IT's grown of late the Mode with some to communicate their Sentiments, under the Colour and Cover of a Letter to a Friend in the Country. In complyance with the Humour, I have given mine • same Inscription: But you shall excuse me if I imi • e not the Disingenuity, the Prevarication, the Parti • ty of the Reporter, though I comply with the Fashion general. Whoever makes a Report, ought to be un • the severe Law of Conscience, To speak the Truth, whole Truth, and nothing but the Truth; that is, who • r will Report, ought not to make his Report; for an ••• torian must never be the Author of his History.

I can afford to pass by the Reporters assuming Spirit, • o determines who are the Most Learned of each Party, • ause I know not by what Authority he ventures upon 〈◊〉 nor whether he be duly Qualified for such a Deter • ation; tho' he has a Friend in the City, who has pro • med him all over the Town, A Learned Divine: • shall I concern my self at his Reflections on those or seven Presbyterians; who, he says, are of the BigNames amongst them; hoping they can be content • e of no Name, when the Name of the Lord Iesus • st, may be glorified in them: Though perhaps they • not so tamely suffer their Names to be trampled in Dirt by every insolent Scribler. I pass by also his temptuous Stuff, at those who meet at Little St. Hel • though you know it is the Body of the United Bre • who meet there; of which Number he himself one with others, however now absented from the • and the Union too; and is now laudably imploy'd in misrepresenting them or some of them, Principal or Accessaries as inclining towards the Unitarians: Nor will it be worth the while to take notice of his affected Terms, Pursuances, Explosion, &c. for your great Wit • fancy now and then to be Pedantick, nor are they fo • little Fooleries to be accountable.

But it will deserve a serious Remark, that since these Persons are resolved never to Unite with them, ye • they might have suffered the poor Presbyterians to live quietly by 'em. They might at least have let the Spark • of Contention silently die and be buried in their own Ashes, and not have blown them up into this Flam • in the Country, which they had kindled in the City Light indeed is pleasant, but I like not the Sparks an • Flames that come from a Forge.

That little Artifice which the Reporter may glory i • is obvious, and needs not my Observation, that his Paper came out at a Juncture when he knew the Unite Ministers had Adjourned their Meetings, and so mig • hope to poison the Country, before they could prescrib • and send down the proper Antidote; and that his Fir • balls might put you all in a Flame, before the Ministe • could rally to quench it.

But you expect to be entertained with more substanti • Matters.

I. And therefore I present you with the Substance of the Gospel of Christ, as he has presented it: We are all • Nature under the Curse of the Law, and destitute of Righteousness intituling to Eternal Life. This is our state a • condition: This is the Place in which we are: in which, we dye, we are undone eternally: For Vindicative Iustic which is essential to God, makes it necessary that the Wra • be inflicted, and that there be no Right to Eternal Life, wit • out a perfect Meritorious Righteousness. That all who believ • might escape the Wrath to come, and have Everlasting Life The Lord Iesus Christ undertakes for us, by making Satisf • ction both to punitive and remunerative Iustice: and that might do so, he put himself into our Place, State and Condi •• on: So that whereas we were Sin, and under a Curse, • y this blessed Change Christ is made Sin, and a Curse, and • e delivered from Sin, and the Curse, 2 Cor. 5. 21. Gal. 3. 3. Pag. 5.

This he tells us is the Substance of the Gospel of Christ: which if it be, and sound at the Bottom, is the worst • rawn up of any I ever read.

(1.) Out of his Substance of the Gospel, he has left Regeneration, Conversion, Repentance, Holiness, Sanctification a new Heart, and new Obedience, Good Works &c. A Blessed Report for the Country! you are eased at least of one Moiety of your Work, though I question whether your Consci • nces will take his Security that this is the Substance of • he Gospel which you are to Preach to the People. Woe • o that poor People, whether in City or Country, who • t down under such Preachers, who make this the Substance of their Preaching; for though they may now and then, upon the by, hint a little at Repentance and so • orth, yet that's but Accidental to the Gospel; the Sub • ance lies in what Christ has suffered for them; 'tis meer Accident what he is by the Spirit to work in them; much more what is (if any thing be) to to be done by • hem.

(2.) But suppose this were intended only as the Substance of the Gospel so far as we are to believe what Christ has done and suffered for Sinners without them, • nd with God; yet there's something in this Draught • hat gives cause of Suspicion to those who are of no • ealous Inclinations: For whereas he informs us, that Christ suffered and satisfyed, that all who believe might • cape Wrath to come, and have Everlasting Life: Here's • o necessity of Faith in order to Justification, no Be • eving necessary to Pardon of Sin, or Peace with God: No Faith needful to Union with Christ, that we may • ave an Interest in his Righteousness, but only to escape • rath to come, and the having Everlasting Life. Well! give me my Bible again! I will subscribe without Equ • vocation to the Apostle, Rom. 5. 1. Being justified b • faith we have peace with God through our Lord Iesus Christ.

(3.) Be pleased to observe. He instructs you: Tha • we are all by Nature under the Curse of the Law, and dest • tute of a Righteousness that may intitle us to Eternal Life and that this was our Place, State and Condition: which we all own and lament as too true: but then he instruct you also, that Christ put himself into our Place, State and Condition: will you not, must you not conclude from hence, that Christ also was destitute of a Righteousness t • intitle him, and if himself, us too, to Eternal Life?

(4.) Such an Inference is obvious; but it will requir • more Application of Mind to discern the Fallacy i • these Words. So that whereas we were Sin, and unde • a Curse, by this blessed Change Christ is made Sin, and under a Curse, and we delivered from Sin and Curse; here beg your most critical Attention.

1. We are Sin; and under a Curse: can you with a • your Penetration, divine the Reason, why it's said, w • are Sin? That we are Sinners by Nature, that we are sinful is an acknowledged Truth; but how are we Sin we are altogether delighted with Sin, we are under th • Condemnation of the Law for Sin, but that is no other than to be under the Curse: why must it be phrase • thus, we are Sin? It was Poetically and Satyrically said That Alexander the Sixth was Non tam vitiosus quam vi • tium, non tam scelest us quam scelus: but we need to be taught how man was Sin? Sin it self?

2. You shall now see the Mystery of his Phraseology it was to mis-lead you into that Abomination; tha • Christ was Sinful, that he was a Sinner: for if Christ was Sin in the same Acceptation that we are, then he was sinful, he was a Sinner, and the greatest Sinner tha • ever was in the World: That Christ was made Sin, Sacrifice for Sin, that he bore the Curse due to Sin, is so express the Language of Scripture, that he that denies th • former must disbelieve the latter: but what needed he say that we were Sin, and then that Christ was made Sin, unless he would insinuate that Christ was Sin in • he same Sense that we were Sin, that is sinful? but this is the Fruit of going to Cambridge to learn to Quibble.

(5.) Will you observe with me the last Words of his • cheme, and Substance of the Gospel of Christ: By his blessed Change Christ is made Sin, and Curse, and we delivered from Sin and Curse. Ipso facto! no doubt; But I humbly conceive, without the usual Complement • f submitting to better Judgments, That whatever Christ suffered, however he was made Sin, and Curse, yet here's an Order setled by the Divine Will in which • e Application of the Sufferings of Christ, and Satis • ction given thereon, shall be made: and that whoeer expects to partake of the Benefits thereof, • aust by • race Believe, Repent, and Accept of Christ, as God as offered him in the Gospel; and that the Elect are • ot justified from that Moment wherein Christ suffered • nd gave Satisfaction to Justice for their Sins: This • ght to have been more clearly worded before it had • een proposed to, or imposed upon our Faith as the substance of the Gospel of Christ.

(6.) You would be satisfied, and so would I, why • is Gentleman could not be contented to give us the Doctrine of Redemption and Satisfaction, as they are • ady drawn up to our Hands in the Confession of Faith • the Church of England, as in that of the Assembly at Westminster, or in that of the Savoy; but that we must • ve a super • oe • ation of Articles, new Schemes of Reli • on every New-Year, spawning of Creeds, and equip • ng of Confessions every Campaign, when the Thing • s been done so of • en already, and much better? for • e that cannot allow him to be a faithful Reporter in • atter of Fact, can much less trust him to pen for us • atter of Faith.

that he took on him the Person of Sinners: you must understand that he now refers to a certain Paper drawn up by some private Ministers, whereof you will hear more in due time; Now their Words run thus: We conceive that the Doctrine of Iustification, and of Christ's Satisfaction, on which it depends, cannot be duly explained, and defended consistently with the denial of any Commutation of Persons between Christ and Believers: So then according to this Paper there must be some Commutation of Persons between Christ and Believers. But 1. He has foisted in those Words taking on him the Person of Sinners: 2. That the Commutation those Brethren speak of, is between Christ and Believers; and therefore I am convinced that this Reporter will never be trusted in his Arguings, or repeating of other Mens Words.

§ 3. And to what end does he thus needlesly multiply Terms of Art without any apparent necessity, that the Controversy has of 'em? All that the Case of Sinners required for Satisfaction to Divine Justice, was a Substistute, or Sacrifice to be offered for our Sins; for the Substitute to take on him the Punishment due to them; but to take upon him the Person of Sinners; as the Phrase is new and uncouth, so it's to me unintelligible, till they who have invented it shall interpret it, and if ever they should be so ill advised as to give it a fixed Sense, they must either make it signify no more than that Christ died in our stead; or else enlarge it to such a Breadth as will admit all the Extravagancies of Antinomianism.

§ 4. For I will make a fair Motion, or propound a modest Question: This Phrase of Christ's taking upon him the Person of Sinners; Does it signify more or less, than Christ's taking on him our Sins, and suffering for them in our Place and Stead; or does it signify neither more nor less, but is just adaequate and commensurate to, and with it? If it signifies less, then it limits and narrows the End of Christ's Sufferings, and will be a Sense only serving the turn of a Socinian; If it signifies more than that, then it comes of evil and leads to evil, even to the Dreggs of Antinomianism; but if it signifies neither more nor less than Christ's standing and suffering in our Place and Stead, when he offer'd himself to God; then I embrace it, subscribe it with my whole Soul. But then what need is there to pester and vex the Christian Faith with a Word which signifies neither more nor less than that old Term which has obtain'd so long in the World, that we cannot be deceived in it: whereas this new Phrase, Christ suffered in, or took upon him the Person of Sinners, is a Phrase to puzzle and confound Mens Understandings.

