her faithful Children to bow their Bodies in token of Reverence unto him at the mentioning of his Name in their Solemn Assemblies when they are gathered together for the holy Service of Almighty God I have here given my Reader a sight of some of the ugly Errors contained in that scandalous Pamphlet unjustly called Naked Truth which but a few days past came into my hands And having perceived that a leading man here in our Countrey hath been seduced by it who hath as I have heard spoken these words What will Mr. Lane say to this Let him try if he can answer it I was willing to set Pen to Paper for the Vindication of Truth which hath been miserably abused by this Pretender unto it But having since heard also from some of the Seniors of our College by Winton that one hath already set forth an Answer unto it I shall forbear any further medling therewith And though the Author of it calls them Babies and Boobies such are his immodest terms that will write against him yet I am confident such a work as it may be managed will be acceptable to God and all good men Nevertheless I wish with all my heart that Abuses in our Ecclesiastical Courts those I mean that are not Imaginary but Real if there be any such that they may be removed which I believe the Chief Governours of the said Courts will be heartily willing unto FINIS The Contents of the foregoing Discourse upon the words of our Saviour viz. This is my Body 1. OF the sad Differences that have been about the Sacrament of the Lords Supper Page 71 2. The Romish Doctrine of Transubstantiation proved to be but a late upstart Doctrine p. 72 3. Is is a Doctrine which is destructive to the nature of the Sacrament p. 73 4. It is a Doctrine that disanuls the Verity of Christs Humane Nature p. 74 5. Gods Omnipotency not questioned by us in this case but vainly urged by our Adversaries in it p. 75 6. Of the words used in our Liturgy viz. The Body and Blood of Christ are verily and indeed Taken and Received by the Faithful in the Lords Supper p. 76 77 7. The Sense of the Church of England in her twenty eighth Article concerning this Point p. 79. 8. The Sense which Orthodox Interpreters give of these words viz. This is my Body approved p. 80 9. A Resemblance taken from the two Natures of Christ Divine and Humane and â—pplied p. 81 10. An Additional Sense of these words viz. This is my Body is here offered to Consideration p. 82 11. Venerable Mr. Hookers Judgment of the real Presence of Christs most blessed Body and Blood in the Sacrament of the Eucharist p. 84 12. How the words of our Lord which he spake saying This is my Body are the Crown of our Rejoycing 91 13. The Popish Opinion of the real Presence of Christ in the Sacrament is but a Dream 92 Books newly Printed for William Crooke viz. 1680 1681. 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Thomae Hobbs Angli Malmesbur Philosoph Vita containing an Account of his Life as it was part written by himself the rest gathered by those that knew him well and put together by Dr. B. wherein is an Account of his Friends and Enemies the Books he wrote and what against or for him with other things relating to his Life in Oct. 1681. A new Mystery in Physick discovered by Curing of Fevers and Agues by Quinquina or Jesuites Powder where you have the Antient and Modern Use of it part Translated out of French part out of Italian and part wrote in English Twelves 1681. price 1 s. The Court of Curiosity wherein the most Intricate Questions are Resolved by a most curious Fortune-Book With Dreams and Visions Explained and Interpreted according to the Doctrine of the Antients and Practise of the Moderns the third Ed. cleared from all the Difficulties in the former Editions the Dreams Corrected and Inlarged and the Fortune-book is double what it was Octavo price 1 s. 6. d. 1681. 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Whether Christ intended thereby that a new Sacrament should be ordained and continued in his Church till his fecond Advent or because his words being spoken in this manner viz. Take eat this is my Body which is broken for you whether his Apostles should at that time take that Bread which was then broken with his own Hands in their sight and which they did then Eat in his Presence whether I say they should take that Bread for his Human Body made of a Woman Gal 4. which was the next day to be Buffeted Scourged Crowned with Thorns nailed to a Cross and pierced to the Heart with a Spear And this his Body which was present with them sitting at the Table and speaking these very words should contrary to his own meaning and Resolution often before declared by himself in express terms and contrary to the clear Apprehension of his Apostles be free from all this Cruelty and extream hard Usage A very easie Passion certainly it must needs be which Christ endured if this be granted as it must if their Doctrine of Transubstantiation be from that instant time allowed being the thing which they contend for Neither indeed can we say as it is commonly and truly said that there was never Sorrow like unto his Sorrow if he had such a Proxy to suffer for him But without controversie Divine Justice would not now be satisfied with Figures Shadows Representations and Resemblances but seeing the Body is come which they did all typisie the Body it self must be Sacrificed or all mankind must perish for ever This latter part therefore of this Hypothesis must be cashiered and the former retained viz. that Christ intended only by these words This is my Body to ordain a Sacrament in his Church which should be a standing Memorial and Declaration of his Death as the Apostles word 1 Cor. 11.26 signifies till his coming again And herein there cannot or should not at least be any difference between them and us Well then if our Saviours intent was by these words to institute a Sacrament will not all men say that he used a sacramental kind of Speech to that purpose in his forming of such an Ordinance Hither to have we dealt only with our Romish Adversaries those Psendo-Catholicks about this matter We should now shew the Sense which Orthodox-Catholicks have rendred of it But first because there have been some who have joyned with us against those our common Adversaries that have in their haste given such an interpretation of these words as is inconsistent with Truth and Reason lest their Sense should be objected against us as if we were wounded with our own Weapons it will be necessary to shew in one or two particulars what is not the Sense of the Catholick Church of England nor of most of the Reformed Churches that harmoniously agree with it First then the misconstruction which is made of the excellent Form of sound Words in our Liturgy is not the sense of the Church whose Children we are There it is said the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lords Supper which is a most true saying and worthy of all Acceptation But to infer from thence that there is a areal Presence of the Body and Blood of Christ in that Bread and Wine is such an Error that they who make this Inference do in Effect pass over to the Tents of the Romanists or Consubstantiate themselves with the Lutherans in their Heterodox Opinion which is also very absurd The truth is those words are not to be understood with a Reference to the Bread and Wine immediately after Consecration as our Venerable Mr. R. Hooker hath excellently declared his Judgment in this point which shall be shewed at large hereafter but to the time in which they that are worthy do really entertain Christ and feed on him in their Hearts after they have Received So the words spoken to them by the Minister when he gives them the Sacramental Consecrated Bread do plainly signifie which words are these Take and Eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving And this feeding must necessarily imply a reall Presence of Christ unto them not to any other This mistake therefore of the premised form of sound words in our Liturgy doth not shew the true sense which we are inquiring into Much less doth that form of unfound words devised in the time of the late unhappy Schism and Rebellion among us give any satisfaction herein The words which were imperiously imposed in those times upon every Minister to use when he gave the Bread of his God after he had broken it were these Take ye Eat ye this is the Body of Christ which is broken for you But now I appeal to the Conscience of any man that is able to discern in this Case could these words be thus spoken without assuming presumptuously a power which Christ had not given yea could they be spoken without