Works (theological treatises)

The general ways of the saints' acting in communion with the Holy Ghost.

As in the account given of the actings of the Holy Ghost in us, we manifested first the general adjuncts of his actings, or the manner thereof; so now, in the description of the returns of our souls to him, I shall, in the first place, propose the general actings of faith in reference to this work of the Holy Ghost, and then descend unto particulars. Now, there are three general ways of the soul's deportment in this communion, expressed all negatively in the Scripture, but all including positive duties. Now these are, — First, Not to grieve him. Secondly, Not to quench his motions. Thirdly, Not to resist him.

There are three things considerable in the Holy Ghost:— 1. His person, as dwelling in us; 2. His actings by grace, or his motions; 3. His working in the ordinances of the word, and the sacraments; — all for the same end and purpose.

To these three are the three cautions before suited:— 1. Not to grieve him, in respect of his person dwelling in us. 2. Not to quench him, in respect of the actings and motions of his grace. 3. Not to resist him, in respect of the ordinances of Christ, and his gifts for their administration. Now, because the whole general duty of believers, in their communion with the Holy Ghost, is comprised in these three things, I shall handle them severally:—

1. The first caution concerns his person immediately, as dwelling in us. It is given, Eph. iv. 30, "Grieve not the Holy Spirit of God." There is a complaint, Isa. lxiii. 10, of them who vexed or grieved the Spirit of God; and from thence doth this caution seem to be taken. That it is the person of the Holy Ghost which is here intended, is evident, —

(1.) From the phrase, or manner of expression, with a double article, To Pneuma to hagion, — "That Holy Spirit;" and also, —

(2.) From the work assigned to him in the following words, of "sealing to the day of redemption;" which, as hath been manifested, is the work of the Holy Ghost. Now, whereas this may be understood of the Spirit in others, or in ourselves, it is evident that the apostle intends it in the latter sense, by his addition of that signal and eminent privilege which we ourselves enjoy by him: he seals us to the day of redemption.

Let us see, then, the tendency of this expression, as comprising the first general rule of our communion with the Holy Ghost, — "Grieve not the Spirit."

The term of "grieving," or affecting with sorrow, may be considered either actively, in respect of the persons grieving; or passively, in respect of the persons grieved. In the latter sense the expression is metaphorical. The Spirit cannot be grieved, or affected with sorrow; which infers alteration, disappointment, weakness, — all incompatible with his infinite perfections; yet men may actively do that which is fit and able to grieve any one that stands affected towards them as doth the Holy Ghost. If he be not grieved, it is no thanks to us, but to his own unchangeable nature. So that there are two things denoted in this expression:—

First, That the Holy Ghost is affected towards us as one that is loving, careful, tender, concerned in our good and well-doing; and therefore upon our miscarriages is said to be grieved: as a good friend of a kind and loving nature is apt to be on the miscarriage of him whom he doth affect. And this is that we are principally to regard in this caution, as the ground and foundation of it, — the love, kindness, and tenderness of the Holy Ghost unto us. "Grieve him not."

Secondly, That we may do those things that are proper to grieve him, though he be not passively grieved; our sin being no less therein than if he were grieved as we are. Now, how this is done, how the Spirit is grieved, the apostle declareth in the contexture of that discourse, verses 21-24. He presseth to a progress in sanctification, and all the fruits of regeneration, verses 25-29. He dehorts from sundry particular evils that were contrary thereto, and then gives the general enforcement of the one and the other, "And grieve not the Holy Spirit of God;" that is, by coming short of that universal sanctification which our planting into Christ doth require. The positive duty included in this caution, of not grieving the Holy Spirit, is this, — that we pursue universal holiness with regard unto, and upon the account of, the love, kindness, and tenderness, of the Holy Ghost. This is the foundation of our communion we have in general. When the soul considers the love, kindness, and tenderness of the Holy Ghost unto him; when he considers all the fruits and acts of his love and good-will towards him; and on that account, and under that consideration, because he is so concerned in our ways and walkings, to abstain from evils, and to walk in all duties of holiness, — this is to have communion with him. This consideration, that the Holy Ghost, who is our comforter, is delighted with our obedience, grieved at our evils and follies, being made a continual motive to, and reason of, our close walking with God in all holiness, is, I say, the first general way of our communion with him.

Here let us fix a little. We lose both the power and pleasure of our obedience for want of this consideration. We see on what account the Holy Ghost undertakes to be our comforter, by what ways and means he performs that office towards us; what an unworthy thing it is to grieve him, who comes to us on purpose to give us consolation! Let the soul, in the whole course of its obedience, exercise itself by faith to thoughts hereof, and lay due weight upon it: "The Holy Ghost, in his infinite love and kindness towards me, hath condescended to be my comforter; he doth it willingly, freely, powerfully. What have I received from him! in the multitude of my perplexities how hath he refreshed my soul! Can I live one day without his consolations? And shall I be regardless of him in that wherein he is concerned? Shall I grieve him by negligence, sin, and folly? Shall not his love constrain me to walk before him to all well-pleasing?" So have we in general fellowship with him.

2. The second is that of 1 Thess. v. 19, "Quench not the Spirit." There are various thoughts about the sense of these words. "The Spirit in others, that is, their spiritual gifts," say some; but then it falls in with what follows, verse 20, "Despise not prophesying." "The light that God hath set up in our hearts," say others; but where is that called absolutely To Pneuma, — "The Spirit?" It is the Holy Ghost himself that is here intended, not immediately, in respect of his person (in which regard he is said to be grieved, which is a personal affection); but in respect of his motions, actings, and operations. The Holy Ghost was typified by the fire that was always kept alive on the altar. He is also called a "Spirit of burning." The reasons of that allusion are manifold; not now to be insisted on. Now, the opposition that is made to fire in its actings, is by quenching. Hence the opposition made to the actings of the Holy Ghost are called "quenching of the Spirit," as some kind of wet wood will do, when it is cast into the fire. Thence are we said, in pursuance of the same metaphor, anazopurein, — to "stir up with new fire," the gifts that are in us. The Holy Ghost is striving with us, acting in us, moving variously for our growth in grace, and bringing forth fruit meet for the principle he hath endued us withal. "Take heed," saith the apostle, "lest, by the power of your lusts and temptations, you attend not to his workings, but hinder him in his good-will towards you; that is, what in you lieth."

This, then, is the second general rule for our communion with the Holy Ghost. It respects his gracious operations in us and by us. There are several and various ways whereby the Holy Ghost is said to act, exert, and put forth his power in us; partly by moving upon and stirring up the grace we have received; partly by new supplies of grace from Jesus Christ, falling in with occasions for their exercise, raising good motions immediately or occasionally within us; — all tending to our furtherance in obedience and walking with God. All these are we carefully to observe and take notice of, — consider the fountain whence they come, and the end which they lead us unto. Hence have we communion with the Holy Ghost, when we can consider him by faith as the immediate author of all supplies, assistance, and the whole relief we have by grace; of all good actings, risings, motions in our hearts; of all strivings and contending against sin. When we consider, I say, all these his actings and workings in their tendency to our consolation, and on that account are careful and watchful to improve them all to the end aimed at, as coming from him who is so loving, and kind, and tender to us, we have communion with him.

This is that which is intended, — every gracious acting of the blessed Spirit in and towards our souls, is constantly by faith to be considered as coming from him in a peculiar manner; his mind, his goodwill is to be observed therein. Hence, care and diligence for the improvement of every motion of his will arise; thence reverence of his presence with us, with due spiritual regard to his holiness, doth ensue, and our souls are wonted to intercourse with him.

3. The third caution concerns him and his work, in the dispensation of that great ordinance of the word. Stephen tells the Jews, Acts vii. 51, that they "resisted the Holy Ghost." How did they do it? Why, as their fathers did it: "As your fathers did, so do ye." How did their fathers resist the Holy Ghost? Verse 52, "They persecuted the prophets, and slew them;" their opposition to the prophets in preaching the gospel, or their showing of the coming of the Just One, was their resisting of the Holy Ghost. Now, the Holy Ghost is said to be resisted in the contempt of the preaching of the word; because the gift of preaching of it is from him.¹ "The manifestation of the Spirit is given to profit." Hence, when our Saviour promiseth the Spirit to his disciples, to be present with them for the conviction of the world, he tells them he will give them a mouth and wisdom, which their adversaries shall not be able to gainsay nor resist, Luke xxi. 15; concerning which, in the accomplishment of it in Stephen, it is said that they "were not able to resist the Spirit by which he spake," Acts vi. 10. The Holy Ghost then setting up a ministry in the church, separating men thereto, furnishing them with gifts and abilities for the dispensation of the word; the not obeying of that word, opposing of it, not falling down before it, is called resisting of the Holy Ghost. This, in the examples of the wickedness of others, are we cautioned against. And this inwraps the third general rule of our communion with the Holy Ghost:— in the dispensation of the word of the gospel, the authority, wisdom, and goodness of the Holy Ghost, in furnishing men with gifts for that end and purpose, and his presence with them, as to the virtue thereof, is to be eyed, and subjection given unto it on that account. On this reason, I say, on this ground, is obedience to be yielded to the word, in the ministerial dispensation thereof, — because the Holy Ghost, and he alone, doth furnish with gifts to that end and purpose. When this consideration causeth us to fall low before the word, then have we communion with the Holy Ghost in that ordinance. But this is commonly spoken unto.

Particular directions for communion with the Holy Ghost.

Before I name particular directions for our communion with the Holy Ghost, I must premise some cautions, as far as the directions to be given, concerning his worship.

