Anti-sozzo, sive, Sherlocismus enervatus in vindication of some great truths opposed, and opposition to some great errors maintained by Mr. William Sherlock.

CHAP. III. Sect. 2. Of Acquaintance with the Person of Christ.

INterest is beholden to the Eagle for two of its greatest Excellencies, a quick Eye to disco∣ver, and sharp Pounces to seize the Quarry. When once it had appeared in some pregnant In∣stances, that the High-road to Preferment lay in the way of exposing Religion under the Persons of the Non-Conformists, it's incredible how soon sagacious Interest discern'd, and made her advantage; The old dull Methods of Marrying the Chamber-maid, or Trucking with the young Gentleman, grew as Obsolete as Systematical Divinity; An unhappy happy Wit or two, had successefully managed the grand Project of Self-Advancement by these Arti∣fices, and this new and blessed mode of Simony had Wealth and Honour came Trolling in amain, and then Interest, which ever spies peep of day at a Nar∣row Cranny, soon struck into the practice of it: But

there was a small inconvenience which attended the Design, and may possibly (if not timously prevented) spoyl its Expectations: For when every Pedling∣wit would be pecking at the Trade, the Commodity stuck most miserably upon their hands, became a very Drug; and even scoffing at Religion turn'd to as little Account, as the more common and trite way of Whipping and Spurring for the first Occu∣pancy of a Presentation. It's usually, and easily ob∣served, that the first Authors of great Inventions commonly grow Rich by their Novel Discoveries; but when ordinary Abilities will be tampering and dabling with what they want Brains to manage, they fall wondrously short of their wide Hopes, and hu∣geous Expectancies: And just so has it proved in the Case before us. They who first taught this too docile Age to Travesteere serious matters, had in∣deed the Vogue, and engross'd the Benefit of their In∣ventions to their own proper Use and Behoof, but Pre∣tenders soon clapt in (as you know if one Dog has a Bone, all the rest will be about his Ears) and now the multitude of Candidates has so brought down the Market, that it will quit for Cost little better than the plain Dunstable high-way of Favour, Alli∣ance, and Bribery. The best Advice therefore I shall ever be capable of giving our Author and his Co-partners in this Trade, will be; That they im∣prove their Friends to procure a special Priviledge, or golden Bull from his Holiness, That none pre∣sume to Preach, Print, or otherwise to publish, any Invectives, Sarcasms, Satyrs, Drollery, or Raillery whatsoever, whether with Wit, or without Wit, a∣gainst J. O. T. J. W. B. and the rest of the Non∣conformists, nor against the Christian Religion un∣der

their Names, during the space of One and Twen∣ty Years, now next and immediately ensuing the date hereof, without the special Leave, and express Licence of them the said S. P. and W. S. or their Assigns.

Some I perceive who are less knowing in this Mystery, have given themselves causeless trouble to enquire, Why our Author should single out these Persons and their Writings for his Enemies, when he might with the same Ease and Modesty have com∣bated the first Reformers of our Church, reproach∣ed the Reverend Bishops, and most eminent Divines; and above all, duelled the Thirty-nine Articles of the Church of Eugland; and either with Francis∣cus à S. Clarâ, have reconciled them to his own No∣tions, or if they were stomackfull and stubborn, and would not bend, most stoutly have confuted them: But these Persons do not consider, that such a Pro∣cedure had been both Dangerous and Scandalous; Dangerous, because that Doctrine is Armed with Law, and fenced with Secular Power; and Scan∣dalous, because it would have looked with an ugly face, first to subscribe them, to gratifie a mans Con∣venience, and then to confute them to satisfie his Conscience: And therefore this other way was judged more eligible, which might secure, if not re∣ward the Author, and yet as effectually destroy the Doctrine: That he fixt upon this Course therefore as more adviseable, never created my wonder, but one thing I confess did; That the Governours of the Church should appear so tender in a Ceremony, and yet seem so little concern'd for the Substance of the established Religion; that they should so severely Animadvert upon them who meddle with a Pin, and

yet take so little notice of those who are digging up the Foundation of the Building. But hence we may learn, That some may with more safety steal a Horse, than others look over the Hedge; so strange∣ly does the same thing vary from its self, when done by differing hands, that as one informs us, from Livy, Papyrius slighted the Pullarii handsome∣ly, and was well rewarded; when Appius Pulcher for doing the same thing slovenly and rudely, was dis∣graced.

But it's high time to consider our Author. There are Two Praeliminaries which usher in the Body of his Discourse in this Section. First, an Account what notable Feats he has done in the former; and Se∣condly, a modest account of his own Ingenuity in this Section: What he has atchieved in the former, he summes up in few words. After this plain Ac∣count, wherein the Knowledge of Christ consists, the summe of which is this, that to understand Christ, is to understand his Gospel; which contains all those Revelations he made of Gods Will. I must needs say, I could have been content he had called it a learned Account, an unparallel'd Account, a witty, gentile, or indeed almost any other Account in the world besides a Plain one; for though there be but little of Truth, yet there's nothing at all of Plain∣ness in it: I had alwayes thought, (and Thoughts are as free for me as another) that the Formale of the Knowledge of Christ lay in knowing his Person, that he is God and Man, two Natures united in one Person; his Offices, that he is our Prophet, our King, our High-Priest; and that the understanding of the Gospel, is the onely proper Means to come to the understanding and knowledge of Christ, Who he is,

What he is, in Himself, and to us; But that the knowledge of Christ should consist in understanding the Gospel, is an uncouth way of Praedication where∣with I am not yet acquainted. Jesus Christ is un∣derstood in and by the Gospel: True; he that un∣derstands the Gospel, must needs understand Jesus Christ: Very good; but still as a Means leading to that End, and not the very thing it self: Much less is it true, That the Knowledge of Christ consists in understanding the Gospel, as it contains all the Revelations of Gods will. For this was but a part, and the least part too of Christs Employment and Undertaking; Christ had something more to doe than revealing to us Gods Will: Suffering the Displeasure, was a harder task than Revealing the Will of God; It was one thing to Preach a Sermon, and another to sweat drops of Blood; to have his Soul made an Offering for sin; to have the Iniquities of us all to meet upon him: Christ had many things to doe, and command as our Lord and Governour; many things to suffer as our Sacrifice, many to offer as our Priest; and what he had thus done, and suffer'd, to Reveal to us as our Prophet and Teacher. But supposing all this to be true, That the knowledge of Christ consists in the knowledge of the Gospel; and suppose also fur∣ther, that the Gospel contains no more than a Reve∣lation of Gods Will, concerning us and our Obedi∣ence; what use can he make of it? Why hence he will take a happy occasion to reproach some body or other, who have formed Another Notion of the Knowledge of Christ, very distinct from this, which contains a greater secret than one would at first imagine, and that is, an Acquaintance with Christs Person, which, if we will believe some men, is the

onely Fountain of saving Knowledge: And is it grown such an unpardonable Crime in England to be acquainted with, or to have any Knowledge of Christs Person by his Gospel? Are these things grown so inconsistent all oth' sudden? It's not so very long since, that our Author could allow, that the Greatness of his Person as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-man, was of some Consideration, and that Consideration of some good use too; we were told what Credit his Person gave to his Laws, what repute it brought to his Doctrine, what value it procured to his Sa∣crifice, and what Influence it had upon the great Ends of Religion; and are his Person and Gospel so fallen out of late, that there's no hopes of an Accommodation? What our Author may doe, I know not; but other men I am sure, have learn'd to distinguish betwixt a King and his Laws, though they do not oppose them; and to put a difference between a Prophet, and his Revelations, without creating differences between them; they can look upon a Priest and his Sacrifice as two things, and yet not as contrary things; to consider Christ and his Gospel under distinct, and yet not under incon∣sistent Notions. Oh! but the Quarrel lyes a great deal deeper; That they make the Person of Christ the onely Fountain of saving Knowledge: I confess, I could not expect that they should scape without a Chiding, who say, Christ's Person is the Foun∣tain of saving Knowledge, when the Apostle him∣self could not escape a Nip for calling him the onely Foundation, p. 105. And yet as it has been account∣ed discretion not to throw away our foul Water till we have got fair; so some I perceive are resolved not to leave their Confidence in Christ till our Author

can show them a stronger bottom for Faith, nor to despise Christ as the Fountain of Knowledge, till he has discovered them one both fuller and freer of that which concerns their Salvation: They will own the Gospel to be the Conduit which Conveighs to us the Knowledge of God, but they are somewhat bold to assert Christ to be the Fountain that fills it: They own the Gospel to be the next immediate Cause which Derives saving Knowledge to us, but yet Christ is the Original Spring whence all true saving Knowledge of God is Derived; and they are the more confirmed in it, because Christ him∣self spoke a word, John 1. 18. That no man had seen God at any time, the only Begotten Son who was in the Bosome of the Father, He hath revealed Him.

But yet say what you will or can, There is ano∣ther Notion of the Knowledge of Christ very distinct from our Authors: The true meaning whereof is no more than this; That it's better so Excellent a Book had been Written upon a false Ground, than none at all, and that it's more desireable to run upon a sleeveless Errand than to sit still.

And this is enough to stay any mans Stomach by way of Repetition, what gallant Feats our Author has done in the former Section: A Taste of his Modesty, and Ingenuity follows: For, he will not envy the Author the glory of the Discovery, and will therefore honestly confess where he had it: For he who would be loath that any should Rob him of the glory of his rare Discoveries upon Ephes. 4. 20. is as unwilling to be accounted a pilfering Plagiary, one that Filches his Notions from others, and will not own his Benefactors.

Now the great Grievance lies against a Book, Intitled, Communion with God the Father, Son, and Holy Ghost distinctly, Written by John Owen, D. D. And here I must openly profess, that I have no Commission either from this Gentleman, or those others Concern'd in the Reproaches of our Author, to Vindicate their Names, or Interpose in their Concerns, they need not my Defence and Vindi∣cation; they are of Age to answer for themselves: and would certainly do it, but that they are Dis∣couraged by an Old French Diverb: Le jeune vault pas La chandelle. The Game will not pay for the Candle. And perhaps they may be of his Temper, who could not be perswaded to wrest that dull Crea∣ture that is sometimes free of his Hoof. What I therefore write is by vertue of a general Warrant: In a Common Invasion, every one is supposed to be Listed against the Common Enemy; and a charitable Bucket will not be refused towards the Quenching of a general Fire. Every Christian has his Con∣cerns in Truth; and if it be lawful to Oppose it, it may be presumed lawful too to Defend it: Not waiting therefore till I receive express Order, nor fearing the Fate of that noble Person who was Sen∣tenced to Death by his own Father, because he Fought (though he Routed) the Enemy without Command; I shall Impartially consider what his loud Clamour against these Persons fignifies, and whether the Fleece do answer the Cry of his Hog∣shearing.

Our Author begins with Doctor Owen, and from amongst all the Books that he has Publisht, he has singled out that Practical piece of Communion with God: This some think was most absurdy, and

disingenuously done, to wave his Pol•…•…mical writings, wherein he has of set purpose Stated and Handled these very Points, and fall Foul upon a Practical one which meant him no Harm▪ But they that so Judge, must Excuse me if I think otherwise, and that it was most Politickly and Advisedly done; for surely might he think, if ever I take the Doctor Nap∣ping, and Trip up his Heels, it must be where he ne∣ver Dreamt of an Enemy. And yet so unluckily has it fallen out, that as if he had been aware of Af∣ter-claps, and written his Book by Prophesie; he has so warily Exprest himself, that none need fear to be his Second, or despair of his Faire, and clear Vindication.

His first and great Quarrel is against these words. Commun. p. 88. Christ is not only the Wisdom of God, but made Wisdom to us, not only by Teach∣ing us Wisdom, as He is the Great Prophet of the Church; but also because by the Knowledge of Him, we become Acquainted with the Wisdom of God, which is our Wisdom: The summe of which is assert∣ed in Terms, Col. 2. 3. In Him dwell all the Trea∣sures of Wisdom and Knowledge. The Reader is bound to presume that some great Mischief must needs Lurk in these words, if one could find it out, though as to us poor Dim-sighted Mortals, there's nothing but what might have Travelled safely upon the Road, without a Hue and Cry, and raising the Posse Comitatus against •…•…t. That Christ is the Wis∣dom of God, and made Wisdom to us, is the ex∣press Language of the Apostle, 1 Cor. 1. 24. 30. That He Teaches us Wisdom, carrys the same Scrip∣ture Credentials along with it. That He is the great Prophet of the Church, is Voucht by the same Au∣thority,

that by our knowing of Him, we become acquainted with the Wisdom of God▪ Any man li∣ving might have said, but this Doctor Owen, and a very few more, and have thought no great Harm neither; What ails then our Author thus dismally to Paratragediate? whence comes all this Clutter∣and Din? Had Medaea Torn her Children piece∣meal, and scattered their reeking Entrails, and bleeding Limbs about the fields? Or had our Au∣thor been Invited to Thyestes his Banquet, at the Honour whereof the amazed Sun muffled his face in Clouds? Or had he perhaps (at least in a Play,) seen Hippolytus drawn in Pieces with his own Coach-Horses? Or Hercules stark Raging Mad, with the Centaures poysoned Jerkin? No, not a Syllable of all this: But one Doctor Owen had un∣advisedly Quoted, Col. 2. 3. In Him are hid all the Treasures of Wisdom, and Knowledge, to prove that Christ is our Wisdom, &c. All this while the Honest Reader stands wondering what should be the Cause of this high Ferment, and where the Lye should be, that deserves this Stab. But I shall sa∣tisfie him: The Doctor thinks these words are true of the Person of Christ; and our Author will needs have them applied to the Doctrine of Christ: The Text (says he) speaks of the Doctrines, and Reve∣lations of Christ. Shall it then be Compounded by indifferent Arbitrators? If our Author will not ex∣clude Christs Person, I dare undertake the Doctor shall not exclude his Revelations: and so the Con∣troversie shall be all Husht, and Quiet. Two things I shall modestly offer to the Reader. (1.) That in this Text, the Person of Christ must necessarily be Included. And I shall assign these two Reasons.

Reason 1. It's dangerous to Interpret Scripture at that Rate, as may destroy the Design of it: and if this Course be taken, I know nothing but that the Person of Christ may be Distinguisht, and In∣terpreted out of the whole Bible: If it stand not here necessarily, it stands in all other places but pre∣cariously; and when he sees good, can show us a way how a Doctrine or a Revelation, may be Born of the Virgin Mary, and suffer also under Pontius Pilate.

Reason 2. The second Verse leads us plainly to a Person; The Mystery of God, and of the Father, and of Christ. Hence I am apt to believe, That since the Father, and the Son, are equally Con∣•…•…ern'd in the Argument, are joyn'd together in one Sentence, are Linckt in one even Tenour, and Cur∣rent of Discourse; if the Father signifie a Litteral proper Father, the Son also will prove a Litteral and proper Son: And if the Son must be a Figurative, Tropical Son, the Father likewise in the Issue, will be a Figurative and Tropical Father; either let both be Real, or both Figurative, fince the Apo∣stle has given us no Reason to think otherwise of the one than of the other.

Reason, 3. How harsh would it sound in our Ears, to say that God is the Father of a Doctrine, an Office, and whatever else our Author pleases, and yet it's plain, that of that Son to whom God is a Father, the Apostle affirms; In Him are hid all the Treasures of Wisdom and Knowledge.

Reason 4. It's not conceivable how all the ful∣ness of Wisdom and Knowledge can dwell in Christs Doctrines, and Revelations, without first concei∣ving them to dwell in his Person. Commonly,

mens Writing•…•… are not fuller of Wisdom than their Heads; whereas therefore our Author would In•…•…er, that the Text is not to be understood of his Perso•…•… because it is so of his Doctrines: I should the •…•…∣ther conclude it tru•…•… of His Doctrine, because it is first so, and most absolutely so of His Person▪ 〈◊〉〈◊〉 were a strange way of Arguing, that the Fountain cannot possibly be full, because the Vessel is so; when it is therefore true, that the Vessel is full in its li∣mited Capacity, because the Fountain is full •…•…∣out such limitation.

Reason 5. The whole Current of the Chapter empties it self into a Person. Thât Person or Thing, (be it who, o•…•… what it will) in which, or in 〈◊〉〈◊〉 the Treasures of Wisdom and Knowledge are said to be hid, ver. 2. Is the same, in which, or in whom, ver. 9. All the fulness of the Godhead dwells bodi∣ly. Who, or which, v. 10. is the Head of all Pri•…•…∣cipalitie and Power; in which, or in whom they were Circumcised. Who, or which, ver. 12. •…•…as raised from the Dead, to whose Cross, ver. 14 The Hand-writing of Ordinances was Nailed. And who, or which, ver. 15. Spoiled Principalities and Powers, triumphing over them in it.

Reason 6. Because our Author sometimes, when his Ingenuity works, can be content to divide the Matter. Thus, pag. 32. Christ (says he) is cal∣led, Heb. 1. 2. the Brightness of his Fathers Glory, and express Image of his Person; as the Will of God was fully declared to the World by Him, as well as with respect to his Divine Nature. And pray why may we not be allowed the same Liberty here to say: All the Treasures of Wisdom and Knowledge are hid in Christ, as well with respect to his Person

as to his Doctrine. (2) If this will not do, I have one thing more to acquaint him with: Let him leave that Imperious way of perpetual Dictatorship, and fall to Proving, and Arguing, as hard as he can, for it's past that time of day with the World that has its Eyes open, to receive Confident assertions, for Demonstrations.

Before I dismiss this Period, I must a little fur∣ther Examine our Authors Connexions, and Depen∣dencies of things, and the rather because they seem to hang together with no better Friendship, than so many Pebbles in a Halter, nor to maintain a strong∣er Correspondency each with other, than the parts of a Thumb-rope made of Sand.

And, 1. He tells us, That he may not do the Do∣ctor wrong, he must tell us what he means by ac∣quaintance with Christs Person: And then Quotes the words which we have just now discharged from our Consideration: But say I, this could not be, that he might not wrong him, but the contrary, that he might be sure not to do him right. For (not to Insist upon so small a Matter, that he Mutilates and Mangles the Doctors words) it's very plain that the Doctor does not there describe our Acquaintance with Christs Person, but the Effect of it: That in a Crucified Christ, we behold the Glory of God, pag. 78.

2. I cannot but observe, what a Mad and Fran∣tick Inference, he draws from the Doctors words: So that our acquaintance with Christs Person, sig∣nifies in this man's Divinity: such a Knowledge 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. Now this is sure an excellent Invention, and whereof our Author deserves the Patent, to Slander, Revile, and Ca∣lumniate a Person, that he may not do him wrong; to Cut a mans Throat, for fear you should hurt him; to Pick his Pocket out of mere tenderness of Conscience, lest you should do him an Injury. Our acquaintance with Christs Person, teaches us no new Doctrine, but only acquaints us with the Rea∣son of the Old ones: We learn from the Gospel that God pardons Iniquity, Transgression, and Sin, and from the same Gospel we understand what Influence the Personal Sufferings of Christ have upon our for∣giveness with God. We learn from the Scriptures, That God heareth the Prayers of his People offer'd in the Name of Christ: And from the same Gospel we learn what the Intercession of Christ at the right Hand of the Father, does contribute to the answer of our prayers. The Person of Christ reveals no other, much less greater, and deeper Mysteries than are revealed in the Gospel; only that upon the ac∣count of Christs Person, his Offices, his Underta∣king, we have a satisfactory account, how those things which the Gospel reveals, should be Possible and Fea∣sible. Thus Rom. 3. 26. we find that God is the Iustifier of him that believes: And Faith that Resolves all its acts into the Veracity and Authority of the Re∣vealer, is ready to assent to, and acquiesce in that Revelation: But suppose God will gratifie the In∣quisitiveness of our Spirits, and clear up Matters to the satisfaction of our Trembling, because guilty Souls; the Gospel reveals all this to be in Christ: He is set for•…•…h to be a Propitiation through Faith in his Blood, Rom. 3. 25. In him is the Righteous∣ness

of God declared: Upon His account God ap∣pears to be Iust, even then when He is the most Gracious, free, and soveraign Iustifier of a Sinner. If then at any time our Faith shall stagger, how the Blood of Christ could be a Propitiation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Pacification with God for us; we are presently Re∣lieved from the Consideration of that Person whose Blood it was, viz. The Blood of Him that is God, Acts 20. 28. and therefore of infinite Value. But because this will hardly pass when we tender it in Payment, we have one to be our Voucher, whose Word will go further than the Doctors Bond, and it is our Authors own dear self. Pag. 19. This as∣sures us of the Infinite value of Christs Sacrifice; God cannot but be well pleased, when his Son under∣takes to be a Ransome. The clear and full account therefore of the deep Mysteries, and great Difficul∣ties in our Religion, are to be Salved from a due Consideration of the Person, Natures, Offices, Undertaking, Active and Passive Obedience of Christ; but the Revelations of all these things are Wholly, Only, and Entirely due to the Gospel. There is one thing which I shall touch upon by the way: That for any Doctrine, or Proposition which his Adversaries do Abett, he exacts Rigorously, and they are bound to produce express Revelations, Scripture to a Letter, a Tittle; but for any of his own phancies, A feeble Conjecture, some far∣fetcht Consequence shall serve the turn well enough: Such Laws did his Master Volkelius, Lib. 3. de ver â Relig. Cap. 11. p. 62, once Impose upon the world: That whosoever should bring a Text to prove, that the Church of Old, had the Promises of Eternal Life, must bring one that did assert it; Apertis Lu∣culentissimisque

verbis: In plain express Terms. Ay, no doubt, it must be written with a Sun-beam, that will enlighten their minds who have no mind to see; but if it be drawn with a Charcoal, it will do, when its pressed to serve their Hypothesis. Now though I much Question whether we be Obliged to abide by these new Laws of Disputation, yet thus much is out of Question, that our Blessed Saviour thought he quoted Scripture, when he only drew an Infer∣ence from it, Iohn 7. 38. He that believeth on me (as the Scripture hath said) out of his Belly shall flow Rivers of Living Waters.

