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 veuted under the countenance of publick License 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 my self or my own reputation which I have the satisfaction to conceive not to be prejudiced by such pittiful 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 my self no more concerned in what they Write or say of this Nature than if it were no more But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Imodesty 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 emboldned 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 perswaded 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 Antient 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 Policy who in the 5th Book thereof and 56 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 concerning 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 of Us otherwise than only by Grace and Favour The Sons of God have Gods 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 sithence descended and sprung out of him These are in God as in their Saviour and not as in their Creator only It was the Purpose of his saving Goodness his Saving Power and his Saving Wisdom which inclined it self towards them They which thus are in God eternally by their intended admission to Life have by Vocation or Adoption God actually now in them as the Artificer is in that 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 our Lord Jesus Christ and the Love of God and the Fellowship of the Holy Ghost which three Saint 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 it self was made We were in God through the knowledg which is had of Us and the Love which is born 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 that are in the Church are thereby known to be in him Our being in Christ by Eternal foreknowledg 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 vertue 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
Love of the Holy Ghost his whole work upon us in us for us consists in preparing of us for Obedience enabling of us thereunto and bringing forth the fruits of it in us and this he doth in opposition to a Righteousness of our own either before it or to be made up by it Tit. 3.5 I need not insist on this The fruits of the Spirit in us are known Gal. 5.22 And thus have we a twofold bottom of the Necessity of our Obedience and personal Holiness God hath appointed it He requires it And it is an eminent immediate End of the distinct Dispensation of Father Son and Holy Ghost in the Work of our Salvation If God's Soveraignty over us is to be owned if his Love towards us be to be regarded if the whole Work of the ever-blessed Trinity for us in us be of any Moment our Obedience is necessary 3. It is Necessary in respect of the End thereof and that whether you consider God our Selves or the World 1. The End of our obedience in respect of God is his Glory and Honour Mal. 1.6 This is God's Honour all that we give him It is true he will take his Honour from the Stoutest and Proudest Rebel in the World but all we give him is in our Obedience The Glorifying of God by our Obedience is all that we are or can be Particularly 1. It is the Glory of the Father Mat. 5.16 Let your Light so shine before Men that they may see your good works and glorify your Father which is in Heaven By our walking in the Light of Faith doth Glory arise to the Father The Fruits of his Love of his Grace of his Kindness are seen upon us and God is Glorified in our Behalf And 2. The Son is Glorified thereby It is the Will of God that as all Men Honour the Father so should they Honour the Son John 5.23 and how is this done by believing in him John 14.1 obeying of him Hence John 17.10 He says he is Glorified in Believers and prays for an increase of Grace and Union for them that he may yet be more Glorified and all might know that as Mediator he was sent of God 3. The Spirit is Glorified also by it He is grieved by our Disobedience Eph. 4.30 And therefore his Glory is in our bringing forth Fruit. He dwells in us as in his Temple which is not to be defiled Holiness becometh his Habitation for ever Now if this that hath been said be not sufficient to evince a necessity of our Obedience we must suppose our selves to speak with a sort of Men who regard neither the Soveraignty nor Love nor Glory of God Father Son or Holy Ghost Let Men say what they please though our Obedience should be all lost and never regarded which is impossible for God is not unjust to forget our Labour of Love yet here is a sufficient bottom ground and Reason of yielding more Obedience unto God than ever we shall do whilst we live in this World I speak also only of Gospel-Grounds of Obedience and not of those that are Natural and Legal which are indispensible to all Mankind 2. The End in respect of our selves immediately is threefold 1. Honour 2. Peace 3. Usefulness 1. Honour It is by Holiness that we are made like unto God and his Image is renewed again in us This was our Honour at our Creation this exalted us above all our Fellow-Creatures here below we were made in the Image of God This we lost by Sin and became like the Beasts that perish To this Honour of Conformity to God of bearing his Image are we exalted again by Holiness alone Be ye Holy says God because I am Holy 1 Pet. 1.16 And be you perfect that is in doing good as your Heavenly Father is Perfect Math. 5.48 in a Likeness and Conformity to him And herein is the Image of God renewed Ephes. 