box, and not discovering it self, either by sight, or savour, they could not have loved him. When Ointments send forth their savour, we know what they are. Now saith the Text, Because of the savour of thy good Oin…ment therefore do they love thee, Cant. 1.3. As they say There is nothing in the understanding that was not first in the senses: it is as true, There is nothing in the affections, that was not first in the understanding. If then we ought to love the …eason of Christ, for certain we ought to acquaint our selves with his Person, and not with his Gospel only, or rather with that part of his Gospel only, which makes no mention of his Person. Who dares to say that the Person of Christ ought not to be delighted in, yea that it is nor a great duty to delight our selves in the Person, and Personal excellencies of our Saviour? If so I am sure we ought to be acquainted therewithal; for to delight in that whereof we are perfectly ignorant, is utterly impossible.

Delighting, and rejoycing are neer akin: they seem to differ but in degree. Now that it is a duty to rejoyce in Christ Jesus may be gathered from sundry texts, viz. Phil. 3.1, 3. and Phil. 4.4. Rejoyce in the Lord always, and again I say rejoyce: p. 216viz. in the Lord Christ; for that he is meant may, be collected from the next verse, viz. The Lord is at hand. But how can we rejoyce in one we know not, or with whom we have no acquaintance? In whom believing (saith the Scripture) we rejoyce: intimating that we could not rejoyce in Christ unless we knew him. For, saith the Apostle, How shall they believe on him of whom they have not heard? Whose doubt is it whether it be our duty and excellency to set a high price, and value upon Christ? Is it not said that to them that believ… Christ is precious? Yea, is it not as distinguishing a Character of a true Believer as can be given, that he is one that valueth Jesus Christ above all the world, even then when he has fair opportunities to enjoy abundance of the World, and great probability that he may long continue so to do? Is not the Merchant man spoken of Mat. 13.45. Who when he had found one Pearl of great price, went and sold all that he had, and bought it, an emblem of every true Christian setting forth the high esteem, and value for Christ, which every such person hath? If so, It must needs be a great priviledge to be endowed with power from on high to prefer Jesus Christ above our greatest joys, and enjoyments in this world. Now that we can never do unless we be acquainted with him. We can value no man till we know him, and his worth. To one that knows the worth of a barly corn, but not of a Jewel; a Jewel may seem less worth than a barly-corn. The Daughters of Jerusalem hearing the Church say that she was sick p. 217of Love, to Christ, made answer, What is thy Beloved more than another Beloved? But the Spouse that was acquainted with the Person of Christ, replyed; My Beloved is white and ruddy, the chiefest amongst ten thousand, and so continueth to commend him to the end of that Chapter. Whence did that prizing and admiring of the Person of Christ result but from her having that Acquaintance with him which others had not? (who were ready through their Ignorance to say, He hath no Form, nor Comliness, there is no Beauty that we should desire him.) Christ to the Jews that knew him not was a stumbling block, and to the Gentiles foolishness, but unto them which were called, (viz. to the saving knowledge of himself) Christ the Power of God and the Wisdom of God.

A Fourth Priviledge resulting from our Acquaintance with the Person of Christ is, that thereby we shall be induced, and I had almost said inforced to trust him; For they that know Christ as they ought to know him cannot chuse but trust him. As there are some Truths which the mind of a man cannot chuse but assent to, at the first hearing, which do Cogere Assensum, so there are, some such indisputable objects of Love, and Trust, that they who know them to be what they are cannot but Love, and trust them. Such a one is Christ. They that know thy Name will trust in thee. Now, not the Word and Promises, but the Person of Christ is the first Object of our trust, and the reason of our trust: for what is the reason that we trust any mans word, but because p. 218we know himself to be honest, and able to make it good? Who regards the Promise of a meer Stranger, not knowing who is, or as they say, whence he comes, and whether he will? Paul therefore trusted Christ with the invaluable Jewel of his Soul, because he was well acquainted with him, 2 Tim. 1.12. For, saith he, I know whom I have believed, and am perswaded that he is able to keep that which I have committed to him against that day. Who would lose the benefit of being able chearfully to commit his Soul into the hands of Christ, for all Eternity, to excuse the Labour, and pains of being acquainted with him? Or what wise man would intrust any matter of great concernment in the hands of one whom he has no knowledge?