But, 3. As I am dissatisfied with our Authors In∣ference from the Doctors words, so I am much more with the Reason that he assigns to make good his Inference: His Inference is, That the Doctor, from Christs Person, learns greater, deeper Myste∣ries, than Christ hath Revealed in his Gospel. The Proof is this: For so he adds soon after, That these pro∣perties of God (his pardoning Mercy) Christ hath re∣vealed in his Doctrin, in that revelation he hath made of God and his Will. The Sinews and Nerves of which Argument, lie visible. The Doctor asserts, That these properties of God are revealed in the Gospel: Ergo, It's plain, that He asserts they are not reveal∣ed in the Gospel: That is, in broad English, he de∣nies, because he affirms: Or he says the Snow is Black, because he proves, as well as he can, that it's White. Let none ever hereafter despair of the greatest Impossibilities; this is one of the most hope∣ful Essays towards the Squaring of the Circle, the Doubling of the Cube, and setting on Foot a perpe∣tual Motion: And what cannot that Wit be able to do, that can prove the Doctor affirms these My∣steries

are not, because he says they are in the Gos∣pel. I confess when first I read this Passage in our Author, I examin'd the Doctors words with all possible care; nay, I wrested them almost in pieces, and wrackt them most cruelly, to try if with my weak strength I could extort any such conclusion from them, and when I had tired my self, was forced to sit down by this Determination, that ei∣ther our Author, or all his Readers, are certainly Frighted out of their Wits: But yet there's, some∣thing follows in the Doctors, that will yield matter of Cavil: But the Life of this Knowledge lies in an acquaintance with Ghrists Person, wherein the express Image and Beams of this Glory of his Fa∣ther doth shine forth: That is (as our Author pre∣tends to Gloss it from the Doctor) These things are clearly, eminently and savingly, only to be disco∣vered in Jesus Christ. I was apt to think at first sight, that he might have some dreadful Pick at those words: In his Person the express Image and Beams of this Glory of his Father, shine forth. But I soon Cured my self of that Suspition, by re∣membring that pag. 32. Our Author himself was pretty well contented, Christ should be so called, upon the account of his Divine Nature, although to please all Parties, he had found out a Temper, that he should be so called in respect of his Doctrines and Revelations: And therefore without more ado, I was satisfied that the Grudge lay against those other words; The Life of this Knowledge lies in an ac∣quaintance with Christs Person. Now if I might presume so far upon my Acquaintance with the Doctors meaning, as I think any one may, it's no more but this: That whereas the Scripture every

where reveals to us, that God is a God pardoning Iniquity, Transgression, and Sin, Exod. 34. 6. Yet the Matter is Clog'd with considerable Diffi∣culties, and attended with great Objections; for the same Text assures us, that He will by no means clear the Guilty: Both the parts of this Scripture are equally revealed, both equally claim a share in Gods Veracity, and till we can be resolved to Satis∣faction, how God may be such a one as pardons Iniquity, and yet will by no means clear the Guilty, till we can see how this seeming Contradiction may be Reconciled, we shall either have none, or but a faint, and Dying knowledge of it. But now Christ he is the very Life of this Knowledge, for in his Death and Sufferings we see, and know clear∣ly, that Gods Justice is satisfied upon Christ, and his pardoning Mercy Magnified upon the Repenting and Believing sinner; and thus to know God to be a Sin-pardoning God, has indeed Life in't. For thus, to use the words of the Learned Bishop Rey∣nolds, upon Psal. 110. A Way is found out that things may be all one in respect of Man, as if the Law had been utterly Abrogated; and that they may be all one in respect of God, as if the Creature had been utterly Condemned, pag. 500. This is all the Doctor here intends, wherein though he should be mistaken, yet has he not discovered a Fellonious Intention, and so I hope it will not prove a Hang∣ing Matter. But yet our Author with his prying Eyes, can see further into a Milstone, than he that Pecks it: And as our Critical Scholiasts upon the Poets, discover Elegancies, Figures, and great Rarities which the poor man never Dreamt of; so can our Author discover Errors, multitudes of hide∣ous

Errors in the Doctor, which he neither Sleep∣ing nor Waking was ever aware of. For, says he, He explains himself thus: These things are Clearly, Eminently, and Savingly, only to be discovered in Iesus Christ. Whether the Doctor say any such thing or no, we shall take the Boldness to Catechise our Author by and by; and make him produce his Chapter, Paragraph, and Page, e're we have done, or abide by the shame that is due to a Malicious Slanderer. At present I only ask which of these Terms it is that he will Duel, or will he throw down the Gantlet to them all, that we may have Battle Royal?

(1) These things are only clearly to be discovered in Iesus Christ: I see the most Innocent things may give Offence, But who would have suspected that in this place? For suppose that Sun, Moon, and Stars, Gods general Goodness to, his Patience with, and Forbearance of Sinners, might Intimate some such thing, that there was Forgiveness with God; yet surely there's a more clear account given of it in Christs Person, who was made sin for us, 2 Cor. 5. 21. which the Prophet Isaiah, Chap. 53. v. 10. calls making his Soul an Offering for sin: And that, methinks, clears it up a little more, than if we had been put to spell out the meaning of Patience and Forbearance, with the Fescue of our own under∣standing. And though the Scripture abundantly reveals Pardon of Sin, yet the Manner how, the Reason why, which are the very Life and Soul of all Knowledge, is revealed to be from the Mercy of God, through the Blood of Christ, Ephes. 1. 7. In whom we have Redemption through his Blood, the Forgiveness of Sins, according to the Riches of his Grace. And the rather may we be bold to say,

that the pardon of Sin is cleared up in the Person of Christ; because so Authentick, so Infallible an Author as ours is, has given us leave to believe, pag. 20. that the Gospel-Covenant is sealed with the Blood of Christ, and therefore we can desire no greater Security. And this I am sure of, from Heb. 8. 10. that the Summe and Substance of that Co∣venant, is, I will be their God, and they shall be my People; and a main Branch of that Covenant, I will be Merciful to their Iniquities, and Remember their Sins no more. If then we could but clear this one Poynt, that the Bliod which Sealed this Cove∣nant, was not the Blood of a Doctrine, nor of an Office, nor of the Church, but the precious Blood of Iesus Christ, the Son of God, even the Blood of a Person; it would then be clear also, that God's par∣doning Mercy is only clearly (or so clearly however) to be discovered in Iesus Christ.

(2) For the Term [Eminently] if the Bluster be against that, I shall not much trouble my self, I am no great Friend to, because poorly skilled in Meta∣physical Notions; but as it stands here in Conjun∣ction with other honest words, I see no harm in't. To me it denotes no more, but that the Pardon of sin, is Notably, Chiefly, Gloriously, and in a most Special and Excellent manner, discovered in the Personal Sufferings of the Lord Jesus Christ: But if our Author after all this be not satisfied, but finds himself Aggrieved, the Law is open, I plead no Pro∣tection, let him take his Course, and the Remedy the Law has given him.

(3) Therefore it must needs be that last word Savingly, that is guilty of all, and therefore must bear the Charge brought in against the whole Sen∣tence:

That pardon of sin is only savingly discovered in Iesus Christ. I cannot tell, but I do shrewdly conjecture that our Author has spoken as dangerous a thing as this comes to, and has given us sufficient warrant to distinguish between a vain, empty, Insignificant Knowledge, and an Useful, Profita∣ble, and Saving Knowledge, pag. 36. There is (says he) a larger Notion of the Knowledge of Christ, which includes the Vertue and Efficacy of this Knowledge.—For how true soever our Specu∣lations be, the Scripture brands all those as Ignorant of God, who do not love, Reverence and Obey Him. Now if the Doctors Book had had but the Happi∣ness to have seen the World after our Authors, he might have Explained himself so as to come off with a dry Head: Notwithstanding what I have said of Gods Sin-pardoning mercy, and the Knowledge there∣of as in Him; yet there is another Knowledge thereof, which Includes and takes in the knowledge of this God to be our God, and pardoning our sins, which God is, only in and through the Lord Iesus Christ; and therefore the Scripture brands all those as Igno∣rant of God, and his pardoning Mercy, who know him not as their God, in a Covenant of Grace where∣of Christ is the Mediator, and therefore without Him we can have no Saving-knowledge of, or In∣terest in God, or his Sin-pardoning Goodness, what∣ever our Speculations may be of Mercy and Grace, and Pardon to be in God.

But after all this Trouble our Author has put me to, and just as much that I have put the Reader to; the Mischief on't all is this: The Doctor says not one Word, Syllable, Letter, Jot, or Tittle of all this, but the contrary. I am sure the Reader

is startled, and his Hair begins to stand an end: What, no Truth on Earth? Is Astraea more than in a Fable gone to Heaven? Well Reader, when thou art come to thy self, and art a little more Cool and Composed, Consult the Doctors Book, pag. 90. Sect. 6. There are some of the most eminent Properties of God, that there is not the least Glimps to be attained of out of the Lord Jesus Christ, but only by and in Him; and some that comparatively we have no Light of but in Him, and of all the rest no true Light but by Him. In which words, the Do∣ctor evidently sorts all Gods Properties under three Heads. 1. Such whereof there is not the least glimps to be attained out of Christ, and under this Head he reckons Gods Love, his pardoning Mercy or Grace to sinners. 2. Such whereof we have com∣paratively no Light but in Christ; and to this Head he refers, Gods Vindictive Justice in punishing Sin, &c. 3. Of all the rest he affirms we have no true Light but by Him: Now concerning the second sort, he says, pag. 92. Sect. 10. Secondly, There are other Properties of God, which though also other∣ways discovered, yet are so clearly, eminently, and savingly, only in Iesus Christ. Now Reader, for a tolerable pair of Eyes: Our Author would make the Doctor say, that Gods pardoning Mercy is clearly, eminently, and savingly, only discovered in Christ: But the Doctor himself says, Sin-par∣doning-mercy is not at all known, there's not the least glimps of it but in Christ. So pag. 91. Out of Christ there's not the least Conjecture of it, not the least Morsel to be tasted of it out of Christ: That is, God has not any way, any where, at any time, discovered that he will pardon a Sinner but upon

the Account of his Son. And now Reader, I hope I may fairly protest against our Authors Bills for the future, or however carry a very suspicious Eye over him, as being in his Quotations either sick of sapine Negligence, thick Ignorance, or transparent Malice; and let all men know by these presents, that henceforwards I shall not take his Word for a single Farthing.

But how false or impertinent soever this be, I knew he did not raise all this dust, and make such a heavy adoe for Nothing; whatever the Doctors Principles and Assertions were, he was resolved to pay him home, and load him soundly with ill-favour'd Inferences, and mishapen Conclusions, and in that one Knack lies our Authors Master-piece. So that (sayes he) it seems the Gospel of Christ makes a very imperfect and obscure Discovery, of the Nature, Attributes and Will of God, and the Methods of our Recovery; we may throughly understand what∣ever is revealed in the Gospel, and yet not have a clear, and saving knowledge of these things, untill we get a more intimate Acquaintance with Christs Person. There was never any Man that made bet∣ter use of id est's, and so that's, than our Authour. So that! The Doctor had said, That Christ hath revealed the Properties of God in his Doctrine, &c. and what would you now think follows from hence? Why surely, one would think; That therefore the Gospel of Christ makes a perfect and clear discove∣ry of the Nature, Attributes, and Will of God: Nay, there you are out (sayes our Author) for hence it followes, that the Gospel makes a very imperfect and obscure discovery of them: But what Necessity may there be to draw such a Conclusion from such

a Doctrine? I will tell thee Reader in thy Ear, Sub Sigillo Concessionis, as a great Secret; Otherwise as excellent a piece as ever blessed the World with New Divinity, had got a knock in its Cradle, and would have retain'd a soft place in its head all the dayes of its life: Now that which he would fain fasten upon the Doctor, is a piece of the greatest Foolery Imaginable: As if he made the Person of Christ, no part of Gospel-Revelation; whereas 'tis indeed his great Principle, that Christ is the summe and substance of it: He could never once fancy it possible to have a through understanding of the Gospel, but we must ipso facto have also a through understanding of Christs Person; nor to have a through understanding of the Gospel, and Christ the Subject of it, but we must have also a through un∣derstanding of Gods Nature, Attributes and Will, and of the Methods of our Recovery by Iesus Christ: But this is the Product of our Authors So that; which alwayes agrees with his Premises just like Brains and Stairs, Harp and Harrow.

If therefore any one will do the Doctor Justice, he must read our Authors words backwards, with a pair of Hebrew Spectacles, and that will give him a truer Account of the Doctors Sentiments. The Gospel of Christ makes a very perfect, and clear discovery of the Nature, Attributes, and Will of God, and of the Methods of our Recovery, but we can never throughly understand what is there re∣vealed, unless we understand the Person of Christ, who is so considerable a part, and indeed the whole of Gospel Revelation. And by such a knowledge of Christ revealed in the Gospel, will the Person of Christ be justly advanced, and the Gospel which re∣veals

him greatly recommended: Shall we then smile at, or lament our Authors simple Conclusion? This sets up a New Rule of Faith, viz. Acquaintance with Christs Person, in whom dwells all the Trea∣sures of wisdom and knowledge. And here a vein of his old thredbare Fallacy discovers it self, which I now perceive (like the poysonous string in the Lamprey,) he resolves shall run through his whole Discourse; Dividing those things which God has joyned, and supposing those things inconsistent, which are indeed subservient one to the other. Christs Person is Revealed by the Doctrine of the Gospel, and not opposed to it; Christ as a Prophet reveals himself to our Faith as God-man, as Mediator and Redeemer, and as vested with all those Offices for the discharge of his whole Mediatory Employment. To advance his Person is not to degrade his Gospel; the Magnifying of a Prophet is no disparagement to his Prophesie: The Honouring of a King is no re∣proach to his Law: The Gospel is therefore Excel∣lent, because it reveals to us so Excellent a Per∣son as the Word made flesh, the Person of Redeemer: New Rule of Faith therefore we own none, and wish heartily that they who condemn us, whilest they pretend to abhorre Idols, did not commit down∣right Sacriledge; that they set not up New Rules of Faith, upon a pretence that the Scripture is not sufficient to direct our Faith and Obedience in things pertaining to God; but it's Common for some to exclaim against feeding on the Devils flesh, who yet will sup soundly of the Broth that he is boyl'd in: But these things our Author has been told so often of, that I see it to no purpose to tell him a story, un∣less I could find him Ears.

But these are but Velitations and light Skirmishes, our Author is preparing for a most terrible Charge upon the Doctor: These whiffling▪ Slanders do but make way for the Show, like the Turkish Spabi, good for nothing but to fill up the Trenches, or blunt the edge of his Enemies Weapons, we are now wait∣ing to receive the formidable Impression of his Ia∣nizaries.

Two things he will Confound us all with; First, by shewing what Additions, This Dr. O. and some others make to the Gospel: And then Secondly, what an unsafe way of Arguing they use:

And, [1] He will shew us, What Additions these men make to the Gospel, from an Acquaintance with Christs Person. I must needs say, I was extremely startled to hear a Charge of Additions to the Gospel brought in against any Man; I presently expected either unwritten Traditions, or immediate Revela∣tions, or I know not what African Monster should stare me in the face: And I know nothing at which my Nature more recoyls, nothing more abhorring to my Temper, than such sawcy Additions; and the rather, because I presently remembred that dread∣full Curse, Rev. 22. 18. If any one shall adde unto these things, God shall adde to him all the Plagues that are written in this Book: If Men will be Ad∣ding, God will be Adding; if Men will adde their whimsical Inventions, God will adde his Righteous Iudgements; And for that Reason I never liked, either the Addition of Officers to those Christ has commanded to govern his Church, nor the Addi∣tion of Canons to those by which he has appointed his Church to be governed; I alwayes thought it safest, to leave the Doctrine, Worship, and Govern∣ment

of Christ as we found them; we may be chid∣den for adding, or substracting, but never for being no wiser than the Gospel; and when we have done our Best, and chopt and changed, we shall hardly ever make better than those Christ made for us: If therefore our Author can but prove his Declarati∣on as he has layd it, I am his absolute Creature, his prepared Man, and shall be sure to find for him a∣gainst the Doctor, and a thousand more Innova∣tors: But at last I perceive, all this is but the old stratagem of his Neighbours of Billings-gate, where the crafty Slut calls her Opponent Whore first, lest she should be prevented with as bad language, and better Proof.

But there are no less than Three Additions that this one single Doctor has made to the Gospel. In which (as he sayes) is summ'd up all true Wisdom and Knowledge, and not any one of them to any pur∣pose to be obtained, or is manifested, but only in, and by the Lord Christ; Now though our Author had almost pored his eyes out with seeking for these things in the Gospel to no purpose, yet still he was so per∣spicacious as to espy one sorry, single, little word [by] which the Doctor had fallaciously added, to include the Revelations made by the Gospel. Whe∣ther that little word was added fallaciously or no, I shall not at present determine; but this I will say, that it was as mischievously and enviously added, as ever any word of that Bigness was added in the world; of set purpose no doubt, and propense Ma∣lice, to spight our Authors design, and most inhu∣manely and barbarously, to cross all his Projects: For it's plain, that the Particle [in] referres to [obtaining,] and this other Particle [by] to [Ma∣nifesting,]

which by resolving the Doctors words into their distinct Propositions, is more than evi∣dent.

• 1. The things mentioned are not to be Obtained but In Christ. And,
• 2. The things mentioned are not Manifested but By Christ.

[Obtained in him,] that is, Through his Merit, Mediation, Intercession or Procurement: And, [Manifested by him,] that is, By his Preaching, and the Preachings and Writings of his Evangelists and Apostles. Now had but the Doctor left out that one word [by] as a good Natur'd man would have done, our Author would have had a fair Ear of advantage to lay hold on, for reviling him, as excluding the Revelations of the Gospel; and there∣fore I must say it again, it was not so Civilly done of the Doctor, nor so like a Gentleman, as might have been expected from him, to insert that one word, to the apparent prejudice, hazard, if not utter disherison of our Author, his Cause, Learning, Rhe∣torick and Reputation: But yet he thinks it was fallaciously Added, because his first undertaking was, to shew how impossible it is to understand these things savingly and clearly, notwithstanding all those Revelations God hath made of himself, and his Will, by Moses and the Prophets, and by Christ himself, without an Acquaintance with Christs Person: He that cheats me once proves himself a Knave, but if he over-reaches me a second time, he proves me a Fool; Remembring therefore how Matters stood between our Author and my self, and that I was un∣der bond never to trust him more, I took down the Doctors Book, and with the best Eyes and Specta∣cles

I had, viewed the place, and what I find there the Reader shall have as cheap as I had it: P. 87. Com. All true wisdom is laid up in, and onely to be obtained from and by the Lord Iesus Christ. So thought I, hitherto we are safe, and the Person of Christ and his Gospel are very good Friends. Again p. 88. All that wisdom which God layeth out for the discovery and Manifestation of himself, is in Christ crucified, held out in him, by him, and onely to be obtained from him: Very good, there we have [by] again, and Gospel Revelations are not shut out of dores. Yet again p. 90. There are some Properties of God, (as pardoning Mercy) the least glympse whereof is not to be obtaine•…•… out of the Lord Iesus Christ, but onely In him, and By him. Hither∣to we are alive, and alive's like. Once more, p. 98. The Riches of the Wisdom and Knowledge of God, are onely hid in, and revealed by Christ: And to give our Author his full Dose, p. 88. God is not known upon any other Account (to Salvation) but onely the Revelation of the Son. And now instead of disparaging the Doctor, I doubt we shall erre on the other hand, and too much magnifie him, as ha∣ving written by Revelation, who twenty years be∣fore could foresee the Objections that would be levell'd against his Writings. Well, (sayes our Au∣thor) let that pass; Oh the Charity of the Man, that will not ruine his Enemy all at once! and in∣deed it's not good Husbandry to eat up a Man at one Meal: Polyphemus himself would reserve Ulysses for a Breakfast, when he supped so liberally over night with picking the Bones of his Mates; and yet there was as much Discretion in the Case, as Fru∣gality, not to shew his Teeth when he could not Bite,

or however not to fasten them where it might break his Fangs. But it will be seasonable to examine the particular Additions.

(1) The first is, concerning the knowledge of God, his Nature, and Properties. And here the Doctor has made a great Addition, viz. that The Love of God to sinners, could never have entred into the heart of Man but by Christ, p. 90. Now our Au∣thor promises us, that he will not examine particu∣larly every thing the Doctor sayes: Of which we have had good proof all along; for 'tis not his Ge∣nius to trouble himself with any more than what may conveniently serve his purpose, but without considering either Antecedents or Consequents, to Nibble at some Expression, that seems most lyable to Exception; but herein we begge not his favour, onely demand Iustice; That he may not Usurp a Liberty to suppose, that the Doctor asserts Reve∣lation to be wholly silent in this Matter. Revelati∣tion silent! Alas, it rings loud with the continual sound of Gods pardoning Mercy to Sinners, onely the Doctor judges, that Revelation directs us to this Mercy of God through a Mediator, for the obtain∣ing of it: When therefore our Author asks fo pert∣ly, whether the Doctor be not a confident Man to lay down such a Position: I onely teturn, that I have known our Author far more confident upon far less Grounds; when the Doctor has a Founda∣tion for his Confidence, let him be so and spare not: A great deal less Confidence may be sinfull when it wants a Basis proportionable to beare its weight; and a great deal more Justifiable, when it's born up with sufficient Warrant: Tell not me of the Doctors Confidence, but examine his Reasons for

it, and let us see what our Author can do to dis∣mount it. Truely he offers us but one thing, but I assure you, it's a knocker: The Experence (says he) of the whole World confutes him: Never was Man so confuted and confounded as he that stems the Experience of the whole World; for though I ever look'd upon Experience as a very ticklish way of Confutation; and the best way of employing them is to Experience in our own Souls the Virtue and Efficacy of certainly revealed Truths, and not to make them the Umpires of questionable Doctrines, yet I should be loth to run counter to the universal Sentiments of Mankind, and the Experience of the whole World shall carry a mighty stroke in my Judgement; but has our Author taken their Expe∣riences by the Pole? and do they one and all give in their Suffrages against the Doctor? Yes, Both Iews and Gentiles, who knew nothing of what Christ was to doe in order to our Recovery, did believe God to be gracious and mercifull to sinners. I must own it, That Jews and Gentiles are a sufficient enumeration of particulars; they did once divide the World be∣twixt them, and if they both agree in their Verdict against the Doctor, Nemine contradicente, he is gone for ever, being over-born with Epidemical Expe∣rience.