great offence to the Communicant For might not he well demand how can this man give us the Body of Christ to eat which hath been in Types and shall be really broken for us And what can he think when he heareth these words of the Bread which he seeth with his Eyes and feeleth with his Fingers Ends but that either the Minister is Blind or that he intends to deceive him or that he believes as the Church of Rome believes viz. that the Substance of the Bread is vanished the Accidents of it only remaining and that the Body of Christ is really substantially present in it I know well what they will alledge for their Justification i. e. seeing our Blessed Saviour used this sacramental Form of Speech in his first Institution they likewise may use it in a Conformity to him when they Administer the said Sacrament Which is somewhat like unto him whom I mentioned before who will say unto God at the day of Judgment Tu docuisti thou hast taught me But they may hear that now which possibly they never heard of before or at least did not well consider viz. Because our Saviour like a King that hath command over his Broad-Seal to Confirm or alter it as he pleaseth spake this word This is my Body when he first Instituted this Sacrament it will be too bold an Arrogancy for any man since whatsoever he be who pretendeth to be a Subject unto him to say the Bread is the Body of Christ when he Administreth it Sure I am the great Apostle St. Paul doth not word it in so bold a manner as to say The Cup which we Bless is the Blood of Christ or The Bread which we break is the Body of Christ no but with a pious Modesty worthy of Imitation only thus The Cup of Blessing which we Bless is it not the Communion of the Blood of Christ And the Bread which we break is it not the
which I fear without a serious Reflection upon himself and his Works such as may through Grace lead him to Repentance for it he will find to be his Portion in the end to his smart and sorrow Non obstante as I have said already I dislike not his Zeal in awakening the World out of that sluggish Lethargy to which all as he saith are more or less inclined Let the Thunder and Lightning of Sinai be ratled in the Ears and darted into the Eyes of secure impenitent sinners let the Terrors of the Law be as Magor-missabib formido circumquaque dreadful to them round about let the Judgment to come be displayed before them with all the terrifying Appearances of it This indeed being according to the form of found words which the Spirit of God in Scripture hath set us in our Preaching may do some good as it hath done to many desperate sinners in opening their Eyes and turning them from Darkness to Light and from the Power of Satan to God But it is a false Allarm that this man soundeth to that purpose when he tells the World that not above one in a hundred thousand nay probably not above one in a Million shall be saved This is not to be as a Schoolmaster to drive us to Christ but rather as a Devil to scare us from him This is the Eccho rather of the Bottomless Pit the Reverberation that ariseth from the deep Caverns of Hell enough to make men run headlong into Desparation or into Athiesm or at least into Epicurism and greater Dissoluteness in their Lives Neither indeed can any other be expected when the mercies of God which have always been proclaimed to be infinite are so straitned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.19 and the precious honourable Blood of the Lamb sufficient to save all the World is made of so little reckoning A good Doctrine would this be where that Antichristian Tenet is received as an Evangelical Truth viz. that men shall be justified by their own Righteousness and saved by their own Works for then well may it be said not one in a Million nay not one in all the World from Adam down to the last man that shall spring from that sinful Root shall ever be saved well may the Church of Rome now sing their Jo Paean and well may the Quakers that frantick Sect joyn in it For this man hath done all their work for them But to go on with his Dedication He is it seems by his words at the end of his Stage even as I am I confess at the end of mine and it will concern us both therefore to be very wary how we get off from it No necessity though was there for him before his Exit to gaze about for a Plaudite by proclaiming publickly that it is the common Entertainment he allows himself to meditate upon his Leaving the Stage Let him on Gods name employ his Wisdom if he have any in considering his latter end and his Appearance before the great God and God Almighty grant that I also may do the like Nevertheless when I look upon his Boldness in reflecting upon Gods Arcana Imperii I am afraid he is not so wise as he should be in that matter of his Departure but that either the thought of his latter end was then the latter end of his thought or if his thoughts did run to the end of his Stage his precipitant Phansie did so out-run them that he could hardly reach with Comfort to the end of his Race And as for others better surely were it for us who are ready to be unclothed as the Apostle's word is to reflect upon our selves by a serious Examination of our Hearts Lives and Opinions then to be Astonished with the Stupidity and profound Security of others which I confess is much to be lamented too wheresoever it is But for him to boast thus of himself and at the same time to condemn the gross of Mankind as he impudently calls it for their Negligence in that matter wherein he would have us believe he himself excelleth what is this but Pharisaism in a high degree All their thoughts and bustle he saith amount only to this to pursue the Lusts of the Flesh the Lusts of the Eye and the Pride of Life and to advance their carnal Interests in the World as if there were nothing more to hope for or to fear c. which he applies not only to Heathens but to those that are born in a Christian World that are Educated and Bred up in the Truths of the Gospel in whom he saith this Insensibleness is inexcuseable See I beseech good Readers what a Censor morum this doughty Doctor is and how Arrogant in that he will dare to usurp a divine Power thus by entring into the Hearts of men and to know all their Thoughts What knoweth he but that a great multitude of those whom he accounts insensible may have as great a sense of sin at some time or other in their Souls and sorrow for it as he himself hath Yea and though they make not so great a bustle in the World about it as he doth yet may their sorrow be more after a godly sort For him when I hear what carefulness there is in him to amend his Errors what Apology he can make for himself about them what Indignation he hath against his own Heart for conceiving them when I hear of these and the other effects of godly sorrow to be in him I will rejoyce and praise God for the Grace that is given him but till then I must say he hath exceedingly sinned against God and let him be sure his sin will find him out In the mean while when he saith all their thoughts and bustle amount only to this to pursue the Lusts of the Flesh c. and to advance their carnal Interests in this World as if there were nothing more to hope for or to fear On the other side the Gulph which all must shoot I would know of him what he means thereby would he have men to neglect their Callings whereto God hath called them and wherein by the Apostles Rule they are to abide with God otherwise not to eat Men that are wise would say the more Noise and Bustle men make in the World by their Diligence and Industry in their Callings the more are they to be commended provided that they keep themselves within due Bounds especially that they neglect not the Vnum necessarium the one thing needful For whereas God commands us to serve him he alloweth us also to serve our selves nay more by serving our selves in a holy conscientious Use of Gods Blessings and by following our Callings in Obedience to his Commands God accounts himself to be served too Col. 3.24 Servants saith St. Pauly in serving their Masters diligently serve the Lord Christ they wrought for me saith the Lord Ezek. 29.20 when it was their own Interests and Advantages they aimed at in
