A plea for the late accurate and excellent Mr. Baxter and those that speak of the sufferings of Christ as he does. In answer to Mr. Lobb's insinuated charge of Socinianism against 'em, in his late appeal to the Bishop of Worcester, and Dr. Edwards. With a preface directed to persons of all persuasions, to call 'em from frivolous and over-eager contentions about words, on all sides.

TO THE (Whether Dissenting, or Consenting) Readers.

THough the Concealment of my Name might (perhaps) be some Security to me, sup∣posing any one should be offended at the following Papers; yet have I not thereupon allow'd my self a Liberty (too commonly taken) to reflect upon and censure those, whose Sentiments are not the same with mine: I have indeed taken the Freedom to expose their Notions, as they deserve; but without reproaching those that hold 'em. There is scarce any thing more common, than for Persons to maintain such Principles, the necessary Consequences whereof they do abominate; but either through Ignorance, or Inadvertency, they discern 'em not: Many through weakness cannot, others for want of due attention do not apprehend the Connexion there is between 'em: In both which cases 'tis not allowable,

nor have we allow'd our selves to charge such invidi∣ous Consequences upon 'em (which are not own'd, but especially which are disown'd by 'em); but to argue from 'em against their mistaken Principles, is what no one can reasonably disallow.—And this is what is Principally blam'd in our Accuser, That he has laid us under the Imputation of Socinianism, at least of Socinianizing (Crimes which we do from our very Souls detest!) Had he attempted to prove it, as a Consequence upon One or Other Principle advanc'd by us, we should very thankfully have ac∣cepted his Endeavours to undeceive us; but having so injuriously Reproach'd us, we are necessitated to Vindicate our selves; should we be silent under the Impeachment, we should too far participate in our Accuser's guilt: That same Law of God not per∣mitting us to bear false Witness against our selves, which Obliges us not to do it against our Neighbour. But though from this very Consideration the general Design of these Papers be Justifiable, that is not enough; nor yet tho the management and manner of writing be so too: That may be justifiable, that is not greatly useful or commendable: We have there∣fore endeavoured that the ensuing Pages may do real service.

In order whereunto, we have not only avoided all unbeseeming Reflections, upon any Person or Party, by reason of their differing Sentiments from us; but have also studiously declin'd all meer Lo∣gomachies, all Contentions about meer Words and Phrases, carefully distinguishing (upon every oc∣casion) real from meerly Verbal Differences; and

as to the latter, even where the Words have been less Apt and Expressive, we have not thought Rent worthy of a Debate, being more sollicitous to find out the Sense in which one or other Person uses them, than concern'd about Phrases or Expressions on one side or other. And were this one Rule more universally observ'd, how greatly would it contri∣bute to the Ending most of our Controversies; not to make meer Phrases and forms of speaking, the matter of a dispute either way; but to allow every one the liberty of their own expression, provided they can but agree in sense.

'Tis hardly to be conceiv'd, of how pernicious Con∣sequence this one thing has been, the making necessary what God has never made so: should we take the free∣dom to instance in Self-devis'd Notions, and Cere∣monies (some, as amongst the Papists, wicked and intolerable; others, almost amongst all other Persuasions that profefs Christanity, needless, and (at the best) but tolerable) which yet have been impos'd with like rigour as if all Religion had dain in 'em; how black and dismal a Tragedy would it in∣troduce! how great a part of that Christian blood, which has been spilt, would be found chargeable here∣upon! But I shall confine my self to the Point before us, the insisting upon Terms and Phrases (such as are meerly of Humane Stamp,) as if so Necessary that Orthodoxy in the Faith, that Christianity itself could not subsist without 'em.

Such a Spirit as this has long been growing upon the Church; and in our Accuser it seems to have arriv'd to full Maturity: His whole Zeal and

Strength and Time is, in a manner, taken up in Collecting, and heaping together, out of various Au∣thors, certain words, and forms of speaking (without any fix'd determinate sense); and (though they have no certain meaning) the man will needs force some upon us, that we must by no means leave out, un∣less we will fall under his Resentments; and a∣nother set of Phrases, we may not use (let our sense be what it will) but, by vertue of I know not what (Papal or Patriarchal) Authority, he will say, we do Socinianize.

At this rate of magisterialness does he talk, in the Preface to his Appeal, p. 3.