1. For the Iews, the Day is like to goe for our Author, if it be true, what he tells us, That God assured them he was a Gracious and Mercifull God, pardoning iniquity, transgression and sin, which cer∣tainly he is; and then that They knew nothing at all of what Christ was to doe for our Recovery; but all the stick lyes there, and we must enter a Friendly Debate with him upon the issue. For, 1. What∣ever

Manifestation of Gods Sin-pardoning Mercy was given to the Church of Old, it had reference to the Blood of Christ, who was as really sacrificed to their Faith, as he was crucified to the Faith of the 〈◊〉〈◊〉, Galat. 3. 1. The Jewish Sacrifices were Types designed, and appointed by God, to represent that one Sacrifice, which Christ should once offer upon the Cross to God; and without re∣ference to the Expiation of Sin, Atonement and Pro∣pitiation of God made by him, and manifested by them, it would have puzzled the Faith of any par∣ticular person, that God would pardon sin, notwith∣standing that Revelation, Exod. 34. 6. for is it not immediately added,—And that will by no means clear the guilty? God in that place, reveals to Mo∣ses his Name, that is his Nature; and if we consult particulars, we shall find, that it's as fair a Letter in Gods Name, not to clear the Guilty (under which Character all the world stand before God, Rom. 3. 19.) as to pardon iniquity; but all this was clear∣ed up, and made easie by a believing attendance to those bloody Sacrifices, which though weak in them∣selves, yet receiv•…•…d a Sacrament al strength from Him, who travelled in the greatness of his, to re∣concile God and Man by the Blood of his Cro•…•…s. 2. There's nothing more vain and idle, than to 〈◊〉〈◊〉 that the Iews knew nothing at all of what Christ was to doe, in order to our Recovery. For, 1. It was sufficient for that Dispensation, that God had Revealed a Mediator, who should take up the Con∣troversie between God and sinners, and this he did, when it was early day with the world, to Adam, when received into a Covenant of Grace: ▪Tis true, the more minute Circumstances of when, and how

He should come, in what manner he should accom∣plish his work, might be veyled with some Obscu∣rities, and perplexed with some difficulties at the first; yet still they had a Promise in the Lump, that the Seed of the Woman should bruise the Head of the Serpent, which the Apostle interprets, Heb. 2. 14. by destroying him that had the Power of Death, even the Devil: And as it seemed good to the Wis∣dom of God to give forth the Promise at first in gross, so in process of time to graduate and heighten the discovery of the Messias: That there should come a deliverer out of Sion, to turn away ungod∣liness from Iacob, Isa. 59. 20. was evidently laid before their Faith; to these Revelations did true Believers attend, and by this Key did they open the difficultie, how God should be a God pardoning Ini∣quity, and yet by no means clear the Guilty: And as the prefixed time of Christs appearing in the World drew nearer, so the Prophesies, and Promises of his Person, Nature, Work, and Design thereof, with the Circumstances attending it, were multiplyed, and more explicitely made out to them; that so as they were growing up out of the State of Child∣hood, and emerging from under their Bondage, the discoveries of a Saviour might enlarge their Hearts and Minds in Knowledge, Joy, Love and Peace: By Isaiah it was revealed, that he should be born of a Virgin, Isa. 7. 14. that he should be Immanuel, God with us, therein discovering both his Natures in one Person, and his design to bring God and Man into one Covenant: By the fame Prophet was it distinctly revealed, what should be his Work, and Employment, his Dignity and Authority, and the Success of all. Isa. 9. 6. For unto us a Child is

born, unto us a Son is given, and the Government shall be upon his shoulders, and his Name shall be called Wonderfull; Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, of the en∣crease of his Government and Peace there shall be no end: By the fame Prophet it was revealed, Chap. 53. by what means mainly he should accomplish the Ends of his coming into the World; by being wounded for our Transgressions, bruised for our Iniquities, healing us by his stripes; by Gods laying upon him the Iniquities of us all; that it pleased the Father to bruise him, to make his Soul an Offering for sin; by the travel of his Soul, by pouring it out to death, being numbred amongst the Transgressors, and making Intercession for them; Vers. 6. 10, 11, 12. By the Prophet Daniel was revealed, his Death, the precise Time of it, and for what he dyed, Dan. 9. 24, 25, 26. Seventy weeks are determined upon thy people, and upon thy Holy City, to finish the Transgression, to make an end of sin, to make Re∣conciliation for Iniquity, to bring in everlasting Righteousness,—And after sixty two weeks shall the Messiah be cut off, but not for himself: And is all this Nothing? just Nothing in our Authors Arithmetick? If this be his Nothing, for Charities sake▪ let him tell us what is one of his somethings: No; all this while the Iews knew nothing at all of what Christ was to doe, in order to our Recovery; But it became our Author, who was to assign little work, very little to Christ when he was come, to allow just nothing to be known of him before he came. But then it seems the Apostle Paul was besides the Book, as well as the Doctor, for he protests, Acts 26. 22, 23. That he spoke none other things than

those which Moses and the Prophets did say should come, that Christ should suffer, and that he should be the first that should rise from the dead: Upon our Authors Principles, it were easie to prove, that Paul never spoke one word of Truth in the whole Course of his Ministry; and the Apostle Peter was as la∣mentably mistaken as he: 1 Pet. 1. 10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you; searching what, and what manner of time the Spirit of Christ, that was in them did signifie, when it testified before-hand the sufferings of Christ, and the Glory that should follow: And yet we have the testimony of Christ himself, a witness greater than all Exception. Luke 24. 25, 26, 27. O fools and slow of heart to believe all that the Pro∣phets have spoken, ought not Christ to have suffered these things, and to enter into his Glory? And begin∣ning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself: No doubt many lazy and drowsie Iews, not duely attending to the Concernment of their Souls in these matters, knew little, or to little purpose, of what God spoke to them by Sacrifices and Types, what that oeconomy pointed at; they might not possibly regard the Prophesies or Promises of a Messiah, nor is it any wonder, when we consider how little sleepy Formalists, dreaming Professors, and sottish Hearers understand of him at this day, who know no more of Christ, his Person, Office, Work and Design than that ignorant Papist who being asked, Who Christ was? answer'd, he believed he was as good a man as St. Patrick; Or that other who con∣cluded that Christ was something that was good, or

else they would never have put it into the Creed: But then there were diligent Enquirers, and Con∣scientious Searchers, whose Faith engaged them in the pursuit of Eternal Life, and these saw the day of Christ, and rejoyced in the Sight. But, 2. It s an odde and perverse way to take the measure of the Jewish knowledge of Christ, from our own clearer Light: We see clearer than they, yet will it not follow that they were stark blind; though it be Mid-day with us, it was not Mid-night with them; and for my part, I more wonder that they at the Break of day saw so much, and we at Noon comparatively see so little; and if some mens De∣signs take place, we shall in a short time see less than they, and what to the Jews was a difficulty, must be to us a Crime, viz. to have any Acquain∣tance with the Person of Christ.

2. And if indeed the Iews knew nothing at all of Christ, they could not then mock the Gentiles, who could not well be in a worse case, nor come under a more dismal Character than to be without Christ. But to come a little nearer to our Author. 1. What if some of the Gentiles also knew something, and something very considerable of a Redeemer? I take Iob to have been in that number, and yet he knew that his Redeemer lived, and that he should stand at the latter day upon the Earth; Job 19. 25. Which place our Author cannot question referres to Christ, seeing the Liturgy of the Church of England, in the Office of Burial, applies it so; and I hope it shall never be said, that as they Subscribe the Ar∣ticles in Jest, so they Worship God in Jest too: But to purchase his Favour, let it be supposed that the Gentiles knew nothing at all of Christ; yet are

we sure they knew God to be a sin-pardoning God? For our Authors Discourse alwayes halts of one Leg at least, and wears a Crutch, if it be not like Ho∣mers Vulcan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foundred of all four. 2. The Iews, they understood the Doctrine of the Pardon of sin to be in God, but then they understood by Promises, Prophecies, Types, Sacrifices, and the Tenor of the Covenant of Grace, that God had pro∣vided a Redeemer; the Gentiles, they knew Nothing of a Redeemer, but then they knew as little of the Pardon of Sin: But here our Author will knock the Matter Dead by an Argument. Those Natural Notions the Heathens had of God, and all those discoveries God made of himself in the works of Creation and Providence, did assure them that God is very good, and it's not possible to understand what Goodness is, without pardoning Grace. Not possible? that's a thousand pities! I have sometimes sat ad∣miring our Authors singular Happiness, in defining to an inch so precisely, Necessaries and Impossibles, which are the two extremes of the Modes of Being: And yet our Author can at one stride or jump, pass from Necessity to utter Impossibility: Some did but venture to say, that God could not pardon sin, with∣out some intervening security to his Iustice: And there grew such a Hubbub, and Out-cry upon't, as if the Turks and Tartars had over-run all Christen∣dome; and yet our Author, who can climb up all the stairs, from easie to difficult, from difficult to im∣possible, has resolved upon the Question, that from henceforth all shall adjudge it impossible to under∣stand what Goodness is, without pardoning Grace. But is there indeed such a close Connexion, so in∣separable a glewing together of these two, that we

cannot prescind them with the sharpest act of the Understanding? Is it easier to cleave a Hair, or di∣vide an Indivisible, than to part Goodness and par∣doning Grace? I question not when he shall be at leisure, he can slit a thinner matter a great deal than this is: But yet, 1. The Apostle Paul, Acts 14. 16, 17. assures us, That God left not himself with∣out a witness, in that he did good, and gave them rain from Heaven, and fruitfull Seasons. It was more than he owed to Condemned Sinners, to afford them any kind of Goodness; he might have rained Fire from Heaven, and showres of Brimstone upon their heads, and it was goodness that he did it not; in stead of those fruitfull seasons, he might have sent Famine and Cleanness of Teeth, and there was much Goodness in that; yet whether they could from hence bless themselves with a well-grounded Hope that he would pardon their Iniquities, I much que∣stion. And, 2. The Servant in the Parable, Math. 18. 26. could understand the difference between forbearance, and acquittance: Have patience with me, and I will pay thee all. Time and Day were considerable Favours in his Judgement, though his Master did not throw him in the Bond. 3. I am sure God himself understood the difference between a Reprieve and a Pardon; between that Goodness which he shews in forbearing, and that which he manifests in forgiving, Rom. 9. 22. He endured with much long-suffering the Vessels of Wrath, fitted to destruction: A presumptuous Conclusion there∣fore had it been, from Gods general Goodness, and indulgent Patience, to argue his Forgiveness, and pardoning-Grace. 4. Adam in the state of Inte∣grity understood very well, God to be good, he could

not look besides a Demonstration of it; and yet no Notion of Gods▪ Pardoning Grace was concreated with him, whereof he could have no use in his wor∣ship of, and walking with God: A threatning a∣gainst sin he had, but not the least intimation that God would pardon it, till it was revealed upon ano∣ther Account.

We are not here enquiring ▪what presumptuous and vain hopes secure sinners might form to them∣selves of Indempnity; nor how their hearts might be fully set in them to do evil, because judgement against an evil work was not speedily executed; nor what flattering thoughts might tickle their breasts, that God was such a one as themselves, because he kept silence at their proceedings, and spoke not his Fury in Thunder and Lightning; nor do we enquire what Natural earnest desires they might express, to obtain the Favour of God; what projects, plotts, and contrivances they invented to relieve their guilty Consciences, wounded with apprehensions of wrath; how they skin'd over their Sores with some Services, and lickt themselves whole with their Sacrifices and Oblations: But the Enquiry is this; What solid Ground they had from Gods common, and general Goodness, his Governing the World, his Patience, Forbearance, and long-sufferance with, his Bounty to Sinners; to conclude from thence, that he was a Sin-pardoning God? When I seriously consider in∣to what inextricable Labyrinths and Mazes those poor Heathens did run themselves, how they were bewildred in their own Inventions; how they tyred themselves off their Leggs in their own wayes, and spent themselves to their skins with Sacrifices, if by any means it might be possible to purchase the good

will of a Deity; I presently conclude, they had no settled fixed Apprehension of any such thing in God. For though they might hear a rumour, that there were a people in the World, towards whom God shew'd himself propitious and favourable, and that the way of the peoples part to reconcile this God to them, was by killing of Beasts, and offering up them to him in Sacrifice, and might therefore hence fall upon this practice of Sacrifices, yet not under∣standing the true use of them, what reference they had to a promised Mediator, they must needs fluctu∣ate, and toss up and down in uncertainties about so weighty a Concern. Hence was it, that least they should not hit upon the True God, in that Crowd and Throng of Deities wherewith they had over∣stockt the Commons, they set up an Altar To the unknown God; and least they should miss the right Sacrifice, and most acceptable Offering, sometimes they Sacrificed the worst, sometimes the best of Men; and sometimes to please their God the better, they would let him choose by Lot which he would have: They tryed Conclusions with almost all sorts of Creatures, and all to answer the demands of an im∣portunate Conscience, which as Gods Officer was alwayes haling and dragging them before the Barr of Gods Justice, to answer for their Delinquencies: Either then they had no Notices of Sin-pardoning Mercy, or what they had came not in from the Works of Creation and Providence, but were some scattered Beams, and broken Splinters of Traditio∣nal Knowledge, derived Originally to them from the People of God, who themselves had receiv∣ed it by pure Revelation, in and through a Re∣deemer.

All this while our Author sits fretting himself like Gumm'd-Taffata, that when he has been, for two whole pages together, preparing his Reader to swal∣low his Pills, yet we should cunningly pass it over with a dry Foot, and never bestow the least Con∣sideration of it: That he may not therefore think himself neglected, we shall give him a full and a fair hearing. The Light of Nature (says he) and the Works of Creation and Providence, and those manifold Revelations God hath made of himself to the World, especially that last and most perfect Re∣velation by Iesus Christ, assure us that God is in∣finite in all his Perfections: They do so, let him make his best of that. And therefore that he is Powerfull, and can doe whatever he pleases. Very good, goe on: So Wife that he knows how to order every thing for the best. Better and better; and yet p. 30. he tells us, Long and sad Experience proved that all the Means he used to reform the World, proved ineffectual: So Good that he designs, and desires the Happiness of all his Creatures, according to the Capacity of their Natures. Stick a Pin there. So Holy that he hath a Natural Love to all good Men; (And so Gracious too, that he made them Good, else they never had been so.) but he hates all Sin and Wickedness; (It's well Gods Hatred of Sin is as Natural to him as his Love of Good Men.) And will as certainly punish all Obstinate and In∣corrigible Sinners; but yet that he is patient and long-suffering towards the worst of Men, and uses various Methods to reclaim them, and is as ready to pardon them when they return to their Duty, as a kind Father is to receive an humble and penitent Prodigal. Where there are some things that wound

our Authors Cause to the Heart, and nothing pre∣judicial to the Truth which he opposes. For, 1. He grants, that Gods Love to good Men, and his Hatred of Sin, are both equally Natural, and therefore I suppose Essential to him. 2. That Gods punishing obstinate Sinners, is equally Natural to him with his rewarding Good men▪ But, 3. The Fallacy of all is, that lapsed Man stands related to God as a Father; whereas he should have proved, and not supposed, that the Light of Nature of Scripture discovers any other Relation of a Revolted Sinner unto God, than that of a Creature to his Creator, and a Subject to his Governour; before he be ta∣ken into that special Relation of a Son to a Father, by Adoption in Christ. 4. A Supposition that God is ready to pardon Sinners when they return to their Duty, is ambiguous, vain, and (as he takes it) false▪ Ambiguous, for who can prophesie whether he means an entire▪ perfect, and universal return to Duty according to the first Covenant, or no? And Vain; for admitting that God is ready to pardon Sinners upon their Return, Man is but where he was, till he be enabled by Grace to return: And as False as Vain and Ambiguous; for we find no Re∣velation that God will pardon past sins upon our Return for the future, without reference to that Compensation which he has provided for his wronged Governing Iustice by Jesus Christ. 5. There's a great Cheat put upon us in those words, The Light▪ of Nature, the works of Creation and Providence, those manifold Revelations God hath made of him∣self, especially that last and most perfect Revelati∣on by Iesus Christ, assure us, &c. If he supposes that any one of these singly considered, will assure us

of all that followes, especially that God is thus rea∣dy to pardon Sinners, i'ts the very thing in Question, and ought to have been strongly proved, and not weakly supposed; but if he take them joyntly, inclu∣ding the Revelation made by, and through Jesus Christ, we grant it; but then the misery on't is, this is the thing he should have fought against; the Doctors own Assertion, at which he has such an aking tooth; That Gods pardoning Mercy could ne∣ver have entred into the Heart of Man but by Ie∣sus Christ; but now see how neatly he would shuffle off the business. These Properties of God are plain∣ly revealed in the Scripture without any further ac∣quaintance with the Person of Christ. But this will not doe his work: For, 1. What's now become of the Light of Nature, if after all, we must be be∣holden to the Light of Scripture? But thus the poor Gentiles after all his zealous stickle in their Cause, are left in the lurch, to shift for themselves as well as they can. 2. That these Properties of God are plainly revealed in the Scripture, is very true, but then the plainness of their Revelation lyes in this, that God will pardon Sinners upon the Account of a Mediator; Perhaps he would put a trick upon us by that word [Further] and therefore to con∣tent him, let him understand, that we own all these Properties of God to be plainly revealed in Scrip∣ture, without any further Acquaintance with Christs Person than what is therein Revealed. But our Author joggs on still. Had Christ never appeared in the World, yet we had Reason to believe, that God is thus wise and good, [viz. to pardon Sinners,] and holy and mercifull, not onely because the Works of Nature and Providence, but the Word of God

assures us he is so; but let me wedge in a word for all his Haste. 1. The Word of God assures us not he is so without reference to a Mediator: And if Christ had never appeared in the World first or last, perhaps we had had no Word of God; and if we had, there would not have been one syllable in that Word of the Pardon of Sin, but of the Wrath▪ and just Vengeance of God due to it. 2. Jesus Christ was once to appear in the World, to reconcile God and Man; and as without Revelation we had never known, so without his Interposition we had never enjoy'd the Pardon of Sin. The truth is, Christ was a Teacher and a Prophet, to reveal the Nature and Will of God, before his Appearance in the flesh; The Spirit of Christ signified before-hand the Suf∣ferings of Christ, and the Glory that should follow, 1 Pet. 1. 11. and those Sufferings had a Virtue and Efficacy to procure the Pardon of Sin long before they were actually undergone; for in Gods Accep∣tation he was a Lamb slain from the Foundation of the World; yet still our Authors Larum is not run down: The appearance of Christ did not first disco∣ver the Nature of God to us: No sure; God had revealed himself to be such a God long before, yet still upon the Account of that Propitiation and Atonement which in infinite Wisdom and Grace he had provided. Acts 10. 43 To him give all the Prophets witness, that through his Name, whosoever believeth on him, shall receive Remission of sins: It's much to a little, that our Author will flam off all this with a fine Tale of a Tub, that it's not the Per∣son of Christ, but a Doctrine, a Gospel, a Church, an Office, or something, or nothing, provided it be not Christ himself, that is here intended; but the

Apostle has hedged out that Evasion, v. 39. It's he that was slain, and hang'd on a Tree, he that was raised again the third day, and v. 42. he that is or∣dained of God to judge the quick and the dead: And yet perhaps our Author with one Cast of his Office, can make it out how a Doctrine, a Church may be stain, and hanged on a Tree too; and if they be no better than some that have troubled the world, as no great matter if they were; however I shall not concern my self in its Confutation. For ought then that I can see, the Doctor may keep his Principles to himself, and his Confidence too, that Gods par∣doning Grace could never have enter'd into the heart of man, but by Christ; that is, that none could have had any security (whatever God is in his own Na∣ture) that ever God would or could have pardoned Sinners without some Provision made for the vindi∣cating the Honour of his Justice, as Ruler of the World, by a Mediator; which onely could be the Lord Jesus Christ. And to shut up this matter, we will stand to the Determination of the Church of England, Art. 7. The Old Testament is not contrary to the New, for both in the Old and the New Te∣stament, everlasting Life is offer'd to Mankind by Christ, who is the onely Mediator between God and Man; wherefore they are not to be heard, which feign, that the Old Fathers did look onely for tran∣sitory Promises. Again, Art. 18. They are also to be held Accursed that presume to say, that every man shall be saved by the Law or Sect that he pro∣fesseth, provided he be diligent to frame his Life according to the Light and Law of Nature; for, Holy Scripture doth set out unto us onely the Name of Jesus, whereby men must be saved: But this Ana∣thema

is become to our young Fry, Brutum Ful∣men.

Now after all this Lirry of our Authors, he finds it seems, that he and his Antagonists, have not dis∣coursed ad idem: The Question has been about the Sun in the Firmament, and the Answer was con∣cerning the Staffe that stood in the Chimney-corner; For (says he) considering what these men make of Gods Love, pardoning Mercy, Iustice, Patience, &c. these Properties could never have been discover'd but by a too familiar Acquaintance with Christ's Person, for Nature and Revelation say Nothing of them. But why then did he not fix the true Noti∣ons of these things in the first place, and never tor∣ment his Reader with a wild, rambling, impertinent Story, which he now confesses was not one word to the purpose? For that which they call pardoning Mercy (he sayes) is not to be seen in Scripture-Re∣velation, and perhaps that which he calls so, may be seen in the Discoveries of Nature, and found growing upon every Hedge: We shall go near to entertain more Charitable thoughts of the School∣men, and the old Systematical Divines hereafter; for they would have set the Terms of a Question to rights, and stated the due bounds of the Meaning of words, before they had made a noyse and blun∣der about the Confutation of their Adversaries: what our Author means by these things, we must leave in the Clouds as we found it, what others mean we are pretty well secured: But we are not so se∣cure of our Authors Honesty in this matter, who jumbles together those things which the Doctor had separated, and puts them all (Pell Mell) into the common Box, as if he had asserted, That the Love

of God to Sinners, his Justice against Sinners, his Patience with, and Long-suffering of Sinners, were none of them discoverable but by Christ; whereas the Doctor plainly and in terms asserts that Gods Iustice, Patience, Long-sufferance, may be other∣wise known, as we have heard before, and shall see again by and by: The Rise of our Authors Fury and Indignation against the Doctor, is from these words, p. 93. Com. God hath manifested the Na∣turalness of his Righteousness unto him, in that it was impossible that it should be diverted from Sin∣ners, without the interposing of a Propitiation. Now (says he) this is such a Notion of Iustice as is per∣fectly New, which neither Scripture nor Nature acquaint us with: And if it be so, I could heartily wish it underwent the Deleatur of an Expurgatory Index: but how strangely is our Author wheel'd about! it was but p. 42. that he deliver'd it with as much Confidence as most men are guilty of, That the Light of Nature, the Works of Creation and Providence, besides Revelation, doe assure us that God hath a Natural Love for all good men, but that he hates sin, and will certainly punish incorrigible sinners; from whence we might have been prone enough to have dropt into such an Error, that if Hatred of Sin, be as Natural to God, as his Love to good Men, he cannot but hate the one, and love the other: for God cannot act against his Nature, and must act according to his Nature. Nay, we should have concluded, that it holds more strongly a great deal, for his hatred of the one, than for his love of the other; seeing there's something of sin in good men, in the best of Men, which may allay his Love towards them, consider'd in their single and

Personal Capacities, but there's nothing at all in sin, not the least that may qualifie his Indignation against sin: And had we not been snib'd, we should have ventur'd further to say, that as God has a Natural Love to good Men, and will not fail to reward them; so he has a Natural displicency against sin, and therefore will not fail to reward it according to its demerits: And then because we are assured from a surer hand, Rom. 6. 23. That the wages of sin is death; which by the opposition, clearly intends eter∣nal death; we could not much doubt, that a righte∣ous and holy God will give to every one their wa∣ges, without the interposition of that Propitiation, whereof our Author makes so light: Thus I say we had concluded, but that our Author limits the Cer∣tainty of punishment to incorrigible, and obstinate Sinners: but this is but a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and will not much mend the matter; both because those cor∣rigible ones are not so wholly corrected, but that still some remaining sins lodge in them, which are the Object of Divine abhorrency, and also because those Corrigible ones are onely pardoned, and re∣ceived to Grace through the Interest which they have in the Sufferings of Christ; hence 1 Iohn 1. 9. If we confess our sins, he is faithfull and just to for∣give us our sins: which Faithfulness of God, has the Foundation of its Exercise in the satisfaction of his Vindictive Iustice, which being once answer'd, God that cannot lye, promises the pardon of Sin through Christ, which because he is faithfull and just, he will make it good to the truely penitent Sinner: But what Reason will our Author favour us with of his Blunt Negative? Why, All Mankind have accounted it an act of Goodness (without the least suspicion of In∣justice

in it) to remit Injuries and Offences, with∣out exacting any punishment. I much doubt whe∣ther our Author was ever Principal Secretary of State to all Mankind, that he should be so privy to their Sentiments; his own daring Fancies, and crude Con∣ceptions are no just Standard of their Apprehensions; and I am well assured that some of Mankind, and such whose Learning and Judgement may vye with his, and may be supposed to know Mankind as well as himself, yet think not with him in this business; but I shall lay a few things in his way, let him re∣move them.