4.23 24. Therein we put on the New Man which after God is created in Righteousness and Holiness of Truth This was that which originally was attended with Power and Dominion is still all that is Beautiful or Comely in the World How it makes Men Honourable and Precious in the sight of God of Angels of Men how alone it is that which is not despised which is of Price before the Lord what contempt and Scorn He hath of them in whom it is not in what Abomination he hath them and all their ways might easily be evinced 2. Peace by it we have Communion with God wherein Peace alone is to be enjoyed The wicked are like a troubled Sea that cannot rest and there is no Peace to them saith my God Isa. 48.21 There is no Peace Rest or Quietness in a Distance Separation or Alienation from God He is the Rest of our Souls In the Light of his Countenance is Life and Peace Now if we walk in the Light as he is Light we have Fellowship one with another 1 Joh. 1.7 and verily our Fellowship is with the Father and with the Son Jesus Christ v. 3. He that walks in the Light of new Obedience he hath Communion with God and in his Presence is fulness of Joy for ever without is there nothing but darkness and wandring and Confusion 3. Usefulness a man without Holiness is good for nothing Ephraim says the Propbet is an empty Vine that brings forth Fruit to it self And what is such a Vine good for Nothing saith another Prophet a man cannot make a pin of it so much as to hang a Vessel on A barren tree is good for nothing but to be cut down for the Fire Notwithstanding the seeming Usefulness of men who serve the Providence of God in their Generations I could easily manifest that the World and the Church might want them and that indeed in themselves they are Good for nothing only the Holy man is commune bonum 3. The End of it in respect of others in the world is manifold 1. It serves to the Conviction and stopping the mouths of some of the Enemies of God both here and hereafter Here 1. Pet. 3.16 Keeping a good Conscience that wherein they speak against you as Evil Doers they may be ashamed beholding your good Conversation in Christ. By our keeping of a good Conscience Men will be made ashamed of their false Accusations That whereas their Malice and Hatred of the ways of God hath provoked them to speak all manner of evil of the Profession of them by the Holiness and Righteousness of the Saints they are convinced and made ashamed as a Thief is when he is taken and driven to acknowledge that God is amongst them and that they are wicked themselves Joh. 17.23.2 Hereafter it is said that the Saints shall judg the World It is on this as well as upon other Considerations Their Good Works their Righteousness their Holiness shall be brought forth and manifested to all the World and the Righteousness of God's Judgments against Wicked Men be thence evinced See says
8 9 10 11. But he will now discover the Design of all these things and afterward make it good by Quotations out of my Book The first he doth pag. 203. and onwards But whatever becomes of the sense of the Distinction there is a very deep fetch in it the observing of which will discover the whole mystery of the Person of Christ and our Vnion to him For these men consider that Christ saves us as he is our Mediator and not meerly considered as God or Man and they imagine that we receive Grace and Salvation from Christ's Person just as we do water out of a Conduit or a Gift and Largess from a Prince that it flows to us from our Vnion to his person and therefore they dress up the Person of the Mediator with all those personal Excellencies and Graces which may make him a fit Saviour that those who are thus united to his Person of which more in the next Section need not fear missing of Salvation Hence they ransack all the boundless perfections of the Deity and whatever they can find or fancy speaks any Comfort to Sinners this is presently a personal Grace of the Mediator They consider all the Glorious effects of his Mediation and whatever Great things are spoken of his Gospel or Religion or Intercession for us these serve as personal Graces so that all our hopes may be built not on the Gospel Covenant but on the Person of Christ so that the Dispute now lyes between the Person of Christ and his Gospel which must be the Foundation of our Hope which is the way to life and happiness First We do consider and Believe that Christ saves us as a Mediator that is as God and Man in one person exercising the Office of a Mediator and not meerly as God or Man This we believe with all the Catholick Church of Christ and can with boldness say he that doth not so let him be Anathema Maranatha Secondly We do not imagine but believe from the Scripture and with the whole Church of God that we receive Grace and Salvation from the Person of Christ in those distinct wayes wherein they are capable of being received and let him be anathema who believes otherwise Only whether his putting of Grace and Salvation into the same way of Reception belong unto his Accuracy in expressing his own Sentiments or his