§ 5. I think therefore we ought in the first place to inquire what they mean by the Person of Sinners? and then to inquire about Christ's taking it up. Does it import that all Sinners are united, and are to be supposed, conceived, considered as one Person? and so Christ died, suffered, satisfied for that one Person? very good! then I perceive we are tackt about to the Tents of the Arminians, and do suppose that Christ died for all equally: for if all Sinners be one, or to be reputed as one Person, and Christ took upon him that one Person, it will be difficult for all their divi • ing and prescinding Skill to make it out how he died for one, and not for another, seeing all these Sinners, as in Christ's Eye, are but one single Person. Now I do not once conceive that this is their Sense, for they are too far gone the other way: but by this way of expressing my self, I would provoke and tempt 'em to fix a tolerable meaning upon the Phrase; though it were more reasonable that they should choose a sound Phrase for a sound Meaning, than torture an incorrigible Phrase into an honest Meaning against its Will.

The Purer Primitive Times were wisely concerned for the preserving the Truth, that they decreed in the Sixth General Council; that it should not be lawful to introduce 〈 in non-Latin alphabet 〉 , any unusual way of speaking, 〈 in non-Latin alphabet 〉 , any new invented Terms, upon great Penalties; and a modest regard to this Canon had prevented a world of Miscief, and all this Blunder and Confusion which 〈◊〉 arbitrary Terms have produced among 〈◊〉

§ 6. I will shut up this Head of Discourse with this modest Proposal: Let this Matter be thus worded: That Christ in his suffering and dying was considered by God, and placed himself in the place and stead of all the Elect; so that he made Satisfaction to the Divine Iustice for all their Sins; the Benefits and Advantages whereof, every individual Person shall partake of, in that Order and Method, and upon those Terms, which the Wise and Holy God has prescribed in the Gospel: Which Proposition you, and I, and all sober Persons in the City and Country would readily subscribe, and leave these Gentlemen, who it seems are at leisure to invent new Controversies, to their own imperious Humours.

II. The Reporter has miserably imposed upon you in Matter of Fact, nor has he shewn that due Regard to Truth, which he and all of us owe to so great a Soveraign: A few Instances I will give you, that you may be convinced how little Reason you have to take him or his Narrative upon their bare Words.

(1.) One Specimen of his Honesty, you shall meet with at the Entrance of his Paper; and its ominous to stumble at the Threshold, lest he should break the Neck of his whole Discourse.

And thus in a pompous Stile he breaks into the Business: After sundry Attempts made by the industrious Pacificators, an Instrument was pitcht upon, which gave Satisfaction to the most Learned of both Parties: This Paper was sent by Six or Seven of the biggest Name among them, who do, or at least have gone under the Denomination of Presbyterians, unto some Congregational Brethren, and gladly embraced by them.

Now, Sir, do you not judge that this Instrument which gave such Satisfaction to, and was so gladly imbraced by the Congregational Men, had redintegrated the violated Union, had reclaimed them who had deserted their former Station; that all Distances were wholly removed, and Jealousies and Suspicions of Socinianism on the one side, and Antinomianism on the other were cured, and that a Coalition between the Two Parties had hereupon ensued; that they were all now got together again at Little St. Hellens? I assure you, Sir, not one Word of this was true; and that you shall truly learn from these Particulars:

1. Whereas he affirms This gave Satisfaction to the most Learned of each Party: what does he then think of Mr. Tho. Cole, and Mr. Nath. Mather? are not these to be reckon'd in the Number of the most Learned of that Party? These great Persons will hardly return him Thanks for expunging them the Catalogue, unless they judge him no competent Judge of their Learning.

2. Whereas he tells us that it gave Satisfaction to the most Learned of each Party: it appears it gave no Satisfaction at all: For they of the Congregational Interest never intended to receive such Satisfaction, as to return to a Re-union; and this was openly avowed by one of that Number, who was not of the least Name, nor made the smallest Figure amongst them, That they never designed to enter into an Union with the Presbyterians: and of this I can produce incontestible Proof; this Rational Jealousy was the Reason why Mr. G. Hammond refused his Hand to that Paper, yet declaring, (if the Reporter says true) he would gladly have done it, if it might be a mean to restore Union; which he had just Grounds to believe it never would, and therefore refused.

The Truth is, it was known from first to last through the whole Transaction of that Affair, that this Expedient would never Retrieve the Union; only if they could get any Advantage by it, to put a Slur upon Mr. D. Williams, this they would gladly embrace, and then let the Union shift for it self.

3. But will you see with your own Eyes how these Gentlemen were satisfied, and how gladly they embraced the first Paper? Thus it was; After all the Pains taken; after much Attendance, great Courting of, and Waiting upon them, they obtained this Little, this No • hing, or Nothing to the Purpose of Re-union: They are glad to find so good an Agreement amongst us, as this Paper doth express: No doubt, a little is better than nothing, and so much Agreement as this comes to, is better than going to Logerheads: But are there any Expressions that intimate they are satisfied upon the Terms of this Paper to unite? do they express any embracing of Communion with one another?

(2.) I come now to a Second Instance of the Reporters regard to Truth, where you will easily observe how by a wretched Synecdoche, he has given you a part for the whole of a just Narrative. This is called the Politicks of the Pismire, which nibbles off the Grain at both Ends, that it may never grow, but come to nothing: Or rather, this Report is framed according to the Law of a Good Heroick Poem, which, our Criticks tell us, must always commence at the middle of the Story; This is the Method of our Reporter, who enters upon his Report about the Middle of his Matter, and therefore expect a pure Poetical Fiction.

He begins with the Mention of Pacification: I think he should have informed his Country Friend; That there was once an Union; that this Union was broken; and then who they were that made the Breach, and upon what Grounds; and how the Breach was pieced up again; and then how it was without any visible Reason broken again; and then he might seasonably have enter'd upon the Story of his so celebrated Attempts for Pacification: Now, Sir, to supply the Deficiency of his Story, I'll give you a full and faithful Account of the whole, wherein I shall inform you of nothing but what you know already.

§ 1. In the Year 1691. After many Meetings of Ministers of both Persuasions, after frequent Applications to the Throne of Grace; certain Heads of Agrement were drawn up, and assented to by about Eighty Ministers in and about the City of London, and by some others in a little time. This Agreement was solemnly transacted, and seriously concluded with this Protestation: As we Assent to the forementioned Heads of Agreement, so we Unanimously Resolve, as the Lord shall enable us, to Practise according to them.

Amongst those Heads assented to, the Eighth contains the Test and Standard of Orthodoxy, and speaks thus: As to what appertains to Soundness of Iudgment in Matters of Faith, we esteem it sufficient that a Church acknowledge the Scriptures to be the Word of God, the Perfect and only Rule of Faith and Practice; and own either the Doctrinal Part of those commonly called the Articles of the Church of England; or the Confession, or Catechisms shorter or larger, compiled by the Assembly at Westminster; or the Confession agreed on at the Savoy, to be agreeable to the said Rule.

This Agreement was the Honour and Strength of the Dissenters, and in the Practice of which they made the greatest Figure in the Eyes of all wise Men: They became the Rejoycing of their Friends, the Envy of their Enemies, to whom they had formerly been a Scorn.

In the Practice of this Union they walked together • eaceably, holding Communion in Prayer, Preaching • he Word, and Sacraments; mutually strengthning the Hands of each other, consulting, counselling and advi • ng, and assisting one another; and one of the great • lessings of this Union was, that they contributed to the Relief of their poorer Brethren in the Country, supporting and encouraging them in the Work of the Lord.

§ 2. But a little before this, 1690 a new Impression, of Dr. Crisp's Works, with an Addition of some Sermons came into the World, which was judged by some to contain divers strange Doctrines, ether evidently Erroneous, or of dubious Construction, creating a suspicion in some tender Minds, lest some Doctrines were openly vouched, or secretly couched in them which might disturb the Harmony of the Confession they had signed, and without great Care and Caution, might weaken, if not dissolve the Union.

§ 3. This awaken'd some of the more Zealous among the United Brethren to consider of some proper Expedient to obviate the growth of those Errors: Amongst and before the rest, Mr. Williams, a Brother of the Union, composed a Book stiled, Gospel Truth Stated and Vindicated, wherein some of Dr. Crisp's Errors are considered, &c. A Book, to say no more, ingeniously Penned▪ exactly Methodized, the Truths and Errors fairly Stated, and for ought I can see, piously designed. To this Book upon its first Edition, several Ministers gave their Judgment thus far; That he had (in all that was material) fully and rightly stated the Truths and Errors, &c. and in 〈◊〉 second Edition many more gave their Iudgment of it in th • same Words.

§ 4. But now, Sir, as if Aeolus had opened all the Treasures of his blustring Winds; or a Flood-Gate had been drawn up to let in the Sea upon us; such a Storm of Passion, such Indignation against the Author and his Book, broke out, as had almost overset the United Brethren with their Union, if Providence had not timously interposed by a powerful Word; Peace, be Still!

For upon the 17th of October, 1692. a Paper wa • brought in to the Brethren at Dr. Annesly's Meeting • House, importing a heavy and high Charge against th • • uthor and his Work, subscribed by Six Brethren, Is • ancy, Geo. Griffith, Tho. Cole, Nath. Mather, Rich. Tay • , Rob. Trayle. Accusing him, amongst other things, fall in with the Antinomians, under Colour of opposing • em: for setting up a way of Justification by Evangeli • Works: That he denies the Covenant of Grace to • made with Christ, with some others, and a Reserve more Objections, and Articles of Impeachment to • alledged in due time.

