but the Spirit of God and he to whom he reveals him Why then it must pass through the strict Inquisition of the Doctor of Reasons Queries as First How can these things be Secondly How can this Man give us his Flesh to eat Joh. 6. 52. These are hard sayings who can hear them ver 60. Or Thirdly Thou art not yet fifty Years old and hast thou seen our Father Abraham And if our Lord stand to it and assert his Divine Nature by saying before Abraham was I am they will will be ready to Stone him for a Blasphemer because they knew his Mother and his supposed Father according to the Flesh therefore he cannot speak the Truth it will not pass with Doctor Reason Therefore Gods Truth must be condemned for Folly and Nonsense But woe unto those Men that will call evil good or good evil or truth error or error truth when God riseth up to contend with those Men he will make them know he is not such a one as themselves But our Accountant after all his Pains to build a Babel's Tower undermines it all at once in the winding up of his Reasons For he saith in his Tenth Reason and his last but one That the ascribing the Divine Natures incommunicable Perfections and worship to one and another or a third Person or self necessarily infers a Plurality of Gods and is a breach of the First Commandment hath many evil tendencies and is the Ground of all the Idolatry Antichristianism and Paganism This is a high kick indeed for here our Accountant charges the Angels with Folly and not only so but all the blessed Company in Heaven Nay that is not all but rather then not do his own business effectually he will enter into Judgment with God himself Well however B. R. S. or any under his care may slight him or his Book as thinking neither worth Answering yet I must needs say he is a stout bold Fellow for he dares to charge God himself with contradiction and with being accessary to the Breach of his own first Command For according to our Accountants Reason he suffers the Worship and Worshippers in Heaven to infer a Plurality of Gods and to lay a Foundation for all Idolatry Antichristianism and Paganism For in Revelations 5. we have an Account of the Worship of Heaven and in the 11 12 13. Verses we have an Account of the Angels and the Beasts and Elders giving Blessing Honour Glory and Power to him that sitteth upon the Throne and untothe Lamb for ever and ever ver 14. and the 4 beasts say Amen to all this and the 24 Elders fall down and Worship him that liveth for ever and ever Here is Divine honour and Worship Given to him that sitteth on the Throne and the same in the same breath given unto another to use my Authors own Words Even to the Lamb for ever and ever And yet God doth not charge them with Idolatry nor making to themselves another God No this is the Worship of Heaven and must continue so for ever and ever Sure if our Accountant had any good hope of Worshipping with this blessed Company in Heaven he would endeavour to imitate them while here on Earth A Man had need have a good Stock of Patience as also of Faith and every Grace of the Holy Spirit to live in a continual dependancy on him that gives Wisdom to such simple Ones as he pleaseth and understanding to as many of them as have no knowledge as seemeth good to Soveraign pleasure as also humbly to remember that the Ostrich hideth her Eggs in the Sand and forgetteth that the Wild Beast may crush them because God hath deprived her of Wisdom Or else a Man indu'd but with an Ordinary measure of Reason and not Balast'd with the aforesaid Graces of Gods Holy Spirit could not forbear the resenting this unreasonable assertion so as to give my Accountant a Character much below that of Master of Reason But I may not give ill Language having not so Learned Christ Neither is it fit for a Man of a mean capacity to say to such a Learned Gentleman thou art a blockhead nor shall I say any thing of the Impudency that there is in bringing in an Impeachment and Charge of the highest Treason and Idolatry that Can be against the whole Court of Heaven the Blessed Him that sitteth upon the Throne and the Lamb who is worthy of all blessing Honour Power and Glory not being exempted This is such a peice of Fool hardiness as none but those that dare Run upon the thick bosses of Gods Buckler can be guilty of I hope our Accountant will not discover so much Folly as to attempt to excuse himself of an error in this by Quoting 1 Chron. 29. 20. Where it is said All the Congregation blessed the Lord God of their Fathers and bowing their heads Worshipped the Lord and the King That being but an External or Civil Worship which the People paid to the King or that is due from Inferiours to Superiours And our Accountant himself tells me he could not bear the ascribing the same Glory to Christ in Prayer which is due to the Father whereby he publickly enters his dissent and protest against the Worship and Worshippers and Worshipped also in Heaven For the Truth is what ever Worship Kings and such may receive from their Subjects in this World yet there never was nor shall be any King Lord or Potentate that shall receive Honour Glory Blessing and Praise from all the Worshippers both Angels and Men that are in Heaven for ever and ever but he who is the only Potentate the King of Kings and Lord of Lords Jesus Christ who is the true God and Eternal Life 1 Joh. 5. 