First. The divine nature is the reason and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. It is, and that not without ground, denied by the schoolmen, that the formal reason and object of divine worship is in the persons precisely considered; that is, under the formally-constitutive reason of their personality, which is their relation to each other. But this belongs to the divine nature and essence, and to their distinct persons as they are identified with the essence itself. Hence is that way of praying to the Trinity, by the repetition of the same petition to the several persons (as in the Litany), groundless, if not impious. It supposeth that one person is worshipped, and not another, when each person is worshipped as God, and each person is so; — as though we first should desire one thing of the Father, and be heard and granted by him, then ask the same thing of the Son, and so of the Holy Ghost; and so act as to the same thing three distinct acts of worship, and expect to be heard and have the same thing granted three times distinctly, when all the works of the Trinity, ad extra, are indivisible.

The proper and peculiar object of divine worship and invocation is the essence of God, in its infinite excellency, dignity, majesty, and its causality, as the first sovereign cause of all things. Now, this is common to all the three persons, and is proper to each of them; not formally as a person, but as God blessed for ever. All adoration respects that which is common to all; so that in each act of adoration and worship, all are adored and worshipped. The creatures worship their Creator; and a man, him in whose image he was created, — namely, him "from whom descendeth every good and perfect gift:" all this describing God as God. Hence, —

Secondly. When we begin our prayers to God the Father, and end them in the name of Jesus Christ, yet the Son is no less invocated and worshipped in the beginning than the Father, though he be peculiarly mentioned as mediator in the close, — not as Son to himself, but as mediator to the whole Trinity, or God in Trinity. But in the invocation of God the Father we invocate every person; because we invocate the Father as God, every person being so.

Thirdly. In that heavenly directory which we have, Eph. ii. 18, this whole business is declared. Our access in our worship is said to be "to the Father;" and this "through Christ," or his mediation; "by the Spirit," or his assistance. Here is a distinction of the persons, as to their operations, but not at all as to their being the object of our worship. For the Son and the Holy Ghost are no less worshipped in our access to God than the Father himself; only, the grace of the Father, which we obtain by the mediation of the Son and the assistance of the Spirit, is that which we draw nigh to God for. So that when, by the distinct dispensation of the Trinity, and every person, we are led to worship (that is, to act faith on or invocate) any person, we do herein worship the whole Trinity; and every person, by what name soever, of Father, Son, or Holy Ghost, we invocate him. So that this is to be observed in this whole matter, — that when any work of the Holy Ghost (or any other person), which is appropriated to him (we never exclude the concurrence of other persons), draws us to the worship of him, yet he is not worshipped exclusively, but the whole Godhead is worshipped.

Fourthly. These cautions being premised, I say that we are distinctly to worship the Holy Ghost. As it is in the case of faith in respect of the Father and the Son, John xiv. 1, "Believe in God, believe also in me," — this extends itself no less to the Holy Ghost. Christ called the disciples for the acting of faith on him, he being upon the accomplishment of the great work of his mediation; and the Holy Ghost, now carrying on the work of his delegation, requireth the same. And to the same purpose are their distinct operations mentioned: "My Father worketh hitherto, and I work." Now, as the formal reason of the worship of the Son is not his mediation, but his being God (his mediation being a powerful motive thereto), so the formal reason of our worshipping the Holy Ghost is not his being our comforter, but his being God; yet his being our comforter is a powerful motive thereunto.

This is the sum of the first direction:— the grace, actings, love, effects of the Holy Ghost, as he is our comforter, ought to stir us up and provoke us to love, worship, believe in, and invocate him; — though all this, being directed to him as God, is no less directed, on that account, to the other persons than to him. Only by the fruits of his love towards us are we stirred up unto it.

These things being presupposed, let the saints learn to act faith distinctly on the Holy Ghost, as the immediate efficient cause of all the good things mentioned; — faith, I say, to believe in him; and faith in all things to believe him and to yield obedience to him; faith, not imagination. The distinction of the persons in the Trinity is not to be fancied, but believed. So, then, the Scripture so fully, frequently, clearly, distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost, faith closes with him in the truth revealed, and peculiarly regards him, worships him, serves him, waits for him, prayeth to him, praiseth him; — all these things, I say, the saints do in faith. The person of the Holy Ghost, revealing itself in these operations and effects, is the peculiar object of our worship. Therefore, when he ought to be peculiarly honoured, and is not, he is peculiarly sinned against. Acts v. 3, Ananias is said to lie to the Holy Ghost, — not to God; which being taken essentially, would denote the whole Trinity, but peculiarly to the Holy Ghost. Him he was to have honoured peculiarly in that especial gift of his which he made profession of; — not doing it, he sinned peculiarly against him. But this must be a little farther branched into particulars:—

Let us, then, lay weight on every effect of the Holy Ghost in any of the particulars before mentioned, on this account, that they are acts of his love and power towards us. This faith will do, that takes notice of his kindness in all things. Frequently he performs, in sundry particulars, the office of a comforter towards us, and we are not thoroughly comforted, — we take no notice at all of what he doth. Then is he grieved. Of those who do receive and own the consolation he tenders and administers, how few are there that consider him as the comforter, and rejoice in him as they ought! Upon every work of consolation that the believer receives, this ought his faith to resolve upon, — "This is from the Holy Ghost; he is the Comforter, the God of all consolation; I know there is no joy, peace, hope, nor comfort, but what he works, gives, and bestows; and, that he might give me this consolation, he hath willingly condescended to this office of a comforter. His love was in it, and on that account doth he continue it. Also, he is sent by the Father and Son for that end and purpose. By this means come I to be partaker of my joy, — it is in the Holy Ghost; of consolation, — he is the Comforter. What price, now, shall I set upon his love! how shall I value the mercy that I have received!"

This, I say, is applicable to every particular effect of the Holy Ghost towards us, and herein have we communion and fellowship with him, as was in part discovered in our handling the particulars. Doth he shed abroad the love of God in our hearts? doth he witness unto our adoption? The soul considers his presence, ponders his love, his condescension, goodness, and kindness; is filled with reverence of him, and cares [takes care] not to grieve him, and labours to preserve his temple, his habitation, pure and holy.

Again: our communion with him causeth in us returning praise, and thanks, and honour, and glory, and blessing to him, on the account of the mercies and privileges which we receive from him; which are many. Herein consists our next direction. So do we with the Son of God on the account of our redemption: "Unto him that loved us, and washed us from our sins in his own blood, to him be glory and dominion for ever and ever," Rev. i. 5, 6. And are not the like praises and blessings due to him by whom the work of redemption is made effectual to us? who with no less infinite love undertook our consolation than the Son our redemption. When we feel our hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him, bless his name, and rejoice in him.

And this glorifying of the Holy Ghost in thanksgivings, on a spiritual sense of his consolations, is no small part of our communion with him. Considering his free engagement in this work, his coming forth from the Father to this purpose, his mission by the Son, and condescension therein, his love and kindness, the soul of a believer is poured out in thankful praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly savour in the soul than this doth.

Also, in our prayers to him for the carrying on the work of our consolation, which he hath undertaken, lies our communion with him. John prays for grace and peace from the seven Spirits that are before the throne, or the Holy Ghost, whose operations are perfect and complete. This part of his worship is expressly mentioned frequently in Scripture; and all others do necessarily attend it. Let the saints consider what need they stand in of these effects of the Holy Ghost before mentioned, with many such others as might be insisted on; weigh all the privileges which we are made partakers of; remember that he distributes them as he will, that he hath the sovereign disposal of them; and they will be prepared for this duty.

How and in what sense it is to be performed hath been already declared: what is the formal reason of this worship, and ultimate object of it, I have also manifested. In the duty itself is put forth no small part of the life, efficacy, and vigour of faith; and we come short of that enlargedness of spirit in dealing with God, and are straitened from walking in the breadth of his ways, which we are called unto, if we learn not ourselves to meet him with his worship in every way he is pleased to communicate himself unto us. In these things he doth so in the person of the Holy Ghost. In that person do we meet him, his love, grace, and authority, by our prayers and supplications.

Again: consider him as he condescends to this delegation of the Father and the Son to be our comforter, and ask him daily of the Father in the name of Jesus Christ. This is the daily work of believers. They look upon, and by faith consider, the Holy Ghost as promised to be sent. In this promise, they know, lies all their grace, peace, mercy, joy, and hope. For by him so promised, and him alone, are these things communicated to them. If, therefore, our life to God, or the joy of that life, be considerable, in this we are to abound, — to ask him of the Father, as children do of their parents daily bread. And as, in this asking and receiving of the Holy Ghost, we have communion with the Father in his love, whence he is sent; and with the Son in his grace, whereby he is obtained for us; so with himself, on the account of his voluntary condescension to this dispensation. Every request for the Holy Ghost implies our closing with all these. O the riches of the grace of God!

Humbling ourselves for our miscarriages in reference to him is another part of our communion with him. That we have grieved him as to his person, quenched him as to the motion of his grace, or resisted him in his ordinances, is to be mourned for; as hath been declared. Let our souls be humbled before him on this account. This one considerable ingredient of godly sorrow, and the thoughts of it, are as suitable to the affecting of our hearts with humiliation, and indignation against sin, as any other whatever. I might proceed in the like considerations; as also make application of them to the particular effects of the Holy Ghost enumerated; but my design is only to point out the heads of things, and to leave them to the improvement of others.