Now, Sir! Whilst its fresh upon my Memory, let • e beg your Patience while I make, and your Pardon • at I do make some short Observations upon this • aper.

1. I will observe to you, that among the many and • ievous Crimes laid to his Charge, they never objected • at he denied a Change of Persons between Christ and us: 〈◊〉 that he denied Christ's taking upon him the Person of Sin • ers; and yet now all the Quarrel centers in this one • ing; that which I note it for is, that you may employ our piercing Head in considering what should be the • eason that all the Weight, all the Stress is • aid upon this?

2. Observe further, That the Phrase of Change of Per • ns between Christ and us, and his taking upon him the • erson of Sinners, are Terms wholly unknown to those • onfessions and Articles which were made the Test of • oundness in the Faith, by the united Ministers. Nay, • you have the Leisure, search the whole Body of Con • essions of the Reformed Churches from Helvetia to Tran • ylvania, thence to America, and you shall not find these Terms, Phrases or Expressions in any one of them.

3. Hence you will infer that Mr. Williams cannot, up • n that Account, be judged erroneous by any of the Reformed Churches, seeing he has not (as it does not appear that he has) contravened any of their Doctrinal Articles; nor can he, or ought he to be censured by the • ody of the United Ministers, because he never subscribed to these Expressions, inasmuch as they're not to be found in any of those Articles which made the Standa •• of Soundness in the Faith.

4. And let me observe this further, that amongst 〈◊〉 Six Persons that gave in the Charge against Mr. William one Moiety of them never entred into the Union; a •• it's strange upon what Principles they should char •• Mr. Williams as breaking that Union, when they the • selves had never enter'd into it.

After this short, but necessary Digression, I will no • re-assume my Narrative.

§ 5. Matters standing in this dubious Posture, and v • sibly inclining to a scandalous Rupture, some Brethre • of a cooler Temper (and there were always such amo • the differing Parties) moved that an equal Number 〈◊〉 the Brethren, and of each side, might be chosen to a • vise and consider if any healing Expedient might 〈◊〉 found out to beget a right Understanding between th • litigant Parties: It was done, the Ministers convene • and after many servent Prayers for the Spirit of Lig •• and Love, the Result was this; That Nine Articl • were drawn up and subscribed by the chosen Brethre • by Mr. Williams and Mr. Chauncy, and when brought 〈◊〉 the Body of the united Brethren, it received their Approbation.

§ 6. Amongst the Nine Articles then agreed on, 〈◊〉 shall only mention part of the Third and the Fift • Articles, because these relate to our present Controversies.

3. Article, Of Christ the Mediator.

The Lord Iesus Christ by his perfect obedience, and Sacrifice of himself, which he through the Eternal Spirit once offe • ed up to God, hath fully satisfied the Iustice of his Father.

5. Article. Of Iustification, &c.

Those whom God effectually calleth, he also freely justifieth; 〈◊〉 by infusing Righteousness into them, but by pardoning their •• ns, and by accounting, and accepting their Persons as • ighteous, not for any thing wrought in them, but for •• rist's Sake alone; nor by his imputing Faith it self, the Act of • elieving, or any other Evangelical Obedience to them, as •• eir Righteousness, but by imputing the Obedience and Satis •• ction of Christ unto them, they receiving and resting on him • nd his Righteousness by Faith, which Faith they have not of •• emselves, it is the Gift of God.

§ 7. These things thus setled, they proceed to a for • al and solemn Agreement.

16 Decemb. 1692. This day the Brethren who endea • oured to accommodate the Controversy, did with Mr. Wil • iams, Mr. Chauncy, and the other Five Brethren, who with him objected against Mr. Williams his Book, subscribe 〈◊〉 this Agreement, and these Doctrinal Propositions.

Dec. 19. 1692. This expedient was brought to a Meeting of the United Ministers, who unanimously expressed their Approbation.

But for the Preface to these Articles, the Articles themselves, and the Words of the Approbation, I must, to avoid tediousness refer you to the Printed Paper.

§ 8. To proceed: The Two Sticks are once mo • made One, and the broken Bone being set by a skill Hand, we hope will be the stronger; not because it w • luxated, but because it was skilfully restored. Th • Matters are happily compromised, Union and Peace covered, and the United Brethren chearfully pursue t • great ends of their Union: A great Disappointment t • gave to the Devil, who rejoiced in their Divisions. A • now, Dear Sir, what are your Thoughts? Can the • nemy any more sow his Tares in the Field amongst t • good Grain? Will not the Brethren hereafter take mo • care of taking and giving Offences? Will they n • henceforth watch lest any Root of Bitterness shou • spring up, and give 'em Trouble? I will noe to you few things:

1. Here was the result of what Understanding th • all had, in drawing up these Articles, and they thoug • they had sufficiently fenced their Union against all Inv • sions from Socinian, Arminian and Antinomian Op • nions.

2. All Objections then made against Mr. Williams h • Book are accounted • or: All antecedent Quarrels a • buried in the Grave of this Agreement: Whatever Co • troversies might arise from any thing Mr. Williams ha • then written, are from the Day of the Date hereof, f • ever shut out of Doors.

3. Therefore any new started Debates about Chang • of Persons, or Christ's taking upon him the Person of Sinners, are void, and of none Effect; if Mr. Williams shal • hereafter write or preach any thing in Derogation of the subscribed Articles, it will oblige him to make satisfaction; but for his Book, that has received its com-pur • gation. As the Law will not permit Suits to be immortal the Gospel forbids Controversies to be eternal. 'Tis only the Savage Creature the Hyaena, that loves to dig up dead Bodies out of their Graves; and none ought to be ambitious of the Woman of Endor's Excellency, that she would not let Samuel sleep quietly among the • ad.

9. Notwithstanding the late Re-union, the United Brethren soon found there was some Dissatisfaction in 〈◊〉 Breasts of the Reconciled Brethren, who gradually • drew from their Assemblies and common Meetings, • not only so, but set up another opposite Meeting, • Neighbouring Place, at the very Hour, and on the • e Day that the United Brethren assembled at Dr. An • ey's: Some few of them would now and then drop when they had occasion to serve themselves of the • ion, and commonly there was One or Two to spy 〈◊〉 their Liberty, whether meerly from their own In • ations, or Ordered to that unworthy Imployment their Principals; and if they could pick up any thing • y conceived might be grateful at Pinners-Hall, they • uld not fail to give Advice of it, while the poor incent Presbyterians were seriously consulting the Ho •• ur of their Lord, and promoting the Interest of Reli ••• n, without respect to Party or Faction.

Nevertheless the Brethren went on in the way of their • ty, and though they had but slender hopes of retrie • g their Brethren to Reason, were willing to call them • pes still, rather than to sit down and sink in utter • espair: And therefore not standing on Points of Ho •• ur, as if they who first departed without cause, should • st seek to return, they were willing rather to imitate • eir gracious God, who first invites the Sinners to Re • nt, and Turn, though the Sons of Adam were first in • e Revolt. They thought it more Glorious to yield in • der to Peace; than to be stiff, though in a just War. • here being therefore a Brother yet left of the other • umber, who had not quite fallen off; one that had • excellent Talent in dressing up Creeds and Articles, • was imployed, or imployed himself to bring in rude • raughts of new Articles; and they were rude •• deed.

In May, 1695. Another Attempt was made for Peace • If peradventure they might recover the Dissenting Bre • thren into the Bosom of the Union, and Articles we • framed of different Natures; by some of which they e •• deavoured to clear themselves of the least Suspicion 〈◊〉 Arminianism; by the others they were desirous the Di • senters should purge themselves of all Suspicion of incl •• ning to the Antinomians.

The Paper then sent to the other Party was as fo •• lows.

WE the United Ministers in and about London, co • sidering of a way to preserve the Union and preve • any mistakes, and remove any Prejudices that may arise amo •• us to interrupt the said Union; Do declare, that we do st •• adhere to the Terms thereof; and do still submit our selves 〈◊〉 the Holy Scriptures, as the perfect and only Rule of Faith 〈◊〉 Practise: And do own the Doctrinal Part of those commo • called the Articles of the Church of England; or the Conf •• sion, shorter and larger Catechisms compiled by the Assem •• at Westminster, or the Savoy Confession; and do Renou •• and Testify against all Opinions and Doctrines dissonant the • from: As for Instance, amongst many others.

1. That there is no definite Number of Persons elected fr • all Eternity, whom God will by his appointed Means, certa •• ly Save and bring to eternal Life. Leaving the rest, 〈◊〉 fall under a just Condemnation for their Original and Act • Sins, especially for their Neglect and Contempt of the Me • of Salvation.

2. That Christ dyed equally for all Men, not intending 〈◊〉 final Salvation of some more than others.

3. That Men have it in their own Power, by the use of th • Natural Faculties of Reason and Will, unassisted by the espe •• al Light and Grace of the Holy Ghost, to perform all that necessary to Salvation; or that his special efficacious Lig • and Grace is not necessary to their Conversion, Perseveran • and final Salvation.

4. That any of them whom God hath foreknown, predesti • ated, called effectually according to the purpose of his Grace, • all fall away either totally, or so as not to be finally saved.

5. That Faith, Repentance, a Holy Conversation, or any Act or Work done by us, or wrought by the Spirit of God in • s, are any part of the Righteousness, for the sake of which, 〈◊〉 on the account whereof, God doth justify any Man or intitle • im to Eternal Life.

§ 10. The United Brethren when they had thus gi • en their Jealous Brethren this over-abundant Satisfacti • n of their Innocence as to any Tincture of Arminianism, • y their subscribing Articles, turn'd into all possible • hapes and Forms, did think it Reasonable that the Dis • enting Brethren should a little answer their Expectation • lso, by a more express Renouncing some odd Notions which savoured pretty strongly of the other Extreme. And it's an unquestionable Truth that some of them had • ented such strange Doctrines, that it gave Umbrage to • hem that there might be found among them one or two • r so, that had dipt very deep in those Crispian Hetero •• xies: and therefore for a Trial, they transmitted to • hem these Seven following Propositions.

On the other side [we renounce these Doctrines.]