20. It is strange that there should not be one Doctor of Reason among all this Blessed Company to imitate Athaliah in crying out Treason Treason Idolatry Idolatry contradiction Nonsence because the right Heir is Crowned and receives the Glory of the Kingdom But upon Second thoughts it will not appear so strange as true for God hath not chosen many wise Men of this world and those few that are chosen from among them must first become Fools that they may be truly Wise For God hath chosen the Foolish things of this World to confound the wise 1 Cor. 20 27 to the end Thus we see the Scriptures made good The wisdom of this World is Foolishness with God For it is Written he taketh the Wise in their own Craftiness 1 Cor. 3. 18. There is yet another thing which our Accountant will needs call his Eleventh Reason or Stone in this Babel Building and his last But whether it may be called his Top Stone or Bottom no matter for that such as it is take it word for word Page 5th that it is saith he Great folly and boldness to affirm any thing Concerning God which is unreasonable or absurd yea which we do not understand to be true Surely what ever mistakes
and Errors the Trinitarians may be guilty of yet it is certain they cannot be guilty of greater not indeed so great Boldness and Folly as our Accountant is as we have seen but now in his last Argument For I do not find that they enter into Judgment with God nor charge the most high foolishly nor with folly and I pray Sir upon second thoughts tell me which is the greatest Folly and boldness to believe what God declares of himself to be reasonable and true though we do not understand it or to give God the Lye and and tell him that what he declares of himself is false unreasonable and absurd because we do not understand it Such an Answer as this from a Servant to a Master would be Accounted Impudent boldness and we see there is nothing more common among Men whose Understandings and Reason differ greatly yet far enough are they from differing infinitely yet among Men it is no new thing for the Wise and Learned to understand and know that to be true and Reasonable which the more Ignorant are rather more ready to wonder at than they are able to give a Demonstration of Yet are these Gentlemen so confident in their own Reason that they will give the Lye to God himself if he tell them the Father the Word and Holy Ghost are One So careful are these Gentlemen that their Faith may not stand in the Power of God but in the Wisdom of Men. But whether it be right in the sight of God to believe or obey Men rather than God judge ye Acts. 4. 19. I have now done with my short Accountant the rest of his Book being meerly Historical of what did pass between him and B. R. S. and the Church of which he was a Member but I have nothing to do with that my Business being only to contend for that Faith which was once delivered to the Saints and to believe the Truth as it is in Jesus I shall therefore now take a view of our Nameless Author again and see if he can produce any sound Reason to perswade us to deny our Lord Jesus Christ For I take it for granted that it is as great a denial of him to deny him to be as he is God over all blessed for ever more as it is to deny him to be our redemer For indeed the Holy One of Isarel is the Redeemer thereof But on a Second view of our Author in his Divine Vnity asserted I do not find any other Reasons than what I have already considered and find in my Accountant save only he is somewhat larger and in his 10th page Colume 1. he would deny the Divinity of our Lord and prove it too if he didbut know how from this Argument that Man is made after God's own Image Now saith he If God be a Trinity and Man be his Image we may find an Image of that Trinity in our selves But he excludes the Body from any part of this Image which may look tolerable enough at first view because God is a Spirit and if he had stopt here he might have carried his Sophistry off pretty fair but the Wits of our day must over shoot themselves He tells you the Reason why the Body is excluded because saith he It is imperfect and there is no Imperfection with God Good Sir did you expect to find the Soul of Man a perfect Image of God when you first entred on this Argument really you might well have spared your Pains here and have given the Spirit of God the Lye once more and you should have as good Reason so to do as you have to give our Lord himself the Lye as you do in your 15th page colume 2. where you say The same worship which is due to the Father is not to be given to Christ but that which may be given to a Creature for God's sake Wherein you do in plain English give Truth it self the Lye for he hth told us that all Men should honour the Son even as they honour the Father as hath been already proved by Scripture John 5. 