(1.) The Strength of his Argument lyes in a most gross and palpable Absurdity: viz. That there is the same Reason for Gods pardoning sin against his most holy Law, that there is for a private Persons charitable remitting a trespass against himself. That God as he is the Governour of the World, may wave the Execution of the Sentence threatned against, and due to the violation of his Rules of Government, be∣cause a private Person may depart from his Right in a Six-penny matter; but these things are wonderfully mistaken: For, 1. Our Author confesses, that God will certainly punish all obstinate and incorrigible Offenders: but if sin be consider'd onely as an injury against a private Person, God may pardon even Impenitency and Incorrigibility it self: And if it be an act of Goodness to remitt such an Injury with∣out the least suspition of Injustice; the greater the Offence is, the greater will that Goodness triumph in remitting the greater Injury. The degree of sin alters not the Case: He that can pardon a Penny justly, may also a pound, who shall set limits to him how far he shall depart from his Right? 2. That

the Case is not the same between God and Man, is evident from hence. Man may depart from his Right to his Servant, may Manumitt him, and release him from all dependance▪ on him, from performance of all duty to him, as his Master; but it's impossible to▪suppose that God should discharge and acquitt a Creature from its dependance on, and its subjecti∣on to himself. 3. God is to be considered, not only as our Proprietor and Owner, but as our Governour and Ruler: Now the end of Government being the good and welfare of the Community, every viola∣tion of the Law claims, either that Judgement and Execution pass upon the Offender, according to it; or if not, that good Security be put in, that neither the Honour of the Legislator suffer, Offenders be encouraged, nor the Common good damnified, which was certainly done by Jesus Christ: And God himself has declared how odious such an Indifferen∣cy of spirit is in a Magistrate, Prov. 17. 15. They who justifie the wicked, and condemn the Righteous, are both an abomination to the Lord.

(2.) There's a great suspition, nay clear evidence of injustice in a private Persons departing from his right in some Cases; we will suppose a summe of Money, which is all the Livelyhood of a Personand his Numerous Family; shall he not grievously sin, who shall depart from his Right, so far as to forgive this Debt. and turn all his Family a grazing upon the bare Common of Charity, which might have been plentifully provided for in a way of Righte∣ousness and Justice? But still he prosecutes the Com∣parison: He is so far from being Iust, that he is Cruel and Savage, who will remit no offence, till he hath satisfied his Revenge: Which were true, 1. If

spoken of a private Person; Vengeance belongs not to any in that state, it's a flowre of the Crown; we are not to avenge our selves, we may prosecute our own Right lawfully, and yet even that managed with a revengefull Spirit, is sinfull. 2. A publick Person in punishing according to Law, ought not to be called cruel and savage, but just and righteous; when the holy God executes the Penalty of his ho∣ly Law, he does not satisfie his Revenge, but vin∣dicate his righteous Laws from Contempt; he will not have them trodden under foot, to please every sawcy and malapert Caviller, that shall tax him with savage Cruelty: And surely, there are Terms more becoming the Majesty of a holy God, which our Au∣thor might have bestow'd upon the righteous Iudge of all the Earth, in his Process against Sinners. That he is holy in all his wayes, righteous in all his works; that the same Law, which is the Rule of Duty and Obedience, is also the Rule of Punishing the De∣linquent. But still he will be importunate: That part of Iustice which consists in punishing Offenders, was alwayes look'd upon as an Instrument of Govern∣ment, and therefore the exacting or remitting Pu∣nishment was referred to the Wisdom of Gover∣nours, &c. What he means by an Instrument of Government, I cannot well tell; but this I know, that Atheism will have God too to be an Instrument of Government, a politick Engine▪ to bridle the ma∣ny-headed Multitude, and keep the Herd of the Vulgar in some awe: And I have learnt it from our Authors great Friend also, that the Articles of the Church are an Instrument of Peace, and no matter whether they be an Instrument of Truth; but I would gladly be satisfied in a few things 1. Who

they are that call Gods punitive Iustice an Instrument of Government, and what warrant they have so to call it? I have read indeed that the Law is an Instrument of Government, but that the Righteousness and Justice of the Law-giver, in giving to every one his due, should be an Instrument of Government, seems to me an Arbitrary Term, onely invented that men might seem to say something, when indeed they say just nothing. 2. I would have a satisfactory Rea∣son, why That part of Iustice which consists in Pu∣nishing Offenders, should be an Instrument of Govern∣ment; and yet the other part which consists in re∣warding the Complyant and Tractable, should not be such; and why God may not as well choose whether he will reward the Righteous, as whether he will punish the Wicked. And then, 3. Whether this will be an Instrument of Goverment, or of Anar∣chy and Confusion; for if after all Obedience, and Disobedience, the Law be not the Rule of dispen∣sing Rewards and Punishments, Good night to both; If Laws be not executed, both they and the Law∣giver will be despised; and this great Instrument of Government will be like Iupiters Log, which made a noyse without execution; and the wicked will be tempted to doe evil, the Righteous discouraged in their Obedience▪ But let his Antecedent sink or swim, I am as little satisfied with his Consequent; That therefore the exacting or remitting of Punish∣ment was referred to the Wisdom of Governours, who might spare or punish as they saw Reason, without being unjust in either: For, 1. God has not left it to the Wisdom of Governours, whether they shall secure the Ends of Government or no; Nay, we are assured that the Iews under their Theocracy, were

tyed up (in many Cases especially) and not left to their discretion, Numb. 35. 33. Thou shalt take no satisfaction for the Life of a Murderer, he shall surely be put to death. 2. What if God has obliged himself to the contrary, that he will not remitt Pu∣nishment, but has made his holy Law the Rule of his dealing with us, as well as of our walking with him? Numb. 14. 6. 18. The Lord is long-suffering, and of great Mercy; and by no means clearing the guilty. Nay, what if this be the immediate result of Gods Nature, supposing an Offender? the Text makes this as essential to God as any of his other Attributes, and if our Author can exclude one, ano∣ther when it shall serve the Scene, will exclude all the rest, and then we shall have a God to our Au∣thors hearts desire.

In the Conclusion of this Point, our Author un∣bosoms himself to us, and ingenuously discovers the bottom of his heart; namely, that the Reason why he is so zealously engaged against the Vin∣dicative Iustice of God, is because he was well aware, that it would put in strongly for the Necessity of Christs Death: And he understood his Interest well enough; for the Iustice of God once admitted, en∣forces the Necessity of Christs Death, if it be sup∣posed, that God will declare himself just in the par∣doning of a Sinner; and the Death of Christ also reciprocally will prove the holy peremptoriness of Gods Iustice against Transgressors: For, what else could call for the Death of the Lord Jesus Christ? The Lord Jesus Christ was the onely begotten, and dearly beloved of the Father; free from Sin, in whom no guile was found, 1 Pet. 2. 22. and not onely voyd of Sin, but full of Grace, exact in his Obe∣dience,

Matth. 3. 16. he fulfill'd all Righteousness, and he durst avow it, Iohn 8. 29. That he alwayes did those things that pleased his Father; so that his Eternal Father, in the view and Prospect of these things, declares that he was well-pleased with him, Math. 17. 5. Now let us consider, how the Father dealt with this Dear, this Holy, this onely Son, Isa. 53. 10. It pleased the Father to bruise him, he hath put him to grief, he laid upon him the Iniqui∣ties of us all; what shall we say to these things? the Father was well-pleased with his Person, with his Obedience, and yet well-pleased with his suffer∣ings also; he was made a Curse, who was blessed for ever, Gal. 3. 13. he dyed a poenal Death, who had no Guilt, Rom. 8. 32. God spared not his own Son; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he spared him not in exacting Pu∣nishment; Death came into the World by sin, and yet Christ dyed, who never sinned, Rom. 5. 12. The Law in its Penalty had nothing to do with him, who had not offended the Law in its Rule: So that I profess, I know no greater wonder in the world, than that the Father would have him suffer, and that he should be Capable of Sufferings; till the wonder be removed by viewing Christ in the stead of others; and thus the Scripture assoyls the diffi∣culty, Isa. 53. 10. His Soul was made an Offering for sin; Nay, he was made sin for us, though he knew no sin, that we might be made the Righteous∣ness of God in him, 2 Cor. 5. 21. He so loved the Church, that he gave himself for it: And appear∣ing in this Quality; Death, the Officer of Gods vio∣lated Law might justly arrest him, and the Father be pleased to bruise him, delighted in his Sufferings upon one account, who was so infinitely satisfied in

his Person upon another: And yet all this while our Author can see no necessity of Christs Death. I should rather have thought (sayes he) that Gods requiring such a Sacrifice as the Death of Christ, was not be∣cause he could not do otherwise, but because his in∣finite Wisdom judged it the most effectual way of dispensing his Grace. Then, 1. It seems though Gods infinite Wisdom saw this the best way, yet it might have consisted with his Wisdom to have pitch'd upon a worse; and then it will be a Question, whe∣ther that had been Wisdom or no: For we are told, p. 48. That Wisdom consists in the choyce of the fittest and best Means to attain an End, when there are more wayes than one of doing it: If then Wis∣dom consist in choosing the fittest and best Means, and the Death of Christ was the best Means for dis∣pensing of Gods Grace, either it was impossible for God to choose any other way than this, or it is possible for God to act in a way not consisting with Wisdom. But, 2. Our Author had highly obliged the World, had he discovered how sin might other∣wise have been expiated than by the Sacrifice of Christs Death. The Iews have pitch'd upon a Cock, and at last upon their own Death: But it's twenty to one, when our Author shall substitute any in the room of the perfect Sacrifice of Christ, we shall find as many real Inconveniences in it, as he has found imaginary absurdities in the Necessity of Gods re∣quiring satisfaction to his Justice, and Christs Ten∣dring it upon the Cross. But, 3. Who ever assert∣ed simply that God could doe no otherwise than to require the Sacrifice of Christs Death? Alas, our Author is wide the whole Heavens in this Matter; It must first be supposed, that God will treat with

the sinner, and that Christ will accept the Terms of being a Mediator between God and Man; The Necessity proceeds upon a presupposed Voluntari∣ness, both in the Father and in the Son; and when you have supposed them, there are who will dispute it with our Author when he pleases, that upon sup∣position God will accept and justifie a sinner, a just Compensation must be made to wronged Iustice.

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

But the storm is not yet over, nor our Authors Fury quite spent. Dr. O. had said, Com. pag. 94, 95. That there are many Glympses of the Patience of God towards Sinners, shining out in the Works of his Providence; but all exceedingly beneath that discovery which we have of it in Christ; for in him the very Nature of God is discovered to be Love and Kindness; whatever discoveries were made of

the Patience and Lenity of God to us, yet if it were not withall revealed, that his other Attributes, his Iustice and Revenge for Sin, had their actings assigned them to the full, there could be little Con∣solation gather'd from his Patience and Lenity: It were very hard if a Spider could suck no poyson out of these words, and I should conclude she had re∣nounced her Nature; but what was there in all this that could exasperate a sweet natur'd Gentleman? Whilest a sinner hangs by the meer forbearance of God, he hangs but over Hell-fire by a single Thread, and if that breaks, he falls irrecoverably into Ever∣lasting Burnings; and it can be little Consolation (the Doctor was gentle, he might have used a harsh∣er word, and said just none at all,) to an awakened Conscience, to have a place in Gods forbearance, when he has none in his Forgiveness, or to depend upon mere patience, without an interest in Gods pardoning Mercy: God may have patience with, when he has no pardon for a sinner; he had so for the Old World, for Sodom, for Ierusalem, which yet perisht under his just displeasure: A sensible Soul will be apt to argue thus, I am reprieved, but is my Pardon sealed? God visits not my Iniquities upon me, but will he remember them no more? Those that are the familiar Acquaintances of Na∣ture, and of the Cabal to Common Reason, have told me, that Forbearance is no Acquittance; that Patience abused, turns into Fury; Nay perhaps it may be in Judgement that a Sinner is forborn; for God hath sometimes suffered the Nations to walk in their own wayes, Acts 14. 16. And endured with much long-sufferance the Vessels of Wrath fitted to destruction: But now through Christ the Nature of

God is discover'd to be Love and Kindness; for seeing Provision is made for, and regard had of all his other Attributes and Essential Perfections, God can secure to himself the Glory of them all, and yet the Sinner escape wrath to come: And indeed it's altogether as unaccountable why God should be mercifull to the reproach of his Holiness, as why he should be severe to the disparagement of his Mercy; As the Goodness of God naturally disco∣vers it self in doing good, (where all due requisites are found) so does Justice as readily exert it self upon the Sinner, where a Propitiation doth not in∣terpose; And if Conscience were rightly instructed in its Office from the Word, it would mind the Sinner, that God can be just in destroying, without the least Impeachment of his Mercy and Goodness; since Mercy it self is not obliged to plead for the Sinner, without respect had to the other Proper∣ties of that God who is Essentially what he is: But has our Author never a Stone to throw at the head of this Truth? Two things he offers, most lamen∣table Ignorance, and horrid Blasphemy.

(1) Here's most wretched Ignorance. A happy Change (sayes he) this, from all Iustice, to all Love. No Sir, don't trouble your self, here's no Change at all, happy or unhappy: God is the same holy, just, righteous, gracious and loving God that ever he was, onely, (sayes the Doctor) he's otherwise disco∣vered: Justice and Mercy are not contrary things in God; he can be all Love and Mercy, and yet pu∣nish the Sinner that cannot plead the Death of Christ for his Discharge; and he can be all Iustice too, and yet pardon the believing, repenting Sinner through Jesus Christ: The Change is not made in

God, with whom is no▪ variableness nor shadow of turning, but the Change is made in the State and Condition of the Creature, who once standing upon his own bottom, and so considered by a holy and righteous God, was the Object of just displeasure, but now being found in Christ, and so eyed by God, is in another Capacity, and meet to enjoy the benefit of that Grace and Love, to which before such Qualification he had no right, and whereof he was utterly incapable.

(2) I wish Ignorance had been the worst that might be charg'd upon his Discourse; for certain∣ly here's a vein of the most unparallel'd Blasphe∣mous Drollery, that ever faced the World with an Imprimatur; except Friendly Debates, Ecclesiasti∣cal Policies, and some few others of the same Kid∣ney: And first he will represent the Holy God in his taking Vengeance, or requiring Satisfaction, like an angry passionate Man; and the Grace of God upon the Account of Christ's Death and Suf∣ferings, to the Kindness of a revengefull Man when he has glutted himself with Revenge, and his Passi∣on is over. I think it might become our Author, or the proudest Worm on Earth, to have spoken more reverently of the way of Gods dealing with repent∣ing Sinners through our Lord Jesus Christ: That discomposure and perturbation of Mind to which frail man is obnoxious, falls not upon the great God; he can turn the wicked into Hell, and all those that forget God, without Passion; Fury is not in me, saith God, Isa. 27. 4. An earthly Judge in his private Capacity, may weep when he pronounces Sentence of Death against a Malefactor, and yet re∣member that he is a Iudge; and cut off from the

City of God the wicked of the Land: Nihil minùs quam irasci punientem decet: Nothing is more un∣comely in him that punisheth than Passion: And though we read of Gods Anger, Wrath, and Fury; yet it becomes us to conceive of God according to his Dignity, even when he represents himself to our Capacity; Though God humble himself, we have no warrant to abase him; whatever things are at∣tributed to God which are common to Men, it's our Duty to garble out all the Imperfections and Frailties that those Qualities are mixed and attend∣ed with in Men, before we ascribe them to God.

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

furnish'd himself with a Creep-hole, It's not as he, but as others say;

Sed malè dum recitas, incipit esse tuus.

As 'tis applyed it's his own, and yet it hits not nei∣ther: For the Devil is never so pleased as to become Good, nor God ever so displeased as to become Evil: Nay, the Devil is then worst when he is pleas'd, for the greatest evil pleaseth him best, and God is glo∣riously excellent when he is displeased, for the greatest Evil is the Cause of his displeasure. But let this pass for an Ornament of our Authors style, which is indeed embellished with Figures, but none more beautifies it than this, which we may well call a Satanismus.

He has not yet done, he has not loaded the Truth with Reproach to his mind, and therefore one id est will doe it. That is, he would not believe God him∣self, should he make never so many Promises of be∣ing good and gracious to Sinners, unless he were sure he had first satisfi'd his Revenge. But let him not be angry: We believe every Promise that God has made of being gracious to Sinners, but we say, we cannot find one such, without Provision first made for the securing Gods Righteousness. Shew us a Promise that is, Yea and Amen, and not in Christ. Produce that Promise wherein God is engaged to justifie a Sinner, and not be just himself; quote us the place from whence we may flatter our selves, that God will destroy any of his Attributes to save a Sinner. However therefore our Author has repre∣sented God, he has thus represented himself. 1. That he is a Holy God, A God of purer eyes than to be∣hold evil, and that he cannot (which is the Word so displeases the Man) look on iniquity; he cannot

but see it wherever it is, as he is omniscient; and yet he cannot see it, cannot look on it, wherever it is, without Abhorrency: He is a holy God, and from his Natural and Essential Holiness does it arise, that he cannot behold sin with Approbation, and therefore must and will punish it: Thus has he re∣presented himself, Psal. 5. 4, 5, 6. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee; The foolish shall not stand in thy sight, thou hatest all the workers of Iniquity. 2. God further testifies of himself, that he is the righteous Iudge of all the Earth, Governing and Judging the World according to his own holy Na∣ture, and the Rules of his holy Law; and not ac∣cording to our Authors good Nature, and the Rules that he shall prescribe to him; and therefore, 3. A∣greeable to his holy Nature, and holy Law; it shall not be with the Righteous after the way of the Wic∣ked, nor with the Wicked after the way of the Righteous, for the Iudge of the whole Earth must do right; This God has revealed, and we believe, and as much more as shall be made known to us to be of his Revelation. But that God is so indifferent about Sin, as these men would perswade us, that those Scoffers, Zeph. 1. 12. The Lord will not doe good, neither will he doe evil, did charge God wise∣ly, we do not believe; but that he insists upon the Honour of his Attributes, the Credit of his Laws, the Vindication of his Authority; which Ends if they may be otherwise attained than by Christ, and his Sacrifice, yet our Author has not yet discover'd to us the Way; and however he has confessed that Christ is the best and most effectual Means of at∣taining them.

There are a few drops which follow this Storm, yet behind. The Doctor had said, p. 96, 97. That God does sometimes bear with Sinners, and forbear them long, and yet there may be no special design of Mercy in it neither: But now evidently and di∣rectly, the End of the Patience and Forbearance of God which is exercised in Christ, and discovered in him to us, is the saving, and bringing unto God those towards whom he is pleased to exercise them; God is now taking a Course in his infinite Wisdom and Goodness, that we may not be destroyed, not∣withstanding our sins: which a little before, p. 97. sect. 15. he explains to be, by leading us to Re∣pentance. Now I knew it would be no difficult task to a willing Mind, to put an ugly Vizor upon the fairest Face, which thus he has done. As before, the least Sin could not escape without a just Punish∣ment, &c. so now the Iustice of God being satisfied by the Death of Christ, the greatest Sins can do us no harm, but we shall be saved notwithstanding our sins. But I doubt our Author will be miserably disappointed in his Markets, and lose Money by his dirty Ware. 1. The least Sin cannot escape with∣out Punishment. Very true, we own it; The wages of Sin is Death: the Threatning is level'd at Sin, as Sin, and therefore against all sin: A quatenus ad Omne valet Consequentia: and therefore go scold with the Apostle, that which will bring him off, will bring off the Doctor. 2. The Justice of God is Natural and Essential to him. Well, let him mend himself how he can, we are of the same mind still, and are like to be so. 3. He cannot forgive sin, without punishing it: Goe on; somewhere or other the Punishment must lye, which amounts to

no more but this, that God cannot forgive sin, but in such a way as may secure his Glory. 4. The Iustice of God is satisfied by the Death of Christ: It is so; but that Satisfaction is applyed to particular persons, in that way that God has appointed, that no other of his Attributes may be damnified. 5. Now the greatest sins can doe us no hurt. Nay, there our Author is quite out: For Unbelief, Impe∣nitency, Unregeneracy, obstruct the Sinners having any share in the Satisfaction of Christ, or the Bene∣fits procured by it: But, 6. The Doctor had said, We shall be saved notwithstanding our sins; He does say, we shall not be destroyed; and let that amount (if he pleases) to We shall be saved. That is, 1. Former Sins repented of, shall not be charged upon the Sinner to Condemnation. 2. Such sins as are consistent with the state of Grace, the Power, and Predominancy of Godliness shall not eventually ruine the repenting Sinner; and for those that are inconsistent with that state, he that undertook to sa∣tisfie for them, will also take care they shall not commit them, that he may not lose the Fruit of his Death and Sufferings, and therefore he has promi∣sed that he will put his Fear into their hearts, that they shall never depart from him. And now I think our Author has either lost Money by his Discourse, or got it over the Shoulders: All his hopes were to perswade us, That the Doctor design'd to assert, that the satisfaction of Christ would save sinners, notwithstanding their sins lived in, continued in, de∣lighted in, and dyed in; in sensu composito: but let an ordinary Understanding, with ordinary diligence read over that Paragraph, and he shall find all con∣spiring with that great Truth, Without Holiness no

man shall see God: And thus he has talk'd his plea∣sure about Mercy and Iustice.

As to Gods Wisdom, which most gloriously ap∣pears in this design of Saving sinners by Christ, the Doctor had said, Com. 98. That Gods Wisdom in managing things for his own Glory, is clearly disco∣vered in Christ: And if Wisdom display it self in the works of Creation and Providence, and in his holy Law, yet still Wisdom is most eminently re∣vealed in a Mediator; and he was the more em∣boldened thus to speak, because he had encourage∣ment from the Apostle, 1 Cor. 1. 24. We preach Christ crucified, to the Iews a stumbling-block, and to the Greeks foolishness, but to them who are saved, both Iews and Greeks, the Power of God, and the Wisdom of God: And here I confess our Author had just Cause of Complaint, That the Apostle should so unluckily place this Wisdom in a crucifyed Christ, to the utter undoing that laudable Invention of Christ for an Office, a Church, a Doctrine; and this might well vex every vein of his heart: But still the Doctor proceeds (and for ought I can see, minds our Author no more, than you would be con∣cern'd about that peevish thing that infests your skins as you walk the streets with impotent Noyse,) shewing, That this Wisdom of God is such a Myste∣ry, such hidden Wisdom, such manyfold, variegated, curiously wrought Wisdom, that the Angels desire to pry into it, and the Wisdom thereof lyes much in this; That by Christ, things are recovered into such a state, after the Confusion wherein they were in∣volved by the Curse, as shall be exceedingly to the advantage of Gods glory. P. 98, 99. This indeed was pungent, and galled that tender part, which

cannot endure to hear too much Good spoken at once of Christs Person: For, (says he) if Justice be so Natural to God, that Nothing could satisfie him but the Death of his own Son, this may discover his Justice, but not his Wisdom. Why so? Oh the Rea∣son is plain: Wisdom consists in the choyce of the best and fittest Means to attain an End, where there are more wayes than one of doing it, but it requires no great wisdom where there is but one possible Way. Where I am stumbled at our Authors Philosophy, as much as at his Divinity. For, 1. Saving to our Author his good Learning; Wisdom lyes also in Managing fit Means in such a Way as may reach their Ends effectually, that there be no disappoint∣ment in the Issue by male Administration; and here∣in is Gods Wisdom seen, that he carries on, as well as layes the Design of saving Sinners, with admi∣rable Success, maugre all the Counterminings, Pro∣jects and Contrivances of Hell; One way that reaches the End effectually, is worth a thousand, that prove addle, and bring forth nothing but Wind; and he might have learnt so much from the Fable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Wisdom lyes in reconciling differing Interests, in adjust∣ing the various Pretensions and Claims of the concerned Parties; these Contrasto's of bandying Parties clashing one with another, render Healing designs difficult: The Iustice of God demands Satis∣faction, the holy Law of God abetts that Demand, the Truth of God backs both their Claims; and be∣fore Grace and Mercy can be actually exercised towards the Sinner, some Expedient must be found out to content those Demands; and all this God hath done in Christ, in whom Mercy and Truth have

met together, Righteousness and Peace have kissed each other, Psal. 85. 10. 3. Its Wisdom to find out a Means to reach an End, though there be but that one Mean to be found in the whole Circle and compass of Beings. We should not much reproach that Physician that should discover to his dying Pa∣tient an effectual Remedy, though it prove the onely one in the world; and we will own him for an Aescu∣lapius, that will prescribe to our Author a good round dose of Hellebore, and yet it's more than probable, it's the onely Drug upon Earth that can purge out that frantick, insulting, petulant humour which in his Writings fills both Pages: At length seeing there is no other Remedy, our Author will allow some small Wisdom to appear in the Design, but then the Knowledge of it all is owing to the Re∣velations of the Gospel, and not to any fanciful Ac∣quaintance with Christ. Still we are haunted with that old Fallacy, which by this time I had hoped had been quite worn out at the Elbowes; That be∣cause the knowledge of this Wisdom is owing to the Gospel Revelations, therefore nothing is due to him, who is the Reason and Ground of this wise and happy Contrivance: And so this Bolt also is soon shot.

