Six sermons with a discourse annexed, concerning the true reason of the suffering of Christ, wherein Crellius his answer to Grotius is considered / by Edward Stillingfleet ...

TO THE READER.

THE design of this Pre∣face, is only to give thee an Account of the occasion of publishing both parts of the following Book: The first contains in it several Sermons, Two whereof were made publick before, which the Stationer intending to re-print, I was not unwilling upon his

desire, that some others should be joyned with them. The substance of those I have ad∣ded, either respects the Vindi∣cation of the Doctrine of Chri∣stianity in general; or that part of it which relates to the Suf∣ferings of Christ for us. The former I look upon as our great concernment in this Age, viz. to vindicate our Religion not only from the Assaults of Atheists, but of another sort of men who acknowledge a God and Providence, but have very mean thoughts of the Christian Religion: Against whom three Sermons are especially designed, wherein I have endeavoured

to prove, that the three grand Attributes of God, his Wisdom, Power, and Goodness, are as clearly discover'd in the con∣trivance and management of the Christian Religion, as in the Works of Creation and Provi∣dence. The latter concerning the Sufferings of Christ is hand∣led in a Sermon preached in this City upon a Solemn Occasion most suitable to the subject. The matter whereof, as it re∣lates to the Reason of Christs Suffering for us, having met with some opposition from a busie promoter of the contrary Do∣ctrine; and that debate being with some heat of late broken

forth among us (not without unworthy reflections on the present Rulers of our Church, as giving too much Counte∣nance and encouragement to it) I thought my self obliged, so just an occasion being given, to vindicate the Honour of our Church, and the Truth of the Christian Doctrine in this im∣portant Controversie. In the management of which I have passed by the slighter Attempts of some meaner though later Adversaries; but I have care∣fully considered, the utmost strength which hath been given to that Cause by the great Cham∣pion for it, I mean Crellius in

his famous Answer to Grotius. Had I intended this at first, as a full Defence of Grotius against him, it must have appeared in another Language, and would have taken up more time, than I can at present allow. But as it is, I hope it may be usefull at this time to those of our own Nation, who dispute fiercely in this Controversie, without under∣standing it clearly on either side.

It may be some will be dissa∣tisfied, that I give our Adver∣saries no harder names; but I never found any men convinced by ill Language; and those we have to deal with, are too subtle not to distinguish between loud

clamours, and demonstrations. I leave that method of confuting them to those who have great∣er Abilities in that way. It is enough for me to prove they are mistaken, others may call them what they please for being so. But I think it very incon∣gruous for us, while we mag∣nifie the patience and meekness of Christ in his Sufferings to disco∣ver our passion in disputing a∣bout them.

I am not ignorant that there are two persons in the Roman Church, who have written some∣thing, wherein they would think me to be more concerned, than as yet I can think my self. Un∣less

I had more leasure than meerly to kill Flies, viz. to run after them to make sport with them. When a just Answer shall be given me, (which I have been long threatned with∣all) I may then probably to give weight, throw in the small grains scattered in many leaves, which may deserve any consi∣deration. But for those who think that these need a present Answer, they discover the weak∣ness of their judgements too much for me ever to hope to do good upon them: And if I have any store of Am∣munition left, as it is hard to want it in such a Cause, I am

very loth to spend it upon Wooll-sacks.

Reader, except the common civility of not charging the er∣rors of the Press upon the Au∣thor, I have no other favour to request of thee, but that which thou wilt be sure to do without asking, viz. to believe me no farther, than thou seest reason for what I say.