If any one that comes after shall use the same Expresions (meaning, the same that Mr. Baxter uses)—I say (and who then dare gain-say it?) He does Socinianize! And immediately after (speak∣ing of such words, as He with others shall put into your Theses)

he adds, much less may I be censur'd, though I express my Resentments against him, whosoever he be, that is for leaving such words out. One would have thought it had been no excess of modesty, if he had, at least, excepted his Supe∣riours in State, Age, Gravity, Learning and Piety: If the King should Convene an Assembly of the most Pious and Judicious Bishops and others, to draw up Theses to avoid Socinianism and Arminianism, and they should leave out such Words, as this Dictator would put in, they are like (for what I see) to feel his Resentments, whosoever they be, without exception; though those worthy Persons, to whom he has Appeal'd, should be amongst 'em,

they are to find no favour; nay, though the King Himself should preside in the Assembly, the Beams of Majesty will not be a sufficient Security to Him.

In the mean time, it is to be observ'd, what a mighty stress this man lays upon Words and Ex∣pressions; these are all he talks of; not one Syllable about the sense or meaning of 'em: Men may mean what they will, so they do but use his Phrases; and let their meaning be never so sound, they must not escape his Censure, unless they speak his Words. What degree of Necessity he puts upon 'em, as well as what the particular Words and Phrases are that he would impose, may, the better appear if we also cast our eye upon the Letter he prefix'd to his late Defence: there we are told,

that the Phrases are those, that they of the greatest Character for Lear∣ning—have both us'd, and judg'd neces∣sary—not only as a fence about the receiv'd Faith, and a Barrier against Irruptions upon common Christianity:

but as such Phrases, without which the Doctrines of Christ's Satis∣faction, and of our Justification could neither be Orthodoxly, nor Intelligibly express'd.

You see 'tis not enough, that He may use 'em himself, but they must be impos'd as Necessary: Nor is be satisfi'd, to have his Words accounted a Fence about the receiv'd Faith, a Barrier a∣gainst Irruptions upon common Christianity; but they must be admitted as the standard of Ortho∣doxy: Nothing will serve the turn, but they must be esteem'd Necessary, so Necessary, as that with∣out them the Doctrine of Christ's Satisfaction,

and of our Justification can neither be Ortho∣doxly, nor Intelligibly express'd. And what these so invaluable Phrases are, he tells us afterwards in his Defence it self, p. 13. & passim. They are the very same that run through his Appeal, viz. a Commutation, or change of Persons between Christ and us; Christ's sustaining the Person of Sinners, and Suffering in their Person; His coming under the Bond and Obligation of the Violated Law, &c. These Forms of Speaking are not, by any means, to be omitted; we forfeit our Understandings, our Orthodoxy, our Christi∣anity, if we dare to alter 'em.

And (perhaps) all the guilt of this kind does not lie at the Door of this Accuser, and others of his way; it were well, if there were not a Participation of it on all sides: And therefore, as one earnestly desirous of the more Healthy and Peaceful State of the Church amongst us, I will here adventure to lay my Hand upon the Contenders of all De∣nominations; and whether they will hear, or whe∣ther they will forbear, I will (at least, so far as relates to the Matter in hand) interpose a few Sea∣sonable and Healing Advices.

1. Distinguish carefully betwixt such Words or Terms as the Spirit of GOD has made use of, and such as are of our own devising.

2. As to the latter, distinguish again betwixt Obscure and Improper Terms, and such as are Apt and Expressive of what is intended by 'em.

3. Distinguish betwixt what you are oblig'd to use your selves, and what you may expect from others.

4. As to others, you will find a difference (which shou'd be allow'd for) betwixt such as are acted for one or other Party, by Ignorance or Pre∣possession, and Men of more large and free Under∣standings.

5. But especially (as to the Expressions of other Men) distinguish betwixt what they Say, and what they Mean.

Whereupon I add,

(1.) It should be no Matter of Debate amongst Christians, Whether Scriptural, or other Terms, be to be preferr'd; the very Words of Scripture be∣ing Sacred, as well as the Sense. Though this will not altogether hold true, as to one or other Tran∣slation; yet of the Original Text, it is most cer∣tainly true, the very Words being Dictated by the Divine Spirit. And this (perhaps) is what prin∣cipally distinguishes it from the best of other Wri∣tings: And even as to Translations themselves, by how much the nearer they approach (in their re∣spective Languages) to the Original Text, and by how much the more exactly they express that, so much the greater regard is to be had to the very Words that are found in 'em. Thus far it may be hop'd, such as are Christians will readily be agreed. I say not this to Countenance any in their Ignorant Mis-applications of Scripture-Phrases; I would

only have it to refer to an Understanding, and Appo∣site Use of 'em.