Heaven And rather say I than to wrest them to a sinister Sense disagreeing from the whole Current of the Gospel as you have done with those Texts mentioned often by you for the Confirmation of your Opinion viz. Mat. 7.14 Strait is the Gate and narrow is the Way which leadeth to Life and few there be that find it And Luke 12.32 Fear not little Flock it is your Fathers good Pleasure to give you the Kingdom and Mat. 20.16 Many are called but few are chosen So Mat. 22.14 To shew you your Error in these it is needless here having said enough of it already in my Antidote set forth against you which hath been sufficient in the Judgment of Rational Men to expel the Poison of your corrupt Doctrine Reflector They that hold the Opinion of the small number that shall be saved alledge the Rigour of the Examination at the day of Judgment and the words of St. Paul in the 2 Cor. c. 5. v. 10. For we must all appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad c. Answer Those who hold it And are not you one of them that hold it Nay do you not in Rigor surpass all men that ever held it by uncharitable Judging and Condemning your confident boldness therein will appear more in the Sequel of this Discourse But to our present Business First I do not like your uncouth word here Rigor as you use it A more Reverend Term might in this Case have easily been thought upon by you and more proper for your purpose but that your rigid Spirit would have an unseasonable Vent according to its Humor whether with Sense or without you cared not There shall it's true be a strickt and severe Examination at that day of all the whole Race of Mankind all their Thoughts Words and Works shall be made manifest and placed in order before them Gods Law-Book which may be called his Doomsday-Book whether it be the Law of Works for such as are in a Reprobate Condition or the Law of Faith for such as are the Elect of God shall then likewise be opened By both which the sin of the World shall be set out in its Colours I mean as the Apostle It shall be made exceeding sinful for by the Law is the knowledge of sin Rom. 3.20 All this and whatever else you Mr. Reflector can be able to add warrantably from the written word of God concerning that most exact scrutiny and search that shall then be into the Hearts and Lives of all Mankind I do readily consent unto for it will be the day of the Lords Vengeance upon all his Enemies who lived and died in their Malice against him and knowing the terror of the Lord we should all be perswaded in this our day to know the things that belong unto our Peace before they be hidden from our Eyes But after all he granted which you can well Imagine what will be the result of this Righteous Examination Will a general Damnation follow upon it Yes must you say for so you have said though most impiously else your arguing comes to nothing As for your alienating the matter in the twenty fourth Page of your Book it is not a retracting of your bold Censure You say indeed the Apostle did by the Consideration of the Terror of the Lord perswade men to fly to Jesus Christ but what 's this to your opinion of the general Damnation That you hold still in worse terms as may be seen in the following parts of your Discourse than any of your Fraternity for ought I know ever did before you and such as cannot enter into the Heart of Man to conceive which is not void of all Humanity I will therefore here tell you what I believe will be the sequel of this great Judgment and Scrutiny I do not say it shall be for your Condemnation or mine because I hope and pray that both you and I shall before we die repent us of our sins you of your misjudging the World and I of my misjudging you if I have offended therein and of my many other failings wherein I am too sure I have very much offended But this I say that when the horrible Ugliness of sin shall then be discovered an Amazement shall generally seize upon men for their folly in committing it insomuch that those who have been tryed by the Law of Works and are found guilty of the Violation of that Law as all unbelievers and impenitent Persons shall be will say to the Mountains and Rocks fall on us and hide us from the face of him that sits upon the Throne and from the Wrath of the Lamb for the great day of his Wrath is come and who shall be able to stand But others that have been tryed by the Law of Faith and have thereupon found their Judge to be their Advocate as I believe a great multitude not one alone amongst many Millions but a great multitude Rev. 7.9 which no man can number of all Nations and Kindred and People and Tongues i. e. The major part of Mankind shall find him to be they shall then lay aside their Amazements at their former Folly and with loud Acclamations Chant out their Hallelujahs ascribing Blessing and Honour and Glory and Power unto him that sitteth upon the Throne and unto the Lamb for ever and ever These undoubtedly are some of the immediate Consequents that will follow upon the Righteous Judgment of that great Day Some I say for I do not take upon me to determine of all but only what concerns our present purpose viz. the beginning of everlasting Sorrows to all the Reprobate and the beginning of everlasting Happiness to all the Elect People of God I know there will follow the Justification of the Judge himself for it is called Rom. 2.5 The day of the Revelation of the Righteous Judgment of God which may be taken not only in an active Sense but in a passive which will signifie that which is written he will be justified in all his sayings and be clear saith the Prophet overcome saith the Apostle when he is judged meaning all mouths shall be then stopped which have been apt to cavil against him and be forced even against themselves to confess the Judgment of God is according to Truth But to return to our purpose You 'll say how shall they that have lived all their days in unbelief and the hardness of their Hearts as the greatest part of Mankind made up of those that are without alienated from the Life of God and those that are within living under the Light of Gods Word yet have been Ignorant and Prophane how shall they be able to stand with any Confidence in the Judgment at the last Day Hereto I have already also given an Answer in my Antidote to which I remit you But because you object so much that terrible
to be far short of proving that which is so stoutly affirmed in the Title-Page of his Book of Reflections viz. That not one of a hundred Thousand nay probably not one in a Million from Adam down to our times shall be saved Or as the said opinion is stretched in the 21th Page of the said Book viz. the proportion of the number of the Reprobate to that of the Elect before the Advent of Jesus Christ and before the Preaching of St. Peter had Converted three thousand men is not the number neither of a Thousand nor of a Million but of Millions of Millions to one Person that is saved There yet remains one Reflection more which will require some animadversion upon it that is the Idea or Character as the Reflector calleth it of the Children of God made by himself in setting a multitude of Marks and Signs upon them without which he saith they cannot be saved all which he makes the essential and constituent Parts belonging to every true Christian And from thence he imagined that his opinion of the general Damnation is concluded to be a certain truth because they are not all to be found in one man amongst a Million But festina lentè as we say for haste makes waste are these all being about thirty of them to be found together in one man I believe without any breach of Charity they were not all to be found in himself that so compiled them else he would never have been so uncharitable nor so unrighteous as he was in his passionate raging Heats against the Church of England nor in accusing several of the most Eminent Champions of the Gospel in it against the Superstitions of Rome laying to their charge things which they knew not as that they leaned to Popery and had made their advances towards Rome wherein by his own Confession upon his Death-bed he thought they were not guilty wishing that his Soul might be with their Souls whom he had so much and unjustly defamed but let that go This I may say boldly to glean the holy Scripture raking together several Duties of Piety Charity Righteousness c. required in it and to annex unto them such a terrible Threatning as this viz. without them there can be no Salvation this cannot agree with the Spirit of the Gospel Had it been said without Faith and Repentance no man can be saved I for my part would readily have subscribed thereto But as that Legislator had stated the Case designedly to give some corroboration to his unevangelical Opinion he seemed to me to be as one sent from Moses with two new Decades of Laws more dreadful than the Decalogue proclaimed on Mount Sinai For as for the Violation of that Decalogue we hear a comfortable sound Jesus Christ the Righteous is the Propitiatory 1 Joh. 2.2 meaning doubtless