THE

SECOND PART

OF THIS

APPENDIX,

BEING

SOME ANIMADVERSIONS ON THE FORESAID TREATISE, DE VERITATE, RESOLVING SEVERAL QUESTIONS THERE IN. CLUDED OR IMPLIED.

HAVING let fall the mention of that noble author's Treatise, it came into my mind, that it, having never been answered, might be thought unanswerable, and so the more considerable. Therefore I adjoin so much of my animadversion, as the case in hand requireth.

And, first, I must give the author the honour of his great learning and strength of wit. Secondly, I must confess that the teachers of the church have been too often such, as have given him the scandal which he so often expresseth, as more regarding their interest than truth, and not making clear the truth which they have taught, and often wronging it by their omissions, or additions, or unsound explications. Thirdly, I confess the body of his Treatise containeth many very considerable things, in order to the disquisition of truth; especally about the suitableness of the faculties to the object, the conditions requisite to a true apprehension, and somewhat about the nature of truth itself; though that which he calleth veritas apparentiæ, I had rather call evidentia veritatis rei. And I am not willing to think that I have as many different faculties as there are different plants in my garden, or books in my study, or sentences in those books; and in several things I miss that accurateness which he pretendeth to: but these I shall pass by.

He saith, (p. 217,) "An vero aliud (præter pœnitentiam) et quidem convenientius detur medium, unde justitiæ divinæ fit factum satis non est hic in animo exponere,-Hoc solummodo dicimus, (quicquid in adversam partem à quibusdam sug

geratur) quod nisi sola pœnitentia et fide in Deum, vitia et scelera quæcunque eliminari possint, et justitiæ divinæ bonitas divina adeo sit λúrpov ut non sit ulterius quo provocetur, nullum universale ita patere, vel olim patuisse remedium, ut fuerit quo confugeret misera ex peccati sensu languentium turba, vel haberet unde gratiam et pacem illam internam conciliaret; et tandem in id deveniendum sit, ut quosdam, immo longe majorem hominum partem inscios nedum invitos, et creaverit et damnaverit Deus Opt. Max. Quod adeo horrendum, et providentiæ, bonitati immo et justitiæ divinæ incongruum sonat, ut mitiori immo et æquiori sententia dicendum sit, totum humanum genus ex pœnitentia semper habuisse media unde Deo acceptum esse potuit; quibus si exciderit, non jam ex Dei bene placito, sed ex proprio hominum peccato, perditionem uniuscujusque extitisse nec per Deum stetisse quo minus salvi fierent." The first question then is,

Quest. 1. Whether, if Christ, and not only our repentance and belief in God, be taken for a sacrifice, and price given to God for man's redemption, it will follow, that most of the world are damned by God's will, without any remedy to which they could have recourse for salvation?

Answ. First, It is strange that men should be left remediless, if Christ, and not only their repentance, be the remedy. Surely if Christ had given sinners nothing, yet he hath taken nothing from them.

Secondly, We all confess the universal necessity of repentance; but this is partly co-ordinate, as the end, and partly subordinate, as an effect, and therefore not contrary to the necessity of a Redeemer. Repentance is our conversion, and our begun recovery from sin; and will it follow that the physician is unnecessary, because health and recovery are necessary? yea, and sufficient in their kind.

Thirdly, How doth it follow that the remedy was not universal, when redemption by Christ was universal? Christ so far died for all men, as by his death he procured them any grace. But he procured grace, though not equal grace, for all: you confess an universal grace, and yet an inequality of benefits: we say, that grace was procured by Christ: do we narrow it at all, by saying Christ procured it?

Fourthly, I perceive some men's misexplication of these things was your snare and scandal. First, We distinguish between Christ's procurement of our pardon and salvation by his sacrifice

and merit with God, and Christ as the object of man's faith, or as believed in by man. We do not make the latter so univer sally necessary as the former. For we hold that infants are saved, that believe not. But we hold, that no one is saved for whom Christ did not satisfy God's justice, and merit salvation. Secondly, And that thus much causelessly offend you not, we say, that this satisfaction and merit consisteth not in an identity or gradual proportion of Christ's pains or sufferings to all mankind, but in an aptitude of his sacrifice and righteousness to attain the ends of God, the Sovereign of the world, the demonstration of his truth, holiness, and righteousness, together with triumphant love and mercy, better than the remediless damnation of all the sinning world would have done. Read but Mr. Truman's Great Propitiation,' which showeth you the true ends of the sacrifice of Christ, and this unjust offence will vanish. Thirdly, And we maintain, as is said, that the merit and propitiation wrought by Christ, is not to make our repentance needless, but to procure it, and to make it effectual to its ends. He giveth us repentance, and remission of sins. You confess that we may and must make a new covenant with God upon our repentance in that covenant God promiseth us grace, as we consent to be his servants and children. Now if Christ did procure, and, as God's general Administrator, give us that promise of pardon and salvation to the truly penitent, doth not this more oblige us to repentance, and not less? And the merit of repentance, if you will so call it with the ancients, is quite of another order, rank, and nature, than the merit of Christ. It is one thing for the innocent Son of God to merit repentance and pardon to all that will repent, and another thing by repenting, through his grace, to perform the condition of the further grace of pardon or salvation. Fourthly, And yet further to heal your unjust offence, we do not hold that Christ maketh God more merciful than he was, or that his redemption is the first cause of our recovery and salvation, causing God to be willing, who was unwilling before; but that God's love and mercy and his own good will is the first cause, which gave us Christ for a Redeemer as a second cause, an effect of his love, and the head of all the means of our recovery; and the true meriting cause of that grace and salvation which God will give us. Nor so meriting as to change God, but so meriting as to remove the impediments of his grace as to the communication, and as to become the fittest instrument of the Father's love and mercy,