To pass on to a Fifth. Is it no Priviledge that by how much more we know the Person, and Personal Excellencies of Christ, by so much more shall we know how to please, and imitate him? We cannot but please Christ when we imitate, and conform to him. Now, the knowledge of Christ is a conforming, or rather transforming knowledge, 2 Cor. 3.18. We all with open face, as in a Glass beholding the Glory of God, are changed into the same Image. If we see Christ as he is, we cannot but be like him, 1 John 3.2. A full Vision of Christ will fully assimulate us to him, and so will a more imperfect Vision, or knowledge of him, in a degree. The more we know the temper, and disposition of any Friend, the better we know how to suit and accommodate our selves to him, and how to give p. 219him content. 'Tis both our Duty and Excellency to conform to the will and Pattern of our Saviour, to walk as he walked; and to be in the world as he was in the World, 1 John 4.17. and that we can never do, unless we know who he was, and how he behav'd himself when he was in this World. He that would learn of Christ (as he bids us) to be meek and Lowly, must first be acquainted with Christ as such, or know assuredly that he was so.

Sixthly, By acquaintance with the Person of Christ, or with Christ himself (which you have told us comes all to one) we may come to know the Image of Christ, where, and in whomsoever we shall see it, and thereby be induced to love, and honour both it, and them. St. John did find it a great advantage to himself and others, that they did know and love the Image of Christ where they saw it. For, saith he, 1 John 3.14. We know that we have passed from Death to Life, because we love the Brethren, meaning, such in whom the Image, and likeness of Christ did appear. Who can Love and value a Copy for it's likeness to the Original, unless he be acquainted with the Original to which it is like? If one man imitate another as exactly as he can, in Preaching, or otherwise, who can love him for so doing, unless he know, and prize the Person whom he imitates?

Seventhly, Mr. Sherlock himself seems to account it a great Duty, and Priviledge, to be acquainted with the Gospel of Christ. Now, who knows not that it is impossible to be acquainted p. 220with the Person of Christ, and the circumstances of his Person, viz. Life, Death, Resurrection, &c. and not to be acquainted with a great part of his Gospel, sith a great part of the Gospel is taken up in describing to us who Christ was, what he did, and suffered; and for what ends, and purposes he did and suffered such things?

Eighthly, Yea, more than so, Acquaintance with the Person of Christ doth not only imply, and involve acquaintance with a great part of his Gospel, but hath also a great tendency and influence both to awe, and allure us to the Obedience thereof. The knowledge of Christ as the Judge of Q…ick, and Dead, who will one day come in flames of Fire to take Vengeance on them who obey not his Gospel, may awe us into Obedience, as the Apostle speaks, 2 Cor. 5.11. Knowing therefore the terrour of the Lord, we perswade men. He had said in the verse immediately fore going, For we must all appear before the Judgment-seat of Christ, &c And sith Mercy and Majesty do both meet in Christ, and greet each other, surely there is much in that knowledge of his Person, as well to invite, and allure, as to awe, and affright us into the Obedience of his Gospel. Else what meaneth that obtestation of the Apostle, Rom. 12.1. I beseech you therefore, B…ethren, by the Mercies of God that ye present your Bodies a Living Sacrifice, Holy, acceptable to God, &c.

Ninthly, Acquaintance with the Person of Christ according to what is revealed concerning p. 221it in his Gospel (and no man that Mr. Sh. writes against preten…s to any other) will Antidote us against those gross Errors, and Heresies which many have run into, as in reference to the Person of our Saviour, as Simon Magus, Corinthus, Marcion, Samosatenus, Arius, Nestorius, and such like; whereof some denyed his Divinity, others his Humanity; some the Purity of his Conception, others the truth of it: some confounded the two Natures, denying their distinction, others denying their Ʋnion, divided the Person, of one making two. Some said he hath the Body, but not the Soul of Man; others, that he took an Ethereal, or Spiritual, not a true Body, and such like. They are seconded at this day by Antitrinitarians, Familists, Socinians, &c.