I shall shut up this whole discourse with some considerations of the sad estate and condition of men not interested in this promise of the Spirit, nor made partakers of his consolation:—

1. They have no true consolation or comfort, be their estate and condition what it will. Are they under affliction or in trouble? — they must bear their own burden; and how much too weak they are for it, if God be pleased to lay on his hand with more weight than ordinary, is easily known. Men may have stoutness of spirit, and put on great resolutions to wrestle with their troubles; but when this is merely from the natural spirit of a man, —

(1.) For the most part it is but an outside. It is done with respect to others, that they may not appear low-spirited or dejected. Their hearts are eaten up and devoured with troubles and anxiety of mind. Their thoughts are perplexed, and they are still striving, but never come to a conquest. Every new trouble, every little alteration in their trials, puts them to new vexation. It is an ungrounded resolution that bears them up, and they are easily shaken.

(2.) What is the best of their resolves and enduring? It is but a contending with God, who hath entangled them, — the struggling of a flea under a mountain. Yea, though, on outward considerations and principles, they endeavour after patience and tolerance, yet all is but a contending with God, — a striving to be quiet under that which God hath sent on purpose to disturb them. God doth not afflict men without the Spirit, to exercise their patience; but to disturb their peace and security. All their arming themselves with patience and resolution, is but to keep the hold that God will cast them out of, or else make them the nearer to ruin. This is the best of their consolation in the time of their trouble.

(3.) If they do promise themselves any thing of the care of God towards them, and relieve themselves thereby, — as they often do, on one account or another, especially when they are driven from other holds, — all their relief is but like the dreaming of an hungry man, who supposeth that he eateth and drinketh, and is refreshed; but when he awaketh, he is empty and disappointed. So are they as to all their relief that they promise to receive from God, and the support which they seem to have from him. When they are awaked at the latter day, and see all things clearly, they will find that God was their enemy, laughing at their calamity, and mocking when their fear was on them.

So is it with them in trouble. Is it any better with them in their prosperity? This, indeed, is often great, and is marvellously described in Scripture, as to their lives, and oftentimes quiet, peaceable end. But have they any true consolation all their days? They eat, drink, sleep, and make merry, and perhaps heap up to themselves; but how little do these things make them to differ from the beasts that perish! Solomon's advantage, to have the use and know the utmost of these things, much beyond any of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them is known: "They are all vanity and vexation of spirit." This is their consolation:— a crackling of thorns under the pot, a sudden flash and blaze, that begins but to perish. So that both adversity and prosperity slayeth them; and whether they are laughing or crying, they are still dying.

2. They have no peace, — no peace with God, nor in their own souls. I know that many of them, upon false bottoms, grounds, and expectations, do make a shift to keep things in some quietness, neither is it my business at present to discover the falseness and unsoundness of it; but this is their state. True and solid peace being an effect of the Holy Ghost in the hearts of believers (as hath been declared), they who are not made partakers of him have no such peace. They may cry, "Peace, peace," indeed, when sudden destruction is at hand. The principles of their peace (as may be easily evinced) are, darkness or ignorance, treachery of conscience, self-righteousness, and vain hope. To these heads may all the principles of their peace be reduced; and what will these avail them in the day when the Lord shall deal with them?

3. I might say the same concerning their joy and hope; — they are false and perishing. Let them, then, consider this, who have satisfied themselves with a persuasion of their interest in the good things of the gospel, and yet have despised the Spirit of Christ. I know there are many that may pretend to him, and yet are strangers from his grace; but if they perish who in profession use him kindly, and honour him, if he dwell not in them with power, where shall they appear who oppose and affront him? The Scripture tells us, that unless the Spirit of Christ be in us, we are dead, we are reprobates, — we are none of Christ's. Without him you can have none of those glorious effects of his towards believers before mentioned; and you are so far from inquiring whether he be in you or no, as that you are ready to deride them in whom he is. Are there none who profess the gospel, who have never once seriously inquired whether they are made partakers of the Holy Ghost or no? You that almost account it a ridiculous thing to be put upon any such question, who look on all men as vain pretenders that talk of the Spirit, the Lord awake such men to a sight of their condition before it be too late! If the Spirit dwell not in you, if he be not your Comforter, neither is God your Father, nor the Son your Advocate, nor have you any portion in the gospel. O that God would awake some poor soul to the consideration of this thing, before the neglect and contempt of the Holy Ghost come to that despising of him from which there is no recovery! that the Lord would spread before them all the folly of their hearts, that they may be ashamed and confounded, and do no more presumptuously!

vindication of some passages in a discourse concerning communion with God, from the exceptions of William Sherlock,

It is now near twenty years since I wrote and published a Discourse concerning Communion with God. Of what use and advantage it hath been to any, as to their furtherance in the design aimed at therein, is left unto them to judge by whom it hath been perused with any candid diligence; and I do know that multitudes of persons fearing God, and desiring to walk before him in sincerity, are ready, if occasion require, to give testimony unto the benefit which they have received thereby; — as I can also at any time produce the testimonies of [as] learned and holy persons, it may be, as any I know living, both in England and out of it, who, owning the truth contained in it, have highly avowed its usefulness, and are ready yet so to do. With all other persons, so far as ever I heard, it passed at the rate of a tolerable acceptation with discourses of the same kind and nature. And however any thing or passage in it might not, possibly, suit the apprehensions of some, yet, being wholly practical, designed for popular edification, without any direct engagement into things controversial, I looked for no opposition unto it or exception against it; but that it would at least be suffered to pass at that rate of allowance which is universally granted unto that sort of writings, both of ancient and modern authors. Accordingly it so fell out, and continued for many years; until some persons began to judge it their interest, and to make it their business, to cavil at my writings, and to load my person with reproaches. With what little success, as to their avowed designs, they have laboured therein, — how openly their endeavours are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty, — I suppose they are not themselves altogether insensible. Among the things which this sort of men sought to make an advantage of against me, I found that two or three of them began to reflect on that discourse; though it appeared they had not satisfied themselves what as yet to fix upon, their nibbling cavils being exceedingly ridiculous.

But yet, from those intimations of some men's good-will towards it, — sufficient to provoke the industry of such as either needed their assistance or valued their favour, — I was in expectation that one or other would possess that province, and attempt the whole discourse or some parts of it. Nor was I dissatisfied in my apprehensions of that design; for, being earnestly solicited to suffer it to be reprinted, I was very willing to see what either could or would be objected against it before it received another impression. For whereas it was written now near twenty years ago, when there was the deepest peace in the minds of all men about the things treated of therein, and when I had no apprehension of any dissent from the principal design, scope, and parts of it by any called Christians in the world, the Socinians only excepted (whom I had therein no regard unto), I thought it highly probable that some things might have been so expressed as to render a review and amendment to them more than ordinarily necessary. And I reckoned it not improbable, but that from one malevolent adversary I might receive a more instructive information of such escapes of diligence than I could do in so long a time from all the more impartial readers of it; for as unto the substance of the doctrine declared in it, I was sufficiently secure, not only of its truth, but that it would immovably endure the rudest assaults of such oppositions as I did expect. I was therefore very well satisfied when I heard of the publishing of this treatise of Mr Sherlock's, — which, as I was informed, and since have found true, was principally intended against myself, and that discourse (that is, that book), because I was the author of it, which will at last prove it to be its only guilt and crime; — for I thought I should be at once now satisfied, both what it was which was so long contriving against it (whereof I could give no conjecture), as also be directed unto any such mistakes as might have befallen me in matter or manner of expression, which I would or might rectify before the book received another edition. But, upon a view and perusal of this discourse, I found myself under a double surprisal. For, first, in reference to my own, I could not find any thing, any doctrine, any expressions, any words reflected on, which the exceptions of this man do give me the least occasion to alter, or to desire that they had been otherwise either expressed or delivered; — not any thing which now, after near twenty years, I do not still equally approve of, and which I am not yet ready to justify. The other part of my surprisal was somewhat particular, though, in truth, it ought to have been none at all; and this was with respect unto those doctrinal principles which he manageth his oppositions upon. A surprisal they were unto me, because wild, uncouth, extravagant, and contrary to the common faith of Christians, — being all of them traduced,² and some of them transcribed, from the writings of the Socinians; [while] yet [they] ought not to have been so, because I was assured that an opposition unto that discourse could be managed on no other [ground]. But, however, the doctrine maintained by this man, and those opposed or scorned by him, are not my special concernment; for what is it to me what the Rector of etc., preacheth or publisheth, beyond my common interest in the truths of the gospel, with other men as great strangers unto him as myself, who to my knowledge never saw him, nor heard of his name till infamed by his book? Only, I shall take leave to say, that the doctrine here published, and licensed so to be, is either the doctrine of the present church of England, or it is not. If it be so, I shall be forced to declare that I neither have, nor will have, any communion therein; and that, as for other reasons, so in particular, because I will not renounce or depart from that which I know to be the true, ancient, and catholic doctrine of this church. If it be not so, — as I am assured, with respect unto many bishops and other learned men, that it is not, — it is certainly the concernment of them who preside therein to take care that such kind of discourses be not countenanced with the stamp of their public authority, lest they and the church be represented unto a great disadvantage with many.