(2.) As to meerly Humane Phrases, or Forms of Speaking, there are none (upon any pretence) fit to be impos'd; the most plausible Pretences commonly made use of, for that purpose, are either on one side, [Our Phrases are of Venerable Age, what the Church has long been in possession of]: Or, (perhaps) on the other side [Our Terms, though New, are most Clear and Expressive of the Truth, and render it easily Intelligible to every considering Mind]: Now, granting either the one or the other to be true, or (in some Instances) that they are both Old and Significant; yet all that can follow thereupon is, Therefore they are fit to be us'd; not, therefore they may, or ought to be Impos'd. How weak would such a Method of Reasoning as this be, Such a Word the Ancients us'd, therefore we must use no other; such a Father, or such an Eminent Reformer us'd it, and therefore he is a Heretick, or a Man of very dangerous Principles, that varies from it]! Or again, should it be admitted on the other Hand; [Such a Word is very significant, therefore no other should be us'd]! Yet upon no better bottom do Multitudes suffer the Churches Peace, and their own Charity to be reason'd away.

(3.) When we either speak, or write our selves, we are oblig'd to make use of such Terms as have a most clear and agreed Sense, and are best adapted to express to others, what it is we mean: the very end of Speech it self proves this. And hereupon

we ought, out of how great Variety soever offers, to choose the fittest for our own use; but we are not hereupon impower'd to choose for, or prescribe to others, [In these Words, and no other, shall Ye Pray to GOD, or Speak to Men, &c.] Those seem fittest to one Person, which do not so to another.

(4.) Amongst Men that do not Religiously tie up themselves to the Phrases of one or other Party (but, placing their Christianity only in those Great and Necessary Things about which all Parties of Professors are agreed, as to other Matters, have a greater Latitude and Freedom, both of Thought and Speech) we may indeed expect the last mention'd Rule will be observ'd: But we should not wonder, if some do Tenacionsly adhere to the Terms and Modes of Expression, that are peculiar to their own Party, how Obscure and Improper soever; some out of Weakness cannot, and many out of Prejudice and Prepossession will not vary from 'em.

(5.) Now even as to these, there is room to hope (at least), they may not mean altogether so bad, as their Words would seem to import: we should therefore (in such cases) do what in us lies, to find out the sound Sence they aim at, and approve of that, though not of their uncouth, and unintelligible Phrases. But,

(6.) By no means seek to impose upon others, one or other self-devised Phrase, or Form of Expression, as if Truth could not be maintain'd without it; nei∣ther lay so great a stress upon meer Words, as if Orthodoxy or Heresie did depend upon 'em. And surely

we should have little disposition so successively to cry up, and contend for our respective modes and forms of speaking, if we did consider,

I. What a trifling Spirit it argues, wherever it has place! a Mind empty of every thing that is more great and manly! a childish Spirit that can find leisure for, and pleasure in such little, inconside∣rable things!

II. Especially, if we also add, (and I pray let it be added) How disagreeable it is, to a Spirit rightly Christian! and that on many accounts: particularly,

1. As it manifests too little Veneration for the sacred Scriptures; how boldly are these impeach'd of insufficiency, when Words and Phrases not to be met with here, are obtruded upon the Church as Necessary, so Necessary as that without them, the most important Articles of the Christian Faith can neither be Orthodoxly nor Intelligibly express'd. With modest minds it should surely suffice to say [they are apt, and may be useful]: but if their Necessity be press'd upon us, they are at least equaliz'd with, if not preferr'd to those of the Divine Spirit. And can any one that has the Spirit of Christianity in him, deliberately agree to this [my words, my Phrases are as Necessary as those the Holy Ghost has chosen]! He knew not how to convey his sense to the World so well as I! If any will thus insolently set up themselves and traduce the sacred Oracles of our holy Religion, my Soul, come not thou into their secret!

2. Nor will Christianity suffer, that the Peroga∣tive of God should be thus invaded: his Soveraign Rights are hereby usurp'd upon: for asmuch as it is one of his Peculiarities, to impose any thing upon the Church as Necessary. He claims it, as what belongs to him, not only to be a Law-giver, but to be the one, the only Lawgiver in reference hereto: and who are we, that we should justle him out of his Throne.