An effectual Antidote against Quakerism is, I think, as necessary at this day as such an one against the Plague would have been some years since: and certainly a due Acquaintance with the Person of Christ, and stedfast belief of what the Scripture saith concerning the Person of our Saviour, is as Sovereign an Antidote against the Pestilent Doctrines of the Quakers as can be made use of. For who can be a Quaker (truly so called) who doth really believe what the Scripture hath revealed to us, as touching the Person of Christ? As namely, that Jesus Christ is not a meer Quality, Accident, or Principle, or nothing else but the Light which is within every man, but a real Person, true God, and true Man, and that the Gospel is a real History, and p. 222true matter of Fact in the Letter of it, as well as a profound Mystery, with reference to the wise contrivance, and Excellent designs, and uses thereof? The Quakers (like the Famelists of old) turn the whole History of the Gospel, so far as concerns the Person of Christ into an Allegory, and by endeavouring to make nothing but a meer Figure of it, do make it a meer Cypher. Before I go any further I must take leave to tell Mr. Sh. that the course he takes is the Highway to Quakerism. For if men shall be derided for making mention of the Person of Christ, and wheresoever the name of Christ is found we shall generally be directed to understand thereby either the Church, or certain Laws and Rules, or above and before all, a certain Office (one, or more) how soon may the subtiler sort of Quakers tell us that there is but a step betwixt us and them, they can easily give us the Right hand of fellowship? They say that the Light of Nature, or Light within us (which is a great Law, or System of Laws) that is Christ. They say that Conscience (that great Office, and Court of Judicature set up in every mans breast) that is Christ, and we (if of Mr. Sherlock's mind) do say that Christ is primarily, and Originally the name of an Office. They say that Christ and we are all one, for every man is one and the same with the Light that is in him (for that Light is something of our selves: and we say that Christ for the most part signifies either the Church, whereof our selves are a part, or certain Laws and Rules of Life, and such is the p. 223Light within us, or is the name of an Office, and has not the Light within us several Offices, as namely to accuse, or excuse; to condemn, or acquit, and comfort us, as the matter shall require, &c.

Thus whilst every thing almost that is said of Christ himself, we do interpret to belong to his Law and Gospel, and do generally read the latter instead of the former (as if it were so in our Bibles) we shall be apt to forget that there is any such Person, as Christ, and what that person has done and suffered for us, and be in a great preparedness to comply with the Quakers, who retain in effect nothing but the name of Christ, by which name they baptize, and intend nothing but the Light within them, or the Law of Nature. Could the grosser sort of Quakers but extirpate the History and Doctrine of the Person of Christ, and bury them in perfect oblivion: I doubt not but they would think the greatest part of their work were done, and then the Light of Nature might easily be set upon the Throne of Christ, and be generally accepted for the only Light that men should turn to.

Tenthly, Fellowship and Converse with Jesus Christ is doubtless a great priviledge, for so St. John speaks of it, 1 John 1.3. and there is no question to be made but that Communion and Fellowship with Christ is, and may be much facilitated, and farthered, by our Acquaintance with his Person. We scarce know how to converse with those to whom we are yet but strangers; we hardly know what is fit and proper for us to p. 224say to them, or how to take and construe such things as they speak to us; whether they speak as they think, or only to trye us, or whether they take in good part what we say to them. But when we discourse those persons with whom we are intimately acquainted, we have as it were a Key to all they say; we easily understand their meaning if they say but a little, and can apply our selves to them with freedom and confidence. They who are well acquainted with dumb persons, can understand their very signs, and motions, better it may be, than the articular words, and expressions of those whom they never saw before.

Again, Acquaintance with the Person of Christ is as it were a door, an inlet to all sorts of Graces, as namely, Faith, Love, Humility, Repentance, Self-denyal, Patience, and what not? Faith in Christ is called Knowledge, Isa. 53.11. By the knowledge of him shall he justifie many, and so elsewhere, probably because it is introduced by, and founded in the knowledge of Christ. Of Love, and delight in Christ, springing from thence I spake before. To prove it will teach us Humility, I might alledge what Job saith to God Now mine eyes have seen thee, therefore do I abhor my self in dust and ashes: also those words of Christ, Learn of me, for I am meek and lowly. If the knowledg of Christ doth not promote Repentance, why is it said, They shall see him whom they have pierced, and mourn over him? To know Christ to have been oppressed and afflicted, yet he opened not his mouth, as a sheep before the shearers p. 225is dumb, &c. Isa. 58.7. Who when he was reviled, reviled not again, when he suffered he threatned not, 1 Pet. 2.23. Is it not a great Instance and lesson of Patience? when the Apostle saith, Phil. 2.5 6. Let this mind be in you which was also in Christ Jesus, who being in the form of God, made himself of no Reputation, and took upon him th… form of a Servant, and became obedient, even to the Death of the Cross; do's he not set before us the highest Example of Self-denyal that ever was? The like might be said of all other graces how they may be learnt by a due Acquaintance with Christ. Take one or two Texts for all, 2 Pet. 1.2. Grace and Peace be multiplied to you through the knowledge of God, and of our Lord Jesus Christ. What more full Expression than that of our Saviour, John 17.3. This is Life Eternal, that they might know thee and Jesus Christ, whom thou hast sent. Intimating that a right knowledge of God, and Christ, is seminally, virtually, and radically, all Grace, and all that is necessary in order to Glory, &c.