It was some months after the publishing of this discourse, before I entertained any thoughts of taking the least notice of it, — yea, I was resolved to the contrary, and declared those resolutions as I had occasion; neither was it until very lately that my second thoughts came to a compliance with the desires of some others, to consider my own peculiar concernment therein. And this is all which I now design; for the examination of the opinions which this author hath vented under the countenance of public licence, whatever they may think, I know to be more the concernment of other men than mine. Nor yet do I enter into the consideration of what is written by this author with the least respect unto myself, or my own reputation, which I have the satisfaction to conceive not to be prejudiced by such pitiful attempts; nor have I the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion. But the vindication of some sacred truths, petulantly traduced by this author, seems to be cast on me in an especial manner; because he hath opposed them, and endeavoured to expose them to scorn, as declared in my book; whence others, more meet for this work, might think themselves discharged from taking notice of them. Setting aside this consideration, I can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed; which, as far as I can discern, upon consideration of their ability for such a work, and their confidence therein, is not like to be in haste; — at least, they can change their course, and when they are out of breath in pursuit of one sort of calumnies, betake themselves unto another. Witness the late malicious, and yet withal ridiculous, reports that they have divulged concerning me, even with respect unto civil affairs, and their industry therein; for although they were such as had not any thing of the least probability or likelihood to give them countenance, yet were they so impetuously divulged, and so readily entertained by many, as made me think there was more than the common artifices of calumny employed in their raising and improvement, especially considering what persons I can justly charge those reports upon. But in this course they may proceed whilst they please and think convenient: I find myself no more concerned in what they write or say of this nature than if it were no more but, —

? epei ete kako out' aphroni photi eoikas.³

Oule te, kai mega chaire, Theoi de toi olbia doie.⁴

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

It may be it will be said (for there is no security against confidence and immodesty, backed with secular advantages), that the doctrinal principles asserted in this book are agreeable with the doctrine of the church in former times; and therefore those opposed in it, such as are condemned thereby. Hereabout I shall make no long contest with them who once discover that their minds are by any means emboldened to undertake the defence of such shameless untruths; nor shall I multiply testimonies to prove the contrary, which others are more concerned to do, if they intend not to betray the religion of that church with whose preservation and defence they are intrusted. Only, because there are ancient divines of this church, who, I am persuaded, will be allowed with the most to have known as well the doctrine of it, and as firmly to have adhered thereunto, as this author, who have particularly spoken unto most of the things which he hath opposed, or rather reproached, I shall transcribe the words of one of them, whereby he, and those who employ him, may be minded with whom they have to do in those things. For, as to the writers of the ancient church, there is herein no regard had unto them. He whom I shall name is Mr Hooker, and that in his famous book of "Ecclesiastical Polity;" who, in the fifth book thereof, and 56th paragraph, thus discourseth:—

"We have hitherto spoken of the person and of the presence of Christ. Participation is that mutual inward hold which Christ hath of us, and we of him, in such sort that each possesseth other by way of special interest, property, and inherent copulation." And after the interposition of some things conceding the mutual in-being and love of the Father and the Son, he thus proceedeth:— "We are by nature the sons of Adam. When God created Adam, he created us; and as many as are descended from Adam have in themselves the root out of which they spring. The sons of God we neither are all nor any one of us, otherwise than only by grace and favour. The sons of God have God's own natural Son as a second Adam from heaven; whose race and progeny they are by spiritual and heavenly birth. God therefore loving eternally his Son, he must needs eternally in him have loved, and preferred before all others, them which are spiritually since descended and sprung out of him. These were in God as in their Saviour, and not as in their Creator only. It was the purpose of his saving goodness, his saving wisdom, and his saving power, which inclined itself towards them. They which thus were in God eternally by their intended admission to life, have, by vocation or adoption, God actually now in them, as the artificer is in the work which his hand doth presently frame. Life, as all other gifts and benefits, groweth originally from the Father, and cometh not to us but by the Son, nor by the Son to any of us in particular, but through the Spirit. For this cause the apostle wisheth to the church of Corinth, the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost;' which three St Peter comprehendeth in one, — the participation of the divine nature. We are, therefore, in God through Christ eternally, according to that intent and purpose whereby we are chosen to be made his in this present world before the world itself was made. We are in God through the knowledge which is had of us, and the love which is borne towards us from everlasting; but in God we actually are no longer than only from the time of our actual adoption into the body of his true church, into the fellowship of his children. For his church he knoweth and loveth; so that they which are in the church are thereby known to be in him. Our being in Christ by eternal foreknowledge saveth us not, without our actual and real adoption into the fellowship of his saints in this present world. For in him we actually are by our actual incorporation into that society which hath him for their head, and doth make together with him one body (he and they in that respect having one name); for which cause, by virtue of this mystical conjunction, we are of him, and in him, even as though our very flesh and bones should be made continuate with his. We are in Christ, because he knoweth and loveth us, even as parts of himself. No man is actually in him but they in whom he actually is; for he which hath not the Son of God hath not life. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit;' but the branch severed from the vine withereth. We are, therefore, adopted sons of God to eternal life by participation of the only begotten Son of God, whose life is the well-spring and cause of ours. It is too cold an interpretation, whereby some men expound our being in Christ to import nothing else but only that the self-same nature which maketh us to be men is in him, and maketh him man as we are. For what man in the world is there which hath not so far forth communion with Jesus Christ? It is not this that can sustain the weight of such sentences as speak of the mystery of our coherence with Jesus Christ. The church is in Christ, as Eve was in Adam. Yea, by grace we are every [one] of us in Christ and in his church, as by nature we were in those, our first parents. God made Eve of the rib of Adam; and his church he frameth out of the very flesh, the very wounded and bleeding side, of the Son of man. His body crucified, and his blood shed for the life of the world, are the true elements of that heavenly being which maketh us such as himself is of whom we come. For which cause the words of Adam may be fitly the words of Christ concerning his church, Flesh of my flesh, and bone of my bones;' — A true nature, extract out of mine own body.' So that in him, even according to his manhood, we, according to our heavenly being, are as branches in that root out of which they grow. To all things he is life, and to men light, as the Son of God; to the church, both life and light eternal, by being made the Son of man for us, and by being in us a Saviour, whether we respect him as God or as man. Adam is in us as an original cause of our nature, and of that corruption of nature which causeth death; Christ as the cause original of restoration to life. The person of Adam is not in us, but his nature, and the corruption of his nature, derived into all men by propagation. Christ having Adam's nature, as we have, but incorrupt, deriveth not nature but incorruption, and that immediately from his own person, into all that belong unto him. As, therefore, we are really partakers of the body of sin and death received from Adam; so, except we be truly partakers of Christ, and as really possessed of his Spirit, all we speak of eternal life is but a dream. That which quickeneth us is the Spirit of the second Adam, and his flesh that wherewith he quickeneth. That which in him made our nature incorrupt was the union of his Deity with our nature. And in that respect the sentence of death and condemnation, which only taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his voluntary death for others to prevail with God, and to have the force of an expiatory sacrifice. The blood of Christ, as the apostle witnesseth, doth, therefore, take away sin; because, Through the eternal Spirit he offered himself unto God without spot.' That which sanctified our nature in Christ, — that which made it a sacrifice available to take away sin, is the same which quickened it, raised it out of the grave after death, and exalted it unto glory. Seeing, therefore, that Christ is in us a quickening Spirit, the first degree of communion with Christ must needs consist in the participation of his Spirit, which Cyprian in that respect terms germanissimam societatem,' — the highest and truest society that can be between man and him, which is both God and man in one. These things St Cyril duly considering, reproveth their speeches which taught that only the Deity of Christ is the vine whereupon we by faith do depend as branches, and that neither his flesh nor our bodies are comprised in this resemblance. For doth any man doubt but that even from the flesh of Christ our very bodies do receive that life which shall make them glorious at the latter day; and for which they are already accounted parts of his blessed body? Our corruptible bodies could never live the life they shall live, were it not that here they are joined with his body, which is incorruptible; and that his is in ours as a cause of immortality, — a cause, by removing, through the death and merit of his own flesh, that which hindered the life of ours. Christ is, therefore, both as God and as man, that true vine whereof we both spiritually and corporally are branches. The mixture of his bodily substance with ours is a thing which the ancient fathers disclaim. Yet the mixture of his flesh with ours they speak of, to signify what our very bodies, through mystical conjunction, receive from that vital efficacy which we know to be in his; and from bodily mixtures they borrow divers similitudes, rather to declare the truth than the manner of coherence between his sacred [body] and the sanctified bodies of saints. Thus much no Christian man will deny, that when Christ sanctified his own flesh, giving as God, and taking as man, the Holy Ghost, he did not this for himself only, but for our sakes, that the grace of sanctification and life, which was first received in him, might pass from him to his whole race, as malediction came from Adam into all mankind. Howbeit, because the work of his Spirit to those effects is in us prevented by sin and death possessing us before, it is of necessity that as well our present sanctification into newness of life, as the future restoration of our bodies, should presuppose a participation of the grace, efficacy, merit, or virtue of his body and blood; — without which foundation first laid, there is no place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. It pleaseth him, in mercy, to account himself incomplete and maimed without us. But most assured we are, that we all receive of his fulness, because he is in us as a moving and working cause; from which many blessed effects are really found to ensue, and that in sundry both kinds and degrees, all tending to eternal happiness. It must be confessed, that of Christ working as a creator and a governor of the world, by providence all are partakers; — not all partakers of that grace whereby he inhabiteth whom he saveth. Again: as he dwelleth not by grace in all, so neither doth he equally work in all them in whom he dwelleth. Whence is it,' saith St Augustine, that some be holier than others are, but because God doth dwell in some more plentifully than in others?' And because the divine substance of Christ is equally in all, his human substance equally distant from all, it appeareth that the participation of Christ, wherein there are many degrees and differences, must needs consist in such effects as, being derived from both natures of Christ really into us, are made our own: and we, by having them in us, are truly said to have him from whom they come; Christ also, more or less, to inhabit and impart himself, as the graces are fewer or more, greater or smaller, which really flow into us from Christ. Christ is whole with the whole church, and whole with every part of the church, as touching his person, which can no way divide itself, or be possessed by degrees and portions. But the participation of Christ importeth, besides the presence of Christ's person, and besides the mystical copulation thereof with the parts and members of his whole church, a true actual influence of grace, whereby the life which we live according to godliness is his; and from him we receive those perfections wherein our eternal happiness consisteth. Thus we participate Christ:— partly by imputation; as when those things which he did and suffered for us are imputed unto us for righteousness; partly by habitual and real infusion; as when grace is inwardly bestowed while we are on earth; — and afterward more fully, both our souls and bodies made like unto his in glory. The first thing of his so infused into our hearts in this life is the Spirit of Christ; whereupon, because the rest, of what kind soever, do all both necessarily depend and infallibly also ensue, therefore the apostles term it sometimes the seed of God, sometimes the pledge of our heavenly inheritance, sometimes the hansel or earnest of that which is to come. From whence it is that they which belong to the mystical body of our Saviour Christ, and be in number as the stars of heaven, — divided successively, by reason of their mortal condition, into many generations, — are, notwithstanding, coupled every one to Christ their head, and all unto every particular person amongst themselves; inasmuch as the same Spirit which anointed the blessed soul of our Saviour Christ doth so formalise, unite, and actuate his whole race, as if both he and they were so many limbs compacted into one body, by being quickened all with one and the same soul. That wherein we are partakers of Jesus Christ by imputation, agreeth equally unto all what have it; for it consisteth in such acts and deeds of his as could not have longer continuance than while they were in doing, nor at that very time belong unto any other but to him from whom they come: and therefore, how men, either then, or before, or since, should be made partakers of them, there can be no way imagined but only by imputation. Again: a deed must either not be imputed to any, but rest altogether in him whose it is; or, if at all it be imputed, they which have it by imputation must have it such as it is, — whole. So that degrees being neither in the personal presence of Christ, nor in the participation of those effects which are ours by imputation only, it resteth that we wholly apply them to the participation of Christ's infused grace; although, even in this kind also, the first beginning of life, the seed of God, the first-fruits of Christ's Spirit, be without latitude. For we have hereby only the being of the sons of God: in which number, how far soever one may seem to excel another, yet touching this, that all are sons, they are all equals; some, happily, better sons than the rest are, but none any more a son than another. Thus, therefore, we see how the Father is in the Son, and the Son in the Father; how they both are in all things, and all things in them: what communion Christ hath with his church; how his church, and every member thereof, is in him by original derivation, and he personally in them, by way of mystical association, wrought through the gift of the Holy Ghost; which they that are his receive from him, and, together with the same, what benefit soever the vital force of his body and blood may yield; — yea, by steps and degrees they receive the complete measure of all such divine grace as doth sanctify and save throughout, till the day of their final exaltation to a state of fellowship in glory with him, whose partakers they are now in those things that tend to glory."