3. How disagreeing to the Spirit of Christianity is it, to give way to and countenance such unchari∣table censures; [that such an one is unsound, Heretical, no Christian; because he dos not use my Words.] How common a guilt is this! And by how much the more lately such an Over-magnifi'd Phrase was introduc'd, so much the farther does the censure reach: For Instance, Christ's Suffering in our Person, &c. If no one may be allow'd for Orthodox, that uses not this Phrase; the whole Christian Church is laid under Censure, except an inconsiderable bandful within this last Age. But can it consist with Christianity (whereof Charity is a most Essential and inseparable part) to reproach, and unchristianize (in a manner) the whole Christi∣an Church? Besides,

4. We do not only hereby revile Christians, (and so offend against the Generation of God's children); but we do also debase Christianity it self: how contemptibly mean, and vile is it render'd in the eyes of By-standers, when they see us with so unproportionate beat and Zeal contend for and against insignificant words and Phrases; and labouring to proselite men

to these, as if the Kingdom of God was in these Let∣ters and Syllables: How do they hereupon ridicule, and break their Prophane Jests upon Our Holy Pro∣fession! and how are they fix'd in their Prejudices against it! And is it nothing to us, that the Name of Christ, and Christianity, is Blasphem'd through us, by our means.

5. Besides, How are we hereby diverted, our Minds diverted from intending the most amazingly great and awful Things that relate to Christianity: Those Principles and Practices that do most truly Essentiate and Constitute it: Those Truths which are ac∣cording to Godliness, and which are adapted to advance and promote it; which do both tend to make the Temper of our own Spirits better, and to excite us to do more good to Others. These are forgotten, and overlook'd: hereupon (being diverted from what should Animate and Nourish us) what a Ghastliness and Languor appears in the Face of Our Profession! How are we become as dead Men! How little of the Life and Power of Godliness is to be found amongst us! And should not this (will it not) be laid to Heart by such as have any serious Regard to the Welfare of Christianity, or of their own Souls? Will it not hence∣forward render Strifes of Words less Grateful and Relishing to such, that they are likely to be attended with so pernicious Effects. We cannot surely delibe∣rately consent, that One or Other Phrase should be to us instead of our God, our Redeemer, our Faith, our Hope, our Love, Holiness, and our Heaven; nor place out the Zeal on that, which should be re∣serv'd for these.

But again,

III. If this Spirit were not so disagreeing to Christi∣anity; 'tis no way fit to be indulg'd, on the account of those perpetual Quarrels, it must necessarily introduce amongst us: It would endlesly be Contest∣ed (without the possibility of being ever decided) what particular Phrases shall be admitted as neces∣sary? By what Rules their Necessity, or no-Ne∣cessity shall be adjusted? Or, with whom the Judg∣ment of this grand Affair shall be entrusted?

And IV. It would greatly tend (should it ob∣tain) to discourage all Improvements in Know∣ledge: Every encrease of Light will require more or less Alteration to be made in the old and customary Modes of Expression; and consequently endanger a Person's Reputation. At how much easier Cost, may Men learn a set of Phrases, that they do not un∣derstand; and save their Pains, and their Orthodo∣xy at once.

V. And Lastly, It has not the least Advan∣tage attending it, to compensate for, and set against all its mischievous Effects. That which is com∣monly pretended for it, is, that it may be a Secu∣rity against Error. But how utterly insufficient is it for any such Purpose! How possible, nay, how common a Case is it, for Persons to use the same Phrase, and yet not mean the same thing. So vain, and so Pernicious does it generally prove, when we leave the Methods God has prescrib'd, and will needs prevent or remove the Churches Maladies by Ways and Means of our own devising.

But to draw to a Close, there is one thing farther that I would add (to avoid Offence) and 'tis in Reference to the mention of Mr. Cross's Name, in the long Marginal Note: When I wrote what you find there, I was in hopes of his second Thoughts up∣on that Text; and the Papers were out of my Hand sometime before I heard of his Death (I not having seen 'em for several Months past): Nor, till I saw it in Print, did I remember there was any thing in which he was concern'd; otherwise I should at least have suppress'd his Name, if not all that relates to him—for I cannot but be averse to every thing that looks like trampling upon the Ashes of the Dead.