(1.) THAT Men are under no Obligation to make use of their Natural Faculties, with such external means of Salvation as God affords them; praying in hope, for his gracious Assistance, in order to that blessed End.

(2.) That God hath not made Offers of Grace by Christ, 〈◊〉 all within the Sound of the Gospel, testifying that whoever believeth shall be saved, without excluding any, and commanding them to believe accordingly.

(3.) That any are in the Sight of God Iustified or entituled 〈◊〉 Eternal Life, before they are effectually Called, or while • hey continue Unregenerate, or in Unbelief.

(4.) That any may expect Pardon without Repentance.

(5.) That continued Repentance towards God, and Fai • in our Lord Iesus, and Holiness of Heart, and Life, are 〈◊〉 in the Nature of the Thing, and by the Gospel Constitution •• cessary to Salvation.

(6.) That the Moral Law is not of use to unregener • Men, to awaken their Consciences to fly from the Wrath come, and drive them to Christ, or that it is not a Rule Life to them that live under the Gospel as well as others.

(7.) That Believers falling into grievous Sins, do not i • curr God's displeasure thereby: or that they may expect ••• surance otherwise, than by the Evidence of those Graces which the Promises of Salvation are made, and by the Test •• mony of the Spirit of Adoption witnessing with our Spir • that we are the Children of God.

We have thought it our Duty to bear our Testimony agai • all these erroneous Opinions, or any other contrary to the pla • Tenour of the Gospel of God: And we do further protest •• gainst all undermining one another in any matter of Churc • Discipline and Government, and do heartily desire to mai •• tain Communion with each other, according to the Heads Agreement which we have assented to. And if any thi • hath been done or spoken by any of us, through mistake or ina •• vertency that may cause any just Offence to the Prejudice the aforesaid Union; we are ready upon better Informati •• to rectify the same, still desiring and resolving mutually, Brotherly Forbearance towards one another, in any less Points wherein we may differ.

And now, Sir, do you, and let the impartial World judg • whether these Dissenting Brethren did not owe a Sati •• faction to the United Ministers, as well as the Unite • Brethren to them; and whether there were not mo •• pregnant Reasons to suspect some of them inclining 〈◊〉 Antinomianism, than they could pretend to Reasons 〈◊〉 suspect any of these Veering towards Arminianis • And yet, to the Amazement of all considerate Person • though the Five first Articles were received; the Seve • last were wholly rejected.

I say this further, It was not without cogent Reasons • at the United Brethren after they had given such fre • uent and incontestible Demonstrations of their Sound • ess in the Faith, against all Arminian and Socinian Er • ors, and were still ready to give all further reasonable • roofs thereof, did try these Dissenting Brethren, whe • her they were sound in the Faith, in Opposition to the Antinomian Heresies; especially when some of the big • est Name amongst them, from the Press and Pulpit had • isseminated such horrid Opinions as filled all intelligent • ersons with equal Astonishment and Indignation; Now • ir, because most of you in the Country are innocent • n these matters, and perhaps not many of you have yet • eard what abominable Doctrines the Wantonness of • ome Mens Fancy in this City doth produce; I will give you a little Taste of some few of them, with this Caution, that you would implore the special Grace of God to fortify your Souls with that Antidote, least this • ittle Taste should prove your Bane and Poyson.

1. To talk of a Gospel Threat is at best a Catachresis, and nothing else can save it from being a Bull.

2. Pardon is rather the Condition of Faith, and much more haveing a causal Influence thereunto, than Faith and Repentance are of Pardon.

3. It was Sin as to the 〈 in non-Latin alphabet 〉 that Christ bore; the Fault of Sin was laid on Christ; the Sin it self as opposed to Guilt; Christ was reputed a Criminal, not only by Man, but by God.

4. As to the Elect there was never any Guilt upon them, in respect of the Righteous Judgment of God, in foro Dei, but that which accompanied the Letter of the Law, setting in with Conscience.

5. Union with Christ is before Faith, (at least Naturâ) and we partake of the Spirit by Virtue of that Union.

6. Justification in regard of Application, must be before Believing.

7. The first Application, ordine naturae saltem, is to ungodly Man, eo Nomine, that he may believe.

8. We believe that we may be justified Decla •• tively.

9. It is denied that God requires Faith as an indispe •• sable Qualification in them, whom he will justify 〈◊〉 Christ's Merits.

10. All that a Believer can pray for, is the furth •• Manifestation of Pardon, for he knows that all his S ••• are pardoned.

11. A Believer is to work from Life, and not 〈◊〉 Life.

12. It's a great Truth, that God sees no Sin in a B •• liever.

13. Sin can do no real Hurt to a Believer.

14. God is not displeased with his People, and is 〈◊〉 angry with the Persons of Believers for their Sins.

15. Legal Convictions before saving Faith are no mo •• than Sin; it's but the filthy, Conscience polluting, Gu ••• of Sin.

16. All imperfect Holiness is Sin.

17. Turn ye, turn ye; why will ye die? is but the T •• umph of the Law over a dead Sinner.

18. The Eternal Life in which the Angels were cr • ated and confirmed by Christ, differs from that Etern •• Life which Believers have in Christ: The one is Creature Life, or a created Life; the other is the Ete • • nal Life of God communicated in time.

19. Believers are as Righteous as Christ; I mean no • in a way of Similitude, but in a way of Equality.

20. Christ's Incarnation was no part of his Humiliation.

21. We Coalesce upon believing into one Mystical person with Christ, which is distinguisht from Legal Union which is before Faith.

I doubt not but by this time, you are abundantly sa • fied that the United Brethren had Just Reasons to 〈◊〉 and of the Dissenters, and might reasonably expect • om them, that they should clear themselves in these • oints, when they had given such Offence to the Uni •• d Brethren, who had over and over, given them all • anner of Satisfaction, in all points wherein they could • etend any Suspicion of them, to be leaning toward • e Arminians: But alas! no Satisfaction could be ob • ined, they were inflexible; and would not comply in • y one of the Seven Articles proposed to them; and • us the Breach became beyond the United Brethrens • aking up.

III. In this Melancholick Posture of Affairs, pray • ell me what could the United Brethren do more than • o sit down in a Sorrowful Silence, and commit them • elves and their Cause to God, whose Cause indeed it • as; yet comforting themselves that they had the Te • timony of their own Consciences that they had pur • ued the things that made for Peace, though without • uccess.

In this Juncture, there were some Brethren piously disposed, and with sincere Intentions no doubt, who would be doing something, though they little knew what that something should be, or what would be the Success of it; and that would make another Attempt for Union; and these were they whom our Reporter calls, and may they deserve to be so called, the industrious Pacificators.

Now these acting upon their personal Account, and without Instructions or Directions from the Body of the United Ministers, held many Meetings, had many Debates, the Product whereof was a Paper signed by Nine of those Brethren who had put their Names to Mr. Williams his Book; some others who had not subscribed that Book, only express'd themselves thus; We are glad to find so good an Agreement amongst us, as th • Paper doth express.

But this poor Paper produced no real Effect, both because some of the leading Men of the Dissenters, woul • not, or did not sign it; and because the Paper grew into small Credit, when it was known, and it was soo • known, that some of those whose Names were affixt t • it, disowned that they had put their Hands to it, no • had impow'red any to do it for them, and by what way or by whose means their Names were put to the Paper they could give no Account.

After some considerable Time of Expectancy, finding no real Effects of this Paper, no Approach made by the other Party towards Re-union, the Body of the United Ministers judg'd themselves concerned to take the Matter into Consideration; and appointed some of their own Number to prepare Matters, who drew up somewhat, which being presented to them, after mature Deliberation, they put their Thoughts into tha • Form, which is now called the Third Paper; of which I will give you some Entertainment, when I have firs • premised a few Things.

(1.) The Body of the United Ministers did not, could not look on themselves as concluded or bound up by the former Paper, because it was managed without their Privity, and however without their Order.

(2.) Therefore they proceeded upon the whole matter as intire and clear in it self, not prepossessed by, or prejudiced against it, but as free, and in their own Power to resolve as God and their own Consciences should direct them.

(3.) And yet they carried it with a decent respect to those of their Brethren who had engaged in the drawing up the former Paper, and accordingly retained as much of that Paper as they safely could, and drew-up this other in Conformity to the former, saving in some Expressions and Phrases, which were either judged of dubi • s Sense, or dangerous Consequence.

(4.) They well knew that those Brethren who had a and in penning the first Paper, laboured under some conveniencies in that whole Transaction, from which • ey were now set free. For 1. Their own strong Pro • ensities to Peace, might possibly lead them to swallow own some harsh Expressions, and to accept of Peace • on very hard Terms. 2. There were some Persons 〈◊〉 the other side, who being much given to the Poli •• cks, and great Intrieguers, might easily over-reach • ch as proceeded with Plainness and Integrity of Heart, • d suspected not to be out witted by those, to whom • ey were no ways inferiour in Learning, or any useful • nowledge.

(5.) Those Brethren who had their Heads, and • ands, and Hearts too, in drawing, dressing and sign • g the former Paper, when they had heard the Reasons • d Arguments of the whole Body, where all matters were • anaged, not in a hasty and Precipitate way, but with • e greatest Calmness, by slow Paces, with great Li • erty, and Freedom of Debate and being now dis-in • mbred from the Counterpoize of Oppositions or In • uations; might, and did see just Reasons to alter the • rase, and new model some Expressions, which had • ept into the former.

(6.) And hereof you may be fully assured, inasmuch those individual Nine Brethren, who for, and in • pes of Peace, had signed the former Paper, had their • ands, and Heads, and Hearts too, in the forming, • ording, and assenting to this Third: Nor did they • rein alter their Judgments, or vary in the least from • eir zealous Desires of Peace and Union, only they • w saw, this last Paper was the same in all Things • ith the former, saving in some few Passages and Expres • ns, which carried a Face of some dangerous Tenden • es; which, however they might escape the Notice of private Brethren, could not pass the Observation of many discerning Heads, who with utmost Applicati • set themselves to prevent any Inconvenience that mi • arise to the Truths of the Gospel.