This one testimony ought to be enough unto this sort of men, whilst they are at any consistency with their own reputation: for it is evident that there is nothing concerning personal election, effectual vocation, justification by the imputation of the righteousness of Christ, participation of him, union of believers unto and with his person, derivation of grace from him, etc., which are so reproached by our present author, but they are asserted by this great champion of the church of England, who undoubtedly knew the doctrine which it owned, and in his days approved, and that in such words and expressions, as remote from the sentiments, or at least as unsavoury to the palates, of these men, as any they except against in others.

And what themselves so severely charge on us in point of discipline, that nothing be spoken about it until all is answered that is written by Mr Hooker in its defence, may, I hope, not immodestly be so far returned, as to desire them that in point of doctrine they will grant us truce, until they have moved out of the way what is written to the same purpose by Mr Hooker. Why do not they speak to him to leave fooling, and to speak sense, as they do to others? But let these things be as they are; I have no especial concernment in them, nor shall take any farther notice of them, but only as they influence the exceptions which this author makes unto some passages in that book of mine. And in what I shall do herein, I shall take as little notice as may be of those scurrilous and reproachful expressions, which either his inclination or his circumstances induced him to make use of. If he be pleased with such a course of procedure, I can only assure him, that as to my concernment, I am not displeased; and so he is left unto his full liberty for the future.

The first thing he quarrels about, is my asserting the necessity of acquaintance with the person of Christ; which expression he frequently makes use of afterward in a way of reproach. The use of the word "acquaintance," in this matter, is warranted by our translation of the Scripture, and that properly, where it is required of us to acquaint ourselves with God. And that I intended nothing thereby but the knowledge of Jesus Christ, is evident beyond any pretence to the contrary to be suggested by the most subtle or inventive malice. The crime, therefore, wherewith I am here charged, is my assertion that it is necessary that Christians should know Jesus Christ; which I have afterward increased, by affirming also that they ought to love him: for by Jesus Christ all the world of Christians intend the person of Christ; and the most of them, all of them, — the Socinians only excepted, — by his person, "the Word made flesh," or the Son of God incarnate, the mediator between God and man. For because the name Christ is sometimes used metonymically, to conclude thence that Jesus Christ is not Jesus Christ, or that it is not the person of Christ that is firstly and properly intended by that name in the gospel, is a lewd and impious imagination; and we may as well make Christ to be only a light within us, as to be the doctrine of the gospel without us. This knowledge of Jesus Christ I aver to be the only fountain of all saving knowledge: which is farther reflected on by this author; and he adds (no doubt out of respect unto me), "that he will not envy the glory of this discovery unto its author;" and therefore honestly confesseth that he met with it in my book. But what doth he intend? Whither will prejudice and corrupt designs carry and transport the minds of men? Is it possible that he should be ignorant that it is the duty of all Christians to know Jesus Christ, to be acquainted with the person of Christ, and that this is the fountain of all saving knowledge, until he met with it in my book about communion with God; which I dare say he looked not into, but only to find what he might except against? It is the Holy Ghost himself that is the author of this discovery; and it is the great fundamental principle of the gospel. Wherefore, surely, this cannot be the man's intention; and therefore we must look a little farther, to see what it is that he aimeth at. After, then, the repetition of some words of mine, he adds, as his sense upon them, p. 39, "So that it seems the gospel of Christ makes a very imperfect and obscure discovery of the nature, attributes, and the will of God, and the methods of our recovery. We may thoroughly understand whatever is revealed in the gospel, and yet not have a clear and saving knowledge of these things, until we get a more intimate acquaintance with the person of Christ." And again, p. 40: "I shall show you what additions these men make to the gospel of Christ by an acquaintance with his person; and I confess I am very much beholden to this author, for acknowledging whence they fetch all their orthodox and gospel mysteries, for I had almost pored my eyes out with seeking for them in the gospel, but could never find them; but I learn now, that indeed they are not to be found there, unless we be first acquainted with the person of Christ." So far as I can gather up the sense of these loose expressions, it is, that I assert a knowledge of the person of Jesus Christ which is not revealed in the gospel, which is not taught us in the writings of Moses, the prophets, or apostles, but must be had some other way. He tells me afterward, p. 41, that I put in a word fallaciously, which expresseth the contrary; as though I intended another knowledge of Christ than what is declared in the gospel. Now, he either thought that this was not my design or intention, but would make use of a pretence of it for his advantage unto an end aimed at (which what it was I know well enough); or he thought, indeed, that I did assert and maintain such a knowledge of the person of Christ as was not received by Scripture revelation. If it was the first, we have an instance of that new morality which these new doctrines are accompanied withal; if the latter, he discovers how meet a person he is to treat of things of this nature. Wherefore, to prevent such scandalous miscarriages, or futilous imaginations for the future, I here tell him, that if he can find in that book, or any other of my writings, any expression, or word, or syllable, intimating any knowledge of Christ, or any acquaintance with the person of Christ, but what is revealed and declared in the gospel, in the writings of Moses, the prophets, and apostles, and as it is so revealed and declared, and learned from thence, I will publicly burn that book with my own hands, to give him and all the world satisfaction. Nay, I say more: if an angel from heaven pretend to give any other knowledge of the person of Christ, but what is revealed in the gospel, let him be accursed. And here I leave this author to consider with himself, what was the true occasion why he should first thus represent himself unto the world in print, by the avowing of so unworthy and notorious a calumny.

Whereas, therefore, by an acquaintance with the person of Christ, it is undeniably evident that I intended nothing but that knowledge of Christ which it is the duty of every Christian to labour after, — no other but what is revealed, declared, and delivered in the Scripture, as almost every page of my book doth manifest where I treat of these things; I do here again, with the good leave of this author, assert, that this knowledge of Christ is very necessary unto Christians, and the fountain of all saving knowledge whatever. And as he may, if he please, review the honesty and truth of that passage, p. 38, "So that our acquaintance with Christ's person, in this man's divinity, signifies 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 expressly revealed to us;" so I will not so far suspect the Christianity of them with whom we have to do, as to think it necessary to confirm by texts of Scripture either of these assertions; which whoever denies is an open apostate from the gospel.

Having laid this foundation in an equal mixture of that truth and sobriety wherewith sundry late writings of this nature and to the same purpose have been stuffed, he proceeds to declare what desperate consequences ensue upon the necessity of that knowledge of Jesus Christ which I have asserted, addressing himself thereunto, p. 40.