Ingenuity in the representation of other Mens words I leave undetermined The Similitudes he useth to express our Faith in these things shew his good will towards Scoffing and Prophaneness We say there is real Communication of Grace from the person of Christ as the Head of the Church unto all the Members of his Mystical Body by his Spirit whereby they are quickened sanctifyed and enabled unto all Holy Obedience and if it be denyed by him he stands anathematized by sundry Counsels of the Ancient Church We say not that we receive it as water out of a Conduit which is of a limited determined Capacity whereas we say the person of Christ by reason of his Deity is an immense Eternal living Spring or Fountain of all Grace And when God calls himself a Fountain of living water and the Lord Christ calls his Spirit communicated to Believers living Water under which Apellations he was frequently promised in the Old Testament as also the Grace and Mercy of the Gospel the waters of Life inviting us to receive them and to drink of them this Author may be advised to take heed of Prophane Scoffing at these things Whether any have said that we receive Grace and Salvation from Christ as a Guift or Largess from a Prince I know not if they have the sole defect therein is that the Allusion doth no way sufficiently set forth the freedom and bounty of Christ in the Communication of them unto Sinners and wherein else it offends let him soberly declare if he can This is the Charge upon us in point of Faith and Judgement which in one word amounts to no more but this that we are Christians and so by the Grace of God we intend to continue let this man deride us whilst he pleaseth His next Charge concerns our Practice in the pursuit of these dreadful Principles which by their Repetition he hath exposed to scorn And therefore they dress up c. What doth this poor man intend What is the Design of all this Prophaneness The Declaration of the Natures and Person of Christ of his Grace and work the ascribing unto him what is directly and expressly in terms ascribed unto him in the Scripture or relating as we are able the Description it gives of him is here called dressing up the person of the Mediator with all those personal Graces that may make him a fit Saviour The Preparation of the Person of Christ to be a fit and meet Saviour for Sinners which he prophanely compares to the Dressing up of is the Greatest most Glorious and Admirable Effect that ever Infinite Wisdom Goodness Power and Love wrought and produced or will do so unto Eternity And those on whom he reflects design nothing doe nothing in this Matter but only endeavour according to the Measure of the Gift of Christ which they have received to declare and explain what is revealed and taught in the Scripture thereof and those who exceed the bounds of Scripture Revelation herein if any do so we do abhorr And as for those who are united unto Christ although we say not that they need not fear missing of Salvation seeing they are to be brought unto it not only through the Exercise of all Graces whereof Fear is one but also through such Tryals and Temptations as will alwayes give them a Fear of heed and Diligence and sometimes such a Fear of the Event of things as shall combate their Faith and shake its firmest Resolves yet we fear not to say that those who are really united unto Jesus Christ shall be assuredly saved which I have proved elsewhere beyond the fear of any Opposition from this Author or others like minded 4 ly He addes hence They ransack c. But what is the meaning of these Expressions Doth not the Scripture declare that Christ is God as well as Man Doth it not build all our Faith Obedience and Salvation on that Consideration Are not the Properties of the Divine Nature every where in the Scripture declared and proposed unto us for the ingenerating and establishing Faith in us and to be the Object of and Exercise of all Grace and Obedience And is it now become a Crime that any should seek to declare and instruct others in these things from the Scripture and to the same End for which they are therein revealed Is this with any Evidence of Sobriety to be traduced as a ransacking the boundless Perfections of the Divine Nature to dress up the Person of the Mediator Is he a Christian or doth he deserve that Name who contemns or despiseth the Consideration of the Propertyes of the Divine
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 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 no where 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 iâ— 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 Restauration of the Honour of Gods Justice and Holiness as he is the Supreme Lawgiver and Governour of the Universe and whereas this one way was not in the least pervious unto any Created Understanding Angelical or Humane nor could the least of its Concerns have ever entred 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 Aquaintance 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 our selves do any thing that is spiritually good and acceptable before God without the efficacious working of the Spirit and Grace of God in us which I only deny He is a Pelagian and stands anathematized by many Councils of the Ancient Church And 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 Assistances 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 it self 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 to 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 viz. For the Demonstration of God's Vindictive Justice in measuring out to it a meet Recompence 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 pag. 