23. and by the Example of the Worshippers in Heaven But if you had been sincerely looking for a faint Resemblance of the Image of God in Man as a Trinity to say nothing of that Moral Likeness that God at first stampt on Man's Nature of himself which consisted in Righteousness and true Holiness which indeed was the greatest Resemblance in Man to God And yet we have reason to believe that the Angels were every whit as much like God as in this sense Man was Therefore it must be something else in the make of Man that did bear some Image of God for which cause it is said he made Man in his own Image and if you had not wilfully shut your Eyes you could not but see that the Scripture speaks of Body Soul and Spirit in Man as the Apostle Paul prays for the Thessalonians 1 Thes 5. 23. that They might be sanctified throughout in Body Soul and Spirit And if there be such a thing as Body Soul and Spirit in Man then here is some faint Resemblance in Man of a Trinity in God I say a faint Resemblance for I am not so void of Reason as to think that a finite weak Man can be a perfect Image of God Yet our Author to shew what a Talent of Wit he hath spends all his 10th page both columes and part of 11th to prove that which no Body denies or that which is forreign to the purpose But in his 11th page his Wit runs over and his Invention will run too fast for his Reason do what he can for he saith That cannot be called Generation or Origination which never began to be generated or originated and if he had stopp'd here he might have danc'd in the Dark and they that have no Eyes could never have seen him But the Gentleman's Invention hangs in the Light of his Reason He tells us the Reason is That which never began to be a doing was never done and therefore ETERNAL GENERATION must be ETERNAL NONSENCE Well argued most Learned Doctor a Man would be ready to think you were a Pensioner to Hobbs to make way for and gain Proselytes to his Leviathan For by this Argument that which never began to be cannot have a Being and then the Fool may ask us Where is your God and the Truth is the Attribute of God's Eternity is as much above and out of your Reason as the Doctrine of the Trinity and if you tell me there is a difference between a Being and an Act. I Answer that an Eternal Act is as much without a Beginning as an Eternal Being and it is equally as great a piece of Nonsence and as derogatory to the Glory of God to say God was before he acted as to say he acted before he was Really Gentlemen but only for the great Names and Titles by which you are pleased to dignifie and distinguish your selves from the common
the one cannot be enlarg'd nor the other enlightned are there not ten thousand things which your reason doth not understand which are certain Truths for all that and is not God able to enlarge your Capacity and your Understanding and make that appear to be truly reasonable which now by reason of your Ignorance you can see no reason for except you will say that you have attain'd to the highest pitch of Reason and Understanding that God can give you and consequently that you are infallible in all matters of Faith and in the very Nature and Being of God And if so you would do well to turn out that doating Fool at Rome and place a wiser in the Chair and lay aside the Scriptures and Simon Magus like set up for some great one in the World I still see reason to guide my Reason by the Scriptures and therefore I believe when I see a Man wise in his own Conceit I may have more hope of a Fool than of him Now though I have reason to believe that our short Accountant and our nameless Author are Brethren in this unreasonable Work of denying that Jesus Christ is the living and true God as much as Simon and Levy were in their unreasonable Zeal Yet if my Reason fail not I think they contradict each other For our nameless Author tells us pag. 5. colume 1. that Reason is a Power or Faculty of encreasing our Knowledge by Industry whereby if we rightly proceed we may come to an absolute certainty in many things So then Reason is capable of being encreas'd and growing by Industry Hence it follows that small measures of Reason can give a Man but small Certainty in many things if in any thing how contrary is this to my Accountants third Reason whose Capacity is not to be enlarg'd nor can any thing be true that is contrary to his present Understanding but when Reason is thus improv'd my Author himself tells me and I have Reason to believe him that it is but a certainty in many things so that some things are still exempted from a certain Knowledge of by Reason according to my Doctor of Reason his own Argument And if any thing be exempted surely Reason would inform a Man that the things of God should be some of those things especially those things that concern his very Being and Nature But to return to our short Accountants Third Reason for I would not hide any of his most comely Parts nor diminish any of his strongest Reasons he proceeds in his aforesaid pretended Reason and tells us Though he is bound to believe whatever God saith is True yet it is because I have Reason so to do But saith he I cannot believe the thing God saith till I know what he saith You are very right Mr. Doctor the Devil will tell the truth sometimes but he adds nor well believe pray Mark nor well believe God saith so and so till by Reason I am assured it is true Reason can never assent to that which appears unreasonable nor can I otherwise than by Reason assure my self that the Scripture is a Divine Revelation These are his very words for as I said before I will not hide his strong Reasons The first part of this Third Reason I have Answered