Many instances of such dealings will make me apt to think that some men, whatever they pretend to the contrary, have but little knowledge of Jesus Christ indeed. But whatever this man thinks of him, an account must one day be given before and unto him of such false calumnies as his lines are stuffed withal. Those who will believe him, that he hath almost "pored out his eyes" in reading the gospel, with a design to find out mysteries that are not in it, are left by me to their liberty; only I cannot but say, that his way of expressing the study of the Scripture, is [not?] such as becometh a man of his wisdom, gravity, and principles. He will, I hope, one day be better acquainted with what belongs unto the due investigation of sacred truth in the Scripture, than to suppose it represented by such childish expressions. What he hath learned from me I know not; but that I have anywhere taught that there are mysteries of religion that are not to be found in the gospel, unless we are first acquainted with the person of Christ, is a frontless and impudent falsehood. I own no other, never taught other knowledge of Christ, or acquaintance with his person, but what is revealed and declared in the gospel; and therefore, no mysteries of religion can be thence known and received, before we are acquainted with the gospel itself. Yet I will mind this author of that, whereof if he be ignorant, he is unfit to be a teacher of others, and which if he deny, he is unworthy the name of a Christian, — namely, that by the knowledge of the person of Christ, the great mystery of God manifest in the flesh, as revealed and declared in the gospel, we are led into a clear and full understanding of many other mysteries of grace and truth; which are all centred in his person, and without which we can have no true nor sound understanding of them. I shall speak it yet again, that this author, if it be possible, may understand it; or, however, that he and his co-partners in design may know that I neither am nor ever will be ashamed of it:— that without the knowledge of the person of Christ, which is our acquaintance with him (as we are commanded to acquaint ourselves with God) as he is the eternal Son of God incarnate, the mediator between God and man, with the mystery of the love, grace, and truth of God therein, as revealed and declared in the Scripture, there is no true, useful, saving knowledge of any other mysteries or truths of the gospel to be attained. This being the substance of what is asserted in my discourse, I challenge this man, or any to whose pleasure and favour his endeavours in this kind are sacrificed, to assert and maintain the contrary, if so be they are indeed armed with such a confidence as to impugn the foundations of Christianity.

But to evince his intention, he transcribeth the ensuing passages out of my discourse:— P. 41, "The sum of all true wisdom and knowledge may be reduced to these three heads:— 1. The knowledge of God; his nature and properties. 2. The knowledge of ourselves with reference to the will of God concerning us. 3. Skill to walk in communion with God. In these three is summed up all true wisdom and knowledge, and not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ."

This whole passage I am far from disliking, upon this representation of it, or any expression in it. Those who are not pleased with this distribution of spiritual wisdom, may make use of any such of their own wherewith they are better satisfied. This of mine was sufficient unto my purpose. Hereon this censure is passed by him:— "Where by is fallaciously added to include the revelations Christ hath made; whereas his first undertaking was, to show how impossible it is to understand these things savingly and clearly, notwithstanding all those revelations God hath made of himself and his will by Moses and the prophets, and by Christ himself, without an acquaintance with his person." The fallacy pretended is merely of his own coining; my words are plain, and suited unto my own purpose, and to declare my mind in what I intend; which he openly corrupting, or not at all understanding, frames an end never thought of by me, and then feigns fallacious means of attaining it. The knowledge I mean is to be learned by Christ; neither is any thing to be learned in him but what is learned by him. I do say, indeed, now, whatever I have said before, that it is impossible to understand any sacred truth savingly and clearly, without the knowledge of the person of Christ; and shall say so still, let this man and his companions say what they will to the contrary: but that in my so saying I exclude the consideration of the revelations which Christ hath made, or that God hath made of himself by Moses and the prophets, and Christ himself, the principal whereof concern his person, and whence alone we come to know him, is an assertion becoming the modesty and ingenuity of this author. But hereon he proceeds, and says, that as to the first head he will take notice of those peculiar discoveries of the nature of God of which the world was ignorant before, and of which revelation is wholly silent, but are now clearly and savingly learned from an acquaintance with Christ's person. But what, in the meantime, is become of modesty, truth, and honesty? Do men reckon that there is no account to be given of such falsifications? Is there any one word or tittle in my discourse of any such knowledge of the nature or properties of God as whereof revelation is wholly silent? What doth this man intend? Doth he either not at all understand what I say; or doth he not care what he says himself? What have I done to him? wherein have I injured him? how have I provoked him, that he should sacrifice his conscience and reputation unto such a revenge? Must he yet hear it again? I never thought, I never owned, I never wrote, that there was any acquaintance to be obtained with any property of the nature of God by the knowledge of the person of Christ, but what is taught and revealed in the gospel; from whence alone all knowledge of Christ, his person, and his doctrine, is to be learned. And yet I will say again, if we learn not thence to know the Lord Christ, — that is, his person, — we shall never know any thing of God, ourselves, or our duty, clearly and savingly (I use the words again, notwithstanding the reflections on them, as more proper in this matter than any used by our author in his eloquent discourse), and as we ought to do. From hence he proceeds unto weak and confused discourses about the knowledge of God and his properties without any knowledge of Christ; for he not only tells us "what reason we had to believe such and such things of God, if Christ had never appeared in the world," (take care, I pray, that we be thought as little beholden to him as may be), "but that God's readiness to pardon, and the like, are plainly revealed in the Scripture, without any farther acquaintance with the person of Christ," p. 43. What this farther acquaintance with the person of Christ should mean, I do not well understand: it may be, any more acquaintance with respect unto some that is necessary; — it may be, without any more ado as to an acquaintance with him. And if this be his intention, — as it must be, if there be sense in his words, — that God's readiness to pardon sinners is revealed in the Scripture without respect unto the person of Jesus Christ, it is a piece of dull Socinianism; which, because I have sufficiently confuted else where, I shall not here farther discover the folly of. [As] for a knowledge of God's essential properties by the light of nature, it was never denied by me; yea, I have written and contended for it in another way than can be impeached by such trifling declamations. But yet, with his good leave, I do believe that there is no saving knowledge of, or acquaintance with God or his properties, to be attained, but in and through Jesus Christ, as revealed unto us in the gospel. And this I can confirm with testimonies of the Scripture, fathers, schoolmen, and divines of all sorts, with reasons and arguments, such as I know this author cannot answer. And whatever great apprehensions he may have of his skill and abilities to know God and his properties by the light of nature, now that he neither knows nor is able to distinguish what he learns from thence, and what he hath imbibed in his education from an emanation of divine revelation; yet I believe there were as wise men as himself amongst those ancient philosophers, concerning whom and their inquiries into the nature of God our apostle pronounces those censures, Rom. i.; 1 Cor. i.

But on this goodly foundation he proceeds unto a particular inference, p. 44, saying, "And is not this a confident man, to tell us that the love of God to sinners, and his pardoning mercy, could never have entered into the heart of man but by Christ, when the experience of the whole world confutes him? For, whatever becomes of his new theories, both Jews and heathens, who understood nothing at all of what Christ was to do in order to our recovery, did believe God to be gracious and merciful to sinners, and had reason to do so; because God himself had assured the Jews that he was a gracious and merciful God, pardoning iniquity, transgressions, and sins. And those natural notions heathens had of God, and all those discoveries God had made of himself in the works of creation and providence, did assure them that God is very good: and it is not possible to understand what goodness is, without pardoning grace."

I beg his excuse: truth and good company will give a modest man a little confidence sometimes; and against his experience of the whole world, falsely pretended, I can oppose the testimonies of the Scripture, and all the ancient writers of the church, very few excepted. We can know of God only what he hath, one way or other, revealed of himself, and nothing else; and I say again, that God hath not revealed his love unto sinners, and his pardoning mercy, any other way but in and by Jesus Christ. For what he adds as to the knowledge which the Jews had of these things by God's revelation in the Scripture, when he can prove that all those revelations, or any of them, had not respect unto the promised seed, — the Son of God, — to be exhibited in the flesh to destroy the works of the devil, he will speak somewhat unto his purpose. In the meantime, this insertion of the consideration of them who enjoyed that revelation of Christ which God was pleased to build his church upon under the Old Testament, is weak and impertinent. Their apprehensions, I acknowledge, concerning the person of Christ, and the speciality of the work of his mediation, were dark and obscure; but so, also, proportionally was their knowledge of all other sacred truths, which yet with all diligence they inquired into. That which I intended is expressed by the apostle, 1 Cor. ii. 9, 10, "It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." What a confident man was this apostle, as to affirm that the things of the grace and mercy of God did never enter into the heart of man to conceive, nor would so have done, had they not been revealed by the Spirit of God in the gospel through Jesus Christ!