Now, do all these great benefits and priviledges result from a right knowledge of the Person of Christ, and dare any man be so bold (I had almost said so desperate) as to laugh it to scorn? But Mr. Sh. tells us, p. 57. of a very bad scheme of Divinity (as he counts it) drawn from the Doctrine of Acquaintance with the Person of Christ, of which in his jearing Language he saith, These are those great Gospel Mysteries, and Soul saving Truths which are learnt from an Acquaintance with Christ's Person, which his p. 226Gospel is silent in. But how inconsistent is he with himself? For he has no sooner ended that mock scheme, which he puts upon those whom he writes against, but he forthwith gives you another of his own, as sound (to his thinking) as sound can be, which he saith, is much more plainly deducible from an Acquaintance with Christ's Person, p. 81. How can that Doctrine be in it's self despicable, false, and dangerous, from whence a whole System, or Scheme of good Divinity may be drawn? St. James saith, Jam. 3.12. One Fountain cannot send forth salt waters and fresh. But Mr. Sh. has brought first Salt Waters, as he counts them, and then fresh, and both out of the same Fountain, viz. Acquaintance with the Person of Christ. They had wont to say, Can any good come out of Nazareth? But with much more reason it may be said, Can a fansiful imaginary Doctrine, such as he often intimates that of Acquaintance with Christ's Person to be, yield so many great Truths, as Mr. Sh. undertakes to infer from thence? for he saith, p. 87. All this we learn from an Acquaintance with Christ's Person (as these men call it) and then he adds (judge you how humbly) And it were easie now to draw the whole Plot and design of Christianity, to search into the deep counsels of God, and to discover those Principles and Motives he was Acted by, and the Infinite Wisdom of the contrivance and the true methods of a sinners recovery by Christ, and what that Homage and Worship is which we owe our Saviour.