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

And, [1] For Sin, the Doctor had said, p. 110. Com. That our disability to answer the Mind and Will of God, in any of that Obedience which he re∣quireth, is in Christ onely to be discovered. And the

Doctor has herein asserted two things: 1. That there is in every man a Natural Impotency to an∣swer the Will of God: And he seems not to be so peremptory in it as the Scripture, 2 Cor. 3. 5. Not that we are sufficient of our selves, to think any thing as of our selves, all our sufficiency is of God: It's God that works in us to will and to doe of his own good pleasure; and if we be deceived by these and many other such Testimonies, the Church of Eng∣land was misled by them as well as we: Art. 10. The Condition of Man after the Fall of Adam, is such that he cannot turn and prepare himself by his own Natural strength. Our Author durst once ap∣peal to the Experience of the whole world; will he stand before the same Tribunal, and be judged in this Case? There are such universal Complaints a∣bout this very thing, and such dismal stories all men tell of their Impotency, and disability to answer Gods Laws, that that Man should labour under insup∣portable prejudices that will controle all mens Ex∣periences; I know They talk most of the Easiness of keeping Gods Law, who never tryed it, and per∣haps if they were well pump'd, they mean nothing but how easie it is to break it: Let any man set himself in his own strength to discharge one single Command of God in its full extent and latitude, keeping it with his whole heart, laying out his whole strength and might therein, which that holy Law challenges, let him attend to the Purity and Per∣fection of that, and severely compare himself there∣by, dress himself in that Glass; and when he has made some fruitless Essayes, and been foyled and baffled with vain attempts, he may then perhaps see more need of Christ than before, and may spare the

Experience of the whole World; for his own singly will convince him of his disability to answer the Law of God, in all or any of that Obedience which he therein requireth. 2. The Doctor conceives, That this Impotency of ours is discovered clearly in the Death of Christ, wherein he is warranted by the Apostle, Rom. 5. 6. For when we were yet without strength, in due time Christ dyed for the ungodly. In his Divinity we see, a Sinner, and one without strength, are convertible terms, and that the Death of Christ supposed it. All the difficulty here will be, How our Author shall expose this Truth, and re∣present it to its greatest disadvantage; but he has a singular Talent that way, and whereof we need never to despair. That is, (sayes he) It's impossible for us to do any thing that is good, but we must be Acted like Machines by an external Force, by the irresistible Grace and Power of God; And the busi∣ness is done:

But, 1. Our Author is hugely out, in supposing the Doctor to assert that, It's impossible to doe any thing that's good. Some good thing a Man may do, and yet not doe all that's required in doing it; the Material part of a Duty he may doe, and yet not perform it in such a way that it may answer Gods Law, or be acceptable to him. Bonum oritur ex in∣tegris, there must be a right Principle, a right End, and all circumstances must concurre to make it en∣tirely good: I think there are none that deserve the Name of Christians, who do not pray to God for his Grace to enable them to do their Duty; but if in∣deed they could perform it in their own strength, I see not what that Prayer would signifie more than a Complement; Quid foris quaeram cùm domi habeam?

Why should a rich Man turn a Beggar? And in∣deed the Heathens Principles hung together with more Consistency, who would not trouble their Gods for what they had in their own Power, nor thank them for that which they had earned with their own fingers-ends. Quia unusquisque sibi vir∣tutem acquirit, nemo sapientum de eâ gratias Deo egit. Since every man is the Procurer of his own Vertue, no wise man ever gave thanks to the Gods for it.

2. He is no less mistaken, if he presumes upon his Power to tye the Doctor to use what Expressi∣ons he pleases in signifying his own Thoughts; it may be he will not use that term of irresistable, it will satisfie him, if Grace work efficaciously in de∣termining the Will: And if by irresistable Grace no more be meant than a powerfull and effectual pro∣duction of the principle of Grace in the Soul, it's no more than what God has promised in the New Co∣venant, Ezek. 36. 26. A new heart also will I give them, and I will take away the heart of Stone out of their flesh, and I will give them an heart of Flesh: And he that removes the onely resisting Principle in the Soul, [the Heart of Stone,] may be said well enough to act irresistably in the working of Grace: Nor can I see any danger in ascribing such a way of working to the Holy Spirit; nor did the Apostle, Eph. 1. 19, 20.—who believe according to the working of his mighty power, which he wrought in Christ when he raised him up from the dead: where the Apostle is not afraid, nor ashamed to ascribe the working of Faith to the same Power that raised up Christ from the dead; and he that had a mind to make a fluster with Greek like our Author, could

take a fair Opportunity to tell him, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doe signifie, and then to rub him up with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And whether these denote not the Creatures Impotency, and Gods Efficacious Power, let the Reader judge.

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

But still he presseth upon the Doctor, who p. 106.

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

1. One Machine which he plies, is that old Rot∣ten Engine, called Invidious Representation; and this will do good Service still for want of a better. That is (says he) lest Gods Iustice and Mercy should never be known, to the World, he appoints and Ordains sins to this end, that is Decrees that Men shall sin, that he may make some of them Ves∣sels of Wrath, and others the Vessels of his Mercy, to the praise of his Grace in Christ. It's a sad Drud∣gery to satisfie wilfully blind Malice: For what more plain from the Doctors words, than that he speaks not Hot or Cold of Gods Ordaining men to sin, but of his putting a New end to sin, upon supposition that it is already in the World. Cannot God bring Good out of Evil, but our Author must go Mad?

It's a very Ruful cause that needs such Subsidies to maintain it. Let any one Read the Doctor again, pag. 112. Sin in its own Nature tends merely to Gods Dishonour. In the Lord Iesus Christ, there is the Manifestation of another end: And as he said before, pag. 106. There's a New end put to it: of Gods Ordaining, and Appointing, and Decreeing men to sin not a word, not a syllable, only he says, that supposing sin to be already in the World, carrying on its fatal Designs of Dishonour∣ing God, Damning Souls, God has in Infinite Wis∣dom, Curb'd and Restrained its Natural Tendency, Over-rul'd its native malice against, and thirst after the blood of souls, and made it Comply with his own Glory. So said Austin: God is so Good that He would never suffer sin to be in the World, if He were not also Omnipotent, to bring Good out of the Evil.

2. Another Machine which our Author plies upon those words, is, That famous Engine of Archimedes, of which he used to boast, that Give him but a place out of the World where to fix his Engine, and he would undertake to Unhinge the Earth from its Cen∣ter. The same Confidence has our Author in this Machine, which indeed never failed him: And no less truly, than commonly called a Down-right false∣hood. Let the Reader mark it well; he charges the Doctor for saying, pag. 112. Com. That the glorious end whereunto sin is appointed, and ordain∣ed, is discovered in Christ for the Demonstration of Gods Vindictive Iustice, in Measuring out to it a meet recompence of Reward. Now remember the old Caveat, Hic nervus est sapientiae nihil fidere: Take the Book and read with all the Eyes you have, and can borrow, and there you shall find the clear contrary. The Commina∣tions,

and Threatnings of the Law, do manifest one other end of sin, even the Demonstration of Gods Vindictive Iustice, in measuring out to it, a meet recompence of Reward; but here the Law stays, with it all other Light, and discovers no other use or end of it at all; but in the Lord Iesus Christ, there is the Manifestation of another, and more Glo∣rious end, &c. And now after all this sorrow, we shall have a fine Scene of Mirth for our Divertis∣ment. Nature (says he) would teach us, that so In∣finitely glorious a Being as God is, needs not sin, and misery to recommend his Glory, and Perfections: What Nature will teach us, so great a Darling of hers, the Privado to all her Mysteries cannot be Ignorant of; but in my Judgment he fetches a huge Blow to do Nothing: We believe God was perfectly hap∣py from all Eternity in the Enjoyment of his own Self and Infinite Perfections, and needed not have recommended his Glory to his Creatures; he made not the World because he needed it, but by our Authors good leave, or without it; supposing that God will recommend his Glory, he must have something out of himself, to which he may recommend it: And on like Supposition that He will Manifest his par∣doning Grace and Mercy, there must be a fit Ob∣ject capable of that Grace and Mercy, unless our Au∣thor from his too much familiarity with Nature, can tell us how God can Pardon one that is no sin∣ner, or forgive him that is not guilty. Though every sinner be not an Object qualified to receive Mercy, yet he must be a sinner upon whom par∣doning Mercy is exercised; though all Misery be not a fit Object of pity, yet Pity supposes Misery; some of Gods Attributes create their Ob∣jects,

as Omnipotency, but others do suppose them as Sin pardoning Grace; and so God may be said to need Sins and Misery to recommend some of his Perfections, I am sure supposing sin and misery to exist, God has recommended his Son to us, in that while we were yet sinners Christ died for us, Rom. 5. 8. Of the same bran is that which follows: God would not Truckle and Barter with the Devil and Sin for his Glory. It's like he would not, but when the Devil and Sin had confederated against God, I know not why God might not Over-reach them in their Designs, and as he has made the wrath of Man, so he might also the policy of Satan to serve and praise Him; and thus he fixes a New end upon sin, which the Devil never dreamt on, or how∣ever did not design: But I perceive our Author is wondrously pleased with the fine Notion of Truck∣ing and Bartering, and that we might not loose the beauty of it, he warns us amongst the Errata, (I would there were no worse) that for Truckle, we read Truck. Oh be sure (Courteous Readers) you do not mistake, for there's some weighty Contro∣versie depends upon it, which the Coffee-house, and the Inch of Candle must determine. But further Nature teaches him, That God had much rather be Glorious in the Happiness and Perfection and Obedi∣ence of his Creatures, than in their sin and misery. Nature is an excellent School Mistress I see, and this is one of her highest Mysteries, that God delights in Obedience more than Sin: But what now if Sin and Disobedience have got in? for my part I que∣stion whether Nature will teach him that God had rather, much rather, or however how much rather he had be more Glorious in exacting one

Attribute than another; or whether God may not equally glorifie himself in the Execution of his just Displeasure against Sin obstinately pursued, as in the glorifying the Penitent and Reformed sinner; but this I know, that the former has more deserved Eternal Punishment, than the other can pretend to merit Eternal Life: But perhaps he has Ballances that will turn with the Twentieth part of a Grain, and in these he knows how to weigh which of Gods Attributes weigh heaviest: And that he can do, for he tells us, That pardoning Mercy, and vindictive Iustice are but secondary Attributes: What war∣rant he has to marshal Gods Attributes in this order, I dare not enquire; which are first rate, which se∣cond rate Attributes is a Nice enquiry; but I ex∣pected a Dish of Coleworts before he had done, for these have been served up to us in the Racovian Catechism: Let these things be as they will, I ob∣serve, 1. That vindictive Justice, and pardoning Mercy are both equally Gods Attributes. 2. They are not the less Essential and primary Attributes, because they were not Eternally exercised, for then neither would Omnipotency be such: God was Eternally Omnipotent though he Created not the World from Eternity, and he was also Eternally a God of pardoning Mercy, and a God of punitive Justice, though to the Exerting the outward Acts proper to those Eternal excellencies there was re∣quired an Object capable of receiving them: This, Nature and Scripture teaches us, and we are not much concern'd in our Authors Theologie; but to close up all, he gives us an Inference from his Do∣ctrine, and a Reason of that Inference; His Do∣ctrine was this: Vindictive Iustice, and Pardoning

Mercy are not Primary but Secondary Attributes. His Inference is this: Therefore God cannot Pri∣marily design the glorifying of them: His Reason is this: For that cannot be, without Primarily de∣signing the sin▪ and misery of his Creatures. That is, God cannot Primarily design one thing, except he Primarily designs another; and so we shall have two Firsts, without a Second. This is very thin Stuff, it shines through.

[2.] The Reader has heard to his great Content∣ment, how admirably he has acquitted himself in the Matter of sin, if he can but play his part as well in the Matter of our Righteousness too▪ he will deserve the Whetstone, and that may save him the Labour of going to the Counter-door. As it is with your Artificial Fencers, that never knew further than the Discipline of the School; they have all the Terms of Art, know their Postures, and with good Credit can play a Prize upon the Stage; yet when these men come to Sharpe, when the Point of a real Ene∣mies Sword is ready prest at the heart, it puts them often out of their forms, their School-play, and Sy∣stematical skill: Thus possibly it may fare with our confident Bravo's, who can talk very confidently of appearing before God in their own Duties, and a Righteousness finely Composed out of those Ma∣terials, yet possibly their Blood may freeze in their Veins, and the Colour forsake their bold Cheeks, when God shews himself in his glorious Majesty, and they must be in a moment, as they must be for ever: None ever Ranted higher than Bellarmin, nor Hector'd the World with Arguments against Imputed Righteousness, yet when he saw Death was in good Earnest, he was glad to Lower his Top-sail,

and cry out, Precor ut inter sanctos suos, non esti∣mator meriti, sed veniae largitor me admittat: And in his very Ruff against that Doctrine, retreated to his Tutissimum est, li•…•…. 5. de justificatione. What Doctor Owen asserts herein, is briefly thus much, Com. pag. 113.

All men are perswaded that God is a most Righteous God, Hab. 1. 13. and there∣fore the Ungodly cannot stand in the Judgment. Hence the enquiry of every one convinc't of Im∣mortality, and the Judgment to come is, concern∣ing the Righteousness to appear before this Righ∣teous God: The first thing that offers it self for Direction and Assistance is [the Law] which hath many fair Pleas to prevail with a Soul to close with it for a Righteousness: It was given out by God himself for that end, it contains the whole Obedience that God requires of the Sons of Men: It has the promise of Eternal Life annext to it: [Do this and Live.] But there are two things that discover the Vanity of seeking Righteousness in this Path, 1. That they have already sinned, and come short of the Glory of God, Rom. 3. 23. So that though they should for the time to come, fulfil the whole Law, yet there is a Score upon them already, they know not how to answer for. 2. That if former Debts were blotted out, yet they are no way able to fulfil the Law for the future; many other Devices men have found out, but in the Issue the matter comes to this. They look upon themselves, 1. As sinners obnoxious to the Law of God, and the Curse thereof, so that unless that be satisfied, it's in vain from thence to seek after an appearance before God. 2. As Creatures made to a Super-natural end, and there∣fore

bound to answer the whole Mind and Will of God. Now both these being beyond the Com∣pass of their own endeavours, it's their wisdom to find out a Righteousness that may answer both these to the utmost; now both these are to be had only in the Lord Christ, who is our Righte∣ousness: Who, 1. Expiates former Iniquities. 2. Fulfils the whole Law by his active Obedience, Rom. 5. 10.

We are saved by his Life. And now the Doctor has told you the short of his Story: But our Author confutes him much shorter, and without Cicumlocution replies: This is a mighty comfortable Discovery, how we may be Righteous without doing any thing that is good or Righteous. I'le warrant you a whole Cart-load of Books hath been Written of this Subject, all which with Laconick Brevity our Author has blown away with one Puff: And is not this a Compendious way of Dispatching Contro∣versies out of the World? It is a Truth that none is Righteous but he that doth righteousness, and as great a Truth, that None is righteous before God, because he doth righteousness: Without Holiness no man shall see God; and without something more than his own holiness no man shall see God, or it were better he had never seen him. But more distinctly: 1. It's seasonable to enquire what is the Mind of the Church of England in this Matter, and She speaks freely, Art. 11. We are accounted righteous before God, only for the Merit of our Lord and Saviour Iesus Christ; by Faith, and not for our own Works. Pray ask her then, Whether we may be Righteous with∣out doing any thing that is Righteous▪ for which we are so accounted in the sight of God? And whereas he says with a Scoff, This is a mighty com∣fortable

Doctrine: The Church in that very Arti∣cle determines in earnest: Wherefore that we are justified by Faith only, is a most whole some Doctrine, and full of Comfort. Either then that Article Con∣futes his Assertion, or his Assertion confutes the Article. Again, Art. 13. Works done before the Grace of Christ, and the Inspiration of the Spirit, are not pleasant to God, for as much as they spring not of Faith in Christ.—And for that they are not done as God hath Commanded them to be done, no doubt but they have the Nature of sin. Hence it were easie to argue against our Author: Those works which are not pleasant to God, which have the Nature of sin, cannot justifie the doer of them: But all works done before the Grace of Christ, the Inspiration of his Spirit, which spring not from Faith are such▪ therefore they cannot justifie the doer of them before God. Either then we must never be justified, or else we must be justified without good Works, as that for which we are justified at least; though the Article would conclude something more. It's very uncomely to see ill taught Children to spit in their Mothers face; and we account that an evil Bird that defiles its own Nest. 2 It will be no less seasonable to enquire into the mind of the Spirit also: And the Apostle Paul seems to speak high, Rom. 4. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is count∣ed for righteousness: And more modesty would become him than to quip the Apostle, and tell him This is a comfortable discovery how a man may be righteous, without doing any thing that is righte∣ous. Again, In the business of Election, the Apo∣stle argues thus, Rom. 11. 6. If it be by Grace, then

it is not of Works, otherwise Grace is no more Grace; but if it be of Works, then it is no more Grace, otherwise Work is no more Work. 3. It's seasonable to enquire whether our Author had not better have understood the Doctor better, before he had under∣taken to answer him: For when he asserts that we are justified by Christ, he excludes not the way and means that God hath appointed to make the righ∣teousness of Christ to become ours. He that saith we are justified by Christ, doth not deny we are justified by Faith, and therefore not without doing something that is good: Nay, he excludes not Inherent righ∣teousness from the Soul, nor Gospel obedience from the Life, only he excludes them as too defective and imperfect to make us stand before God in the judgment. And herein he seems a more dutiful Son of the Church of England than our Author, let the 12th. Art. judge: Albeit Works which are the fruits of Faith, and follow after Iustification cannot put away our sins, and endures the severity of Gods judg∣ment, yet are they pleasing and acceptable to God in Christ, and do spring out (necessarily) of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a Tree discerned by the fruit. Whence it is obvious: That if our good Works which are the fruits of Faith, which follow Iustification, cannot endure the severity of Gods judgment, What shall become of those that are on∣ly the fruits of Nature, and go before Iustificati∣on? Again, If those Works which are pleasing and acceptable to God in Christ, yet cannot endure the severity of Gods Iudgment; Where then shall those appear, that being done before Iustification, have the Nature of sin, and are not pleasant to God?

As the 13th. Art. determines; To whomsoever then this is comfortable Doctrine, I am sure it was once so to our Author, who by Subscribing these very Doctrines, got a Living of very comfortable Importance, and might have had the Civility with them of Ephesus to have owned; By this Craft we get our Living. But if our Author like not the Doctors way, let him prescribe his own, only let him be sure it be a better, and safer way; That he will: The Scripture tells us expresly, he is righteous that doth righteousness, and without Holiness no man shall see God; that the only way to obtain the par∣don of our sins is to repent of them, and forsake them, and the only thing that gives a right to the promises of Future glory, is to obey the Laws, and imitate the Example of our Saviour, and to be transformed into the Nature and Likeness of God. We must crave his leave to take his words in pieces, that we may the better deal with them.

(1.) The Gospel (says he) makes a different Re∣presentation of it, tells us expresly that he is righ∣teous that doth righteousness. But say I, This is no representation of our justification different from what the Doctor has assigned. And let the words be Interpreted how he will, they make nothing against the Doctors assertions. 1. Let these words [He is Righteous] signifie [He is Inherently righte∣ous, or holy] and then the plain Sence is; that he that doth righteousness, that practises an Uniform, and Universal conformity in his Life to the Gospel, may-charitably be judged by others, and certainly known by his own Conscience to be such a one; as a Tree is known by its fruits: For so are we war∣ranted by our Saviour to make a Judgment, Mat.

7. 16. And the same warrant we have from the Church of England: Art. 12.—Insomuch that by them [good Works, that necessarily spring of a true and lively faith,] a lively Faith may be as evidently known, as a Tree discerned by the Fruit. 2. Let the words be interpreted of that Righteousness by which, in which, and for which we stand accepted as Righteous before God; yet it meets in the same point; he that from an honest and good heart brings forth holy Fruit, most certainly justified in the sight of God, and is accepted of him; we may argue •…•… hope (without Offence) from the Effect to the Cause, and yet the Cause and the Effect are two things. He that is sanctified, is justified; and yet Sanctification is not Justification: we may safely conclude an imputed Righteousness from an imparted Righteousness, and yet that Righteousness which we have in Christ may be another thing from that Righteousness which we have by influence from Christ, as our Head.

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

(3.) The onely way to obtain the Pardon of Sins, is to repent of them, and forsake them. That with∣out Repentance there's no possibility of obtaining Pardon of Sin, we freely grant; they must be Sin∣ners that need a Pardon, and they must be penitent Sinners that are qualified to receive one: The Go∣spel has annex'd by express Promise the Pardon of Sin to Repentance. 1 Ioh. 1. 9. If we confess our sins, he is faithfull and just to forgive us our sins,

and to cleanse us from all unrighteousness. But what an absurd way of procedure is this, to jumble and confound things together, which ought to have their several Apartments, and distinct Interests al∣lotted to them in one and the same Effect: The Grace of God as the great Spring and Fountain of all Mercy, must have a place in the Pardon of a Sinner; and the blood of Iesus Christ, as the Meri∣torious Cause, justly challenges a great room there∣in. Eph. 1. 7. In whom we have redemption through his blood, even the remission of sins, according to the riches of his grace; and Faith in our Lord Jesus Christ, will come in for a share too, as it gives us an Interest in what he has suffered by way of Atone∣ment to God, and Expiation of our sins; and godly sorrow for, hatred of, and turning from sin in Pur∣pose and Resolution, at least must have its proper Concern therein too: But to assert, that Repentance is the onely way of procuring Pardon, excluding Faith, and the Propitiation made in the Blood of Christ, needs more grains of Allowance than he will afford to any he deals with, to make it justifiable. But the vanity of this Fallacy lyes in this: That he opposes the Righteousness of Christ, and the Means whereby it's applyed to our Persons: As if one would stiffly contend that we are justified by Faith alone, and therefore not by the Righteousness of Christ; whereas we are therefore justified by Faith, because we are justified by Christ; we are justified by the Righteousness of Christ alone, as that which God onely considers in the Justification of a Sinner, to answer his Law, his Justice: and we are justified by Faith alone, as that which makes Christ ours. Say the same here: Repentance is a Means

to qualifie us for the receiving the pardon of Sin, God will never give forth a Pardon to that Sinner that is not brought upon his knees, throughly hum∣bled for his Transgressions, yet still that which God respects in the pardon of a Sinner, is the Blood of his Son; without shedding of which, there is not, there cannot be any Remission, Hebr. 9. 22. But no man shall perswade our Author to distinguish betwixt Christs procurement of so great a Mercy, and the Way of the Gospel appointment for the Applying it to our selves.