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 expresly 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 it self 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 easie 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 surprâ—sal 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 meerely to the Dishonour of God the Debasement of his Majesty and the Ruine of the Creature in whom it is Hell it self 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 Vindictive Justice of God in measuring out unto it a meet Recompence 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 Gods Glorious Grace in the Pardon and Forgiveness of it God having taken order in Christ that that thing which tended meerly to his Dishonour should be managed to his Infinite Glory and that which of all things he desireth to exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression 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 Margent 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 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 Authors ensuing Harangue But my Judgment in this matter is better expressed by another than I am able to do it my self 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 mala ex bonis exortura esse praescivit scivit magis ad suam omnipotentissimam bonitatem pertinere etiam de malis benefacere quam mala esse non sinere sic ordinâsse Angelorum hominum vitam ut in ea prius ostenderet quid posset eorum liberum Arbitrinm deinde quid posset suae Gratiae beneficium Justitiaeque judicium This our Author would have to be God's bartering with Sin the Devil for his Glory the bold impiety of which expression among many others for whose necessary expression 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 Recompence of Reward is Discovered in Christ as this Author says Let him read again The Comminations and Threatnings of God in the Law c. 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 Ruine 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 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 Let us proceed yet a little farther with our Author although I confess my self to be already utterly wearied with the Perusal of such Vain and Frivolous Imaginations Yet thus he goes on pag. 53. Thus much for the Knowledge of our selves with respect to Sin which is hid only in the Lord Christ. But then we Learn what our Righteousness is wherewith we must appear before God from an Acquaintance with Christ. We have already Learned how unable we are to make atonement for our Sins without which they can never be forgiven and how unable we are to do any thing that is Good and yet nothing can deliver us from the Justice and Wrath of God but a full satisfaction for our sins and nothing can give us a Title to a Reward but a perfect and unsinning Righteousness What should we do in this Case how shall we escape Hell or get to Heaven when we can neither Expiate for our part Sins or do any Good for the Time to come Why here we are relieved again by an Acquaintance with Christ. His death Expiates former Iniquities and removes the whole guilt of Sin But this is not enough that we are not Guilty we must also be actually Righteous not only all Sin is to be answered for but all Righteousness is to be fulfilled Now this Righteousness we find only in Christ we are reconciled to God by his Death and saved by his Life That actual Obedience he yielded to the whole Law of God is that Righteousness whereby we are saved we are Innocent by Vertue of his Sacrifice and Expiation and righteous with his Righteousness What is here interposed that we cannot do any Good for the Time to come must be interpreted of our selves without the Ayd or Assistance of the Grace of God And the Things here reported by this Author are so expressed and represented to expose them to Reproach and Scorn to have them esteemed not only false but ridiculous But whether he be in his Wits or no or what he intends so to traduce and scoff at the Fundamental Doctrines of the Gospel I profess I know not What is it he would deny What is it he would assert Are we able to make an Atonement for our Sins Can we be forgiven without an Atonement Can we of our selves do any good without the Aid and Assistance of Grace Can any Thing we do be a full Satisfaction for our Sins or deliver us from the wrath of God that is the Punishment due to our Sins Doth not the Death of Christ expiate former Iniquities and remove the whole Guilt of Sin Is the contrary to these things the Doctrine of the Church of England Is this the Religion which is Authorised to be Preached and are these the Opinions that are Licensed to be publshed unto all the World But as I observed before these things are other Mens Concernment more than mine and with them I leave them But I have said as he quotes the Place that we are reconciled to God by the Death of Christ and saved by his Life that actual