Now, if it be so, that all these great, and excellent p. 227Truths Mr. Sh. hath learnt, and could discover from Acquaintance with Christ's Person, adding (as they call it) never I think was a Doctrine so confessedly pregnant, and able instrumentally to lead a man into all truth, even into the deep counsels of God, and the Infinite wisdom of his contrivances (as he phraseth it) so kickt, and spurn'd at, so scorn'd and derided, as Acquaintance with Christ's Person has been by one that tells us he has learnt, and could discover so much from it. Admit some men should, or had drawn a bad Scheme of Theology, from a great, and wholsom truth (as foul stomacks corrupt the best of nourishments, and the very grace of God it's self is by some turned into wantonnness) was it Lawful for Mr. Sh. to expose that great Truth, to scorn, and contempt, because others had so perverted it? (as some are said to wrest some passages in St. Paul's Epistles, to their own destruction.) By the same reason might he not go about to raze the only Foundation, our Lord Jesus Christ, because some even upon that have built Hay and Stubble. Had not Mr. Sh. prevented me by giving a Scheme of Divinity, of his own approving, deducible, as he tells us, from Acquaintance with Christ's Person, I could easily have given him another, such as I think he would not have offered to deny, the Truth, and goodness, either of the whole, or of any part thereof. I would have premised but two or three things, viz. 1. That Mr. Sh. by that Acquaintance with the Person of Christ, for pretending to which he derides those p. 228whom he writes against, understands acquaintance with the Circumstances, and adjuncts of the Person of Christ; as namely, with his Life, Death, Resurrection, Ascension, Intercession, as well as with himself immediately, for that appeareth, not only from p. 139, and 140. (where he exposeth men for being so much transported sometimes with the thoughts of Christ Crucified) other whiles with the apprehension of his Love to them, but more especially from that Scheme of Divinity which himself deduceth from Acquaintance with Christs Person; beginning p. 81. and reaching to p. 87. where he first treats of Christ his Incarnation, or coming into the World in the Nature of Man. Then he treats of the good works, and kind Miracles which he wrought in the World. Then he mentions the World being made by Christ. Afterwards he speaks of the Innocence, and Holiness of his Life, of his Excellent Example. By and by, he mentions Christ his dying as a sacrifice for sin. Then he speaks of Christ his Resurrection from the dead, and his Ascension to Heaven, p. 86. Of his Exaltation to the right hand of God, and of his Intercession. All these things he refers to our Acquaintance with Christ's Person, adding (as these men call it) nay, it is easie to shew that he doth also thereunto refer Acquaintance with the Divine, as well as Humane Nature of Christ, and with the several Excellencies, and perfections of both his Natures united in one Person. For v. 82. saith he, when we consider this Mediator was no less than the Eternal son of God, by whom the p. 229Worlds were made; (which words he brings into his discourse of Christs Person, &c.) Now if to be acquainted with Christs Person, be to be acquainted with his Incarnation, Life, good Works, Death Resurrection, Ascension, and Intercession, yea with his Divine Nature, and the several Excellencies and Perfections thereof, I dare be bold to say it were a very easie thing, from all of these put together, to deduce all the Articles of our Creed, the Doctrine of a Deity, and of a Trinity in Ʋnity, of the Divine Attributes, of Creation, Providence, and of all the great things which are revealed concerning Christ, as he was Man, of the Church, and of the Communion of Saints (for knowing Christ to be Head of the Church, I must know there is a Church that hath Communion amongst the several Members of it, as members of the Natural Body have each with other) Moreover, the Doctrine of Forgiveness of sins, of the Resurrection of the Dead, and of the Life Everlasting: Yea, a man cannot have so much knowledge of the Person of Christ, but he must needs know the substance of the Ten Commandments, and that he ought to conform thereunto; for he that knows how Christ walked, knows that Christians ought to walk as they have had him for an example, who loved God with all his heart, and his Neighbours (if men may so be called) as himself.