(7.) Lastly, the Controversy lying chiefly in so • School Terms, or Jargons of Art, and of very late 〈◊〉 trivance; such as A Change of Persons between Christ 〈◊〉 us; which may possibly be capable of receiving a so • Meaning, and yet is more sounding towards a dan •• rous Sense; the Brethren did unanimously agree to gr • as much as the sound Sense could bear, and modes • to wave and pass by the other, which was liable to interpreted to a Sense and Sound of Malignity to 〈◊〉 whole of the Gospel; and they are now more fully 〈◊〉 swaded that they were in the Right by the Reporters •• tions, and those of the Manuscript exemplified in the 〈◊〉 port, if that was not of the Reporters Invention, wh • to me is not material.

IV. Proceed we at last to the Consideration, and 〈◊〉 amination of the Reporter's Objections, with those the Manuscript.

The present Controversy (says the Reporter, p. 3.) is about Church Order, but Doctrinals; and may be reduce • Two general Heads, viz. Christ's Satisfaction, and the Pe • Sanction of the Law; though hitherto, the greatest Strug • has been about the First, unto which my Papers confine me •

Methinks I need not observe to you, that they rese • more Heads of Contention under Deck, to be cal • above-board, when they have occasion for them: 〈◊〉 that if this impertinent Quarrel were at an end, ab • the Change of Persons; they have another ready, and 〈◊〉 knows how many Legions more, to keep up the Strug • and that we shall never want either the Ball of Cont • tion to keep us in Breath, or the Bone of Content • to set us together by the Ears. Hitherto (says he) greatest Struggle has been about the former. Yes; Hith • what shall be hereafter, who can divine? Like • se Pettyfoggers, Qui lites litibus serant Mortalibus im • taliter: However it be, I am heartily glad that he reduced the Controversy to Two Heads; if they • ve not like those of the Hydra, that where one was 〈◊〉 off, Two more succeeded in their place and 〈◊〉 .

But he asserts, that hitherto the greatest Struggle has • n about these Two: whereof the First is about Christ's • isfaction. But herein you will need better Informa ••• , and a truer Report: for never, hitherto, have the • ited Brethren, nor any one of that Number, given least Occasion to any to struggle with them about 〈◊〉 Point; but they have clearly stated, vigorously • intained that great Fundamental; and for this they • appeal to whatever of Impartiality and Honesty is in this lower World. They appeal to the Thirty • e Articles; to the Assemblies Confession; that of Savoy; to the shorter and larger Catechisms, and to • ir own Papers publisht in 1692 to which they have • reely subscribed, and never yet in the least departed, 〈◊〉 by the Grace of God, will they ever depart, no not • h their Lives.

• Nay, I will speak a great Word: None has ever more • arly stated this Truth, than Mr. Williams; for which • fer you to his Gospel Truth, 2 Chap. Though our Sins 〈◊〉 imputed to Christ with respect to the Guilt thereof; so 〈◊〉 he by the Father's Appointment, and his own Consent, • me obliged as Mediator to bear the Punishment of our Ini • ies, and he did bear those Punishments, to the full Satisfa • n of Iustice, and to our actual Remission when we • eve, &c.

Now, Sir, because you well understand the Socinian • ntroversies in all Points, and therefore in this, pray me if he has not in these Words obviated whatever • asions the Socinians make use of, to avoid the Argu • nts brought to confirm this Truth: 1. The Guilt of Sins imputed to Christ. 2. Christ bore the Punishme • of our Iniquities. 3. And this was according to his F •• thers appointment and his own Consent. 4. This P •• nishment he bore to the full Satisfaction of Justice. To our Actual Remission when we believe.

About what then is all this Struggle, or rather Squabbl • why Sir, 'Twas lately they objected to Mr. William that his Righteousness would not go; 'twas Clipt within t • Ring: Witty enough in all Conscience! but now su •• ceeds the Coining Age, and they have Stampt or Cou •• terfeited some new Phrases, Terms, Expressions, su • as Christ's taking on him the Person of Sinners, dying in t • Person of Sinners; and raising a huge Dust about the • they call it a Struggle about Christ's Satisfaction, when i • • hing less: And I am afraid this False Coine w • not go.

Will you observe with me, as we go along, how u • easy these Gentlemen sit under all the Old Confessions Faith, all the Articles of Religion, drawn up to be bo • Instruments of Peace and Truth. I will for a Mome • leave you to your Meditations, and a little freely d •• course with them. Come, Gentlemen! Will the A •• cle of Satisfaction as propounded by the Church of E •• land, please you? O, no! we are weary of that: Th • were Episcopal! Will that content you which was co •• piled by the Assembly at Westminster? Least of all! Th • were Presbyterians! Will then that of the Brethren at 〈◊〉 Savoy satisfy you? They were Independent! No! 〈◊〉 have had enough of that! Well! Will that Arti • drawn up by your own selves in 1692. make you eas • No! We have occasion for some other Phrases! W • is it I beseech you? Will a Change of Person quiet yo • Yes; in our own Sense! Then again I beseech you t • us what that is? Why that it be interpreted to sign • Christ's taking on him the Person of Sinners; and that died in the Person of Sinners. And how long will that c •• tent you? I can tell you that! till the next Croc • comes in your Heads to invent another, and then the • tress of Peace and Truth shall be laid upon that: I per • eive we may as well bind Proteus, as fix your Desulto • y Humours, or as the Comaedian expresses it, Canem • ugitivum Agninis Lactibus alligare. For this has been our Method all along; you draw up a Proposition, • ou hope Mr. Williams will boggle at it, he subscribes. • hen study another; Invention is fertile: It's done; • nd Mr. Williams subscribes to that too! Then invent a • hird, a Fourth, and so on till he refuses, and then you • ave gained your Point, and done your Business: Mr. Williams shall be an obstinate Heretick.

It's now high time to examine their Objections, whe • er against Mr. Williams for the Papers sake, or against • e Paper for Mr. Williams's sake, it's not very clear; or whether against both, for Divisions sake, I am not con • ern'd; nor will I promise to confine my Answers to the • rguments against either; but yet I think I shall chief •• confine my self to those Levelled against him, and • ot wholly waving what they say against this Third Pa • er; though in Truth there is but one Paper that the • nited Brethren are concerned to own and justify: • nd the Reason of my procedure is plainly this; I have • o warrant to vindicate the Brethren, they are more • ble to answer for themselves, which if they think such Report deserves it, they will certainly do; and for Mr. Williams, I need none of his Leave or Allowance; • r any Man may defend the common Cause of Christi • nity, or answer any Arguments brought against it, • ithout his Permission or Commission. Mr. Williams as asserted and publickly owned that Christ died in our • ead [Vice nostrâ, loco nostro.] And more fully as I • uoted him, Gospel Truth, Chap. 2. Now the Manuscript 〈◊〉 the Report answers:

(1) That our modern Innovators (does he mean them • lves?) have assumed to themselves a Priviledge of impo • g an heterodox Sense on sound Terms and Phrases: And that these Words [in our place and stead] do not with many now a days signify a Surrogation, or a proper Change of Persons in a legal sense, but import no more than [for our good.]

To which disingenuous Objection I return thi • Reply:

§ 1. It is here then acknowledged, that these Word • of Mr. Williams's are sound and orthodox,; and wha • would these unreasonable Men have him do? how shal • he speak to please them? must he use heterodox Term • and Phrases? and then qualify them with a sound Meaning? They that revile him for speaking soundly, because others put an ugly Meaning upon his Words, how would they have reviled him had he spoken heterodoxly, and then thought to salve all with a good Meaning? Let Mr. Williams speak the Words of Truth and Soberness, and preach the Doctrine which is according to Godliness, and let the Uncharitable judge what they please.

§ 2. But have these Modern Innovators usurp'd this Priviledge, to impose an heterodox Meaning upon sound Words? Then it will follow that these Men, who without cause have put an evil Meaning upon Mr. Williams his Expressions, are Modern Innovators; nay, malicious Slanderers: And they are guilty of a more heinous Sin, that they usurp the Priviledge of God to judge the Heart • Charity thinks no evil; that is, where none appears; an • where has it appeared that Mr. Williams reserved any Heterodox Sense under those Holy and Wholesom • Words.

And what if these Words [in our place and stead] do not with many now a days signify a Surrogation? how can Mr. Williams help that? If Surrogation signifies [in our place and stead] its very fair; for I would always have the more dark Term explained by the more clear and familiar, and not that which is plain by the more dubious and dark: I should think the Light should comment better upon Darkness, than Darkness would inter • ret the Light.

Still he carries on the Charge! These Words do not sig • ifie a proper Change of Persons in a legal sense. I answer: • ho can tell that, till they shall tell us, what a proper • hange of Persons in a legal sense, does signify its own self? • t them agree, if they can, to fix what the meaning of proper Change of Persons in a legal sense, does import, and • en it may be judged whether [in our place and stead] • oes signify as much as that comes to.

But the Caviller proceeds; in our place and stead (with • me) signify no more than for our Good: why 'tis impos • ble they should: That which Christ suffered in our • ead was for our good! to bear the Punishment of our • ns, to satisfy Divine Justice was certainly for our good! • hat by his Death and Sufferings, he delivered us from • e greatest Evils, Hell and Wrath; and that he pur • ased for us the greatest Blessings, Heaven and Glory, • as most certainly for our good: So that he argues • us; If for our good, then not in our stead! But I will inert the Argument; If in our stead, undoubtedly for our • od; and therefore for our good because in our stead.

(2.) The Manuscript gives a Second Answer: The • nglish Socinians declare that the Hinge of the Controversy • tween them and us, turns not on the Words [in our stead] • at the Men of the Racovian way consider our Saviour as • ffering for us, and in our stead. Take this Reply.

§ 1. 'Tis all the better! I had rather have them speak • onestly, though with a knavish meaning, than speak • d mean both like Knaves.