already but he cannot well believe God saith so and so till by Reason he is perswaded it is true If Abraham had had such a Conceit of his Reason he might have Lived and Dyed in Unbelief for ought I know to the Contrary For what Reason had he to believe he should have a Son when his own Body was as good as Dead and it ceased to be with Sarah after the manner of Women but the revealed Word of God and he did not say this is according to my Reason therefore I will believe what God saith no he Argued quite otherwise and said though I see no Reason for this but a great deal against it as much as ever our Accountant can pretend to be Master of Yet because it is told me by that God that cannot Lye and Almighty power being ingaged to perform it therefore I do believe it and therefore it is said Rom. 4. 18. he believed against hope and therefore against reason but he would have had hope if he had had Reason for Hope will follow Reason and it would be an unreasonable peice of Nonsence and a contradiction for a Man to say I have Reason to believe I shall have such a thing but I have no hopes of it Rom. 4. 18. Yet our Accountant will needs set up for a Master of Reason though he knows not what he speaks nor where of he doth affirm Besides in this my Accountant gives no more Honour and Glory to God by believing then he or any Man else may give to the Devil For when the Father of Lyes speaks truth and that you know he will do sometimes then you may believe him if by Reason you are assur'd it is true but God is to be Believed on the Authority of his own Word It is no wonder that Men discover themselves to be Fools when no less Folly will satisfie them then to kick against him in whom are hid all the Treasures of Wisdom and Knowledge Colos 2. 3. But I pass to my Accountants Fourth Reason in the aforesaid Third Page By Revelation saith he we are taught and it is no way contrary to Reason that this one God is the Father of our Lord Jesus Christ and that the Father of our Lord Jesus Christ is this one God Joh. 17. 1. Very true and how forcible are right Words but what doth your Arguing either prove or reprove from this We are Taught by the Scriptures of truth that Jesus Christ is the True God and Eternal Life and that the true God is Jesus Christ 1 Ep. John 5. 20. and John 17. 1. Titus 2. 13. Now whether this be contrary to my Accountants Reason or no it is nevertheless true for all that but I see no Reason to deny the Father to be God for all this and if I should yet my Reason and the Inference would be as Justifiable as his in denying the Son to be God His Fifth Reason you have in his aforesaid Third Page for you must know they being small will lye in a little room Whenever God the Father and Christ his Son are spoken of in Scripture they are spoken of as two distinct Persons and Beings as Joh. 7. 16. It 's certain they are so as the Scripture declares them to be yet the Father the Word and the Holy Ghost are but one God for all that And he adds Though they are said to be One in some Sense yet never but in such a Sense as God and others may be said to be One viz. in Love Agreement and Will One would wonder that a Man pretending to Reason and Religion should not be ashamed to tell the World such an unreasonable untruth as this what is Christ and God the
Father no otherwise One than God and others may be said to be One Namely in Will and Love Pray Sir read the 6 ver of the First of Hebrews there God commands all his Angels to Worship him Will you be so unreasonable as to tell me that God is so One with any of his Creatures aâ— to Command all the Angels of Heaven to Worship them the Man Jesus only excepted who by virtue of his Union and Personal Oneness with God the Son our Mediator being God Man he must have this Honour For hath not God in the first Command forbid the worshipping any God but himself and doth he not again say He will not give his Glory to another nor his Praise to graven Images So then tho' Christ be the true God he is not another God and truth it self saith that it is the Will of God that all Men should honour the Son even as they honour the Father John 5. 23. And why then will you discover so much Ignorance of the Scripture and prove so evidently that your Wisdom your Reason is but Folly instead of being a sure guide to lead you to the Knowledge of God and again Christ tells you if your Reason will but let you believe him that as the Father knoweth me even so know I the Father Joh. 10. 15. And pray Sir will your Reason tell you that God and any others which you speak of are so One whether Angels or Men as that thereby they know God as God knows them surely God knows all his Creatures perfectly Do any of his Creatures know him so Thus we see vain Man would be counted wise though it be far from him and he is as extravagant as the Wild Asses Colt but it is not to be much wonderd at upon due consideration of the matter for how can it be otherwise when a Man is so far left of God to himself as to be wise in his own Eyes and so neglect to Live in a Continued humble dependancy upon him who gives Wisdom to the simple and Understanding to them that have no Knowledge this was the sin and Folly of the Pharisees who because they said they did see therefore their Sin and Folly remain'd with them Joh. 9. 