Obedience which he yielded to the whole Law of God As the former part of these words are expresly the Apostles Rom. 5.10 and so produced by me so the next words I add are these of the same Apostle if so be we are found in him not having on our own Righteousness which is of the Law but the Righteousness which is of God by Faith which he may do well to consider and answer when he can Once more and I shall be beholding to this Author for a little respite of severity whilst he diverts to the Magisterial Reproof of some other persons Thus then he proceeds pag. 55. The third part of our Wisdom is to walk with God and to that is required Agreement Acquaintance a Way Strength Boldness and aiming at the same End and all these with the Wisdom of them are hid in Jesus Christ. So far are my words to which he adds The sum of which in short is this that Christ having expiated our Sins and fulfilled all Righteousness for us though we have no personal Righteousness of our own but are as contrary unto God as Darkness is to Light and Death to Life and an Universal Pollution and Defilement to an Universal and Glorious Holiness and Hatred to Love yet the Righteousness of Christ is a sufficient nay the only Foundation of our Agreement and upon that of our walking with God though St. John tells us if we say we have fellowship with him and walk in Darkness we lye and do not the Truth but if we walk in the
into a State Condition Use nor End not given it of God nor any Reason Cause Motive End Necessity of it on the other hand taken away weakned or impaired is a matter of great importance Some make our Obedience the works of Faith our Works the Matter or Cause of our Justification some the Condition of the Imputation of the Righteousness of Christ sâ—â—â— tâ—e Qualification of the person Justified on the one hand some exclude all the necessity of them and turn the Grace of God into Lasciviousness on the other To debate these Differences is not my present Business only I say on this and other Accounts the right stating of our Obedience is of great importance as to our walking with God 2. We do by no means assign the same Place Condition State and Use to the Obedience of Christ imputed to us and our Obedience performed to God If we did they were really inconsistent And therefore those who affirm that our Obedience is the Condition or Cause of our Justification do all of them deny the Imputation of the Obedience of Christ unto us The Righteousness of Christ is imputed to us as that on the account whereof we are Accepted and esteemed Râ—ghteous before God and are really so though not inherently We are as truly Righteous with the Obedience of Christ imputed to us as Adam was or could have been by a compleat Righteousness of his own performance So Rom. 5.18 By his Obedience we are made Righteous made so truly and so accepted as by the Disobedience of Adam we are truely made Trespassers and so accounted And this is that which the Apostle desires to be found in in opposition to his own Righteousness Phil. 3.9 But our own Obedience is not the Righteousness whereupon we are accepted and justified before God although it be acceptable to God that we should abound therein And this Distinction the Apostle doth evidently deliver and confirm so as nothing can be more clearly revealed Eph. 2.8 9 10. For by Grace we are saved through Faith and this not of our selves It is the Gift of God Not of works lest any Man should boast For we are his workmanship Created in Christ Jesus unto Good Works which God hath prepared that we should walk in them We are saved or Justified for that it is whereof the Apostle treats by Grace through Faith which receives Jesus Christ and his Obedience not of Works lest any Man should Boast but what Works are they which the Apostle intends The Works of Believers as in the very beginning of the next words is manifest for we are we Believers with our Obedience and our Works of whom I speak yea but what need then of Works need still there is We are the Workmanship c. Two things the Apostle intimates in these words 1. A Reason why we cannot be saved by Works Namely because we do them not in or by our own strength which is necessary we should do if we will be saved by them or Justified by them but this is not so saith the Apostle for We are the Workmanship of God c. all our Works are wrought in us by full and effectual undeserved Grace 2. An Assertion of the Ncessity of good Works notwithstanding that we are not saved by them and that is that God has Ordained that we shall walk in them which is a sufficient Ground of our Obedience whatever be the Use of it If you will say then what are the true and proper Gospel-Grounds Reasons Uses and Motives of our Obedience whence the Necessity thereof may be demonstrated and our Souls be stirred up to abound and be fruitful therein I say they are so many and ly so deep in the Mystery of the Gospel and Dispensation of Grace spread themselves so throughout the whole Revelation of the Will of God unto us that to handle them fully and distinctly and to give them their due weight is a thing that I cannot engage in lest I should be turned aside from what I principally intend I shall only give you some brief heads of what might at large be insisted on 1. Our universal Obedience and good