§ 2. But pray, Sir, (I direct my self to you, Mr. Ma • script) If the Socinians will put an unsound Sense up • n sound Words, will you quit the sound Phrase because • ey put a wretched Sense on't? What other Remedy • ill you advise us to? Why our wise Gentlemen have • und out an Expedient that shall out-wit them; for if • ey think to evade [in our place and stead] they have another ready, viz. That in the Sufferings and Death of Christ there was a Commutation of Persons: But this wil • not do the Feat! For Socinus and Crellius, will grant there was such a Change of Persons; and what will they do now? Why here's a new Phrase ready to put in it • place, viz. That Christ died in the Person of Sinners; or that he took on him the Person of Sinners. Not too fast that would have served for next time. But assure your self, Sir, though your Invention be never so fruitful i • new Phrases, the Socinians are as pregnant in Equivocations, and Interpretations to elude and evade the new Terms; and you must be put to the needless trouble to make new Intrenchments as they distinguish you out o • the old, and so on till you have not one Foot of Ground to 〈◊〉 . See now to what a wretched pickle you have reduced your self, and which is more, the Cause and Truth of Christ. The Socinians have by a false Gloss driven you from that old excellent Phrase [in our place and stead] you retreat to [a Change of Persons between Christ and us.] They put a false Gloss upon that, and then you retire to Christ's [dying in the Person of Sinners.] Do you think they cannot give a false Construction of that too? and so you must make and coin new Terms and Phrases in infinitum.

§ 3. I will therefore in Charity (if you are pleased to • ccept it) recommend an easy Expedient to you: I • you suspect that any under a sound Expression conceals an unsound Meaning, ask him, if he understands it properly in a legal Sense, or no? ask him, if he means that Christ suffered in our stead as a Sacrifice to satisfy God's Iustice? and there you have driven him to the end of his Equivocations, for which Mr. Williams has given you the only proper Draught in the place I have already exemplified. And beyond this you cannot go, unless you will have recourse to the Rack or Spanish Inquisition, which is a Remedy worse than the Disease.

§ 4. I add one thing more: If both these Phrases, Christ's suffering and dying in our place and stead; and that other, A Change of Persons between Christ and us, be liable to be thus practised upon by Men of great Wit and little Conscience; and that no Terms can be found out so plain, but crafty Heads will suborn them into an evil Meaning, I would then a Thousand times sooner chuse, to adhere to this Phrase, Christ suffered and died in our stead and place, [loco nostro, vice nostra] than to that other, In the Sufferings of Christ, there was a Change of Persons between Christ and us: For the former has had its Signification strongly fixed and setled, by long usage and prescription; whereas this latter is but of Yesterday, and scarce Two Persons, no not the Inventers, are agreed amongst themselves, what Sense to stamp upon it. Again, the plainest Christians have a tolerable Understanding of the former; whereas the other does but amuse and confound them: Nor is it so dangerous to the Main of the Cause, to mistake in the one as in the other; for he that by Christ's suffering in our stead intends he suffered for our good, speaks the Truth; but he that mistakes in the Sense of Commutation of Persons, may err the whole Heavens, and mis-lead himself and others into the Dreggs of Antinomianism.

In a Word therefore; The Socinians are Subtle, and have put a false Gloss upon Christ's dying in our stead; shall we therefore discharge that Phrase? so have they put a false one upon Commutation of Persons; shall we therefore by the same Reason discharge that also? Why, they have put as absurd a Sense upon the Term Satisfaction; which with them signifies no more than Satisfaction made to the Will or Wisdom of God: must we therefore relinquish that too? Then we give them up the whole Cause: How much more advisable would it be, to keep to the old Land Marks, and adhere to what Mr. Williams with all that are sound in the Faith, have asserted; That Christ suffered and died in our place and stead, as a Sacrifice to satisfy Divine Justice; and then let the Socinians, and whoever have a wicked Mind, try their Skill in evading and eluding it.

(2.) A Second heavy Charge against Mr. Williams is, That he absolutely denies a Change of Persons between Christ and the Elect: to which the united Brethren in their Third Paper (as he calls it) give a clear Answer; That it could not be intended as a denial of a Change of Person between Christ and us in a general Sense, but only in Opposition to the Opinion of his Adversary, he wrote against, for in that very Place he expresly affirms, That Christ suffered and died in our stead: That is, Mr. Williams did not deny a Change of Person, simpliciter, sed secundum quid; not universally, but restrictively; for the most universal Terms are not always universally to be understood.

But the Manuscript will not acquiesce in this Answer.

§ 1. He therefore says; That his denial of a Change of Persons between Christ and the Elect, or between Christ and Believers, is so express and full, that he leaves no room for a distinction, limitation or restriction, &c.

To which I return this; Mr. Williams has left room enough for all the Distinctions that are proper to the Matter in hand; for thus he expresses himself: Gosp. Truth. p. 33. 2 Edit. The difference lies in these Points: 1. Whether there be a Change of Person between Christ and the Elect? yea, or between Christ and Believers? This the Doctor affirms, and I deny: Whence I argue; Mr. Williams denies nothing, was concerned to deny nothing, but what the Doctor had affirmed; but the Doctor had affirmed a wild, monstrous Sense of Change of Person between Christ and the Elect, or Believers; and therefore Mr. Williams did not, could not deny any thing else, according to all the Rules and Laws of pertinent Discourse.

Now then the Determination of what Mr. Williams denies, must depend on the knowing what it was the Doctor affirm'd: and for this see pag. 31. where he cites Dr. Crisp, speaking thus; Marke it well! Christ himself is not so compleatly Righteous, but we are as Righteous as he; nor we so compleatly sinful, but Christ became, being made Sin, as compleatly sinful as we; Nay more, we are the same Righteousness; for we are made the Righteousness of God; That very sinfulness which we were, Christ is made the very sinfulness: So that here is a direct Change; Christ takes our Person and Condition, and stands in our stead; we take Christ's Person and Condition, and stand in his stead: So that if you reckon well, you must always reckon your selves in anothers Person, and that other in your Person. And now you have it, what is that Change of Persons, which the Doctor affirms, and Mr. Williams denies; which had he not, he had denied his Redeemer and betrayed the Gospel.

§ 2. But the Manuscript comes upon Mr. Williams with his Logical Talent, p. 8. The Negation of a Change is so general, that unless no Change signify a Change; and a Negative is of the same import with an Affirmative, you will never be able to find him allowing of a Change of Person between Christ and us, &c. This case is very hard, I confess; for of all Morsels, I never loved to swallow a Contradiction: But the Question is, where the Contradiction lies? They that would find it between Mr. Williams and the United Brethren, must seek elsewhere: They affirm the same things. If they will find it between Mr. Williams and Dr. Crisp, they need not look far, the Doctor affirms, Mr. Williams denies: but now to find Mr. Williams contradicting himself, that would be sweet! Why does not he own a Change, and yet deny a Change? he does so! yet without any Contradiction to himself or the Truth.

There is nothing more nauseous to an understanding Reader than to see a Man Paratragaediate in Trifles, and to raise a mighty Storm in a sorry Bucket of Water. A Change and no Change! Yea, and Nay! Did this Gentleman in good earnest never hear or read, that single Terms or Propositions, which are really contradictory, must be spoken or intended, Ad idem, eodem modo, eodem respectu, eodem Tempore: Suppose I should tell him, Lazarus was dead, and Lazarus was not dead; he'll cry out perhaps, O horrid Contradiction! O barbarous Nonsense. But be not so fierce, both are true: he was dead before Christ raised him, and not dead when Christ said loose him and let him go: To what purpose then do they fill our Ears with the Din of an imaginary Contradiction, which has no Ground but in the Fansy and Wind of their own Heads.

To conclude, there may be an 〈 in non-Latin alphabet 〉 where there is not 〈 in non-Latin alphabet 〉 a seeming, where there is no real Contradiction: Ay, but our Manuscript thinks he has nickt it: p. 9. He should have told us the sense in which his Adversary affirmed a Change. But to what purpose should he tell you it, when you stop your Ears; or to what end shew you it, when you are blinded with Prejudice, or Wink very hard and will not see? He has told it to all the World besides; every one else can hear it, see it, or read it: only he has not told it you, because you do, male audire, i. e. are thick of hearing. But what would they have this poor Man do? will they allow him to hold his Liberty of Writing by no other Tenure than than that of Villanage? what are the Conditions of his 〈◊〉 he has written for a whole Page together, in what Sense his Adversary takes it; and I have here given you enough, you may have more if you please to open your Eyes, and yet he has not told you one Word of it.

But this reminds me of a Passage I once heard from a Reverend and Learned Divine in the Pulpit; who discoursing upon the Words of the Apostle Paul, Rom 3. 28. Therefore we conclude that a man is justified by faith, without the works of the law: and comparing them with • hose of Jam. 2. 24. Ye see then how that by works a man • justified, and not by faith only. Here as that Learned • erson observed, is a seeming Contradiction, not by works, • nd yet by works; by faith only, and not by faith only: for • e clearing of which, he prudently wav'd all the com • on Solutions, and upon the whole thus determined; • hat if God should reveal contradictory Propositions to our Faith, we were obliged to believe them both to be true. This would be a compendious way, I confess, in salving Contradictions; only it has an odd Inconvenience in it; for • hen God must give us other Faculties than these we now have; for according to those poor ones we are at pre • ent Masters of, whatever God may oblige us to, I am certain it's simply impossible that both the Propositions • an be true; and I think too, it's as certain, God can ne • er reveal or oblige us to believe a Lie.

(3.) But the Reporter, in my Opinion, has discharged more formidable Argument against the Third Paper • nd Mr. Williams too; p. 6. For whereas the Third Pa • er had said (or the Cover to it) That on our so happy • stablishing the Doctrine of Iustification, we need say but lit • le to the point of Commutation of Persons. And to speak a • lain Truth, That little they said, was enough, because • hey had establisht the Doctrine of Justification upon its • roper Basis, namely, Divine Revelation, upon which bot • om God himself had establisht it, and then it stands unmoveable, and the Gates, the Power and Policy of Hell • all not prevail against it. Now hearken to the Report of • is Canon, a great Report without Ball.