41. And our Lord tells us in the 39th ver That for Judgment I came into this World that those that were blind and so made willing by Grace to be led in the way they knew not according to that Gracious Promise in Isaiah 42. 16. should see and that they which did see and were so conceited with their own Reason and Righteousness as not to submit to the Righteousness and Wisdom of God should be made blind and Dye in their Sins Again our Lord tells you in Joh. 5. 21. For as the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will Now Sir will your Reason tell you or if it do tell you and so delude you can it prove to you by Sound reasonable Truth that any Created being whether Angel or Man can quicken whom he will and is this such a Oneness as God and others may be said to be One. Unless I find some Truer and so more reasonable Arguments then these I shall never be your Disciple Therefore I shall pass on and Consider our Accountants 6th 7th and 8th Reasons in the 4th Page for they are all of a sort and if one be confuted the rest must Fall He tells us that those things are attributed to the Father which cannot possibly be said of the Son as that he is greater than all and those things are said of the Son which cannot possibly be attributed to the Father or to the One that is God as that he was conceived grew in Wisdom and Stature and many other such like things Which is very true and herein my Author speaks Reasonably for it would have been a very Irrational thing for him to have thought of imposing his Cunningly devised Fables upon the Weakest Christians if he did not Cunningly and Deceitfully Mention some Truths For it is no new thing for the Enemies of the Gospel to hold the Truth in Unrighteousness But Good Sir what sort of Logick is this some things are Attributed to the Father which cannot be said of the Son and some things are Attributed to the Son which cannot be Attributed to the Father which clearly shews that they are distinct that the Father is not the Son and that the Son is not the Father But it doth not follow from hence that the Son is not God and whereas you say the Scripture tells us that the Father is Greater than all the same also it saith of the Son for it is expressly said in Rom. 9. 5. That he is over All therefore Greater than All God blessed for evermore And for those many Scriptures that speak of Christ his being conceiv'd growing in Wisdom and Stature and the Like which cannot be Attributed to God the Father It is our unspeakable Comfort and happiness and shews that Christ God the Son did really take our Nature upon him according to the Scriptures Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham and his being Conceiv'd and Born of the Virgin clearly proves that it was not a shadow or likeness of Man that he took but real Man and in regard it is said that he took on him the Seed of Abraham And in the aforesaid Hebrews 2. ver 14. it is said As the children are made partakers of Flesh and Blood he also himself likewise took part of the the same Which clearly shews him to be God for who else must this he be who took on him the Seed of Abraham and took on himself part of Flesh and Blood It must be some Being superiour to the Angels themselves for the Apostle speaks of it as an Act of Soveraignty and Good Pleasure in this Mighty He in this Almighty Being who did not take the Nature of Angels but did take the Seed of Abraham So my Accountant and I are agreed in this That God the Son did take our Nature upon him And in this Sense God was made Man The Word was made flesh I suppose my Accountant will discover so much Reason as to own that this He the Apostle speaks of was not Man nor Angel For then he had spoken Nonsence and his Words would have run thus verily an Angel or a Man took not on him the Nature of Angels but the Seed of Abraham So that it is Evident this He was neither Angel nor Man but a being infinitely superiour to both But My Author goes on to his 7th Reason and saith That there can be no Essential or Personal Vnion between God and a Creature Finite and Infinite For the being of God doth not require the being of a Creature to his being A very unreasonable assertion and therefore must have some thing reasonable joyned with it to
to the Sinner because the Lord is God and not Man Therefore we Read that Mercy and Truth are met together Righteousness and Peace have kissed each other Psal 85. 10. God is as Just in Justifiing him that Believeth in Jesus as he is in Condemning the Unbeliever Rom. 8. 26. So that it as clear as the Sun shining at Noon day that as Mercy was the first and only moving Cause of Gods sending his Son into the World to save Sinners and therefore there was no need of his coming to procure Mercy his coming being the greatest Demonstration of Mercy and Love Joh. 3. 