Now if Acquaintance with Christ his Person, according to that Description which Mr. Sh. himself doth make of it, do take in so great a p. 230part of the most indisputable Divinity that we have; viz. the sum of the Creed, and Decalogue, who can but wonder at the extreme folly, and wickedness of any man, that should presume to write one line in contempt thereof? Had there been a generation of men who had pretended to have known the bodily personage of Christ, his Stature, Complexion, Features, &c. or to have had such a vision of Christ as Stephen, Acts 7.55. Who looking up to Heaven, saw Jesus sitting at the right hand of God, or to have conversed with the person of Christ face, to face (as some have pretended to have done with Angels) to have exposed such wild Enthusiasts as those, for their vain pretences, had been but to have serv'd them in their kind, and such a rod as you have made might have suited well enough with the backs of such fools: But to fall foul upon men for pretending, at leastwise to desire, and to press after those things which every good Christian ought to desire, and press after, and cannot do otherwise; viz. to know Jesus Christ himself, and him Crucified, and rising again from the dead, yea to know the power of his death, and of his Resurrection, as St. Paul speaks, Phil. 3.9. was so daring an attempt, and so malicious an enterprize, as I have seldom heard the like. Had the men you write against press'd their hearers, and readers to a meer speculative knowledg of Christ, only to fill their heads with notions concerning the nature, and excellencies of Christ, you might have blam'd them for that: But 'tis an experimental knowledg of Christ, which you p. 231your self do confess, these men pretend, and press to, p. 139. for there you say, So these men talk also of an Experimental knowledge of Christ, the meaning of which is that this Acquaintance with the Person of Christ, warms and heats their fancies, sometimes they find great breakings of heart, &c. The men you write against do press men so to know Christ, as to know him, is said, to be Life Eternal. They would be understood as Divines say the Scriptures should be, when they use words of knowledge, verba notitiae connotant affectum, viz. to co-signifie suitable affections: They mind men of such Texts as those, 1 Joh. 2.3. Hereby we do know that we know him, if we keep his Commandments: And v. 4. He that saith I know him, and keepeth not his Commandments, is a lyar. And 1 Joh. 3.6. Whosoever sinneth hath not seen him, neither known him. Now to abuse Reverend Ministers for pressing men to a practical, experimental, affectionate knowledge of the Incarnation, Life, Death, Resurrection, Ascension, and Intercession of Christ, and of his great Personal Excellencies, both Divine and Humane, was a thing so bordering upon Blasphemy, that hardly any thing can come nearer to it. There are two Errours more that I should be glad to convince Mr. Sherlock of e're I conclude this Chapter; one is, that it was not Acquaintance with the Person of Christ that he should have expos'd more or less, (for that is a Sacred and most necessary thing) but he should have reproved the professed rejecters, and refusers of acquaintance with the p. 232Laws and Gospel of Christ: He should have said, Here come they who say unto Christ, This man shall not Reign over us. Come, let us break his Bonds, and cast his Cords from us. Here come they who say unto God, Depart from us, we do not desire the knowledge of thy ways. You should have remembred, that Christ will come in flames of fire to take vengeance on them that know not God; and therefore should have found fault with them that obey not the Gospel of Christ, not with them who stir up themselves and others to know Christ, yea his Person; for of that Paul speaks, when he saith, that I may know him, and the Power of his Death, &c. You have plainly set the Saddle upon the wrong Horse, and must take more heed another time. Lastly, Mr. Sh. hath built all his long Discourse about Acquaintance with the Person of Christ, upon a false and sandy Foundation, viz. a meer Dream of his own; as if Dr. Owen did go about to set up a Religion of the Person of Christ in opposition to the Religion of his Law and Gospel; which I dare say never entered into his heart to do, nor can any such thing, with any colour of reason, be gathered from those two passages, viz. Sh. p. 38, and 39. from whence Mr. Sh. commenceth two long Suits against Dr. Owen, giving him in the first place this Ironical Salute, I shall not envy the Author the glory of this Discovery, and therefore shall honestly confess where I had it, viz. in a Book entituled Communion with God, &c. Written by John Owen, D. D. &c.