that such a Violation shall upon true Repentance pentance be so hidden by Christ that it shall never appear in Judgment for Condemnation to any that believe for in those words the Holy Evangelist alludeth to the Mercy-Seat which covered the Ark of the Covenant from the sight of God where the Tables of that Law lay But for the Violation of these Laws which come out of Sion as being written in the New Testament there is no Propitiation for where there is a failing in these we are told there can be no Salvation But let us consider the matter a little better It were an excellent thing indeed and as it were a Heaven upon Earth to have such a Characterism upon us while we live in this present evil World and let us on Gods name press toward it as the Apostles word is Phil. 3. that if by any means we may attain not only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which all Mankind shall attain but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word the glorious Resurrection of the Dead Let us be spiritually minded for for so the Reflector Characteriseth the Elect of God which is so to know the things of the Spirit as to believe them so to believe them as to affect them and esteem them so to esteem them as to seek them so to seek them as to seek them in the first place let us abstain from carnal and worldly Lusts let our Thoughts and Meditations be more set upon God than the World let us live Soberly and Righteously and Holily in this present evil World c. Nevertheless if in these or the like any of us shall come short of the Glory of God or of the Glory from God meaning Gods Acceptance and Approbation as it must be confessed with the Apostle in many things we offend all and too many offend in all we are comforted from the Evangelist we have an Advocate with the Father Jesus Christ the Righteous c. 1. Joh. 2.1 Having yielded thus much in this Point let me now Expostulate a little with the Disciples of this Reflector concerning these things Is it agreeable with the Sense and Scope of the Gospel of our Saviour to multiply signal Demonstrations of Gods elect Children by imposing Duties upon them as if they were all exactly to be performed without any the least digression from the Rule and without making any mention at all either of Gods Grace assisting and enabling thereto or of Gods Mercy by Christ in pardoning the transgression of them adding only the Condemnation as the Reflector hath done that shall fall upon those in whom those marks are not to be found What Thunder and Lightning from Sinai could be more dreadful could any thing be said or written more consonant to the Covenant of Works Upon this account I confess the Doctrine of general Damnation may prove to be according to the usual saying as true as Gospel but what then will become of the Covenant of Grace and consequently of the comfortable Doctrine of Salvation will it not by this means be utterly annulled and made of no Effect 2. What did the Reflector mean when he said that in our days we can meet but few that labour to take the Kingdom of Heaven by Violence What but that he would catch at any thing that would but seem to hold up his Opinion of the small number of persons that shall be saved For I demand is the Kingdom of Heaven in these days to suffer violence and do the violent take it by force according to Christ's meaning when he spake those words Mat. 11.12 Certainly if that be a good Exposition which I have read an Interpreter one of a Thousand hath given of them viz. that the multitude and meaner Crowd of the Jews who had heard John's Preaching came and submitted themselves to the Rules of the Gospel together with the Publicans and Sinners who were all lookt upon by the Jews as those that were accursed and had no right to the Messias and so were accounted as violent Persons Invaders and Intruders upon those Priviledges which they imagined did peculiarly belong unto them
If this I say be the true and genuine Sense of those words as in all likelihood it is how can they be so stretcht as they are wont to be to such an use and purpose as is commonly made of them I deny not but we may therehence obliquely infer that a holy Zeal in the Service of our God is good and commendable that we are to strive to enter in at the strait Gate to sight the good fight of Faith c. But to argue from thence that few in these days do take the Kingdom of Heaven by Violence therefore few shall be saved is not to be endured being both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd and Irrational 3. That the Reflector did take his marks amiss for the greatest number of them and that they are defective in sundry particulars as Coincidence Tautology vain Repetitions Contradictions Misinterpretations of holy Scripture c. may be easily proved if we should insist particularly upon them Some of them shall be here produced to that purpose to give an essay of the rest v.g. It is said the Elect of God are to be regene rated and that they are passed from the state of Nature into a state of Grace And what difference is there between these two are they not both one and the same And how often is this repeated by the Reflector It is the common Crambe in his Book ad nauseam usque Though Regeneration be much talkt of yet is it but little understood True the Power of it is to be evidenced in the course of our Lives But the first working of it is without doubt in our Baptism wherein as our Church Liturgy teacheth us we are made Members of Christ the Children of God and Intheritors of the Kingdom of Heaven And what doth this signifie but that we have then passed from the state of Nature into the state of Grace Hence it is that the Minister after we have been Baptised pronounceth openly before the whole Congregation that we are then regenerated and grafted into the Body of Christ's Church And the Church likewise there declareth it to be certain by Gods word that Children which are Baptised dying before they commit any actual sin are undoubtedly saved All which do agree with the Apostles Rules Rom. 6.3 Gal. 3.27 c. If then we are Regenerated in our Baptism and are thereupon changed from the state of Nature into the state of Grace and it be granted that these are the marks of the Children of God and of the Members of Christ can any man pass a definitive Sentence upon us that we belong not to the number of Gods Elect I know and acknowledge there is some difference between an External Profession of Religion which we take upon us in our Baptism by Water and between a Practical Conformity to the Rules of the Gospel and the Example of Christ which Conformity is the Effect of our inner Baptism by sire and which will be visible in the course of our Lives But even this is not limited to any certain time for the work of Regeneration is never at an end while we live in this World it is indeed somewhat like to the ineffable Generation of the Son of God which never ceaseth being as the School men speak of it Actus commensurastes Aeternitati of the same size with Eternity a permanent and everlasting Generation so our New-Birth or Regeneration is not a transient Act but a permanent and continued Act an Act which is still in being all the days of our Lives To this purpose I have heard a most Learned Divine Dr. Collins by name who was in my time Provost of Kings College in Cambridge and Regius Professor of Divinity in that University deliver his Judgment at a Publick Commencement there in these words Quotidie Renati sumus we are every day Regenerated Which being so what judgment can any man make by the work of Regeneration in us of our eternal Election so as positively to determine such an one is Regenerated therefore he shall be saved and such a one is not Regenerated therefore he shall be damned The holy Apostle would that we judge nothing before the time It will be said may we not then judge of men as we find them If they live Righteously Soberly and Holily so far as can be discerned by men may we not say so of them yes without doubt if we go no further in our judging But to judge of Gods eternal Election thereby what is it but to anticipate Gods Judgment as it hath been said before It is to intrude our selves into the secret of Gods Pavillion it is to invade Gods prerogative it is an Arrogancy God will never endure Yet is this a part of that course which according to the Reflectors arguing we are to take in determining of the number of Gods Elect. Another of his marks is to live in the Joys of the Holy Ghost possessing a peaceable serenity of mind and an undisturbed Quiet of Soul without which it is concluded no man can be saved And