But this is only a transient charge. There ensues that which is much more severe, p. 45; as, for instance, "He tells us, that in Christ' (that is, in his death and sufferings for our sins) God hath manifested the naturalness of this righteousness' (that is, vindictive justice in punishing sin), that it was impossible that it should be diverted from sinners without the interposing of a propitiation; that is, that God is so just and righteous, that he cannot pardon sin without satisfaction to his justice.' Now, this indeed is such a notion of justice as is perfectly new, which neither Scripture nor nature acquaints us with; for all mankind have accounted it an act of goodness, without the least suspicion of injustice in it, to remit injuries and offences without exacting any punishment, — that he is so far from being just, that he is cruel and savage, who will remit no offence till he hath satisfied his revenge." The reader who is in any measure or degree acquainted with these things, knows full well what is intended by that which I have asserted. It is no more but this, — that such is the essential holiness and righteousness of the nature of God, that, considering him as the supreme governor and ruler of all mankind, it was inconsistent with the holiness and rectitude of his rule, and the glory of his government, to pass by sin absolutely, or to pardon it without satisfaction, propitiation, or atonement. This, I said, was made evident in the death and sufferings of Christ, wherein God made all our iniquities to meet upon him, and spared him not, that we might obtain mercy and grace. This is here now called out by our author as a very dangerous or foolish passage in my discourse, which he thought he might highly advantage his reputation by reflecting upon. But as the orator said to his adversary, "Equidem vehementer lætor eum esse me, in quem tu cum cuperes, nullam contumeliam jacere potueris, quæ non ad maximam partem civium convenerit," — so it is here fallen out. If this man knows not that this is the judgment of the generality of the most learned divines of Europe upon the matter, of all who have engaged with any success against the Socinians, one or two only excepted, I can pity him, but not relieve him in his unhappiness, unless he will be pleased to take more pains in reading good books than as yet he appeareth to have done. But for the thing itself, and his reflections upon it, I shall observe yet some few things, and so pass on; — as first, the opposition that he makes unto my position is nothing but a crude assertion of one of the meanest and most absurd sophisms which the Socinians use in this cause, — namely, that everyone may remit injuries and offences as he pleaseth, without exacting any punishment: which, as it is true in most cases of injuries and offences against private persons, wherein no others are concerned but themselves, nor are they obliged by any law of the community to pursue their own right; so, with respect unto public rulers of the community, and unto such injuries and offences as are done against supreme rule, tending directly unto the dissolution of the society centring in it, to suppose that such rulers are not obliged to inflict those punishments which justice and the preservation of the community doth require, is a fond and ridiculous imagination, — destructive, if pursued, unto all human society, and rendering government a useless thing in the world. Therefore, what this author (who seems to understand very little of these things) adds, "that governors may spare or punish as they see reason for it;" if the rule of that reason and judgment be not that justice which respects the good and benefit of the society or community, they do amiss, and sin, in sparing and punishing: which I suppose he will not ascribe unto the government of God. But I have fully debated these things in sundry writings against the Socinians; so that I will not again enlarge upon them without a more important occasion. It is not improbable but he knows where to find those discourses; and he may, when he please, exercise his skill upon them. Again: I cannot but remark upon the consequences that he chargeth this position withal; and yet I cannot do it without begging pardon for repeating such horrid and desperate blasphemies. P. 46, "The account," saith he, "of this is very plain; because the justice of God hath glutted itself with revenge on sin in the death of Christ, and so henceforward we may be sure he will be very kind, as a revengeful man is when his passion is over." P. 47, "The sum of which is, that God is all love and patience when he hath taken his fill of revenge; as others use to say that the devil is very good when he is pleased." P. 59, "The justice and vengeance of God, having their actings assigned them to the full, being glutted and satiated with the blood of Christ, God may," etc. I desire the reader to remember that the supposition whereon all these inferences are built, is only that of the necessity of the satisfaction of Christ with respect unto the holiness and righteousness of God as the author of the law, and the supreme governor of mankind. And is this language becoming a son of the church of England? Might it not be more justly expected from a Jew or a Mohammedan, — from Servetus or Socinus, from whom it is borrowed, — than from a son of this church, in a book published by licence and authority? But it is to no purpose to complain: those who are pleased with these things, let them be so. But what if, after all, these impious, blasphemous consequences do follow as much upon this author's opinion as upon mine, and that with a greater show of probability? and what if, forgetting himself, within a few leaves he says the very same thing that I do, and casts himself under his own severest condemnation?

For the first: I presume he owns the satisfaction of Christ, and I will suppose it until he directly denies it; therefore, also, he owns and grants that God would not pardon any sin, but upon a supposition of a previous satisfaction made by Jesus Christ. Here, then, lies all the difference between us; — that I say God could not, with respect unto his holiness and justice, as the author of the law and governor of the world, pardon sin absolutely without satisfaction: he says, that although he might have done so without the least diminution of his glory, yet he would not, but would have his Son by his death and suffering to make satisfaction for sin. I leave it now, not only to every learned and impartial reader, but to every man in his wits who understands common sense, whether the blasphemous consequences, which I will not again defile ink and paper with the expression of, do not seem to follow more directly upon his opinion than mine. For whereas I say not that God requireth any thing unto the exercise of grace and mercy, but what he grants that he doth so also; — only I say he doth it because requisite unto his justice; he, because he chose it by a free act of his will and wisdom, when he might have done otherwise, without the least disadvantage unto his righteousness or rule, or the least impeachment to the glory of his holiness. The odious blasphemies mentioned do apparently seem to make a nearer approach unto his assertion than unto mine. I cannot proceed unto a farther declaration of it, because I abhor the rehearsal of such horrid profaneness. The truth is, they follow not in the least (if there be any thing in them but odious satanical exprobrations of the truth of the satisfaction of Christ) on either opinion; though I say this author knows not well how to discharge himself of them.

But what if he be all this while only roving in his discourse about the things that he hath no due comprehension of, merely out of a transporting desire to gratify himself and others, in traducing and making exceptions against my writings? What if, when he comes a little to himself, and expresseth the notions that have been instilled into him, he saith expressly as much as I do, or have done in any place of my writings? It is plain he doth so, p. 49, in these words:— "As for sin, the gospel assures us that God is an irreconcilable enemy to all wickedness, it being so contrary to his own most holy nature, that if he have any love for himself, and any esteem for his own perfections and works, he must hate sin, which is so unlike himself, and which destroys the beauty and perfection of his workmanship. For this end he sent his Son into the world to destroy the works of the devil," etc. Here is the substance of what at any time on this subject I have pleaded for:— "God is an irreconcilable enemy to all wickedness," — that it "is contrary to his holy nature, so that he must hate it; and therefore sends his Son," etc. If sin be contrary to God's holy nature, — if he must hate it, unless he will not love himself, nor value his own perfections, and therefore sent his Son to make satisfaction, we are absolutely agreed in this matter, and our author hath lost "operam et oleum" in his attempt. But for the matter itself, if he be able to come unto any consistency in his thoughts, or to know what is his own mind therein, I do hereby acquaint him that I have written one entire discourse⁵ on that subject, and have lately reinforced the same argument in my Exercitations on the Epistle to the Hebrews, wherein my judgment on this point is declared and maintained. Let him attempt an answer, if he please, unto them, or do it if he can. What he farther discourseth on this subject, pp. 46, 47, consisteth only in odious representations and vile reflections on the principal doctrines of the gospel, not to be mentioned without offence and horror. But as to me, he proceeds to except, after his scoffing manner, against another passage, pp. 47, 48, — "But, however, sinners have great reasons to rejoice in it, when they consider the nature and end of God's patience and forbearance towards them, — viz., That it is God's taking a course, in his infinite wisdom and goodness, that we should not be destroyed notwithstanding our sins; that as before, the least sin could not escape without punishment, justice being so natural to God that he cannot forgive without punishing; so the justice of God being now satisfied by the death of Christ, the greatest sins can do us no hurt, but we shall escape with a notwithstanding our sins.' This, it seems, we learn from an acquaintance with Christ's person, though his gospel instructs us otherwise, that without holiness no man shall see God.'?" But he is here again at a loss, and understands not what he is about. That whereof he was discoursing is the necessity of the satisfaction of Christ, and that must be it which he maketh his inference from, but the passage he insists on, he lays down as expressive of the end of God's patience and forbearance towards sinners, which here is of no place nor consideration. But so it falls out, that he is seldom at any agreement with himself in any parts of his discourse; the reason whereof I do somewhat more than guess at. However, for the passage which he cites out of my discourse, I like it so well, as that I shall not trouble myself to inquire whether it be there or no, or on what occasion it is introduced. The words are, — "That God hath, in his justice, wisdom, and goodness, taken a course that we should not be destroyed, notwithstanding our sins" (that is, to save sinners); "for he that believeth, although he be a sinner, shall be saved; and he that believeth not shall be damned," as one hath assured us, whom I desire to believe and trust unto. If this be not so, what will become of this man and myself, with all our writings? for I know that we are both sinners; and if God will not save us, or deliver us from destruction, notwithstanding our sins, — that is, pardon them through the bloodshedding of Jesus Christ, wherein we have redemption, even the forgiveness of sins, — it had been better for us that we had never been born. And I do yet again say, that God doth not, that he will not, pardon the least sin, without respect unto the satisfaction of Christ, according as the apostle declares, 2 Cor. v. 18-21; and the expression which must be set on the other side, on the supposition whereof the greatest sin can do us no harm, is this man's addition, which his usual respect unto truth hath produced. But, withal, I never said, I never wrote, that the only supposition of the satisfaction of Christ is sufficient of itself to free us from destruction by sin.