p. 233Now they that shall impartially read those two passages quoted out of J. O. his Book of Communion with God, upon which Mr. Sh. chargeth him with setting up a Religion of Christs Person, in opposition to the Religion of his Doctrine, may easily see, that the Promises which Mr Sh. produceth, will by no means bear the Conclusion which he draws from thence, or prove Dr. O. guilty of any such Errour as he chargeth him with; but as the Proverb saith, There is a great deal of Cry, and but a little Wooll. The first passage in Dr. J. O's. Book, of which he makes so much use, is this: Christ is not only the Wisdome of God, but made Wisdom to us, not only by teaching us wisdome, as he is the great Prophet of the Church, but also because by the knowing of him we become acquainted with the wisdome of God, which is our wisdome. Thus far Dr. O. p. 87. Now what hurt in all this? At this great offence is taken by Mr. Sh. but I see none given. That Christ is the wisdome of God, and not only so, but made to us of God wisdome, is the very expression of the Holy Ghost in Scripture, 1 Cor. 1.30. That Christ teacheth us Wisdom, as he is the great Prophet of the Church, is no Christians doubt. Therefore the only words that have raised all this clamour are these: but also because by the knowing of him we become acquainted with the Wisdome of God. Here Mr. Sh. takes it for granted that by him is meant the Person of Christ, though the word Person is not once used in all this condemned passage: and though Mr. Sh. himself when he finds the word Christ, doth generally p. 234construe it to mean the Laws and Gospel of Christ, not his Person. Suppose we then that the Person of Christ was there intended by Dr. J. O. What false Divinity, or what bad sense is there, in saying, that by knowing the Person of Christ, we become acquainted with the Wisdome of God? I am bold to say that Acquaintance with the Person of Christ is one way to become acquainted with the Wisdome of God: and Dr. O. saith no more: for he saith, Christ is made Wisdome to us, not only by teaching us Wisdome, as he is the great Prophet, but also because by that knowing of him, we become to be acquainted with the Wisdome of God. Here Mr. Sh. may note that Dr. O. owneth that Christ is made Wisdome to us by teaching us Wisdome, that is, (as Mr. Sh. himself expounds it) by the Doctrines he Preached, and those Revelations he hath made of God's will. How then doth Dr. O. exclude the Religion of Christ's Law and Gospel? or set Acquaintance with his Person, in opposition to Acquaintance with his Gospel? when you see he takes in both, in that single passage which you first quarrel with? Is this fair play, Sir? would you be so serv'd your self? At that rate a man may find fault with the most sound, and judicious book that ever was written, yea with a book (if there were any such) written by an holy Angel, and sent down from Heaven. But whereas you stumble at those words, viz. that by the knowing of Christ his Person, we become acquainted with the Wisdome of God; to me they seem to be of easie, and safe interpretation. For p. 235first, I am perswaded that Christ executeth the Office of a Prophet, in revealing to us, not only by his Word, but also by his Spirit, the will of God for our Salvation. Now you seem to be of opinion that Christ revealeth his will to us only by his Word (For if by his Spirit also, doubtless Acquaintance with the Person of Christ by procuring us a greater effusion of his spirit might increase our spiritual wisdome.) I know another Gentleman of your opinion (if that be it) he, and his followers, viz. Socinus Solut. scrup. Respons. 6. Sacrae Scripturae ita apertae, atque expeditae sunt, ut nemo eas qui non intelligat plane stupidus non videatur. Also Simon Episcopius, Disp. 46. priv. coral. 1. An ulla operatione Spiritus sancti sine ullo alio medio opus sit, in voluntate, aut intellectu, aut in Scripturis promittatur, ad hoc ut quis credat, verbo externo proposito? Nos Negativam tuebimur. In plain English, the Tenet of the Socinians you know is, that God, and his will, may easily be known by meer reading of the Scripture, without any illumination from the Holy Ghost. You seem to be of the same mind, for that you reproach Dr. Owen for mentioning any other way whereby we may come acquainted with the Wisdome of God than by the Revelations which he hath made of his will in the Scripture. If that be true, why doth Christ say, John 14.26. The Holy Ghost whom the Father will send in my name shall teach you all things. We expect not that the Spirit of God should reveal those things to us, which are no where revealed in the Scriptures: but that he should make us know p. 236those things more for our good, that he should help us to understand what otherwise we should not: therefore David saith, Psal. 119.18. Open thou mine eyes that I may see wonderous things out of thy Law. John 16.13. When the Spirit of Truth is come, he will guide you into all Truth: for he shall not speak of himself (viz. any new Truths that Christ had not himself delivered) but whatsoever he shall hear, that shall he speak. v. 14. He shall receive of mine, and shall shew it to you. And as the Spirit of God explaineth, so likewise he applyeth Truths to our hearts, which we our selves could not apply. He witnesseth with our Spirits that we are the Children of God, and cryeth in us, Abbah Father, and maketh us to know the things that are freely given us of God.