this is again repeated in the same words Religion consists in a continual Serenity of Joy Peace of Soul Tranquillity of Mind But what then will become of a broken Heart of a wounded Spirit what The Prophet David who knew better the Mind of the Almighty and Merciful God will tell such for their comfort they are Gods Sacrifices which he will not despise what account soever they be made of among uncharitable Men. It were too much to follow the Track of all the Reflections which hath been made of this matter I think I have pursued the chief of them with a tolerable Reverberation only before I conclude I cannot but protest against the strange and vehement Asseverations that are used in the carrying on of this pernicious Doctrine It is said to be as great a Truth as any can be in the World viz. that there is no Salvation but among Christians and that the greatest number of the Elect is amongst the Reformed c. But can a man with any serenity of Soul and Conscience speak thus confidently of Gods secret Counsels and Decrees And what a bold and daring Affront is this which is put upon divine Truth to affirm that this Opinion of the small number of Gods Elect so limited as is here set down is as great a Truth as any can be in the World Surely that which was once unjustly laid upon a Pious and Reverend Prelate of our Church by some Ministers in and about London may most justly be here applied viz. Is this as great a Truth as any can be in the World what is it not a more certain Truth that there is a God Is it not a more certain Truth that Jesus Christ is God and man Is it not a more certain Truth that Christ is the only Saviour of the World As great a Truth as any can be in the World Must this then be an Article of
they have only the name of Christians and have denied the Power of Godliness and that they deserve for ever to be cast out of the presence of the Almighty may have hope for even in that miserable and much to be pitied Estate God Counsels the sinner to make use of the Remedy that he offers him and to touch the Scepter of Grace which is extended to him which will infallibly work the Salvation of the Soul for God's ways are not like to mans nor are his Thoughts like to those of sinful flesh his Ways and Thoughts are inconceivable the height and depth of them immeasurable towards sinners that Repent where by the ways of God you are to understand those of his Mercies and not those of his Knowledge and Wisdom This I must say sounds well and I wish that all the rest that is written in that Book of Reflections had agreed thereto but there is as much difference between this and them as there is between the Colours of White and Black I have been willing to add this in the close that if ever it should happen these Papers may come into the Hands of any Disconsolate Soul it may see that here both from the Reflector and my self which may bring some comfort unto it Remember the words of our Lord Jesus Christ which he spake at his last Supper viz. This is my Body IT is much to be Lamented that there have been so long a time perverse Disputings and uncharitable Dissentions about these words among those who are or should be partakers of the same Precious Faith when if they were understood aright it might well be presumed that instead of Animosities and fiery Persecutions which have too much abounded a sweet Peace and Brotherly Accordance had ere this time happily overspread the Christian World to the Adorning of the Doctrine of God our Saviour even among those that are without It is not too late yet for us to use our utmost endeavour towards the making up of this Peace I say not by affording any Connivence to Error but by rendring an Interpretation rational in the Judgment of all men of these words which may possibly be a great furtherance unto it And if my poor Judgment may be of any Value I think after fifty years Employment that I have had in the work of the Ministery that such a sense may be given of them which though it be not to be found in the common Road of Expositors yet may lead all sorts of People of what perswasion soever they be if they be not possessed with a Spirit of Contradiction to the nearest way of a right Understanding the meaning of our Saviour in them and consequently to a more peaceable and christian-like Living together in the World and loving one another than hath been among us in former times True it is Satan hath prevailed mightily in this his Master-piece of Mischief to sow Discord and Variance about that very thing which our Lord Jesus Christ the Prince of Peace hath ordained to be a means to unite his People together in Love Surely we cannot but be sensible of it O that we would all unanimously agree to counter-work this our grand Enemy by a holy endeavour after Unity in consenting to the truth of these words of our Blessed Saviour according to his own sense of them which sense I say this present Discourse shall aim at and in some measure demonstrate plainly without any wresting or sinister Construction yet with Submission to the Churches determination of it Those who are and will be of the Roman Schism are indeed very free also in making their Complaints of these unhappy Differences I wish that it could not be a true Imputation put upon them viz. A main Cause of all this Quarrelling in this Point hath chiefly had its original from them Ferus Moguntinus Concionator as he is called one of the greatest Moderation among them cryeth out in this manner O dolor super dolorem quod Ecclesiam conjungere deberet per hoc ipsa vel maximè discerpitur scinditur quod ad Pacem Vnioneni servire deberet eo vel maximè utimur ad excitanda Bella Discordias Sectas i. e. O Grief of all Griess that which should knit the Church together in Love and Concord even by that very thing is it chiefly divided and rent in pieces that which ought to work Peace and Union we chiefly make use of to raise and foment Wars Discords and Schisms Thus he And why then will they and he among the rest be still so tenacious as they have a long time been in maintaining their corrupt and prodigious Doctrine of Transubstantiation A Doctrine but of yesterday not known in the Church till above a Thousand years after the Gospels first Appearance in the World Bishop Hall So young it was saith a Pious and Learned Prelate of our Church that it had not before learned to speak he and sundry other Authors of very good Account affirming that this word Transubstantiation whereby the Roman Church understands the turning of the Sacramental Bread into the Body of Christ was never mentioned or heard or thought of among the antient Fathers or in the Primitive Church Only about six hundred years now past Pope Nicholas the second some say it was Innocentius the third so N. D. a Popish Writer against our Martyrologist in the Lateran Council did set forth Propagate and confirm to the utmost of his Power that opinion of changing the substance of the Bread in the Sacrament as for the Cup their heat doth not reach so much against that which is the Reason that this Discourse is mostly of the Bread and would have made it an Article of Faith and did what he could to have it placed in the Creed whereupon there ensued Corput Christi Day Masses of Corpus Christi and the like Novelties never before known or brought into Use Practice or Observation in any part of the World Yea hereunto do they themselves the Papists give their Consent which they could not possibly avoid that this word Transubstantiation was not used before the time of the said Councel Yet to keep themselves from a total Defeat herein they do withal affirm that the Doctrine of it was held in Effect and Substance from the beginning by the Antient Fathers and maintained by them in other terms such as Mutation Transmutation Transelementation Conversion of the Bread and the like Nevertheless this Evasion will not serve their turn for though they yield us thus much in this Point confessing this word to be a Novelty as they apply it to the Sacrament of the Eucharist yet is it not let all mankind judge an absurd Vanity for any man to Imagine that the said Doctrine should be so generally own'd and so fiercely maintained yet not a fit word to be found out by any in that long Tract of time to shew to the World the full meaning of that Doctrine For as for those words which