16. So likewise is it a Demonstration that all he did and especially what he Suffered was with respect to Justice The determinate Counsels of the Three that bear Record in Heaven the Father the Word and the Holy Ghost the one Eternal God had first if we may to help the weakness of our understanding use such an expression as First or Second concerning the decrees of God I say the First thing God had in his Eye in saving Sinners by sending his Son into the World was the Manifestation of his own Glory This being the best good must be the First Cause and Last End of all Gods Works and in Subordination thereunto Gods Mercy and great Love wherewith he Loved us was the moving Cause of sending his Son into the World with respect to God himself the Manifestation of his own Glory was the Cause and must be the Effect and last End thereof with respect to us Love Pity and Compassion and Mercy was the First moving Cause and our Eternal Salvation the last End so then if Christ came to Expiate sin or to take away sin it must be to bear the punishment due to sin or to the Sinner for sin to take away the guilt of sin which cannot be done but by bearing the punishment due for sin the guilt must be taken away For God will by no means therefore not by Mercy it self clear the guilty Therefore the guilt must be taken away that Mercy may flow in with all its Blessed effects upon the Sinner therefore the Fathers sending his Son was the Highest Act of Mercy in the Father and the Sons coming and dying in our Nature was the highest Act of Love in the Son The thing it Self was all Mercy with respect to us and the doing of it was with respect to the Honour of Gods Law and and the Manifestation of his Justice and Truth Therefore Christ did not offer himself up as a Supplication to the Mercy of God but as an expiatory Sacrifice to his Justice and not as a partial expiating of sin for that would but in part take away guilt but all guilt must be taken away or else the sinner will remain guilty and God will by no means clear the guilty Hence we read of Gods forgiving for Christs sake Eph. 4. 32. and of Redemption through his Blood the forgiveness of sins according to the riches of his Grace Here is Redemption but at no less Price than the Blood of Ghrist here is the forgiveness of sins but it is through the Blood of Christ for we are not Redeemed with Corruptible things but by the precious Blood of Christ Peter 1. 18 19. All which shews that we are freely Forgiven and yet Justice is fully satisfied God having no Motive nor was it possible he should to concern himself about our Salvation but his own Soveraign good Will and good Pleasure he will have Mercy because he will have Mercy This makes the difference between Man and Man and this makes the difference between Man and Devil he took not upon him the Nature of Angels but the Seed of Abraham And what ever Reasons may be given for this by those wise Criticks that will vainly intrude into those things that they have not seen yet they must at last all Center in this Even so O Father because it pleaseth thee It was the good pleasure of God to save his Elect therefore Christ did not come to purchase this good pleasure but to Execute it by taking away sin both in its guilt and filth and to bring in an Everlasting Righteousness Therefore we read the pleasure of the Lord shall prosper in his hand Isa 53. 10. Dan. 9. 24. And our Lord doth so often declare that he came not to do his own will but the will of him that sent him that is needless to mention particular Scriptures to prove it All which shows that Christ offering himself up by the Eternal Spirit as a Sacrifice to God was to take away sin both in the guilt and filth of it and had respect to the Justice and Holiness of God to Vindicate his Truth and the Honour of his Law in shewing Mercy to the Sinner Therefore it is said he was made sin for us that we might be made the Righteousness of God in him and in respect to Mercy and Love our Lord tells us At that day ye shall ask in my name and I say not unto you that I will pray the Father for you For the Father himself loveth you Joh. 16. 26. Yet if any Man sin we have an Advocate with the Father Jesus Christ the Righteous 1 Epist of Joh. 2. 1. And he tells us again At that day ye shall ask in my name and I say unto you that I will pray the Father for you and in Joh. 16. ver 23. Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you Which compared with Joh. 14. 13. 14. shews that the Father and the Son are One for saith he Whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son And again in the next Verse If ye shall ask anything in my name I will do it All which shews that Christ did not purchase nor doth he interceed for the Fathers Love and Mercy but interceeds as an Advocate pleading his own merrit in taking away sin and bringing in an Everlasting Righteousness so that is for Gods glory the Honour of his Law the strickness of his Justice to shew Mercy to the Sinner Therefore he saith I will do it that the Father may be glorified in the Son And indeed it is little less then the Blasphemy to say that the Fathers Love and Mercy is not so great or was not so early as the Sons for God is of one Mind and who can turn him Having thus proved that Christ offered himself up as a Sacrifice to the Justice of God to make an Attouement for Transgression It will be necessary to enquire what kind of Priest and Sacrifice this must be what mighty Mediator this must be that interposeth between the Justice of God and the guilty Sinner Aand as the Doctrine of Satisfaction ought to be received with all Humility and Thankfulness with all Care and Watchfulness to prove our selves to be of the number of those that are Redeemed from