But to come yet more close, why should Mr. Sh. make so strange of this, that by knowing of the Person of Christ we should become more acquainted with the Wisdom of God? Is not Col. 2.3. pertinently quoted by Dr. Owen to confirm it, viz. For in him dwell all the Treasures of wisdom and knowledge? Let Mr. Sh. disprove if he can, that those words do most directly refer to the Person of Christ. I have elsewhere shewed great probability for it. Now, to be acquainted with him in whom are all the Treasures of wisdom, is sure one good way to be wise. Especially considering that it is his Office as Prophet of the Church to teach us, and his Lips are to preserve knowledge, and he is appointed of God to be to us wisdom, &c. But moreover the very Person of Christ is a most excellent Glass, in p. 237which to behold the wisdom, and all other the Attributes of God the Father, sith Christ is the express Image of his Father's Person, and the brightness of his glory. Did not Christ say to Philip, John 14.9. He that hath seen me hath seen the Father, and how sayest thou then, shew us the Father? That Text is also greatly to our purpose, 2 Cor. 4.6. God hath shined in our hearts to give the Light of the knowledge of the glory of God in the Face of Jesus Christ. Let Mr Sh. deny then if he can, that knowing of Christ, is the way to more acquaintance with the Wisdom of God, &c.

The other passage in Dr. Owen's Book, Of Communion, p. 92. is this, Those properties of God (his pardoning Mercy, &c.) Christ hath revealed in his Doctrine in that revelation which he had made of God and his Will, but the Life of this knowledge lies in Acquaintance with his Person, wherein the express Image, and beams of this glory of his Father doth shine forth. That is, that these things, are clearly, eminently, and savingly to be discover'd in Jesus Christ. I say, this is that other passage of Dr. Owen's, upon which Mr. Sh. builds his Accusation, that Dr. Owen rejecteth the Religion of Christ his Law and Gospel, and betaketh himself only to the Religion of Christ's Person, and to Acquaintance with his Person. But how injuriously, he that runs may read; for Dr. Owen's words are, that The Properties (or Attributes) of God Christ hath revealed in his Doctrine, in that Revelation which he hath made of God and his Will (that is, in the p. 238Holy Scriptures) How then doth Dr. Owen reject Acpuaintance with the Gospel of Christ? Indeed he saith, that the Life of this knowledge lyes in Acquaintance with his Person, or that they are eminently, clearly, and savingly to be discovered in Jesus Christ. What Acquaintance with Christ is in Dr. Owen's Divinity, Mr. Sh. tells us, p. 38. viz. a knowledge what Christ is, hath done, and suffered for us; moreover, an Experimental knowledge of these things it is that Mr. Sh. saith, Dr. Owen, and such as he, pretend unto, p. 139. Now as Mr. Sh. hath explained him, I think Dr. Owen hath said very well, for what will it profit any man to have the Letter of the Scripture at his fingers ends, all by heart, as they say, yea, a competent knowledge of the sense and meaning thereof, if he have not that which St. Paul did profess himself to thirst after, Phil. 3. v. 10. viz. that he might know Christ, and the power of his Resurrection, and the Fellowship of his sufferings, being made conformable to his death. Surely the Life of knowledge is so to know Christ as to believe in him, to love, delight, trust in, obey, and study to please him, above all others, to know the power of his Death, and Resurrection, &c. and that is the knowledge Dr. Owen speaketh of, and who dare, in express terms, contradict that assertion? Upon the whole matter I find Mr. Sh. had as little reason to quarrel Dr. Owen for what he hath written touching this matter as those two Brothers, of whom Camerarius speaketh in his Horae subcisiva, had to quarrel, and p. 239kill one another, which was but this. Walking out together in a brave Star light night, one of them, who was a Grasier, wisht that all the Firmament were one Rich Meadow, and his: the other being a Butcher, wisht that all the Stars in the Sky were so many large Oxen. The Grasier replyed, what would you do with your Oxen? Said the Butcher, I would put them into your Meadow; but you should not Brother, said the Grasier; yea, Brother, but I would, said the Butcher; and so they quarrelled (saith my Author) till they kill'd one another. I say, Mr. Sh. in reference to what Dr. Owen hath said about our acquaintance with the Person of Christ, had no more cause to quarrel him, than the Grasier had his Brother the Butcher, for saying if all the Stars were Oxen he would put them in his Meadow (if all the Sky were that) and the other him for saying he should not. I wish Mr. Sh. to consider, that as the Fall of Man came in at first by means of affecting undue knowledge, viz. to be like God, knowing good and Evil. So Man's Recovery is appointed to be by means of that knowledge which is proper for him, according to that of our Saviour, John 17.3. This is Life Eternal, to know thee, and Jesus Christ, whom thou hast sent. Let him therefore take heed how he derides that kind of knowledge which alone is saving.

Let him also remember, that at that great day every body that can make the least pretence thereunto, will lay claim to Acquaintance with Jesus Christ (which he hath so much exposed) p. 240and that it had been better for any man never to have been born, than when he shall knock at Heaven Gate, to be answered, For what Acquaintance knock you here? Depart, I know you not. In that day the Acquaintances of Jesus Christ, will appear to be the only happy persons: and I dare say himself will wish, if he continue to despise them (as such) that he had rather cast in his lot amongst them. God grant that I may be ignorant of all things else, rather than of Jesus Christ, and him Crucified: For St. Paul determined to know (that is to make known) nothing else but that amongst the Corinthians, 2 Cor. 2.2. I shall conclude this Chapter with those words of the great Apostle, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellencies of the knowledg of Jesus Christ, my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.

FINIS.

ERRATA.

Reader, For the Reason rendered at the end of my Prodromus, I shall leave it to thy self candidly to correct the Typographical Errours, advertizing thee but of two: viz. In p. 205. l. 12. for manifold, read manifest. and in p. 209. l. 12. be sure in stead of Man, to read God-man.

End of the text · Samuel Rolle, Justification Justified (1674)