This appears to me pardon my Confidence an unquestionable rendring of the sense of these words and a manifest clearing of all Difficulties yea and of all Differences too which have been raised about them if men would but follow the conduct of Truth and Reason For let it be considered though we find a distinction of Gods Covenants with Mankind viz. the old and the new yet I ask Is not the Covenant of Grace the same now for Substance which it was from the beginning Was not the same Spirit of Christ in his Ordinances given unto the Fathers under the Law which is now given to the faithful under the Gospel excepting only in the Accidents and Circumstances of Effusion and Manifestation How else can Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same yesterday and to day as it is said he is Heb. 13.8 and will be so for ever Had the Fathers a Saviour and Deliverer exhibited unto them in the Paschal Lamb otherwise more than symbolically than we have in the Lords Supper Did they not all eat the same spiritual Meat and did they not all drink the same spiritual Drink the same not only with and among themselves as Popish Writers would have it but the same with us Christians also For the Apostle addeth they drank of that spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.4 Can any truth revealed in Scripture be more plain than this viz. that Christ was their Expectation their Comfort their Refuge their Rock in all their Troubles the Food and Sustenance of their Souls the Object of their Faith even as he is now in this time of the Gospel to all true Believers And consequently that this Sense which is here rendred of our Lords words is most true Well may it therefore be an Amazement unto all men as it is God knoweth unto me that such a pudder hath been made in the World about these words of our Saviour which do and can signifie no more in this case unto us than the Sacramental Form of Instituting a new Sacrament did necessarily require in Rome of the old Let therefore the vain words of Transubstantiation and Consubstantiation and the Questions de modo sine modo as they have been well called of Christs Presence in his Sacrament about which this giddy Generation hath been quarrelling so long be for ever abandoned by us and let us for shame content our selves as becometh us and as the Fathers of old under the Law did with the Overtures of God's love in the Arbitrary Dispensations of his Grace for we never hear of such Annimosities and uncharitable Differences among them about this matter as have been among us and whatsoever is in it which for the present surpasseth our Understanding when we come to see God as he is we shall undoubtedly see more clearly the secret of his Covenant and have a more perfect knowledge of this Mystery than we can now be able to attain unto or than indeed is fit for us while we are cloathed with Mortality to reach at much less throughly to understand In fine the Judgment of Venerable Mr. Hooker concerning this point way well be accounted a ne plus ultra to all sober men His words are these The real Presence of Christs most Blessed Body and Blood is not to be sought for in the Sacrament but in the worthy Receiver of the Sacrament And with this the very order of our Saviour's words agreeth first take and Eat then This is my Body which was broken for you first drink ye all of this then followeth This is my Blood which was shed for you I see not which way it should be gathered by the words of Christ when and where the Bread is his Body or the Cup his Blood but only in the very Heart and Soul of him that receiveth them As for the Sacraments they really exhibit but for ought we can gather out of that which is written of them they are not really nor do really contain in themselves that Grace which with them or by them it pleaseth God to be stow If on all sides it be confest that the Grace of Baptisin is poured into the Soul of man that by Water we Receive it although it be neither seated in the Water nor the Water changed into it what should induce men to think that the Grace of the Eucharist must needs be in the Eucharist before it can be in us that Receive it Now the Reason hereof is in my Judgment beyond all exception For as in the Sacrament of Baptism all that the Minister doth or can do is to Baptise with water after he hath with solemn Prayer and Supplication set it apart from other water it is Christ himself that Baptiseth us with the Holy Ghost and with Fire Our Ministery is but very Wash in comparison of that which Christ doth unto us when we are Baptised So in that other Sacrament of the New Testament the Priest can do nothing but give the outward Elements after he hath by Prayer and reciting the words of Christ put a distinction between them and other ordinary Bread and Wine it is Christ only who by that means feedeth the Soul of a worthy Communicant with his broken Body and his Blood poured out for the sin of the World only as unless we be Baptised with Water we cannot ordinarily expect to be Baptised with the Holy Ghost so unless when we are invited unto the Lords Table we come worthily unto it and there Take and Receive the Consecrated Elements at the Hands of the Minister our Souls must want that spiritual nourishment from and by Christ which otherwise they might be sed with and made strong in the Grace of God Which being so as it is a truth not to be denied what need all those bitter Conflicts that have been and are about this matter We should rather say as that worthy Author had written a little before in the same Paragraph Shall I wish saith he that men would give themselves more to meditate with silence what we have by the Sacrament and less to dispute of the manner how If any man suppose that this were too great stupidity and dulness let us see whether the Apostles of the Lord themselves have not done the like It appeareth by many Examples that they of their own Disposition were very scrupulous and inquisitive yea in other cases of less Importance and less Difficulty always apt to move Questions How cometh it to pass that so few words of so high a Mystery being uttered they receive with gladness the gift of Christ and make no shew of doubt or scruple The Reason hereof is not dark to them who have any thing at all observed how the Powers of the Mind are wont to stir when that alone which we infinitely long for presenteth it self above and besides Expectation Curious and intricate Speculations do hinder they abate they quench such inflamed Motions of Delight and Joy as divine Graces use
to raise when extraordinarily they are present the mind therefore feeling present Joy is always unwilling to admit any other Cogitation and in that case casteth off those Disputes whereunto the intellectual part at other times easily draweth c. Thus he And certainly it must be granted by all that he was in the right unles we will be still inquisitive after that which is infinitely above our reach and consequently break into Gods Pavillion where we shall find the dark waters that encompass it will inevitably swallow us up Neither will it be the pretended suffrage of the Antients that will keep us from sinking in this bold Presumption Pretended I say for all that our Pseudo-Catholicks of Rome have boasted of the Antient Fathers as if they were their Coryphaei in their Heterodox Opinions which they hold of this holy Sacrament are but Vanity And let this Eminent Divine approved even by them for his great Learning as shall here be made manifest be heard speak his Judgment also in this particular It appeareth not that of all the Antient Fathers of the Church any one did ever conceive or imagine other than only a mystical Participation of Christs both Body and blood in the Sacrament Neither are their speeches concerning the change of the Elements themselves into the Body and Blood of Christ such that a man can thereby in Conscience assure himself it was their meaning to perswade the World either of a corporal Consubstantiation of Christ with those sanctified and blessed Elements before we receive them or of the like Transubstantiation of them into the Body and Blood of Christ Both which to our mystical Communion with Christ are so unnecessary that the Fathers who plainly hold but this mystical Communion cannot easily be thought to have meant any other change of Sacramental Elements than that which the same spiritual Communion did require them to hold Which being so let the impartial Reader judge whether the Church of Rome hath not lost one of her strongest holds wherein many of her most able Champions have thought themselves to be impregnable It will be no offence I presume to transcribe thus largely the words of that Renowned Author For the plain truth is we who are Clergy-men are obliged in many Respects to be more diligent in perusing his Works then I doubt we are But however though we in this Generation sleight them they have certainly