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

to the Nature of God; we may have a Right to, when we have actual Possession of Glory; for till then, it will hardly be true, that we have obeyed all Christs Laws.

But our Author had Wit in his Anger, and was aware of an Objection that was coming against him, and wisely layes in for it as well as he could. It might be returned to all that he had said, How can so imperfect an Obedience as ours is, so every wayes lame and defective, and short of the exact Law of God, ever give us a right to the Promises of future Glory? Yes, (sayes he) for though it be not exact, and perfect in every thing, yet if it be sincere, we shall be accepted for the sake of Christ, by vertue of the Covenant that he hath Sealed with his Blood: But I am afraid, he has conjured up a Spirit that he cannot lay again with so sorry a Charm. For, (1.) I do not find that God has abated any thing of his Law, but is as peremptory as ever; for, [Do this and live,] Nothing will please God less than exact and perfect Obedience, though in the Cove∣nant of Grace he is pleased to admit Another, a Mediator to doe it for Believers. I had rather he would hear the Reverend and Learned Bishop Rey∣nolds, upon Psal. 110. p. 492. In point of Validi∣ty or Invalidity, there can be but Five things said of the Law: 1. Either it must be Obeyed, and that it is not; for, all have sinn'd, and come short of the Glory of God, Rom. 3. 23. Or, 2. it must be Executed upon Men, and the Curse and Penalty thereof in∣flicted, and that it is not neither; for, there is no Condemnation to them that are in Christ J•…•…sus, Rom. 8. 1. Or, 3. it must be Abrogated or extin∣guish'd, and that it is not neither; for, Heaven and

Earth shall sooner pass away. If there were no Law, there would be no Sin, for sin is the Transgréssion of the Law: And if there were no Law, there would be no Iudgement, for the World must be judged by the Law: Or, 4. it must be Moderated, and favou∣rably interpreted by Rules of Equity, and that it cannot be neither; for it's inflexible, and one jot or tittle must not be abated. Or, lastly, the Law it self remaining, the Obligation thereof notwithstanding, must, towards such or such Persons, be so far forth dispensed withall, as that a Surety shall be admit∣ted, (upon a Concurrence of all their Wills who are therein interested; God willing to Allow, Christ wil∣ling to Perform, Man willing to Enjoy,) both to doe all the Duties, and to suffer all the Curses of the Law, in behalf of that Person, who in Rigor should have done or suffer'd all, so that the Law, nor one jott or tittle thereof is abrogated in regard of the Obligation therein contained, but they are all reconciled in Christ, Thus far he. But, (2.) That Sincerity which he talks of, is indeed allow'd in the Gospel, in the Matter of Inherent Righteousness and Sanctification, there it has a proper and excel∣lent place, but comes not into the business of Iusti∣fication at all: And (3.) This Sincerity will be but a Cover-slut for the Omission and Neglect of our Duty; for if Sincerity will do the work without Uni∣versality and Integrity of Obedience, the best way will be to shrowd our selves under a profound Ig∣norance of Gods Commandements, and then the less we know of Gods Will, the safer we are under the shelter of Sincerity. And, (4.) The Question will be, How much shortness of Obedience will this Sincerity compound for? It may be our Author will

prescribe a Drachm of Sincerity to a Scruple of Dis∣obedience, but then Another will make a Grain of Sincerity, a very little upon a knifes point, serve to sweeten a whole Pound of Defect in Duty; and thus every Mountebank, with a dose of his Electuary of Sincerity, will pretend to heal mens Consciences of those wounds that Sin has given them. (5.) Where∣as our Author addes, that we shall be accepted for the sake of Christ, it's a meer Iuggle; for when he comes to enquire, What Influence the Righteousness and Death of Christ have upon our acceptation with God; he professes he can find nothing in the world, but that God will pardon us, if we believe and obey the Gospel, p. 320. which doubtless he would have done without him: But this is onely to make the same use of Christ, that Politicians doe of the Foxes Case, to piece the Lyons skin when it's too short; just so must Christ serve to eke out the shortness of their Obedience with his own, and when they have stretcht their own Righteousness upon the Tenters as far as it will hold, to be beholden to Christ for the Rest: God for Christs sake does indeed accept our imperfect Duty, Obedience, Service, and par∣don the shortness of it, according to the Tenour of the Covenant of Grace, but not that it should there∣by stand for our Iustification, which we have onely upon the Account of what he has done and suffered for us, made ours by accepting him upon his own Terms.

(3.) We are come with much adoe to the third and last Addition, that these men make, or are sup∣posed to make to the Gospel, Viz. Concerning our Wisdom to walk with God. To which (thinks Doctor Owen,) there is required Agreement, Acquaintance,

Way, Strength, Boldness, and aiming at the same End, and all these, with the Wisdom of them, are hid in the Lord Iesus. It were worth the while to transcribe the Doctors discourse upon all these Heads, but our Author has saved me the Labour; The summe of all is this: That Christ having ex∣piated our sins, and fulfilled all Righteousness for us, though we have no Personal Righteousness of our own, but are as contrary to God as Darkness is to Light, and Death to Life, and an universal Pol∣lution and Defilement, to an universal and glorious Holiness, and Hatred to Love; yet the Righteous∣ness of Christ is a sufficient, nay the onely Founda∣tion of our Agreement, and (upon that) of our walk∣ing with God. Now without doubt our Author would have his Reader believe, that the Doctor has said all this, and that he intends we may have Communion with God, whilest we continue thus: I confess, at the reading hereof, I was amazed, knew not what to think. Have I been all this while so nar∣rowly watching the Doctor, that a false Print, much less a false Doctrine, could not escape me, and is our Author come after me, and findes all this filth and abominable stuffe? Once again therefore (be∣cause I durst not trust my own Eyes or Ears, and am under a Vow never to trust our Authors Tongue or Pen, speaking evil of the Doctor,) I took down the Book, and what I find I will transcribe, and let all the world judge. Com. p. 119.

The Prophet tells us, that two cannot walk together unless they be agreed, Amos 3. 3. Untill Agreement be made, there is no Communion; God and Man by Nature, (or whilest Man is in the state of Nature) are at the greatest Enmity; He declares nothing

to us but wrath; neither do we come short of him, yea we first began it, and continue longest in it: In this state, the wisdom of walking with God, must needs be most remote from the Soul: He is Light, and in him is no Darkness at all; we are Darkness, and in us is no Light at all; he is Life, a living God; we are dead Sinners, dead in Tres∣passes and sins; he is Holiness, and glorious in it; we wholly defiled, and an abominable thing; he is Love, we Hatred, hating and being hated; Surely, this is no Foundation for Agreement, or (upon that) of Walking with God; Nothing can be more remote than this Frame from such a Con∣dition.

Let now the Reader (and it's no great matter whether he be ingenuous or disingenuous, partial or impartial) compare what the Doctor has written, with what is fixt upon him: The Doctor sayes, Whilest we are such and such, we can have no Communion with God, cannot walk with him. Nay (says our Author) the Doctor sayes the clean contrary; that though we are as contrary to God as Light is to Darkness, &c. yet the Righteousness of Christ is a sufficient Foundation for Agreement: So again, p. 121, 122. Com. There must be moreover a Way wherein we must walk with God; and Christ is that way, Isa. 35. 8. an High-way, a Way of Ho∣liness. No (sayes our Author) though we be as contrary to God, as universal Pollution to universal Holiness, yet the Righteousness of Christ is a suffi∣cient Foundation, &c. As the Doctor sayes. The Error then of the Doctor being so gross, the Con∣futation must needs be as easie; for I observe, our Author is very kind to himself, and will not set himself a hard Task: One Text will easily doe it;

1 Iohn 1. 6, 7. If we say, we have fellowship with him, and walk in darkness; we lye, and do not the Truth: but if we walk in the light, as God is in the light, then have we fellowship one with another, and [then] the blood of Iesus Christ his Son cleanseth us from all sins. Where he has fallaciously foysted in a little word [then] though somewhat bigger than the Doctors [by] to seduce the unwary Rea∣der into a Conceit; then when we have walk'd in the light as God is in the light, for some competent time, at last we shall have some benefit by the blood of Christ to cleanse us from sin. And now he falls to please himself in his old Humour of either igno∣rantly mistaking, or maliciously abusing the Doctors words: Our onely acquaintance with God, and know∣ledge of him, is hid in Christ, which his Word and Works could not discover, as you heard above: It is very true, we have heard our Author bespatter him thus above, and shall do so again beneath, before, and behind, on the right hand, and the left; but that the Doctor ever spoke a syllable that opposes the Person of Christ, and the Revelations of the Gospel; that he supposes any Mysteries learnt from an Ac∣quaintance with Christs Person, wherein the Gospel is deeply silent, is a shameless Falshood; which be∣cause we would give it a more gentle Name than it deserves, may be called a Sherlocisme.

One blow more he must give the Doctor for a parting blow, and then he will give us leave to take a little breath. The Doctor it seems had said; That in Christ we design the same End that God doth, which is, the Advancement of his Glory. And is he a Christian that denyes it? Ought not all that wear the Livery of a Redeemer, to pursue the great End

of Advancing Gods glory? If the Doctor had af∣firmed twice Two to make Four, our Author is bound in Conscience to deny it; but is there never a Para∣phrase that may dress them up in some ugly hew? O yes, one of his id est's will do the feat: That is, (sayes he) by trusting to the Expiation and Righte∣ousness of Christ for salvation, without doing any thing our selves, we take care that God shall not be robbed of the Glory of his Free-grace, by a Competition of any Merits, and Deserts of our own. That little policy there is in these words, lyes in that short Pa∣renthesis, which with more cunning than honesty he has wedg'd into his own gloss, [Without doing any thing our selves.] But where, when, in what Book, Chapter, Section, Page, or Paragraph, has the Doctor encouraged any to look for salvation by Christ, without doing anything our selves? Cannot we design the Glory of God, trusting to the Expia∣tion and Righteousness of Christ, but all Obedience must presently be excluded? And yet his Paren∣thesis is capable of a double sence: 1. As exclu∣ding Obedience simply and absolutely, and so they are none of the Doctors words, but a crafty Insinu∣ation of our Authors, to mislead us into this Opini∣on, that the Doctor has quite cashiered Obedience from having any place in our Salvation; a thing so abhorred by all his Principles, so contrary to all his Writings, that nothing could have been either more unjustly forged against, or basely fixed upon him: 2. They may be construed as excluding Obedience in some respects, for some Ends and Purposes; and thus though the Doctor has not said it in that place, yet I suppose he will say it, and maintain it when he has done: That Believers may, and ought to ex∣pect

Salvation from the Expiation, and Righteous∣ness of Christ, without doing any thing themselves, for those special and particular ends for which Christ Suffered. We do nothing (in Comparison of our Duty and those Obligations that are laid upon us) yet whatsoever we do, 'tis not to satisfie Gods Iu∣stice, to appease his Anger, to Iustifie our selves, to Purchase and Merit eternal Life: And hereby God has taken Care that he be not Robb•…•…dof the Glory of his Free-grace, nor Christ of the Glory of his Sufferings, by a Competition of any Merits, and De∣serts of our own: And let all the Sons of Men take Care also at their utmost Peril how they do it.

Some men, I see, are wonderfully pleased with their own unsavoury Eructations, though they offend their Neighbours with their Onyons and Garlick; and accordingly our Author is so highly taken with his own Crudities, and undigested Notions, that he is resolved to give us them over again in a Scheme of Religion; (for this is all the Mode, since Systematical Divinity grew out of Fashion, and that some do begin to affect the Title of Schemati∣cal Divines:) In which admirable Product of his Wit and Phancy, he brings nothing New, his Rayling faculty like an old Skrub-broom, being worn to the Stumps, and offers as little Proof as Novelty, and therefore gratis Negatum might serve for an answer to gratis Dictum; yet that he may not Complain that we Overlook his Excellencies, I shall Sprinkle a few soft Drops upon him as he goes along.

1. In the entrance of his Scheme, he stumbles at the same Block he once broke his Shins at; sup∣posing these men to assert: That God appointed and

ordained sin for the glory of his Vindictive Iustice, and Pardoning Grace. A Charge so Idle, Vain, and False, that nothing can attone, but his pleading in∣vincible Ignorance: God did not appoint and ordain sin, that he might glorifie his Mercy and Justice thereby, but upon Supposition that sin had been Introduced, he Over-rules it, he appoints it to ano∣ther End, orders it to another Purpose, than in its own Nature it could ever have reacht. And this the Doctor calls Putting a New end to sin, p. 106. And was God ever denied the Liberty, before t'other day, to bring Good out of Evil?

2. He lays it down as their Doctrine: It pleased God that man should sin, but when he hath sinned He is displeased with it. This seems to be a piece of Wit, designed to make the Devil Merry; but all the Humour of it lies in the Ambiguity of one poor word. It pleased God to permit sin, and yet when man had sinned he was justly displeased with it. Gods permission had no Influence upon mans Trans∣gression. But how would he have Insulted over that man that should openly Preach and Write: That against the Holy Child Iesus, whom God anointed, both Herod, and Pontius Pilate, and the People of Israel were gathered together for to do whatsoever Gods Hand, and Gods Counsel determined before to be done, and yet when it was done according to the Determination of his own Hand and Counsel, he was extreamly displeased with it? And yet I could tell him of one that has so said, who Scorns his most scornful Censure: It may please God that a thing may be done, and take no pleasure in the thing done, nor in the Instruments that did it. It pleased him to suffer his own People to be afflicted by the Hea∣then,

and yet he was sore displeased with the Hea∣then that helped forward the Affliction, Zech. 1. 15. It pleased the Father to bruise his Son, and yet he was displeased with the Instruments that bruised him: God can do the same thing Righteously, which Men and Devils do unrighteously. Judas delivered up Christ out of Covetousness, the Iews out of Envie, Pilate out of Fear, or to pick a Thank from Caesar, but God Delivered him for our Offences.

3. He charges them with this Doctrine: That nothing can withstand the Decrees of God. We have scarce another Instance wherein he has Candidly represented their Judgment, and was not able to throw some Dirt upon it.

4. He proceeds to play the Lucian, and Scoff at Gods Justice; It's impossible (says he) for God to forgive the least sin without a compleat and perfect Satisfaction: Let him but grant that God cannot for∣give the greatest sin without compleat and perfect Satisfaction, and they will undertake to prove from thence, that none is so small but needs a Sa∣tisfaction.

5. He proceeds: This falls hard upon those mi∣serable Wretches, whose ill fortune it was to be left out of the Roll of Election, without any fault of theirs: To be left out of the Ro•…•…l of Election by Fortune, is a piece of prophane Nonsence, which at once discovers the depth of his Intellectuals, and the height of his Boldness. What more Desultory, than that which Heathens call Fortune? What more stable and fixed, than that which the Word of God calls Election? The Old Church of England would have Taught him to have Spoken otherwise of that Tremendous Mysterie. Art. 17•…•…▪ Electi∣on

to Life is the everlasting purpose of God, where∣by, before the Foundation of the World was laid, He hath constantly Decreed by his Counsel secret to us, to deliver from Curse and Damnation, those whom He hath chosen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation, &c. Now though he believes little of all this, yet he might remember he had Subscribed the whole, and consi∣dered also tis the Doctrine of that Church where∣of he is a Member, and therefore might have Co∣vered their Nakedness, and at least Perfum'd them with a few good Cheap words against their Burial: It were tedious to pursue the particulars, I only say: If this Scheme of Religion as it stands here upon Record, be the Subject of his Scorn and Re∣proach, I hope we may read it backwards, and then 'twill be his own Creed; some few Slanders indeed which were inserted as a Haut▪goust, to giue it the better Grace, we may Omit, but for the rest no doubt he will own it to be the Standard of his Belief.

God from the Beginning never Designed to Glorifie either his Iustice, or Mercy, and because there would have been Occasion abundantly Ad∣ministred both to Punish and Pardon too, though man had never sinned, therefore he never con∣cern'd himself how things would go. And indeed it had been to no purpose, for God to Decree any thing, since if he had, all his Decrees, and Appointments had been easi•…•…y withstood: And therefore man sinned whether God would or no, and full sore against his Will; for if he could have prevented it, we may be sure he would; but when man had sinned God was not much dis∣pleased

with it, for you must know that his Justice is so Facile, and Easie an Attribute (and if it be one at all, it's but a Secondary one) that he can easily forgive the greatest sin without Satisfaction made to it. This is very good News [if it be true] to all the World, especially seeing there's no such thing as the Roll of Election, and by Con∣sequence no preterition neither, but all men stand upon even Ground, and every one upon his own Legs, which they may the better do because they have many ways left (if need were) to pacifie Gods anger, in case he should happen to be a little displeased with sin, viz. By their own Temporal sufferings, Repentance, and Obedience, which though they answer not Gods Law, yet being sin∣cere, its well enough: By this it appears that God is not Essentially Just and Righteous, seeing He can Pardon the greatest sin, and serve his own Glory, without any regard to the Death of Christ, or Inflicting upon sinners Eternal Sufferings. But now this is but one part of the Glory of God, that He can pardon sin without Propitiation made by Christ, the other is that he can reward the sinner too, without the Righteousness of Christ: And therefore there's more ado than needs about a pretended Difficulty how to Reconcile Gods Iu∣stice and Mercy. For neither is Iustice so severe as to require Satisfaction, and the Merit of our own Obedience is so Considerable, that we need not much be beholden to Mercy. And to speak in a word, the Demerit of sin is short of Infinite, and therefore the Creature may Expiate its own sins by enduring Finite, that is Temporary Tor∣ments; whereas then men Talk that to Unite

these two Extreams, and reconcile such Contra∣dictions was a work of Infinite Wisdome, as well as Goodness; they Talk Idly; for (as I said be∣fore) whatever there was of Goodness in it, there could be no great Wisdom; and therefore it's vain∣ly said, that to Effect it God should send his Son into the World to satisfie all Righteousness in his Life, and to make a full satisfaction for sin by his Death; for neither could his Blood be of In∣finite value (though for Fashion sake, we call it the Blood of the Son of God) nor Expiate an In∣finite guilt, or make satisfaction to Gods Justice (if so be he had stood upon't:) And therefore to Instruct you aright in these Matters, sin had no such Infinite guilt in't as Christians speak of, nor did Gods Justice exact such Satisfaction: For he is more Glorified by Conniving at, and Indulg∣ing of sin at cheap Rates, (for the Naturalness of Gods Iustice to him is a Position to be abhor∣red) without any Security given, or Compensa∣tion made to it; that is, he is so Merciful that whereas sin may possibly have some Grains of Evil in it, yet in God there are not only Drams, but Ounces of such Mercy which he will freely dispense, without regarding what becomes of his other Attributes; which you will confess to be a glorious kind of Mercy, and such, as Impenitent sinners cannot wish for a better. And since as I have often said, and must Inculcate it again, the Justice and Vengeance of God (if they should prove more than Names) yet require no Conside∣ration to be had of them, but that their Claims may be easily waved or slighted, or slubber'd over by general Mercy without reference to Christ,

his Death or Sufferings, and God can Pardon as many and as great sins as He pleases, without fear of being reputed a Remiss Governor: Hereupon a most glorious and comfortable Scene of Affairs appears to sinners, for now God can embrace sin∣ners as a kind Father, and account them Righte∣ous without any Adoption through Christ; nay, as we told you above, though Christ had never appeared in the World. And this is enough in all Reason to make sinners Transported with Joy: But yet I have better News than this; For as God never required that his Iustice should be satisfied, so he is not so Punctual and Strict that his Laws should be Obeyed: For if we be but Innocent once by Pardon, what's matter for a Righteousness by keeping the Law (or any other way) to make us accepted with God, for the former will deliver us from Hell, and that's all that we need care for? But indeed you cannot well conceive what 'tis to be Pardoned, but must presently be flusht up with a Conceit of Eternal reward. There is one thing I would acquaint you with, but 'tis a great Se∣cret: If Christ has Satisfied at all, its for sins of Omission, as well as Commission; that is, though we never Repent, Believe, Turn from sin to God, yet if there be any thing at all in't, I'me enclin'd to this, that the very Neglect of the Terms of the Covenant, shall not hurt us; but we may be Reputed by God to have done all, and never regarded to keep any: And now God, and sinners may very well agree together (for though Communion be an ill favoured word, yet I allow they may Converse) For what should hinder them? Original sin they have none, and for Actual sin,

there's no such Demerit in it as should necessarily enforce Gods Justice to Insist upon a Reparation of its Honour, and therefore let none trouble themselves with those Mormo's, some have made of Iustice to affright Children; nor on the other hand make such a doe to be cloathed with the white and spotless Robes of Christs Righteousness; for though I cannot deny God to be Holy, yet his Iustice sleeps like a Sword of State in a Velvet Scabbard. Let all therefore set their hearts at rest; do but repent as well as you can, and you shall be Saved with a notwithstanding Gods Iustice, and notwithstanding you have no Interest in the Satisfa∣ction of Christ.

These may reasonably be supposed some of our Authors Fundamental Doctrines, seeing he so ve∣hemently Persecutes their Contraries, which for Distinction-sake, may well be called, The Religion of his own Itching Noddle.

Our Author had promised •…•…s a Discovery of what Additions some men had made to the Gospel; and he has now saved his Recognizance, and shew'd him∣self Master of his word, at as wild a Rate as ever was Indited from Bedlam. There is but one thing more calls for his Abilities, and that is to Render the Practice of it as ridiculous as he has done the Prin∣ciples, and then perhaps we may obtain a short Ces∣sation from this hot Service. Now the Practice hereof (he says) consists in accepting of Christ, and coming to Him, and applying his Merits, and Satisfaction and Righteousness to our selves for Par∣don, and Iustification, and in those Duties which are consequent upon such an Union and closure with Christ. And is it possible that these things should

hear ill with them who would pass for Christians? Or must we Renounce the Scriptures to Gratisie a few Raving Men, who are fallen out with all the World and their own Understandings? Accepting of Christ must be Reviled; and yet to this are we directed, that we may become the Sons of God, John 1. 12. As many as received him, to them he gave power to become the Sons of God. Coming to Christ, must be loaded with Scorn; and yet our Saviour has expresly encouraged All that labour, and are heavy laden, to come to him that he may give them rest, Mat. 11. 28. If these Phrases be not rightly understood, let us be Instructed in the Spi∣rit of Meekness; but by no means let the very Ex∣pressions of Scripture, be the Theam for every con∣ceited Buffoon to exercise his Railing Faculties up∣on. The first thing that offers it self, is a gross Self-contradiction: For whereas he had Confessed, that The Practice of these mens Religion consists in accepting of Christ, &c. And in those Duties which are consequent upon such an Union, and closure with Christ; yet in the very next words, before he had finisht his Period, or made a Pause, he represents it thus.