by whom to govern the lapsed world, and to communicate grace and life to sinners. Fifthly, And yet more fully to satisfy your objection, we hold, that all mankind is brought by Christ under a covenant of grace, which is not vain, or repealed by God; but as their abuse of the grace of the covenant may cast them out. For as a covenant of entire nature, or innocency, was made with all mankind in innocent Adam, so a covenant of grace was made with all mankind in lapsed Adam, (Gen. iii. 15,) in the promised seed, and renewed again with all mankind in Noah. No man can prove either a limitation of this covenant to some, (till the rest, by violating it, became the serpent's seed, at least,) nor yet that ever God did abrogate it, as it was made to all the world. Sixthly, And we further acquaint you, that it was not the existent humanity of Christ that procured grace and life to the world, for those about four thousand years before his incarnation. The mere decree and promise did serve for man's salvation all that time, without the existence of his humanity. Seventhly, Therefore, when you grant a necessity of believing in God, as merciful, you must needs include Christ in his divine subsistence, for you must needs grant that the eternal λóyos, or wisdom of God, must be the fountain and determiner of all those means by which his love and mercy would communicate recovering grace and life to man. You will not divide God as the object of our faith, and leave out the wisdom that must manage all. Eighthly, And yet further to remove your scandal, we maintain that the Jews themselves were not bound to believe many that are now articles of our faith, that Christ was born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried, descended to hades, and rose again the third day;" and that his very death and resurrection were not believed by his own apostles till he was risen. Nor understood they the article of the Holy Ghost. So that before a more general belief in the Messiah did serve the Jews themselves: that all this is so, we are satisfied by this evidence. First, By the silence of the Old Testament in the matter, giving us no proof that ordinary, much less, all believers, had such a particular knowledge of the office of Christ; and what is not revealed is not to be believed. Secondly, From Heb. xi., where faith is described, as in its latitude, to be the evidence of things not seen, and the substance of things hoped for, and a believing that God is, and that he is the rewarder of them that diligently seek him, and a looking for a better country, and for

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a city that hath foundations, whose builder and maker is God; and a believing the word and faithfulness of God, &c. And the Holy Ghost, when he purposely described the faith which the ancients had been saved by, would never have left out the chief, or any essential part. The same I say of Rom. iv., and 2 Cor. iv. 18, and v. 1, 6, 7; James ii., &c. Thirdly, The text expressly telleth us, first, of Christ's death and resurrection, and, consequently, the offering himself a sacrifice for sin, and ransom for the world, and dying for us, that the apostles themselves were ignorant of it till after his resurrection. When Christ told them that he must be killed and raised again the third day, Peter took him, and began to rebuke him, saying, "Be it far from thee, Lord, this shall not be unto thee." (Matt. xvi. 21, 22.) "The Son of Man shall be delivered into the hands of men but they understood not this saying, and it was hid from them, that they perceived it not." (Luke ix. 44, 45.) Again, "All things written in the prophets, concerning the Son of Man, shall be accomplished, for he shall be delivered to the Gentiles, and be mocked, and spitefully entreated, and spit on, and they shall scourge him, and put him to death, and the third day he shall rise again. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken." (Luke xviii. 31-34.) So," We trusted this had been he that should have redeemed Israel-O fools, and slow of heart, to believe all that the prophets have spoken; ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded to them in all the Scriptures, the things concerning himself." (Mark ix. 32; Luke xxiv. 21, 25, 26.) Here you see that they knew not that he must die for our sins, rise again, and ascend to glory; and that it is no proof that all that were justified before understood these things, because that Moses and the prophets had foretold them, for the apostles themselves understood it not in Moses and the prophets. Secondly, They understood not aright the doctrine of his intercession, and that he must go to the Father, and then be their High Priest, and that they must come to God by him, and ask in his name: for it is said, "Now I go my way to him that sent me, and none of you asketh me, Whither goest thou? but because I have said these things to you, sorrow hath filled your hearts-but it is expedient for you that I go away." (John xvi. 5—7.)