been of very high account with Learned men in former times And which is a thing not common two Kings there have been in our Land who for Learning and Piety were second to no Princes in their Generation that did much exâ—ol Mr. Hocker and his Works First King James of famous Memory gave this Commendation of him that he had received more satisfaction in reading a Leaf on Paragraph in Mr. Hookers writing of the Sacraments then he had in reading large Treatises of that subject written by others though very Learned Men. Again King Charles the blessed Martyr the day before his Death gave a charge to one of his Children the Lady Elizabeth which was to be imparted to the rest to be very conversant in good Books and among others he was pleased to name Mr. Hookers Ecclesiastical Policy which as he said would arm them against Popery And well may this be a Reflection upon us all that survive him If a Father when he is ready to dye shall thus instruct his Children and such a Father who is Pater Patriae Tanti Meriti Tanti Pectoris Tanti Oris Tantae Virtutis Pater as St. Austin said of St. Cyprian a Father so worthy so Wise so well Spoken so Virtuous so Learned a King that was as it hath been said of him in a publick Phrontistery a Defender of the Faith not only by his Title but by his Abilities and Writings a King who understood the Protestant Religion so well that he was able to defend it against the whole Conclave of Rome and Hell And when he knew it so throughly and died so Eminently for it it will concern us to be very wary how we depart from his Judgment by falling off to the apostatical Church of Rome But for such as have forgotten their Duty and Reverence to the late King our common Father and the Pious Advice that he left us such had need to have a very profound Judgment of their own to bear them out but that it is much to be doubted they will not in the end prove to be wiser than Dapiel as the word of Scripture is no nor so wise as our good Father King Charles the faithful Martyr who gave us all good Counsel if we had the Grace to follow it However if we be willing to be arm'd against Popery let us make use of such means which he commended unto us whereof this is one viz. to be diligent in Reading Mr. Hookers Ecclesiastical Policy Once more therefore I shall add here what the said Author writeth to our present purpose in the close of the same Paragraph wherein he hath not only excelled in casting down strong holds but all vain Imaginations 1 Cor. 10.4 or foolish Reasonings so the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie that are exalted against the simplicity of the Gospel When I behold saith he with mine Eyes some small and scarce discernable Grain or Seed whereof Nature maketh a Promise that a Tree should come and when afterwards of that Tree any skilful Artificer undertaketh to frame some exquisite and curious Work I look for the Event I move no Question about performance either of the one or of the other Shall I then simply credit Nature in things natural shall I in things artificial rely my self on Art never offering to make doubt and in that which is above both Art and Nature refuse to believe the Author of both except he acquaint me with his ways and lay the secret of his skill before me Where God himself doth speak those things which either for Height and Sublimity of matter or else for secresie of performance we are not able to reach unto as we may be ignorant without Danger so it is no disgrace to confess we are ignorant Such as love Piety will as much as in them lieth know all things that God commandeth but especially the Duties of Service which they owe to God as for his dark and hidden Works they preserve as becomes them in such cases simplicity of Faith before that knowledge which curiously sisting what it should adore and disputing too boldly of that which the Wit of man cannot search chilleth for the most part all warmth of Zeal and bringeth soundness of Belief many times into great hazard Let it therefore be sufficient for me presenting my self at the Lords Table to know what there I receive from him without searching or enquiring of the manner how Christ performeth his Promise Let Disputes and Questions Enemies to Piety Abatements of true Devotion and hitherto in this cause but over-patiently
heard let them take their rest let curious and sharp-witted men beat their Heads about what Questions themselves will The very Letter of the word of Christ giveth plain security that these Mysteries do as Nails fasten us to his very Cross that by them we may draw out as touching Essicacy Force and Virtue even the Blood of his Gored Side c. They are things wonderful which he feeleth great which he seeth and unheard of which he uttereth whose Soul is possest of this Paschal Lamb and made joyful in the strength of this new Wine c. What these Elements are in themselves it skilleth not it is enough that to me which take them they are the Body and Blood of Jesus Christ His Promise in witness hereof sufficeth his Words he knoweth which way to accomplish Why should any Cogitation possess the mind of a faithful Communicant but this O my God thou art True O my Soul thou art Happy Thus sweetly thus Christianly thus Divinely would this Holy and humble Man put a peaceable end to this unhappy Controversie A man I say of whom and of his works the Bishop of Rome himself that then was viz. Clement the Eight gives this Character There is no Learning that this man hath not searcht into nothing too hard for his Understanding this man indeed deserves the name of an Author his Books will get Reverence by Age for there is in them such Seeds of Eternity that if the rest be like unto this they shall last till the last fire shall consume all Learning To this purpose did that Pope if my Historian be of ny Credit as I believe he is declare his Opinion Isaac walker when he heard one of his Books of Ecclesiastical Policy read before him But now to draw towards a Conclusion I shall only add one story out of our Martyrologist of a certain Disputation about these very words of our Saviour viz. This is my Body It was really most Eminent the King himself that then was viz. Henry the Eight being a chief Disputant in it the story omitting needless Circumlocutions is as followeth When a great Assembly of the Nobles and other the Chief of the Nation was gathered by express Order and Command from the King from all parts of the Realm and all the Seats and Places were full of men round about the Scaffold within a short time a godly Servant of Jesus Christ one John Lambert was brought from the Prison with a Guard of armed men even as a Lamb to fight with many Lions and placed right against that where the King 's Royal Seat was prepared so that now they tarried but for the King 's coming At length the King himself did come with a great Guard and when the King was set in his Throne he beheld Lambert with a stern Countenance and turning himself to his Counsellors he called forth Dr. Day Bishop of Chichester commanding him to declare unto the People the Cause of that present Assembly and Judgment After he had made an end of his Oration the King standing up upon his Feet leaning upon a Cushion of white Cloth of Tissue turning himself toward Lambert with his Brows bent as it were threatning some terrible thing to him said these words Hoe good fellow what is thy name Then the humble Lamb of Christ humbly kneeling down said my name is John Nicholson although of many I be called Lambert What said the King have you two names I would not trust you having two names although you were my Brother But after many Profaces and much talk had in this manner the poor man shewing the Reason how his name came to be changed the King commanded him to go to the matter and to declare his Mind and Opinion what he thought as touching the Sacrament of the Altar Whereupon Lambert beginning to speak for himself gave thanks to God in that he had inclined the Heart of the King so as not to disdain to hear and understand the Controversies of Religion c Then the King with an angry Voice interrupting him I came not hither saith he to hear mine own Praises c. but briesly go to the matter without any more Circumstance Lambert being abashed at the Kings angry Words contrary to all mons Expectation stayed a while considering with himself what he might do in those great Straits and Extremities But the King being hasty with Anger and Vehemency said why standest thou still Answer as touching the Sacrament of the Altar whether dost thou say that it is the Body of Christ or wilt deny it and with that word the King lifted