Christ having satisfied for our sins, it's a plain and necessary Consequence that we have nothing to do, but to get an Interest in the Satisfa∣ction and Righteousness of Christ, that they may be Imputed to us; for he is very Ignorant of Christ, that hopes any thing else will avail him to Salvation.

Nothing to do? Yes: We have those consequential Duties to do, which follow upon our Union and closing with Christ. Nothing to do? Why, we have enough to do for Time and Eternity; enough to fill up every corner of our Hearts, every

Moment of our Time, with Service, and Obedi∣ence to Him who hath Reconciled us to God, by the Blood of his Cross: If Malice were not some∣times blind, there would be no Living by it in the World. Now (says he) that we may thus come to Christ, its absolutely necessary that we be sensible of our Lost and Undone condition. And dares he pre∣scribe it as a safer way to keep up an Insensibility of it? A sensless regard to our Sin, and Misery thereupon, is no very hopeful way to put a sinner upon a serious enquiry after the proper Remedy: I wish we were sure of our Authors Thoughts here∣in, and whether he does indeed own that All men are by Nature in such a Lost and Undone condition. The Church of Englands Thoughts are Evident, Art. 9. [Of Original, or Birth-sin:] Original sin standeth not in the following of Adam (as the Pelagians vainly talk) but it is the corruption of the Nature of every Man, whereby Man is very fa•…•… gone from Original Righteousness, and is enclined to Evil.—So that in every Person born into the World, it deserveth Gods Wrath and Damnation. Surely here's something that deserves our most seri∣ous Thoughts: That which deserves Damnation at Gods Hands, deserves consideration at ours. He that can carry about with him daily a depraved Na∣ture, enclined to evil, running counter to Gods Will, and not lament it with a bitter Lamentation, has taken some of our Authors Hypnoticks; and how to bewail it without being sensible of it, is a Mysterie perhaps as deep as any of those we owe to his Discovery. And is not this to Reproach Christ himself? Mat. 9. 12, 13. They that be whole have no need of the Physitian, but they that are sick:

Ay (says he) these are Metaphors, and I will Rail them out of Credit and Countenance immediately. Well, you shall not fall out with Christ for a Me∣taphor, if I can help it: Read the Next words; I come not to call the Righteous, but Sinners to Re∣pentance: And they must be sensible sinners that will regard the Call of Christ, or think they need Repentance. Another Quarrel he has against the Practice of their Religion, is: That they hold it absolutely necessary, that we be sensible how Im∣possible it is for us to Attone the Wrath of God, to have any righteousness of our own, that can bear the severe Scrutiny of his Iustice. Be it so, if there be no Remedy; It seems then if we could work up our Imagination into a Presumption, that Gods Anger against sin is very small, and our Righteousness very great, so great as to endure the severe Scru∣tiny of Gods Iustice, we might purchase this Gen∣tlemans favour: But the Gospel has taught us other∣wise, Rom. 3. 10. That there is none righteous, no not one: That by the deeds of the Law, shall no flesh be justified in Gods sight, ver. 20. But he lays about him, and Reproaches the Spirit of Bondage, the Spirit of Adoption, and at last falls a Reviling Christs own Words.

We shall (says he in his fleering way) never Value, and Prize Christ, and go to him for Salvation, till we are Convinc'd of the necessity of him, and driven to him by the Threatnings of the Law; and the Promise of Ease and Rest is made only to the weary and heavy Laden, and those only shall be satisfied, who Hunger and Thirst after Righteousness.

Really, this Doctor Owen, and his Fellows, are dangerous Persons, I wonder not now that some think it not

fit they should live a day; That ever they should be so bold to read, or quote Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness, for they shall be filled; or that other place, Matth. 11. 28. Come unto me all you that labour and are heavy laden, and I will give you rest; or to men∣tion, Galat. 3. 24. Wherefore the Law was our School-master to bring us unto Christ: But did they make the Scriptures? or coin, and invent these words of their own heads? or has our Author a License to expose the Expressions of the Holy Spirit, as well as the Doctors? Surely, an awfull regard to the Authority of Jesus Christ speaking in them, might have commanded some Reverence to them, and con∣trolled this unbridled liberty of prostituting Sacred Matters. But thus much, and too much of what they make of Conviction. And now (says he) being thus stung with Sin, it is time for us to look up to Christ, as the Israelites did on the Brazen Serpent that we may be healed: But is this Gentleman indeed a Minister, a Teacher of others, the Rector of St. George But∣tolphs-lane, and knows not that he reproaches Christ himself? Ioh. 3. 15. And as Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him, should not perish, but have Eternal Life: And does not Christ himself authorize the Parallel? That as none were healed in the Wilderness, but those onely who sensible of pain, looked up to the Brazen Ser∣pent, as Gods own Institution, to which a Promise of healing was annexed; so neither can we receive any benefit by Christ, till under a deep sense of our sin and misery, we accept of, and close with a Re∣deemer, whom the Father has held forth to be a

Propitiation, through Faith in his Blood, for the Re∣mission of sins. But this is not all: Now we must begin to see his fulness, and perfection, and suitable∣ness to the wants and necessities of our Souls, that he is our Attonement, our Wisdom, our Righteousness, and all that we can desire or need. Well; and if they do conceive Christ to have both fulness and suitableness of all Grace and Mercy in him, I hope it's neither Felony nor Treason neither: We have an Assurance, Heb. 4. 15. That Christ is such a Priest as is touched with a feeling of our Infirmities, and was in all points tempted like unto us, yet with∣out sin; (there's great suitableness,) and we are en∣couraged to come boldly to the throne of Grace, that we may obtain Mercy, and find Grace to help in time of need, (and there's fulness): And surely our Author does sometimes pray to Christ, (at least he is enjoyn'd by the Litany to say,) O God the Son, Re∣deemer of the World, have mercy upon us miserable Sinners: Now if he can indeed discover no suitable∣ness, no fulness of Grace in Christ, to answer the needs and wants of those miserable Sinners, he had better save his Breath to cool his Pottage.

It is further charged upon them, That when the sense of their sins and unworthiness makes them a∣fraid to come to Christ, they have recourse to their Acquaintance with Christs Person, to answer their Doubts, and quiet their Consciences. Which charge (though it has a Tincture and dash of our Authors good Nature in it) they can easily bear, and do con∣fess, that when the sense of their sins, and Unwor∣worthiness, at any time discourages them from Come∣ing to God for the Pardon of sins, they do relieve themselves from the Gospel, which has spoken great

things of the Ability, and Readiness of a Mediator, to save humble and repenting Sinners, that are wil∣ling to receive him as God has offer'd him in the Covenant of Grace; They do there find that Christ came into the World, to save the chiefest of Sinners, such as had been Blasphemers, Persecutors, and In∣jurious, and yet have obtained Mercy, that Christ in them might shew forth all long-suffering, for a Pattern to them that should afterwards believe on him to Everlasting Life, 1 Tim. 1. 15, 16, 17. And do further believe, that to deny this, is at once to renounce the whole Gospel; and if it be not a Fruit of down-right Infidelity and Atheisme, yet most apparently leads thither.

Our Author having destroy'd the Living, begins to prey upon the Dead; and has therefore raked Mr. Shepheard out of his Grave, to shew us that he has some skill in Necromancy: We read of one that had his dwelling amongst the Tombs, possest with an unclean Spirit, but so outragious that none could tame him, no Chains would hold him, so fierce that none durst pass by the way: And as I remember, Q. Cur∣tius, tells us of the Hyaena, That her great delight is to dig up Carcases, and insult over them; And what was the Character of a great Prince, that he never spared Man in his Anger, nor Woman in his Lust; may be accommodated to him whose Ambi∣tion would Triumph over the quick and the dead. I know well▪ that a few of our Authors Squibs and Crackers will pass for a Confutation of the clearest Truth, with them who are of the same distempered Spleen with himself; but with those holy and pious Souls, to whose Conversion, Consolation and Establish∣ment in the Gospel, God has blessed the Labours of

that worthy Person, their Repute is not to be shaken by the feeble Attempts of grinning Malice and Envy, whose onely Reason for their hatred of things excel∣lent, is because they are Excellent.

I think there cannot a more proper defence of wronged Innocency be found out, than to repeat the foul-mouth'd language of Detraction: Hear there∣fore what our Author sayes. The Reason of all this is very plain from our Acquaintance with Christ, for he is our Physician, and therefore we must not think of healing our selves, but must goe to him with all our diseases and sores about us, that he Alone may have the Honour of healing us. Mock on: He is a Fountain set open for sin and for uncleanness, and therefore we must goe to him with all our Filthiness, to be cleansed and washed; for if we be first clean, there's no need of a Fountain. He is all Fulness, and there∣fore it is not fit that we should carry any thing to him, as if he needed any thing from us: He is our Righte∣ousness, and therefore if we have any, we must leave all behind us when we goe to him, &c. So that all we have to doe in this great work, is to goe to Christ weary, and sick, and filthy, and naked, stript of every thing but our sins and impurities, to receive Ease, and Health, and Fulness, and Beauty from him. Were we worthy to know how much of this our Author does deny, he should soon understand how much of it we own; but to serve us up a Medley, an Oleo of Truth and Errour, reproached Truth, and falsely imputed Errour, this I must needs say, (if he were the best Friend I have) is Intolerable; and yet in this Mist of Aequivocations he hobbles on; Will he deny Christ to be a Physician, a Fountain, that he hath in him a Fulness, that he is Righteousness to

Believers; that it is the Duty and Interest of the weary, heavy laden Sinner to make Addresses to him? Socinus, Volkelius, will allow it lawfull to pray to Christ, though they indeed deny it to be a Duty so to doe. If our Author can heal himself, and need not Christ to be his Physician; if he can cleanse himself, and need not that Fountain which God has set open for Sin and for Uncleanness; if he be full, and needs not be beholden to Christ for a supply; and has a righteousness of his own, which will cover his Naked∣ness, he has then a happy turn on't; onely let him not be angry with those poorer sort of Creatures that are willing to take Christs Counsel, Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire, that thou mayst be rich, and white Rayment that thou mayst be cloathed, and that the shame of thy Naked∣ness do not appear: But I cannot sufficiently admire the Contradiction of his Conclusion:—And thus we must apply Christ to our Souls, and then what a blessed Change and Metamorphosis is there present∣ly made in us; for though we continue as we were, we have all in Christ. A change made in us, and yet to continue as we were; A change and no change, to be as we were, and yet not what we were, is some∣what surprizing: They were just now charged that they went filthy to Christ, that they might be clean∣sed; nak•…•…d to Christ, that they might be cloathed; empty to Christ, that they might be filled; sick to Christ, that they might be healed; and yet after all, here's a Metamorphosis, a change made in them, and still they continue as they were; which has out∣done, I dare say, all Ovid, who never durst, (and yet Poets and Painters dare doe almost any thing,) feign poor Daphne to be changed into a Lawrel, and

yet to continue fair Daphne still. As to my own thoughts, I have been taught from the Scriptures, to own Christ as my Physician, but I never had such a Crotchet in my head, That a blind man should have his Eyes open'd, and yet his Eyes continue as they were; that the dead should be raised, the Le∣pers cleansed, the deaf made to hear, and yet all be in statu quo; as they were. Nature is much delight∣ed with Variety, and therefore that he may not al∣wayes scrape upon one string, our Author will find or take Occasion to fall upon one Mr. Watson; who it seems illustrating Christs entering into Covenant with a Soul, by the Manner of making a Marriage∣Covenant amongst men, has introduced Christ and a Believer thus mutually engaging each to other: Christ saith to a Believer, With my Body, yea with my Blood I endow thee; and a Believer saith to Christ, With my Soul I thee worship. That Christ does really endow Believers with his Body and Blood, and all the Benefits procured by his Sacrifice, is out of doubt to all that are not Infidels. Iohn 6. 51. The Bread that I will give, is my flesh, that I will give for the life of the World. V. 53. Except ye eat the flesh of the Son of Man, and drink his Blood, ye have no life in you. V. 54. Whose eateth my flesh, and drinketh my Blood, hath Eternal Life. That Believers do enter into a mutual Covenant with Christ, to give up themselves in Spirits, Souls and Bodies, to love, serve, honour their Redeemer, is also evident, from Eph. 5. 24. Christ is the head of the Church, and the Saviour of the Body, and there∣fore the Church is subject to Christ: Now what a a pitifull flam does he return to this? As if (says he) Christ and a Believer were marryed by the Li∣turgy:

The form of the Marriage-Covenant in the Liturgy is not so absurd as he would render it, but that it may with decency express the Process of Christ and a Believers joyning in Covenant: But I fear, if we should sift the business a little more narrowly, we shall find our Author as far to seek in the Litur∣gy, as he is cross to the Articles of the Church of England; for Mr. Watson brings in the Spouse say∣ing to Christ, With my Soul I thee worship; but the Liturgy teaches the Man to use those words to his Spouse, With my Body I thee worship: So that I see no great Danger that ever Christ and a Believer should be marryed by the Liturgy.

Again he cites Mr. Watson: A Soul in Christ is actually united to him, and one with him, and being so, no sentence can fall on him, but the same must light upon Christ himself: That true Believers are one with Christ, is very clear from the Gospel; and it would be much our Concern to clear up this one point, that we are true Believers; for the other is clear; 1 Cor. 12. 12. As the Body is one, and hath many members, even so is Christ; and therefore, there's no condemnation to them that a•…•…e in Christ Iesus, who walk not after the Flesh, but after the Spirit, Rom. 8. 1. A silly Jerk he has at this too. And who would desire to be more secure than Christ is? Why none that I know of. And so a short Horse is soon curried. What Mr. Watson had said before, in the Apostles words, that there is no condemnation to them that are in Christ; that he illustrates by this similitude: As a Woman in Marriage, though she owe never so many Debts, yet the Arrest doth not light upon her, but upon her Husband: And it has been owned as a Maxim in the Law, Uxo•…•…i lis non

intenditur: But let that be as it will; If the Main Fort hold out, we can spare him the Out-works; let it be acknowledged a Truth, that There is no C on∣demnation to them that are in Christ, and let the Metaphor scape as well as it can: O blessed Privi∣ledge! (says he) who would be afraid of running in∣to debt with God, when he hath such a kind Husband to discharge all? Any one surely that has an inge∣nuous spirit, as they all have who stand in that Re∣lation to Christ: Jesus Christ does not onely take the Soul into a Conjugal Relation, but qualifies it that it may fill up the Dutyes of that Relation, with Love, desire to please, f•…•…ar to offend, readiness to obey, with a spirit of thankefulness and fruitfulness, with a Heart studying, What shall I render to the Lord for all his Benefits? Who would be afraid? O vile, and abominable heart that could form such a Conclusion of Sin, out of the premises of abound∣ing Grace; Who would be afraid? Nay, who would not tremble at the heart, to think least it should be drawn into sin, to the wounding of him afresh, that was wounded for me on the Cross: How shall I doe this wickedness, and sin against my Redeemer? Shall he be crucifyed by me, that was crucified for me? There's no such Argument in all the world a∣gainst sin, as the Consideration of what I owe to him who loved me, and gave himself for me. I deny not but the Doctrine of Grace may be turned into lasciviousness, by them that never came under the Authority and soul-subduing Power of it; but when a self-condemned, self-abhorred Sinner, comes to see what Christ has done and suffered for him, what he is to him, what he has wrought in him, the Re∣sult whereof is Justification before a holy God, and Sanctification of Soul, such a one will retort upon

the Tempter his own Temptation, with the greatest Abhorrency; Shall I continue in sin that Gr•…•…ce may abound? God forbid! Rom. 6. 1, 2.

Still Mr. Watson prosecutes the Priviledges of the Saints.—This is their glorious Priviledge, Christs beauty and loveliness shall be put upon them. Ay, (says our Author snearing,) How vile and impure soever they are: The old Crambe again: They shall have Christs beauty put upon them, and yet continue ugly still; they shall have Christs whiteness on them, and yet be as sooty and swarthy as before; but this is none of Mr. Watsons sence, but our Authors Non-sence, who durst tell the World as the Purport of these mens Expressions, That upon receiving Christ, there's a blessed Change made, and yet we continue as we were. But Mr. W. proceeds in the Priviledges of those that are engraffed into Christ, and made mem∣bers of his Body. Nothing that ever was a member of Christ can be lost to Eternity. Can he lose a Member of his Body? then his Body is not perfect. No, fear not ye Saints, neither Sin nor Satan can dissolve your Union with Christ. Our Author is now turning Catechist, and asks this wise Question: But what if Sin should make them no Saints, would not that endanger the dissolving the Union? Yes indeed, it would endanger it, as much as a Man is in danger of dying, when his Head is chopt off; but I hope we may ask one Question for another: What if Christ will preserve them so effectually, that they shall not sin to that height, as to become no Saints? why then the Union is not dissolved; and so there's a Pot-lid for our Authors Pot. But Mr. Watson Reasons further, (our Author says sweetly, but I say it's no great matter for that, if he does it but strongly,)

If any branch be pluckt away from Christ, it's either because Christ is not able to keep it, or because he is willing to lose it. And our Author Queries again, Why not because it will not stay? And I will tell him why, Because he has given it a will, and desire above all things in the world to stay with Christ. All Mr. Watsons unhappiness is, that he had a good Cause, but not the Luck to hit upon our Authors convincing Argument; who p. 184. assures us,

That this New Life, wherein our Conformity to the Resur∣rection of Christ consists, is an immortal Principle of Life, which can no more die, then Christ can die again, now he is risen from the dead.

And to shut up all, Mr. Shepheards Sincere Convert is brought upon the Stage, p. 77. though I could not meet with it till p. 113.

Weaknesses do not de∣barre us from God's Mercy: The Husband is bound to bear with the Wife as the weaker vessel, and can we think, that God will exempt himself from his own Rule, and not bear with his weak Spouse?

It would have been something difficult to have made sport with such Innocent Expressions, but he had an id est left in his Budget, that never fails him: Weakness (says he) that is, no strength, no grace, no nor so much as a sense of Poverty: How false this is, Mr. Shepheard will satisfie any one that will but consult the next Question, p. 116. Upon what Conditions may Christ be had? and he answers:

Give away thy self to him, give away thy Sins to him, give away thy Honour, Pleasure, Profit, Life to him, give away thy Rags, thy own Righteousness: You will say, you will have Christ with all your heart; but will you have him upon these Tearms, upon these four Conditions?

And

now the total summe, the result of all that these men mean by Accepting of Christ, our Author gives us, with his wonted Candour.

It is to be content to be saved by Christ, without being either humble, or holy, or fair, or beautifull, any otherwise than as he is pleased to make us so by his Satisfaction for our Sins, and the Imputation of his Righteous∣ness to us.

Nay, that's a Rapper; let him but look up to what he quoted from Mr. Shepheard: Christ hath t•…•…ken upon him to purge his Spouse, and make her fit for himself; and that she can never be, without being holy, humble, beautifull, by inherent Grace. Shall I but entreat the Readers patience a very little, to lay his finger upon these words: The result of all that they mean by coming to Christ, is to be content to be saved by him, without being holy, humble, or beautifull, &c. and I will promise him, for his Patience and Pains, he shall within a Page or two hear our Author most effectually confute his own Slander, and raise a Mighty Blister upon his own forgetfull Clapper.

And now our Author comes to consider what Du∣ties are consequent upon such an Union and closure with Christ. As first, A mighty love of the Soul, for her Saviour, Head and Husband; and Another is, Obedience to our spiritual Husband. And now Rea∣der, where didst thou lay thy finger? Are these the Men that are content to be saved by Christ, without being holy, humble, &c? Are these they that were charged, p. 56. with trusting to the Expiation of Christ for Salvation, without doing any thing them∣selves? Or are they the same men that were re∣proached, p. 62. as saying, They had Nothing to •…•…oe, but to get an Interest in the Satisfaction and

Righteousness of Christ; and yet now are so hot for loving of Christ, that their great Crime is, that they over-love him, and are sick of love for him, and are all for Obedience to Christ too, resigning up them∣selves to his Will, to be govern'd by his Laws, and in all things to glorifie him in New Obedience? Yes, but then it's very hard to find a proper place for Obedience in this New Religion: Well, but if we can find a proper place for it in the Old Religion, it's no great matter what place it has in the New: And indeed I would not have it Controverted, what place in Religion they will allow to Obedience, who are of no Religion, who are open Scoffers at Christ, the Holy Spirit, the Scriptures, and all Religion. Ay, but it's very hard to deduce it from an Acquain∣tance with Christ's Person: Very Hard! what a word was that? why it's simply impossible to deduce any Religion at all from an Acquaintance with his Person; for all the acquaintance we have with him, is by an acquaintance with his Gospel, from whence we understand him to be God and Man; from thence we learn him to be King, Priest and Prophet; thence we learn what he has done and suffer'd for us; and what he is now doing for us at the Right hand of the Father. But why should it be so very hard to find a proper place for Obedience in these mens Religion? Why? Reason will tell you, that if there be any room at all for it, it must be either before our closing with Christ, or after it: Now indeed he argues close and home, and pursues his business as snug as you can desire. 1. Then this (Obedience) is not necessary at all to our coming to Christ, and closing with him: Not necessary? that's very strange! Coming to Christ, is with them a Main part of Obe∣dience,

and to Obey without Obedience, is not so easie as he imagines. He that answers that Call of Christ [Come unto me] therein obeyes him: and believing in Christ, has been reputed a considerabe part of Gospel-Duty, 1 Ioh. 3. 23. This is his Commande∣ment, that we should believe on the Name of his Son Iesus Christ: That there are several Duties which flow from Faith, the Scripture, Church of England, and all men living doe acknwowledge, but that this Believing is also a Duty, they must equally acknow∣ledge. So that here's one proper place, or at least a Corner of a place, where he may wedge in Obe∣dience, if he pleases. 2. (Sayes he) When the Mar∣riage is consummated, there's less need of it than be∣fore: Nay, there his Non-sence is too open; He supposes them to own consequential Duties, such as follow the Marriage-covenant, and yet now he would perswade us, that there's less need of them, than be∣fore the Marriage-Covenant. If he can invent a way how consequential Duties should goe before the Marriage Covenant, by my consent he shall have the sole honour of the Discovery: In my poor Judg∣ment, (and I am perswaded most men are of my Judgement) consequential Duties doe follow, or to humour him, following Duties ought to be conse∣quential. There was once a Learned and Friendly Debate betwixt a Mayor and his Brethren, what the Question was, I am not very certain, but one wiser than the rest, had reduced the Matter to this Head: That if they could but make it out, that Ed∣ward the third reigned before Edward the first, they should carry the Cause: And if our Author can find any place, proper or improper, for consequential Du∣ties, before that thing to which they are consequen∣tial,

he shall be Registred amongst the great Bene∣factors to our understandings. But yet in spight of Fate, he will not allow any place for Consequential Duties after Marriage, for then we have less need of them than before. A fine Argument if well Im∣proved, to satisfie men in the Lawfulness of com∣mitting Adultery: But why not? 1. Then we are adorned with the Beauty of Christ: Ergo, we need no Inherent beauty. Then we are Iustified: Ergo, we need not be Sanctified. 2. Then we are Holy with Christs Holiness: Ergo, we need not be Holy. 3. Then we are delivered from the Guilt of sin by his Expiation: Ergo, we need not be delivered from the filth of sin. 4. Christ must look to see the Debt discharged [to God] which he hath taken up∣on him: Ergo, we owe no Debt of Gratitude to the Father for his Son, to the Son for his Love. 5. We are then righteous with his Righteousness, which gives us an actual right to Glory: Ergo, we need no Inherent righteousness to make us meet for Glory, and to partake of the Inheritance of the Saints in Light. All I shall say is this, If men may Argue at this Rate, they are the most formidable Disputants; we may cast our Caps at them; and it's as safe to handle the Torpedo, as to touch them with a long Pole. But such Merriment he is plea∣sed to Divert his we aried Reader withal, and some∣times for Variety it may be Grateful, but really too much Nonsence in a Discourse is very odious.