It's impossible to establish the Doctrine of Iustification on its • ue and proper Basis, any otherwise than by clearing the point of Commutation of Persons.

Impossible! what a huge Opinion have these Men of • he vast extent of their Intellectuals? They can admea • ure it to a Hairs Breadth, just where the possible ends; and where the impossible begins: It had been more modest to have qualified the Word with [for ought I know, or 〈◊〉 apprehend] but if that great Doctrine cannot possib •• be establish'd upon its Basis without clearing the Poi •• of Commutation of Persons? why do they not, why hav • they not long since cleared it? Dr. Crisp has cleared i • and to say Truth, though he be erroneous, yet he spea • clearly, we see his Sense; but these Gentlemen spea • dubiously, darkly, at best but in the Twilight, an • whether there be a sound Sense under those obscur • Phrases, we know not, nor perhaps they neither.

This Doctrine had need be well setled, and in ord •• thereto the Basis of it well cleared; for I have ever t • ken it to be Articulus stantis, out cadentis ecclesiae: If th • Article fails, the Church fails and falls with it; and 〈◊〉 were better the whole World should fall than either Give me leave to offer a few things to his high Con •• dence.

1. He that will build a Castle in the Air, must b • content with a Foundation of Air to support it; and 〈◊〉 that will form an Imaginary Notion of Justification, mu •• provide a Basis in his own Imagination, for it to rest u • on. If indeed Justification admits no Faith, as Dr. Cri •• has contrived it, then we must admit his Pedestal to se • e it upon; To reckon our selves in Christ's Person, an • Christ in ours, which is his Commutation of Persons, but 〈◊〉 the Holy Ghost unites the Soul to Christ by Faith, i • no such impossible thing to conceive how both our Si •• may be imputed to Christ, and his Righteousness to th • be lieving Sinner.

2. This great Doctrine of Justification is already se •• led upon Divine Revelation, there it has stood from th • Beginning, there it shall stand to the end of Time, an • Things, and needs not the presumptuous Fancies 〈◊〉 towring Wits to place it on a more from Bottom. Bu • are we not brought to a sine pass? we must trust Go • no farther than we can see him; believe no more tha • we can understand a Reason for; that is, we must whee • about to the main Principle of the Socinians, to admit no more into our Creed than we can comprehend: He that will settle the great revealed Doctrines of Religion on a humane Foundation overthrows it. The Scripture has sufficiently revealed the Doctrine of Justification, to be through Christ's Righteousness accepted of God, received by Faith; and for this Commutation of Persons in their Sense, it knows nothing of it.

Let not therefore this Gentleman be so over-officious • o erect a Basis for Justification of his own Head, or of wiser Heads than his; the Holy Spirit has done that already, left putting forth his daring Hand to stay the Ark, which he dreams begins to totter, he should meet with the fate of presumptuous Uzzah.

3. I would ask this modest Question: Where has this Doctrine of Justification been setled all this while, since the Reformation? since the purest Primo-Primitive Times? What! has it hung, like Mahomet's Tomb, in • he Air? or floated, like the Ark, upon the Water? No! It has stood firm and unmoveable upon Scriptural Foun • ations, against all the Assaults of Papists, Socinians, Ar • inians, and Antinomians: It has stood visible in the Ar • icles of the Church of England; in the Confessions of the Assembly at Westminster; in that of the Savoy, in the Ca • echisms shorter and larger, and yet this uncouth Phrase never yet heard of: It is strange to me, that Councils General, and Provincial Synods, Assemblies of Holy Learned Men, should so often, so strenuously assert, and confirm by the Word of God, this great Truth, and yet never once dream of Dr. Crisp's Commutation of Persons, • pon which to superstruct the Doctrine of Justification. Nay, I would intreat these Gentlemen to look at home • nd inquire whether any particular Congregation of • hat denomination soever, did ever insert any of these Terms amongst their Credenda, even that to which he • ay belong, or over which he may preside, and yet I will presume they have the Doctrine of Justification Orthodoxly propounded, judiciously explained, and solidly confirmed without these Innovations and strange Term of Commutation of Persons, Christ's taking on him the Person of Sinners, or dying in the Person of Sinners.

4. This Phrase, the Change of the Person of Christ; may have, and truly has, an honest and sound Sense; in which it may be of some good use to explain the Doctrines of Satisfaction and Justification; and it is that which the Right Reverend the Bishop of Worcester, with Grotius against Crellius do put upon it. Reason of Christ's Suffer. Edit. 1. p. 144. viz. the Substitution of one Person in the room of another, and pag. 143. A proper Redemption may be obtained by the Punishment of one in the Room of another; which is neither more nor less, than that Christ suffered and died in our room and stead. And this is it, which the former and latter Papers, which Mr. Williams, and all others do freely own, and that which is denied, is only such a Sense of the Phrase as his Antagonist asserts; 〈◊〉 therefore Christ's dying, by way of Change or Exchange be all they would have, 'tis no more than what is granted in that other Expression, he died in our place and stead but if they must have a further Sense, we are afraid o • Nonsense; if they must have a higher Reach, we are afraid of an Over-reach; and therefore let them tell us how much larger a Sense they have some secret Services for, and when we know, it will be told them whether we judge it Orthodox, or otherwise.

(4.) Casting my Eye upon the Manuscript I meet with a small Cavil against Commutation of Persons as i • stands either in the Third Paper, or in Mr. Williams and if it be indifferent to him whether of them be misrepresented or reproached, it shall be as indifferent to me, if either of them be set right or vindicated. Now the Words he cavils at (as he quotes them) run thus It is apparent, that Commutation of Persons is to be understoo • in a legal or judicial Sense (as we may call it): He by Agreement between the Father and him, came into our room and stead, to answer for our Violation of the Law of Works. At which he cavils thus: [As we may call it] not that it is really so in a legal or judicial Sense, only we may so call it. To which I reply. 1. As we may call it, is not opposed to Reality, and the Criticks do commonly observe that there is a sicut veritatis, as well as similitudinis; and we must expect when the Humour takes him to cavil at the Apostle, who Heb. 7. 9. uses a like Phrase; And as I may so say, Levi also, who received Tythes, paid Tythes to Abraham: The Phrase there does not deny the Truth of the thing; but is a Form of Speech wherewith we usually mollify an Expression, which to tender Ears may seem a little harsh and strange: such as these Terms, Legal and Iudicial, might do to vulgar Understandings. He that will answer another Man's Words ought faithful • y to quote them, and oblige himself to a syllabical Exactness: But I perceive this Answerer wears not such a • crupulous Conscience: Not that it is really so, only we may so call it: Now his not and his only, are either his own Text or his own Comment, and let him see to it to • econcile them to Truth, for the Words may carry this Sense: As we may call it, i. e. As we may lawfully call • t; and not as his Gloss bears, only we may so call it, which • s either a gross perverting of the Meaning, or a bold • alsification of the Words.

But I have an answer worth Two of this; and will produce their Great Master in this very Case, thus qualifying his own Words, Gosp. Truth, p. 31. 2 Edit. Thus, • ays Dr. Crisp, in giving Christ, God is pleased (as it were) • o make a Change; and yet none questions but that Do • tor thought the Change as proper, as literal as they can • esire, or Words can be found to express. But will they • ive us the liberty to interpret the Doctor's, as he does Mr. Williams's Words; God is pleased as it were to make a Change: yea, not really or properly to make a Change; • ut only as it were: and so we shall have glost away the • eloved Phrase of Change of Persons.

But still the Manuscript proceeds in his objecting Faculty; A Commutation in a Legal Sense, is the same with 〈◊〉 proper Surrogation; and what is a proper Surrogation, but a placing one Person in the room and place of another And thus God placed his Son, and the Son so placed him self in our room and stead, and he was a Sacrifice to satisfy Divine Justice: Are they not all agreed? One would think so! Ay, but there is more at the Bottom what is that? why, where the surety puts on the Person and stands in the Quality, State and Condition of the Debtor, and lies under the same Obligation to answer for him.

I wish I were worthy to advise this confident Man not to insist so strictly upon that Notion, of Debt and Debtor: For if he supposes Sin to be only a Pecuniary Debt and that the Sinner stands only obliged as such a Debtor he has betrayed the Cause he seems so zealous to defend and yielded it up irrecoverably to the Socinians! And this is that which the Learned Author of the Reasons of Christ's Sufferings, p. 269. has warned him of long since: The true state of the Controversy (says he) has been rendred more obscure by the Mistakes of some, who have managed it with greater Zeal than Iudgment, (he had never seen the Report nor Manuscript) and by this means have shot over their Adversaries Heads, and laid their own more open to Assaults. It's easy to observe that most of the Socinians Arguments are levelled against an Opinion, which few who have considered these things do maintain, and none need think themselves obliged to do it. That Christ paid a rigid and proper Satisfaction for the Sins of Men, under the Notion of a Debt, &c. The Sinner therefore is to be considered as a Malefactor, who has forfeited his Life to Justice, and here the Surrogation and Substitution of Christ intervenes, who has by Agreement between his Father and him, offered himself as a Sacrifice to Satisfy Divine Justice.

But still says the Manuscript, in this Paper, (the • hird) Christ's putting on the Person of Sinners, and his undertaking for them the Obligations of the Law of Works is • ft out.

To which I will return these things: 1. If Christ's • tting on the Person of Sinners be left out: It's better out • an put in, till it be known what it signifies.

2. And for the other Expression; Christ's undertaking answer for them the Obligations of the Law of Works: Is at left out too? and not a Word put in their Place, that peculiar to a proper Satisfaction? Pray then let's read the • ords as he has quoted them, p. 6. Christ, by Agreement • • ween the Father and him, came into our room and stead, answer for our Violation of the Law of Works. What is • e nice difference then between Christ's answering for 〈◊〉 Violation of the Law, and answering for us the Viola • on? or what the critical difference between Christ's •• swering for them the Violation, and answering for their •• iolation of the Law of Works: He that answers for 〈◊〉 the Violation of the Law, answers for my Violation the 〈◊〉 Law; but this it is to be Hypnewcriticks in The • gy, when it's often ridiculous even in Philology.