Works are indispensibly Necessary from the Soveraign Appointment and Will of God Father Son and Holy Ghost 1. In General This is the Will of God even our Sanctification or Holiness 1 Thes. 4.3 This is that which God Wills which he requires of us that we be Holy that we be Obedient that we do his Will as the Angels do in Heaven The Equity Necessity Profit and Advantage of this ground of our Obedience might at large be insisted on And were there no more this might suffice alone If it be the Will of God it is our Duty 1. The Father hath Ordained or appointed it It is the Will of the Father Ephes. â— 10 The Father is spoken of Personally Christ being mentioned as Mediator 2. The Son hath ordained and appointed it as Mediator John 15.16 I have Ordained you that you should bring forth Fruit of Obedience and that it should remain And 3. The Holy Ghost appoints and Ordains Believers to Works of Obedience and Holiness and to work Holiness in others so in particular Acts 13.2 He appoints and designs Men to the great Work of Obedience in preaching the Gospel and in sinning Men sin against him 2. Our Holiness our Obedience Work of Righteousness is one Eminent and Especial End of the peculiar Dispensation of Father Son and Spirit in the Business of Exalting the Glory of God in our Salvation of the Electing Love of the Father the purchasing Love of the Son and the Operative Love of the Spirit 1. It is a peculiar End of the Electing Love of the Father Ephes. 1.4 He hath chosen us that we should be Holy unblameable So Isa. 4.3 4. His aim and design in choosing of us was that we should be Holy and unblameable before him in Love This he is to accomplish and will bring about in them that are his He chooses us to Salvation through the Sanctification of the Spirit and belief of the Truth 2 Thes. 2.12 This the Father designed as the first and immediate End of Electing Love And proposes the consideration of that Love as a Motive to Holiness 1 John 4.8 9 10. 2. It is so also of the Exceeding Love of the Son whereof the Testimonies are innumerable I shall give but one or two Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar people zealous of good Works This was his Aim his Design in giving himself for us as Ephes. 5.26 27. Christ Loved the Church and gave himself for it that he might Sanctify and cleanse it with the washing of Water by the Word that he might present it to himself a Glorious Church not having spot or Wrinkle or any such thing but that it should be Holy and without blemish 2 Cor. 5.15 Rom. 6.5 3. It is the very work of the
Christ these are they that I own whom you so despised and abhorred and see their Works following them this and that they have done when you wallowed in your Abominations Math. 25.42 43. 2. The Conversion of others 1 Pet. 2.12 Having your Conversation honest among the Gentiles that wherein they speak against you as Evil Doers beholding your good works they may Glorify God in the day of Visitation Mat. 5.17 Even Revilers Persecutors Evil speakers have been overcome by the Constant holy walking of Professors and when their Day of Visitation hath come have Glorified God on that Account 1 Pet. 3.1 2. 3. The Benefit of all Partly in keeping of Judgments from the Residue of Men as ten good Men would have preserved Sodom Partly by their real Communication of Good to them with whom they have to do in their Generation Holiness makes a man a Good Man Useful to all and others eat of the Fruits of the Spirit that he brings forth continually 4. It is Necessary in respect of the State and Condition of Justified Persons and that whether you consider their Relative State of acceptation or their State of Sanctification 1. They are Accepted and received into Friendship with an Holy God a God of Purer Eys than to behold Iniquity who hates every unclean thing And is it not Necessary that they should be Holy who are admitted into his Presence walk in his Sight yea lie in his Bosom should they not with all Diligence cleanse themselves from all Pollution of Flesh and Spirit and perfect Holiness in the fear of the Lord. 2. In respect of Sanctification we have in us a new Creature 2 Cor. 5.17 This New Creature is fed cherished nourished kept alive by the Fruits of Holiness to what End hath God given us New Hearts and New Creatures Is it that we should kill them stifle the Creature that is found in us in the Womb That we should give him to the Old Man to be devoured 5. It is necessary in respect of the proper place of Holiness in the New Covenant and that is twofold 1. Of the Means unto the End God hath appointed that Holiness shall be the Means the Way to that Eternal Life which as in it self and Originally is his Gift by Jesus Christ so with regard to his Constitution of our Obedience as the Means of attaining it is a reward and God in bestowing of it a Rewarder Though it be neither the Cause Matter nor Condition of our Justification yet it is the Way appointed of God for us to Walk in for the obtaining of Salvation And therefore he that hath hope of Eternal Life purifies himself as He is pure and none shall ever come to that End who walketh not in the Way for without Holiness it is impossible to see God 2. It is a Testimony and Pledge of Adoption a sign and Evidence of Grace that is of Acceptation