There is, moreover, required on our part, faith and repentance; without which we can have no advantage by it, or interest in it. But he seems to understand by that expression, "notwithstanding our sins," though we should live and die in our sins without faith, repentance, or new obedience; for he supposeth it sufficient to manifest the folly of this assertion, to mention that declaration of the mind of Christ in the gospel, that "without holiness no man shall see God." I wonder whether he thinks that those who believe the satisfaction of Christ, and the necessity thereof, wherein God "made him to be sin who knew no sin, that we might be made the righteousness of God in him," do believe that the personal holiness of men is [not] indispensably necessary unto the pleasing and enjoyment of God. If he suppose that the satisfaction of Christ and the necessity of our personal holiness are really inconsistent, he must be treated in another manner: if he suppose that although they are consistent, yet those whom he opposeth do so trust to the satisfaction of Christ, as to judge that faith, repentance, and holiness, are not indispensably necessary to salvation, he manifests how well skilled he is in their principles and practices. I have always looked on it as a piece of the highest disingenuity among the Quakers, that when any one pleads for the satisfaction of Christ or the imputation of his righteousness, they will clamorously cry out, and hear nothing to the contrary, "Yea, you are for the saving of polluted, defiled sinners; let men live in their sins and be all foul within, it is no matter, so long as they have a righteousness and a Christ without them." I have, I say, always looked upon it as a most disingenuous procedure in them, seeing no one is catechised amongst us, who knoweth not that we press a necessity of sanctification and holiness, equal with that of justification and righteousness. And yet this very course is here steered by this author, contrary to the constant declaration of the judgments of them with whom he hath to do, — contrary to the common evidence of their writings, preaching, praying, disputing unto another purpose; and that without relieving or countenancing himself by any one word or expression used or uttered by them. He chargeth [them] as though they made holiness a very indifferent thing, and such as it doth not much concern any man whether he have an interest in or no; and I know not whether is more marvellous unto me, that some men can so far concoct all principles of conscience and modesty as to publish such slanderous untruths, or that others can take contentment and satisfaction therein, who cannot but understand their disingenuity and falsehood.

His proceed in the same page is to except against that revelation of the wisdom of God which I affirm to have been made in the person and sufferings of Christ, which I thought I might have asserted without offence. But this man will have it, that "there is no wisdom therein, if justice be so natural to God, that nothing could satisfy him but the death of his own Son." That any thing else could satisfy divine justice but the sufferings and death of the Son of God, so far as I know, he is the first that found out or discovered, if he hath yet found it out. Some have imagined that God will pardon sin, and doth so, without any satisfaction at all; and some have thought that other ways of the reparation of lost mankind were possible, without this satisfaction of divine justice, which yet God in his wisdom determined on; but that satisfaction could be any otherwise made to divine justice, but by the death of the Son of God incarnate, none have used to say who know what they say in these things. "But wisdom," he saith, "consists in the choice of the best and fittest means to attain an end, when there were more ways than one of doing it; but it requires no great wisdom to choose when there is but one possible way." Yea, this it is to measure God, — things infinite and divine, by ourselves. Doth this man think that God's ends, as ours, have an existence in themselves out of him, antecedent unto any acts of his divine wisdom? Doth he imagine that he balanceth probable means for the attaining of an end, choosing some and rejecting others? Doth he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct, as the one to have a priority in time before the others? Alas, that men should have the confidence to publish such slight and crude imaginations! Again: the Scripture, which so often expresseth the incarnation of the Son of God, and the whole work of his mediation thereon, as the effect of the infinite wisdom of God, — as that wherein the stores, riches, and treasures of it are laid forth, — doth nowhere so speak of it in comparison with other means not so suited unto the same end, but absolutely, and as it is in its own nature; unless it be when it is compared with those typical institutions which, being appointed to resemble it, some did rest in. And lastly, whereas there was but this one way for the redemption of mankind, and the restoration of the honour of God's justice and holiness, as he is the supreme lawgiver and governor of the universe; and whereas this one way was not in the least pervious unto any created understanding, angelical or human, nor could the least of its concerns have ever entered into the hearts of any (nor, it may be, shall they ever know or be able to find it out unto perfection, but it will be left the object of their admiration unto eternity); — if this author can see no wisdom, or no great wisdom, in the finding out and appointing of this way, who can help it? I wish he would more diligently attend unto their teachings who are able to instruct him better; and from whom, as having no prejudice against them, he may be willing to learn.

But this is the least part of what this worthy censurer of theological discourses rebukes and corrects. For whereas I had said, that we "might learn our disability to answer the mind and will of God in all or any part of the obedience he requireth," — that is, without Christ or out of him; he adds, "That is, that it is impossible for us to do any thing that is good, but we must be acted, like machines, by an external force, — by the irresistible power of the grace and Spirit of God. This, I am sure, is a new discovery; we learn no such thing from the gospel, and I do not see how he proves it from an acquaintance with Christ." But if he intends what he speaks, "we can do no good, but must be acted, like machines, by an external force," and chargeth this on me, it is a false accusation, proceeding from malice or ignorance, or a mixture of both. If he intend, that we can of ourselves do any thing that is spiritually good and acceptable before God, without the efficacious work of the Spirit and grace of God in us, which I only deny, he is a Pelagian, and stands anathematised by many councils of the ancient church. And [as] for what is my judgment about the impotency that is in us by nature unto any spiritual good, — the necessity of the effectual operation of the Spirit of God in and to our conversion, with his aids and assistance of actual grace in our whole course of obedience, which is no other but that of the ancient church, the most learned fathers, and the church of England itself in former days, — I have now sufficiently declared and confirmed it in another discourse; whither this author is remitted, either to learn to speak honestly of what he opposeth, or to understand it better, or answer it if he can.

He adds, "But still there is a more glorious discovery than this behind; and that is, the glorious end whereunto sin is appointed and ordained (I suppose he means by God) is discovered in Christ, — namely, for the demonstration of God's vindictive justice, in measuring out to it a meet recompense of reward, and for the praise of God's glorious grace in the pardon and forgiveness of it; — that is, that it could not be known how just and severe God is, but by punishing sin, nor how good and gracious God is, but by pardoning of it; and, therefore, lest his justice and mercy should never be known to the world, he appoints and ordains sin to this end, — that is, decrees that men shall sin that he may make some of them the vessels of his wrath, and the examples of his fierce vengeance and displeasure, and others the vessels of his mercy, to the praise and glory of his free grace in Christ. This, indeed, is such a discovery as nature and revelation could not make," p. 51; which, in the next page, he calls God's "truckling and bartering with sin and the devil for his glory."

Although there is nothing in the words here reported as mine which is not capable of a fair defence, seeing it is expressly affirmed that "God set forth his Son to be a propitiation to declare his righteousness," yet I know not how it came to pass that I had a mind to turn unto the passage itself in my discourse, which I had not done before on any occasion, as not supposing that he would falsify my words, with whom it was so easy to pervert my meaning at any time, and to reproach what he could not confute. But, that I may give a specimen of this man's honesty and ingenuity, I shall transcribe the passage which he excepts against, because I confess it gave me some surprisal upon its first perusal. My words are these: "There is a glorious end whereunto sin is appointed and ordained discovered in Christ, that others are unacquainted withal. Sin, in its own nature, tends merely to the dishonour of God, the debasement of his majesty, and the ruin of the creature in whom it is. Hell itself is but the filling of wretched creatures with the fruit of their own devices. The comminations and threats of God in the law do manifest one other end of it, — even the demonstration of the vindicative justice of God in measuring out unto it a meet recompense of reward. But here the law stays, and with it all other light, and discovers no other use or end of it at all. In the Lord Jesus Christ there is the manifestation of another and more glorious end, to wit, the praise of God's glorious grace in the pardon 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 that which of all things he desired to exalt, — even that he may be known and believed to be a God pardoning iniquity, transgressions, and sin." Such was my ignorance, that I did not think that any Christian, unless he were a professed Socinian, would ever have made exceptions against any thing in this discourse; the whole of it being openly proclaimed in the gospel, and confirmed in the particulars by sundry texts of Scripture, quoted in the margin of my book, which this man took no notice of. For the advantage he would make from the expression about the end whereunto sin is appointed and ordained, it is childish and ridiculous; for every one who is not wilfully blind must see, that, by "ordained," I intended, not any ordination as to the futurition of sin, but to the disposal of sin to its proper end being committed, or to ordain it unto its end upon a supposition of its being; which quite spoils this author's ensuing harangue. But my judgment in this matter is better expressed by another than I am able to do it myself, and, therefore, in his words I shall represent it. It is Augustine: saith he, "Saluberrime confitemur quod rectissime credimus, Deum Dominumque rerum omnium qui creavit omnia bona valde, et mala ex bonis exortura esse præscivit, et scivit magis ad suam omnipotentissimam bonitatem pertinere, etiam de malis benefacere, quam mala esse non sinere; sic ordinasse angelorum et hominum vitam, ut in ea prius ostenderet quid posset eorum liberum arbitrium, deinde quid posset suæ gratiæ beneficium, justitiæque judicium."

This, our author would have to be God's "bartering with sin and the devil for his glory;" the bold impiety of which expression, among many others, for whose necessary repetition I crave pardon, manifests with what frame of spirit, with what reverence of God himself and all holy things, this discourse is managed.

But it seems I add, that "the demonstration of God's justice in measuring out unto sin a meet recompense of reward is discovered in Christ, as this author says." Let him read again, "The comminations and threatenings of God in the law," etc. If this man were acquainted with Christ, he could not but learn somewhat more of truth and modesty, unless he be wilfully stupid. But what is the crime of this paragraph? That which it teacheth is, that sin, in its own nature, hath no end but the dishonour of God and the eternal ruin of the sinner; that, by the sentence and curse of the law, God hath manifested that he will glorify his justice in the punishing of it; as also, that, in and through Jesus Christ, he will glorify grace and mercy in its pardon, on the terms of the gospel. What would he be at? If he have a mind to quarrel with the Bible, and to conflict the fundamental principles of Christianity, to what purpose doth he cavil at my obscure discourses, when the proper object of his displeasure lies plainly before him?