For the Place (or rather no Place) of Obedience thus far: An enquiry in the Reasons of it, seems also necessary. And for that, he says, It's conclu∣ded on all hands, that this (Obedience) is but a Con∣sequential Duty, that which ought to follow the

Espousals. But the Reason of it is not Evident: The Reason of the thing not Evident? Why, the thing it self is not evident: Would he have an evident Reason of Nothing? A Foundation for a Castle in the Air? Can he find no place for Obedience, and yet would he have a Reason for it? But for all this Rant∣ing, his Conscience tells him that they do allow a place for it, and can produce a Reason for it too, and perhaps a more proper place, and stronger Rea∣son than our Author is able to show.

[1.] Some tell us (says he) it's due upon the account of Gratitude, and thankfulness to our Sa∣viour. And methinks, a great deal of Obedience will rest upon that Basis: Has he come into this World (whither none that loved his ease would come?) Has he taken our Nature upon him, and (as if that were a light Matter) our sins? Has he endured the Displeasure of men, and (as if that were little) did it please God himself to put him to Grief? Did he Die for sinners? Does he Inter∣cede for them? Has he revealed the whole Counsel of God to them concerning their Salvation? Has he given them the Holiest Laws, and the best En∣couragement to Obey them? Did he Promise, and has he sent his Holy Spirit to dwell in their Hearts? Is it he through whom their Duties are accepted, and shall not these Obey? Here's enough, and yet there's much more to Engage all the Love, Service, Obe∣dience, of Redeemed ones for ever: And so the thing is (at least) a hairs breadth longer than 'tis broad. But here our Author is at a Loss; he can∣not so well understand this: But whose fault is that? Must the Truth suffer because he cannot see it? The truth is, he has Puzzled, and Perp•…•…exed him∣self

with an Idle scruple in his Head, and Vulcan must come with the great Hammer to deliver his Brain of a Minerva; though I know no Obligation lies upon me to cut the Rope, as often as he will Snickle himself: Yet hower, let's here the Difficul∣ty:—Unless our Obedience be due to Christ, in thankfulness to him for saving us without Obedi∣ence. This is a Knot becoming the Sword of Alex∣der: Christ never engaged to save us without Obe∣dience, and therefore he might have spared his pains to enquire how it should be due upon that Account: We therefore owe him all our Obedience, because 'tis through him that such Imperfect Obedience may find acceptance with God: Which is nothing more difficult than this; We live to him, because he Died for us, and rose again.

Yet there is a more fomidable Objection in the reare, against the grounding Obedience upon the bot∣tom of Gratitude. This is (says he) Hardly re∣concileable with that Essential Condition of accept∣ing Christ, wherein those Spiritual espousals con∣sists. Well, though it be hardly, yet if it be recon∣cileable at all, we shall not create him the Trouble of being a Conciliator. There are rational Divines enough in the World, for whose Heads this Pro∣vince may be reserved. Two things we must here find out if we can: 1. What is the Essential con∣dition of our accepting Christ. 2. How Obedience due upon the account of Gratitude, comes to be so hardly reconcilable to that Essential condition. (〈◊〉〈◊〉) What is the Essential condition of our 〈◊〉〈◊〉 Christ. For here lies the Intrigue, and h•…•… 〈◊〉〈◊〉 so disguised Matters, and Inck't himself (like 〈◊〉〈◊〉) in Confusion, that it will be hard to 〈◊〉〈◊〉.

Now for that he quotes plain I. O. Com. pag. 63. viz. That the Soul consents to take Christ on his own Terms: This is the Essential condition, that has Created all the Pother: The Souls consenting to take Christ, is the Essential condition of taking. But now (2.) How is Obedience upon the account of Gratitude, irreconcileable to its consent to take Christ on his own Terms? Davus has made a diffi∣ty, but where's an Oedipus to resolve it. Christs Terms are, that the Soul shall give it self in Love and Obidence for ever: He requires that the Soul should be wholly and entirely his, and not for ano∣ther; and this is so far from being Irreconcileable to (what he calls ridiculously) the Essential condi∣tion of accepting Christ, that it's directly Included in it. And this he might have been Taught from the Doctor, had he not been too Proud to Learn. Ibid. This accepting Christ by the will, as the Souls only Husband, Lord and Saviour, is called receiving Christ, John 1. 12. and is not intended for that So∣lemn Act only, whereby at first entrance we close with him, but also for that constant frame of abiding with him, and owning him as such. So that it would have been an Impossible task to part them, but very easie to reconcile them. Obedience is so far from being excluded by the Souls accepting Christ upon his Terms, that its simply impossible to accept him upon his own Terms; but we must Cordially, and with an Evangelical Universality obey him all our days. It's something late (I confess) yet let us hear what he further quotes from the Doctor:

The Soul consents to take Christ on his own Terms, to save save him in his own way, and saith, Lord I would have had Thee, and Salvation, in

my way, that it might have been partly of my Endeavours, and as it were by the Works of the Law; but I am now willing to receive Thee, and to be saved in thy Way, merely by Grace.

We have already seen that what he has Quoted and Sum∣mon'd in these words for, was marvellously Im∣pertinent to the pretended purpose; But that which will not make á Shaft, will make a Bolt. Never did our Author meet that thing, but he could make some use on't: As they that study the Philosophers Stone, though they miss of the main Design, yet stumble upon some pretty Experiments by the way, that makes them flatter themselves they have not quite lost their Oyl and Labour. Thus, however our Author may be Frustrated in his primary Project, which was Confuting the Truth, yet probably he may find or make some advantage to slur the Do∣ctor: You may see him here like the great Hanibal, making his way over the Alps with Fire and Vine∣gar. If there be Matter for a Slander above Ground he will have it, and if not, Acheronta movebit. That is (says he) without doing any thing, with∣out obeying thee: If to receive Christ upon his own Terms, as a King, and abiding with him in that relation, giving up it self to Christ as a King to obey him, be doing nothing, I cannot help it; but let our Author do but thus much, and he shall re∣ceive a Testimony from God that he has done all. 'Tis true, the Doctor excludes all his own Obedi∣ence for those ends, to which a proud Ignorant Iew might have abused them, viz. To exclude the Free∣Grace of God, and the reconciliation made by Christ: And this we ought to be Jealous of, lest we ascribe any more Interest and concern to our own

Duties, than the Gofpel allows: The Question then shall never be stated by me thus: Whether we must Obey or no? Keep the Commandments of Christ or no? And that upon Peril of Eternal Dam∣nation? But whether out of this Obedience of ours, may be gathered that righteousness in which we may safely venture to appear before the Iudge of all the Earth in the great day; as that which we resolve to stand and abide by, venturing our all upon it? This is that the Doctor thinks the Apostle reproved, Rom. 9. 31, 32. Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness, because they sought it not by Faith, but as it were by the Works of the Law. Where the Apostle Intimates, that though we do not di∣rectly seek a righteousness by the Works of the Law, yet to do it Obliquely and Indirectly, is destructive; and that the Doctor intends no more, no other than this, is evident from the words our Author calls in; And though I would have walkt according to my own mind, yet now I give up my self to be wholly guided by thy Spirit. This Netled our Authors Conscience, and he takes Sanctuary in the most wretched Subterfuge that ever betrayed it's Con∣fider; What a pretty Complement does the Soul make to Christ? We are now sheer gone from the Truth of the Principle, to the Truth of the Heart in re∣ceiving it. If it proves a Complement in the Mouth of an Hypocrite, yet in Thesi its a Truth; That whoever receives Christ upon his own Terms, does (renouncing his own will and way) give up himself wholly to be ruled by the Spirit, speaking in the Scriptures. At this wi•…•…d rate I have often heard a silly Quaker answer this Proposition: Iesus Christ that

Died at Jerusalem, is the Saviour of the World: Ay (says he) but doest thou witness that from the Light within?

[2.] Others make Obedience necessary upon the account of Christs Fulness: But this (he says) makes it no otherwise necessary, then as we are ne∣cessarily passive in it. However, if it be necessary upon any account, it's enough to make him blush that flatly Charges it upon them, to say it's not necessary: But to be passive in our Obedience, is all the Soul means, in giving up it self to be ruled by the Spirit of Christ. Then the Soul means Non∣sence: For to give it self to be ruled by the Spirit, has something of Activity in it: Our help and a∣sistance to give up our selves is from the Spirit, but the giving up is an an act of the Souls. 'Tis the Believer that obeys, and yet the ability to obey is from the Holy Ghost: It's the Creature that works, and yet its God that works in him, to will and to do of his own good Pleasure, Phil. 2. 13. It's the man that believes, and yet he believes according to the working of Gods mighty Power, Ephes. 1. 19, 20. What is it else that he prays to the Spirit for? O God the Holy Ghost, proceeding from the Father and the Son, have Mercy upon us miserable sinners? But all this might have been Superseded, had our Author duly Recollected what he has Subscribed, and openly given his Assent and Consent to, in the 10th. Art. of the Church of England.

We have no power to do Good works acceptable to God, without the Grace of God preventing us, that we may have a good Will and Working with us when we have that good Will.

Allow but the Doctor the Benefit of the Clergie, and he

will need no more to bring him off, though that very Article would prove our Authors Neck-verse. In the Work of Grace, the Spirit Acts according to the Nature of the Subject, which is here the Rational Creature; He gives not new Natural Powers, but a new Moral ability to Exercise them; he bestows not a new Will Physically, but enlarges it from its Fetters, discharges it from its Slavery, and powerfully (though Gently) enclines it to Gods Testimonies, not destroying its radical self-de∣termining Power; and hence I conclude our Author is but sorrily Skilled in the true meaning of souls, when they Profess a subjection to Christ. The Soul meant honestly, she had no Mental reservation, none of these Quirks and Tricks, but plainly and sin∣cerely Designed to give up her self in all Obedience to her Lord and Saviour; She in her Text intended very singly, but our Author has Commented upon it Knavishly: I said so indeed in haste, another would have said perhaps Foolishly; for what more Idle Chat could he have Learn't from the good Wo∣men his Neighbours at Billings-gate, than a wil∣lingness to obey against ones Will.

This is all our Author is willing to own of the Grounds of our Obedience, but I shall help his weak and frail Memory a little, though to his great Regret.

Doctor O. Com. pag. 212. Obedience (says the Doctor) is necessary as a Means to the End. N. B. God hath appointed that Holiness shall be the Means, the Way to that Eternal Life, which as in it self, and Originally, is his Gift by Jesus Christ, so with regard to his Constitution of our Obedience, as the Means of attaining it, is a Reward, and God in bestowing of it a Re∣warder;

though it be neither the Cause, Matter, nor Condition of our Justification, yet it is the Way appointed of God for us to walk in for the obtaining of Salvation. And therefore he that hath hope of Eternal Life, Purifies himself as he is Pure, and none shall ever come to that End, who walketh not in that Way; for without Holiness it is impossible to see God.

The bare Repitition of which words are as plain, and full a Rebuke to all our Authors Dirty, Nasty Reflections, as a reasonable Creature can desire. But these things we shall meet withall anon, and therefore here they shall lie ready in Banco, till our Authors Leisure shall call for them.

I had now eased my self and my Reader, of any further Vexation in this Section, had I not unhap∣pily overseen one Passage in Mr. Watson, from which our Author thinks he has some Advantage. The words are these:

Evangelical Truths, will not down with a Natural Heart, such a one had ra∣ther hear some quaint Point, of some Vertue or Vice stood upon, than any thing in Christ, &c.

Which he thus Canvasses:

Such sanctified Souls, and Ears, loath all Dull, Insipid, Moral Discourses, which are perpetually Inculcating their Duty on them, and Troubling them with a great many Rules and Directions for a good Life, which he is pleased to call the Quaint Points of Vertue and Vice.

Good Sir, be not angry, have but a little Patience and all will be well to your Hearts Content. Mr. Watson does not Inveigh against your Poynant In∣victives against the one, or your most Elaborate Encomiums of the other. Run down sin at the high∣est rate of Zeal and Fervency you can; render Pro∣phaneness

as Odious, and expose her for a Fulsomè s•…•…urvy Baggage; if you please, Invent new Names for her, with that Reverend Divine, and tell her to her Teeth she is a Tatter-de-mallion, and a Rap∣scallion; And let Vertue, Duty, and a good Life, be Urged and Pressed upon the Conscience with the most Cogent Arguments, that Reason and Scrip∣ture will afford you. Mr. Watson will Live, and Sleep, and Love you: They are only these Quaint, Nice, Finical points of Vice and Vertue, which he and all Judicious Christians (who had rather have their Hearts and Lives better'd, than their Ears tickled) do Disgust. A Quaint point of Vice, at which your Jesuites are so Excellent, that they have acquainted the World with more Sublimated and Speculatives Rogueries, than perhaps else the Devil himself had ever thought of: Such we meet with in their Books of Casuistical Divinity; where men are Taught an Art of sinning, to be Villanous in Mood and Figure; and as some have reacht the perfection of Poysoning by Smells at a distance, so have these Infected the World with their Theories of Monstrous Debaucheries: They have started Game for unclean hearts to Hunt down, and set unsanctified Nature agog▪ for those Pollutions of which it had else lived in a blessed Ignorance. There are Quaint points of Vertue too, which will not down with any sanctified Souls and Ears, who de∣sire to hear of their Redeemer, and their Obligati∣ons to him, upon the Account of what he has Pur∣chased and Procured for them. When one that sup∣p•…•…ies the place of the Minister, but more fit to fill up the room of the Ideot, shall with a starched Gra∣vity, Dress you up a Vertue A-la-mode, like a

Morice-dancer with a comely Feather in her Cap, Ribands at her Ears, and Tuneable Bells at her Heels, and then come off with a Flourish; Oh what a goodly thing is this Madam Vertue! Let him that speaks, speak as becomes the Oracles of God; let him without affected Quaintness, with a serious Spi∣rit, in the Words which the Holy Ghost teacheth, open the Excellency, demonstrate the Necessity of any Vertue, and Mr. Watson is very well contented. Having now made an Essay towards the Reconci∣ling Mr. W. and our Author, I hope I may without Offence proceed. Before our Author takes his leave of his Reader, (which he does with much Ci∣vility) he lets him know what he has had for his Money. First, (he tells him) He has given him an entire Scheme of a New Religion, resulting from an acquaintance with Christs Person. But we crave leave to Demur to that. It's neither a Scheme, much less an entire Scheme of any Religion New or Old, only a Wispe, that he set up to himself to Scold at: Next he lifts up his Masque, that we may see the full Face of his Design, for hitherto he has been in Masquerade, and that he tells us was to Expose these Mens Principles to Scorn: But that we saw through his Vizor, and needed not his Ga∣zet to give us an Advertisment, that his chiefest Talent lies in Misrepresenting mens Persons, their Expressions and Intentions, in casting Dirt upon the the sincerest Actions, and Invidiously traducing the greatest Truth of the Gospel. Thirdly, He tells us▪ That every considering Person cannot but discover how Inconsistent the Religion of Christs Person and of his Gospel are. But this Distinction was but the Superfoetation of his own Parturient Brain; we

own one God, and one Mediator between God and man, one holy Spirit, one Faith, one Baptism, de∣livered to us in the Scriptures of Truth: And fur∣ther than the Scriptures have a Tongue to Speak, we have no Ear to Hear. Whereas therefore a cer∣tain Vagrant Principle [concerning the difference betwixt the Religion of the Person, and Gospel of Christ] has been taken Begging at our Doors, and would have Father'd it self upon us: Now know all men whom it may Concern, that we have Execu∣ted the Law upon it, have Stript and Whipt it, and do hereby send it from Constable to Constable, till it shall come at the Parish of St. George Buttolphs∣Lane, and the Rectory there, where the Brat was Born and Bred, and there 'tis most fitting it should be Maintained.

The Reader cannot but Observe, that (how Hotly soever our Author is Engaged in the Pursuit of his Design, yet) he can always find leisure to have a Fling at the Acquaintance of Christs Person. If there were but two things in all the World to Rail at, one of them should be Acquaintance of Christs Person. Hence it is that he has not got a finer Nick∣name, for those he would Vilifie than, the Ac∣quaintances of Christ. Thus, pag. 56. As these bold acquaintance and familiars of Christ use to speak, p. 68. As another great acquaintance of Christ speaks, which though it be perfect Nonsence, yet serves to ex∣press his Scolding Humour well enough: Now I con∣fess I cannot Divine what should thus give Fire to his Choler, and enflame his Passion against acquaintance with Christ. It must be either the Name, or the thing it self, that I am satisfied in. (1.) Then, Is it that Term that disliks him? Alas poor Word! What harm had it ever done him? I could wish

that to prevent Quarrels, and keep the Peace, he may have liberty to make some other word its Sub∣stitute and Surrogate. Let it be the Knowledge of Christ, the Understanding of Christ, or what ever other Synonima his Sylva will furnish him with; ra∣ther than to have such a continual Peal rung in our Ears with this Acquaintance. And yet he might have known, that the Word is no worse than what the Learned Translators of our English Bible saw, (or thought they saw) Reason to employ: It has now lain so long Mellowing in that Version, that it might be presumed to have lost the Austerity of its Nature, and to have been Sweetned to his Curious and Judicious Palate. In Iob 22. 21. Acquaint now thy self with him, and be at peace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And the word signifies to Familiarize our selves to a Thing, or Person. And the same word is used to express Gods own Knowledge of, and Acquaintance with his Creatures, and all their ways, Psal. 139. 3. Thou art acquainted with all my ways, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And its opposed to a strange, over•…•…y Carriage; when we live at a distance from another, as if there was no good and clear Correspondence be∣tween us; and the truth is, it implies a thing cal∣led Communion, and therein lies its Guilt. But, 2. I suspect that it is acquaintance with Christs Person, that has provoked all this Rage: Acquaintance with any Thing, or Person, else might have scaped a Scouring; and yet under Correction. 1. The Scripture presses it as our Duty to Study, Understand, and get a through Knowledge of the Personof Christ, 2 Pet. 3. 18. But grow in Grace, and in the Knowledg of our Lord and Saviour Iesus Christ, to him be Glo∣ry, both now and for ever, Amen. And▪ 2. We

find holy Men to have made it their business to get an acquaintance with Christs Person, which this Gentleman makes it his business to Reproach, 1 Cor. 2. 2. I determined not to know any thing amongst you, save Iesus Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even him Crucified. The Person of Christ under that consi∣deration, as Crucified; and the Reasons are as Co∣gent, as the thing is clear. For, 1. In the Know∣ledge of Christ (that very Christ whom the Father sent into the World) consists Eternal Life: This is Life Eternal to know thee, the only true God, and Iesus Christ whom thou hast sent. 2. VVe are Commanded to love this Iesus, (another great fault our Author finds with these Men) but how to love him and not to be acquainted with him, may be rec∣koned amongst the Impossibilities, 1 Pet. 1. 7. At the appearing of Iesus Christ, whom having not seen ye love; in whom (though now ye see him not) yet believing ye rejoyce with Ioy unspeakable, and full of Glo•…•…y. The Apostle commends their love to, and faith in an unseen Saviour; whence it's easie to conclude, that it was the Person of Christ they loved;) for the Scriptures they had seen, the Gospel, the Church they had seen, (an Office I confess they could not very well see) and yet they are praised for loving him that was not seen. 3. VVe are commanded to Worship this Jesus, to give Divine Honour to Him, Iohn 5. 23. That all should Ho∣nour the Son, even as they Honour the Father: And accordingly we read that the Disciples did Worship Him, Luke 24. 52. Nay, the Command is given to the Angelical Nature, Heb. 1. 6. Let all the Angels of God Worship Him: But it's a strange kind of Worship that we give Darklings. One of

the smartest Rebukes Christ gave the Samaritans, was, that they Worshipped they knew not what, but We (says Christ) know what we Worship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. VVe must not only know who He is, but what He is whom we worship. 4. It's our plain duty to acquaint our selves with God, that we may be at peace, Iob 22. 21. But Christ is true God, very God; witness the Athana∣sian, and Nicene Symbols. 5. VVe are in parti∣cular commanded to believe in Him, John 14. 1. Ye believe in God, believe also in me. And it con∣cerns us to know, by what authority he Imposes his Commands upon us, what is his Varacity that we may depend upon his Promises, and what is his Pow∣er to carry us through the difficulties that ever at∣tend conscientious Duties, to Eternal Life: I am the more for acquaintance with Christs Person, because it's so great a Venture to trust the unknown. This Prudence all men will be sure to exercise in Common affairs, much more where Souls and Eternal Life lie at stake; and such did the Apostle Practise, 2 Tim. 1. 12. I know whom I have believed. 6. The whole Design of the Scripture leads us to an acquain∣tance with the Father, Son, and blessed Spirit. Hence was the Apostle so Zealous, that the Colos∣sians might come unto all Riches of the full assurance of Understanding, to the acknowledgment of the Mysterie of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Even of the Father, and of Christ, in whom are hid all the Treasures of Wisdom and Knowledge: VVhich are those Provoking words that have so often Ruffled our Authors thoughts into Disorder 7. The whole of the Scripture is an unaccountable Riddle, with∣out the Knowledge of Jesus Christ: VVe are told

there, how God has been atoned by the Sacrifice of Oxen, Sheep; what a sweet smelling savour he has sented in the burned Flesh of the Holocaust; which without Consideration of the Person of Christ, and Reference to Him, is Irrational. To speak of the Death of Christ himself, as reconciling God and man, is also wholly Unintelligible, without due re∣gard to Him as Mediator, what Office he bore, what Place he filled, in whose Stead he stood, what that Covenant was, that between the Father and his Son was agreed upon: For according to our common apprehension of Things, God should rather have Destroyed the World for Crucifying his Son, than have been Reconciled and Propitiated by his Death.

Now I know well our Author will Reply, that he (good Man) is no Enemy to acquaintance with Christs Person, provided always we do not VVire∣draw New Doctrines from it, and Extract greater and deeper Mysteries thence, than are to be found out in the Gospel. To which we Rejoyn: That it's not Christs Person that teaches us the Doctrine; but the Doctrine that Acquaints us with his Person. We study not the Person of Christ, to find out G•…•…s∣pel Mysteries, but to resolve them: Not to Discover the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of New Truths▪ but to Demonstrate to us the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Old. But if▪ after all that can be said, our Author will be Clamorous, we must be Content, and Satisfie our selves with this, that it's the Nature of the Creature; and some things we know are so untractable by their Constitution, that though you Bray them in a Morter amongst Wheat with a Pestle, yet their Crabbed, Froward, Awk∣ward Tempers will not depart from them.