with God And 3. The whole Expression of our Thankfulness Now there is not one of all these Causes and Reasons of the Necessity the indispensible necessity of our Obedience good Works and Personal Righteousness but would require a more large Discourse to unfold and explain than I have allotted to the Proposal of them all And innumerable others there are of the same import that I cannot name He that upon these Accounts doth not think Universal Holiness and Obedience to be of indispensible necessity unless also it be exalted into the Room of the Obedience and Righteousness of Christ let him be filthy still I confess this whole Discourse proceedeth on the Supposition of the Imputation of the Righteousness of Christ unto us for our Justification And herein I have as good Company as the Prelacy and whole Church of England can afford Sundry from among them having written large Discourses in its Confirmation and the rest having till of late approved of it in others I wish this Man or any of his Companions in Design would undertake the answering of Bishop Downham on this Subject No Man ever carried this Matter higher than Luther nor did he in all his writings more positively and plainly contend for it than in his Comment on the Epistle to the Galatians Yet was that Book translated into English by the Approbation of the then Bishop of London who also prefixed himself a Commendatory Epistle unto it The judgment of Hooker we have heard before But what need I mention in particular any of the rest of those Great and Learned Names who have made famous the profession of the Church of England by their writings throughout the World Had this Man in their days treated this Doctrine with his present scoffing Petulancy he had scarce been Rector of St. George Buttolph-Lane much less filled with such hopes and expectations of future Advancements as it is not impossible that he is now possessed with upon his memorable Atchievments But on this supposition I do first appeal to the Judgment of the Church of England it self as to the Truth of the Doctrine delivered in my Discourse and the Principles which this Man proceedeth on in his Exceptions against it 2. Though it be but a part of a Popular Discourse and never intended for Scholastick Accuracy yet as to the Assertions contained in it I challenge this Author to take and allow the ordinary usual sence of the Words with the open Design of them and to answer them when he can And. 3. In the mean time I appeal unto every indifferent Reader whether the mere perusal of this whole Passage do not cast this Man's Futilous Cavils out of all Consideration so that I shall content my self with very few Remarques upon them First upon my asserting the necessity of Good Works he adds A very suspicious Word which methinks these Men should be afraid to name And why so We do acknowledge that we do not seek for Righteousness by the Works of the Law We design not our Personal Justification by them nor to merit Life or Salvation but betake our selves unto what even Bellarmine himself came to at Last as the safest Retreat namely the Merits and Righteousness of Christ. But for Attendance unto them Performance of them and fruitfulness in them we are not afraid nor ashamed at any Time to enter into Judgment with them by whom we are traduc'd And as I have nothing to say unto this Author who is known unto me only by that Portraicture and Character which he hath given of himself in this Book which I could have wished for his own sake had been drawn with a mixture of more Lines of Truth and Modesty so I know there are not a few who in the Course of a Vain Worldly Conversation whilst there is scarce a Back or Belly of a Disciple of Christ that blesseth God upon the account of their Bounty or Charity the Footsteps of Levity Vanity Scurrility and Prophaneness being moreover left upon all the Paths of their haunt are wont to declaim about Holiness
Countenance from Antiquity or the least from the Passages quoted out of Chrysostom by himself That his Glosses upon many Texts of Scripture which have an admirable Coincidence with those of two other persons whom I shall name when Occasion requires it are sufficient to affix upon them the sence which he pleads for with many other things of an Equal Falshood and Impertinency wherewith this Section is stuffed shall without any farther trouble from me be left to follow their own Inclinations But yet notwithstanding all the great Pains he hath taken to Instruct us in the Nature of the Union between Christ and Believers I shall take leave to prefer that given by Mr. Hooker before it not only as more true and agreeable unto the Scripture but also as better expressing the Doctrine of the Church of England in this matter And if these things please the present Rulers of the Church wherein upon the matter Christ is shuffled off and the whole of our Spiritual Union is resolved into the Doctrine of the Gospel and the Rule of the Church by Bishops and Pastors let it imply what Contradiction it will as it doth the Highest seeing it is by the Doctrine of the Gospel that we are taught our Union with Christ and his Rule of the Church by his Laws and Spirit I have only the the Advantage to know somewhat more than I did formerly though not much to my Satisfaction But he