up his Cap. Then saith Lambert I answer with St Austin that it is the Body of Christ after a certain manner Answer me saith the King neither out of St. Austins nor by the Authority of any other but test me plainly whether thou sayest it is the Body of Christ or no Lambert replyed I deny it then to be the Body of Christ Mark well saith the King for now thou shalt be condemned even by Christ's own Words Hoc est corpus meum This is my Body When this was finished with great Triumphing amongst the Opponents and sundry other Arguments used by them against him all which were common and nothing sorcible the King asked him what sayest thou Art thou not yet satisfied Wilt thou live or dye Thou hast yet free choice Lambert answered I yield and submit my self wholly unto the will of your Majesty Then said the King Commit thy self unto the Hands of God not unto mine Lambert replyed I Commend my Soul unto the Hands of God but my Body I wholly yield and submit unto your Clemency The King replyed very smartly upon him if you do commit your self unto my Judgment you must dye for I will not be a Patron unto Hereticks And thereupon immediately caused the Sentence of Condemnation to be read against him which was Executed in a most terrible manner with greater Cruelty than ordinary Here if may be said was a Bolt soon shot which of it self in Reason could do no hurt but being backt with the Venom of Folly and Phrensie proved deadly For let all mankind judge who are able and impartial was not this a doughty Argument which that King used to drive a poor innocent Lamb to the Slaughter And will not the very Children of this Generation that are instructed in the knowledge of this Truth as it is here opened and made evident be amazed and ashamed to see the Holy Scripture so grosly abused in the maintenance of such a cursed Error Yet was this their Argumentum Achilleum their dead doing Weapon in those days of Ignorance and Cruelty and still is at this very day with our Catholicks falsly so called unless it be that they are of a Catholick Confederacy against Christ and his Gospel which we shall certainly find to our smart and sorrow if ever they come to prevail over us For their hoc est Corpus meum will
threatning as you call it of the Apostle 2 Cor. 5.10 I will tell you the right meaning of those words after I have first shewed you your weakness in the Construction that you make of them You will now you say pag. 24. speak a word for the Comfort of Repenting Sinners that examining their Lives and squaring it you should say them according to that terrible Threatning in 2 Cor. 5.10 which frightens them in such a manner as to take from them all hopes of finding Pardon and Grace at the last day It is say you but the diligent Reader will easily see your Incoherence here it is if those words of St. Paul were to be understood according to the Letter that there should not be one saved no not Moses Caleb Joshua David Daniel St. Peter and St. Paul Strange But it is no novelty with you to mis-interpret Scripture Know therefore those words are to be and God forbid but they should be understood according to the Letter for there is as much Comfort arising from them to Penitent Sinners as you can gather Terror to the Impenitent as is evidently to be seen the Inference therefore that you bring from thence is utterly false viz. that if so there should not one be saved not Moses Caleb Joshuah c. You say further St. Paul would contradict himself when he makes mans Righteousness to consist in the Remission of Sins But I believe you do wrong to St. Paul in putting this upon him and consequently to the holy Ghost can you tell where the Apostle saith Mans Righteousness consists in the Remission of sins Have you thus learned Christ Alas man there is as much difference between these two as there is between Habitus and Privatio It was the Death of Christ that brought on Remission of sins and it was the Resurrection of Christ that was the efficient of our Righteousness This doubtless is the Apostles Doctrine uti patet Rom. 4. 25. He was delivered for our Offences to take them away and was raised again for our Justification to make us Righteous But you say St. Paul in the following verse makes it plain enough to be understood that he only used that way of speech to give Terror and to perswade men to fly to Jesus Christ c. Here I must tell you Mr. Reflector by the way you have so delighted to act the part of a Boanerges though your thundring Sounds in the Ears of wise Men but as the discharge of a Pot-Gun that it is a hard matter for you to be a right Barnabas as appeareth here by your words which you intended for Comfort For will not the poor desponding Sinner be ready hereupon to reply unto you is this your Comfort to tell me the Apostle used that way of speech only to give Terror Alas this needed not I find it to be true by sad experience upon my Soul and Conscience but I find not here that he doth perswade me as you say to fly to Jesus Christ That which he saith in the next words is only to shew how necessary it is for Ministers if they have any true fear of God in them to be diligent in the performance of their Duty by perswading men to prepare themselves for that dreadful Judgment But this reflecteth not upon me for my Comfort In fine it is true what you say Jesus Christ is our Righteousness even of the very worst of Sinners say I how deeply soever they have been drencht in sin provided that they Repent and Believe their sins shall not be imputed to them being already imputed to Christ But it is not true that by his Righteousness our sins are pardoned rather you should say our Persons are justified thereby as for sins they are pardoned by the satisfaction which Christ made to the justice of God through the Blood of the Cross for by his stripes are we healed saith the Prophet Es 53.5 and thus saith the Apostle he was made sin for us having born our sins in his own Body on the Tree that is now made a Sacrifice for sin and when sin is thus done away then is Jesus Christ become our Righteousness for so it follows that we might be made the Righteousness of God in him Thus you see Mr. Reflector how unhappy you have been in expounding the Scripture Doubtless you are an Interpreter one of a Thousand but it is the wrong way for there are but few I hope that will be so bold with Gods holy Word as you are in rendring the Sense of it according to vain Fancy as you have done But what then you 'll say is the right meaning of those words I answer the Context will plainly declare it Some there were it seems to me that would be cavilling against the Apostle as if he Commended himself too often unto them to whom he wrote needing their approbation of him and his Ministery This Exception he was willing here to remove We saith he perswade men not upon such a low account as you imagine to curry Favour with you but First because we know we must appear as well as others before the Righteous Judge at the last Day and that will prove a woful day unto us if we preach not the Gospel to you 2. We appeal to God and your Consciences to judge of our Fidelity in the discharge of our Duty to the same purpose in the following words of the 11th verse and this in short I humbly conceive to be the Reason why the Apostle makes mention here of the Terror of the Lord with a direct Reflection we see upon himself I am not ignorant there are other Reasons rendred but this I may be confident is one As for your words whereby you make such a pudder viz. of the startling and thundring thereby upon others which you call Terrors though the Apostle doth not so that is to be taken obliquely not as the chief thing that he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albeit there be Terror enough in them to drive us all to Repentance I shall now for it is high time shut up this Reflection with an Allusion to that which the Prophet writeth of the Church of old concerning her deliverance from the Assyrian Is 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King he will save us Every word is Emphatical and may well be applied to our present purpose The Lord is our Judge To him it is may all poor Sinners say to whom God may be pleased to grant Repentance unto Life throughout the World to him it is that we stand or fall A small thing it is Mr. Reflector that we should be judged by you or of mans Judgment the Lord who is our true Friend and Elder Brother is our Judge and he will certainly take care of us that we shall not perish It is true a Judge must not be partial he must give Sentence according to Law otherwise he is not a Righteous Judge well