that shall consider what reflections are cast in this Discourse on the necessity of Satisfaction to be made unto Divine Justice and from whom they are borrowed the miserable weak Attempt that is made therein to reduce all Christ's mediatory Actings unto his Kingly Office and in particular his Intercession the faint mention that is made of the Satisfaction of Christ clogged with the addition of Ignorance of the Philosophy of it as it is called well enough complying with them who grant that the Lord Christ did what God was satisfied withal with sundry other things of the like nature will not be to seek whence these things come nor whither they are going nor to whom our Author is beholden for most of his rare Notions which it is an easie thing at any time to acquaint him withal The second Section of this Chapter is filled principally with Exceptions against my Discourse about the Personal Excellencies of Christ as Mediator if I may not rather say with the Reflections on the Glory of Christ himself For my own Discourse upon it I acknowledge to be weak and not only inconceiveably beneath the Dignity and Merit of the Subject but also far short of what is taught and delivered by many Ancient Writers of the Church unto that purpose And for his Exceptions they are such a Composition of ignorance and spite as is hardly to be paralel'd His Entrance upon his Work is pag 200. as followeth Secondly Let us enquire what they mean by the Person of Christ to which Believers must be united And here they have outdone all the Metaphysical Subtilties of Suarez and have found out a Person for Christ distinct from his God-head and Man-hood for there can be no other Sense made of what Dr. Owen tells us that by the Graces of his Person he doth not mean the Glorious Excellencies of his Deity considered in it self abstracting from the Office which for us as God and Man be undertook nor the outward appearance of his Humane Nature when he conversed here on Earth nor yet as now Exalted in Glory but the Graces of the Person of Christ as he is vested with the Office of Mediation his Spiritual Eminency Comeliness Beauty as appointed and anointed by the Father unto that Great Work of bringing home all his Elect into his Bosom Now unless the Person of Christ as Mediator be distinct from his Person as God-Man all this is Idle talk For what Personal Graces are there in Christ as Mediator which do not belong to him either as God or Man There are some things indeed which our Saviour did and suffered which he was not obliged to either as God or Man but as Mediator but surely he will not call the Peculiar Duties and Actions of an Office Personal Graces I have now learned not to trust unto the Honesty and Ingenuity of our Author as to his Quotations out of my Book which I find that he hath here mangled and altered as in other Places and shall therefore transcribe the whole Passage in my own Words Pag. 51. It is Christ as Mediator of whom we speak and therefore by the Grace of his Person I understand not First the Glorious Excellencies of his Deity considered in it self abstracting from the Office which for us as God and Man be undertook 2. Nor the outward appearance of his humane Nature neither when he conversed here on Earth bearing our Infirmities whereof by reason of the Charge that was laid upon him the Prophet gives quite another Character Isa. 52 14. Concerning which some of the Ancients are very Poetical in their Expressions nor yet as now exalted in Glory a Vain Imagination whereof makes many bear a false a Corrupted respect unto Christ even upon Carnal Apprehensions of the mighty Exaltation of the Humane Nature which is but to know Christ after the Flesh a Mischief much improved by the Abomination of Foolish Imagery But this is that which I intend the Graces of the Person of Christ as he is vested with the office of Mediation his Spiritual Eminency Comelyness and Beauty c. Now in this respect the Scripture describes him as exceeding Excellent Comely and Desirable far above comparison with the choycest Chiefest Created Good or any Endowment imaginable which I prove at large from Psal. 45.2 Isa. 4.2 Cant. 5.9 adding on Explanation of the whole In the Digression some Passages whereof he carps at in this Section my Design was to declare as was said somewhat of the Glory of the Person of Christ To this End I considered both the Glory of his Divine and the many Excellencies of his humane Nature But that which I principally insisted on was the Excellency of Person as God and Man in one whereby he was meet and able to be the Mediator between God and Man and to effect all the great and blessed Ends of his Mediation That our Lord Jesus Christ was God and that there were on that account in his Person the Essential Excellencies and Properties of the Divine Nature I suppose he will not deny Nor will he do so that he was truly Man and that his Humane Nature was endowed with many Glorious Graces and Excellencies which are Peculiar thereunto That theâ—e is a distinct Consideration of his Person as both these Natures are united therein is that which he seems to have a mind to except against And is it meet that any one who hath ought else to do should spend any moments of that Time which he knows how better to improve in the pursuit of a Mans