But the Eye that sees all other things, sees not it self; • d this Manuscripturist, that could discern the More the Eye of the Third Paper, could not see the Beam at was in his own: Let the Impartial judge! The First •• per expresses it self thus: Christ putting on the Person, •• d coming into the room and stead of Sinners to answer for • m the Obligations of the violated Law of Works: The • hird Paper thus:—To answer for our Violations of the •• w of Works: But this faithful Person repeats it thus: answer for them the Obligations of the Law of Works. The • bligations of a Law, as it stands intire, is one thing, and 〈◊〉 Obligations of a Law as violated, is clearly another, 〈◊〉 where Passion prevails we must not expect Imparti • ty, especially if any thing of Mr. Williams falls under • onsideration.

I will close this Head with this short Note: It is freely granted that Christ suffered and died for the Persons 〈◊〉 Sinners; that he suffered and died for the Sins of the Persons; that he suffered and died in the room and stea • of their Persons; that he suffered and died to make Satisfaction to the Iustice. to the vindictive Iustice of God: Nay he lives in their Persons by Faith; and lives for ever 〈◊〉 plead for their Persons on the Throne; and yet all th • is nothing, unless it be granted that Christ died in the Person of Sinners too: which they are resolved he sha •• do, whether he or the Scriptures will or no.

(6.) I had almost forgot a Passage in the Manuscrip • for which I ought to have begg'd Pardon, because 〈◊〉 contains so much Learning: In p. 7. What more comm • amongst the Learned than Subrogatum & suffectum in locu • alterius, ejus Naturam sortiri: Here is Learning enoug • in all Conscience! the Mischief is, 'tis but a scrap bo • rowed out of Calvin's Lexicon Iuridicum; and will neve • do the Business of him that quotes it: for that Term 〈◊〉 Surrogate, he might have fetcht it nearer hand from D • ctors Commons; and for his suffectus in locum alterius, yo • have it interpreted, Consul suffectus, est qui pro alio substtuitur; sic enim appellabatur qui in demortui Consulis locu • sufficiebatur: Ab ordinari is autem consulibus non autem suff • ctis, Anni computabantur; & id circo minor eos honor, m • nor Laus sequebatur. Now what is their parallel betwee • this Suffect • s Consul; and our blessed Lord Jesus, as surrgated and placed in the room of Sinners? This Substitute not in Being, till the former be dead: This Substitu •• was of less Honour than the Former; nothing was re • koned in his Name, but in the others; and therefor • though he might Sortiri Officium, yet not Naturam; 〈◊〉 supplied the Office, but acted not in his Person; he w •• substituted in locum alterius, non in Personam alterius.

I have observed all along, and shall now once for al • give you my Observation: That this Reporter, bega • at first to hint a Change: In a while, he smoothly slid • into a Change of Persons between Christ and us: Then insensibly he steals into Christ's taking upon him the Person of Sinners: And at last he silently comes to, Christ's dying in the Person of Sinners; And I note it for no greater end, but that I may requite his Civility, with a little Thred of the Civil Law; as I find it, Tit. digestorum, de verb. signif. No. 177. Natura Cavillationis haec est, ut ab evi • denter veris per brevissimas mutationes disputatio ad ea, quae videnter falsa sunt pr • ducatur. This is the Nature of Cavilling, when from some things evidently true, the Disputation is lead by short Changes to those as evidently false.

Sir, It's time, high time that I ease you and my self of this trouble, and I will effectually discharge you, when I have left with you a few Queries, which you may consider at your Leasure.

§ 1. Do you understand the true Reason why these Gentlemen in the City will not be persuaded to settle the true Notion of Christ's taking on him the Person of Sinners? dying in the Person of Sinners? For I find that the true Reason why some do not subscribe it, is because they do not understand it: and yet on the other side, there are some who say, they understand it too well to subscribe it; there are yet some who affirm, that the Words have only this honest plain Meaning, that Christ suffered and died in the place and stead of Sinners, to make Satisfaction to Divine Justice, for them, and for their Obligations to his violated Law: but then, should they declare as much, all the Design would be defeated and utterly blown up, for then Mr. Williams would certainly subscribe it.

§ 2. Pray, Sir, inform me Quo Warranto? By what Right do these Gentlemen impose such hard Terms of Union and Communion? Why must all the World be Hereticated that dare not subscribe to these Apocryphal Phrases, which neither Scripture nor Ancient Fathers, nor General, nor Particular Councils, nor Synods, nor Assemblies, nor Nation reformed, nor single Churches ever brought into their Creeds, Confessions, or Articles of Faith, to be the Standard, or Test of Orthodoxy, or the Terms of Communion? And I am the more earnest in this Query, because the Dissenters formerly have complained heavily, That some things were imposed on them as necessary to Communion, which were n • ways necessary to Salvation.

§ 3. And I would be satisfied how it comes to pass that if these Terms insisted on, be necessary to support the Doctrines of Satisfaction and Iustification; they themselves never once mentioned or moved, or insisted on them, that they might be inserted into the Heads of Agreement, upon which they united in 1691. nor into those Articles debated, agitated at Great Pinners-Hall, and afterwards agreed to, at Little St. Hellens, where yet the highest, hottest, and greatest Names of the Contender • did subscribe to the Articles of the Person of the Mediator and of Iustification, when yet not a Word or Syllable o • Christ's taking on him the Person of Sinners, dying in th • Person of Sinners, &c. was once spoke of, and therefore conclude were never then thought of; 1692.

§ 4. I wish you could inform me, whether they have received any new Revelations, or made any new Discoveries of these great Secrets, and the indispensible necessity of these new Notions? Whether they are become 〈 in non-Latin alphabet 〉 , the Adepts in the Rosacrucian Mysteries, 〈◊〉 have found out the Philosopher's Stone, to turn all Antinomianism into pure Gold; or whether the true Reason of all this Pother be not, that they are resolved to beat their Brains till they have found out some terrible Term that shall check Mr. Williams his Faith, and gravel his Conscience, that so he may be discarded, for Non-subscriber. Though I am pretty confident, if 〈◊〉 understand him, he's both wiser than to be bubled and made a Cully, and honester than to be hectored out of his Understanding.

§ 5. I would propound it as a Moot Point, whether • e Socinians, who have blasphemously degarded the • erson of Christ, into a God by Office, though a meer Man by Nature: or the Antinomians, who own him a God by Nature, yet affirm him to have been a Sinner, • he greatest of Sinners; nay, sinfulness it self, do more • erogate from the Honour of our Redeemer? he that • enies me to be a Man, does less reproach me than he • at affirms me to be the greatest Villain. And it might • rther be queried, whether it was not the absurdest • ing in the Heathens to confess that their Gods were • oly, Dan. 4. 8. the Spirit of the Holy Gods, and yet to • ll such Stories of their Rapes, Adulteries, and Thefts, • at bear the greatest contrariety to Holiness?

§ 6. Whether therefore it be not equally a Duty to • oviate the De • estable Doctrines of the one as well as • e other? If this be a Day (as the Reporter, p. 4. assures 〈◊〉 it is) wherein Socinianism is Rampant; it's a Day too, • herein Antinominism is no less Triumphant. And there •• re the United Brethren, like wise men, have provied against both, whereas some, like Foolish Mariners, • ontent themselves to stop one leak in the Ship, though will as certainly be sunk by the other: If therefore • word was so wise as to set a Hedge, a Bar, a 〈 in non-Latin alphabet 〉 , about 〈◊〉 Doctrine of Christ's Satisfaction; why should not Pru • ence advise to set a Hedge about the others, And First would have a Hedge, a Thorn Hedge set about the • octrine of God's Holiness; that he be not made the • uthor of Sin, as some Mens Principles inevitably do: • nd I would have a Bar, a Barriere (stronger than that Flanders against the French) set about the Divine Ju • ice, that Men may not dare to represent him as a Ty • nt, in making so many Millions to Damn them Eter • lly, to Damn them without respect had to their De • erits: Especially I would have a strong 〈 in non-Latin alphabet 〉 pla • d about the Doctrine of Iustification; and that Faith made indispensably necessary to it, in all the Adult: And I am the more urgent in this Matter; for if Faith be not necessary to Iustification, perhaps it may not b • so to Salvation: because if God can delight and tak • Complacency in an unbelieving Sinner, an impeniten Wretch that hates Him, his Son and Spirit, and all hi • Ways, and Laws, for one Minute, there's nothing i • the Nature of the thing that hinders, but he may tak • Complacency in him to Eternity.

But if this Gentleman will hedge about this Doctrine as I take him to be a good Hedger; if I were worthy to advise him, he should never set a Hedge of Human Invention, about a Doctrine of Divine Revelation. Le • the Garden and the Hedge be both of a Piece, and le • him never think that the Doctrine of the Gospel will eve • be secured by his own • ond Contrivances.

§ 7. Whereas this Reporter with his Brother Manuscript have pretended such a marvellous Kindness, if no • Foundness, and to be so desperately enamoured of th • First Paper, they are grieved and afflicted, and I know not what, that it was rejected; and yet that Paper expresses a Bearing with one anothers Infirmities, and different Sentiments about Logical or Philosophical Terms, or meerly. Humane Forms of Speech: why they should make such a hideous Out-cry and Hubbub about Christ's taking o • him the Person, dying in the Person of Sinners; when these are meer Humane Forms of Speech, at best; as Humane denotes Infirm, though not as it signifies Rational.

I would be satisfied further, why that first Paper did not think it reasonable or just to charge upon any Brother such Consequences of any Expression or Opinion of his, which he himself shall disown; and yet Mr. Williams shall no • have the Benefit of the Clergy to explain his own Words, and such Consequences must be forced on him and them, as the Words do not admit, and the Author does abhor.

§ 8. Seeing the great struggle has been not about the Satisfaction of Christ, as the Report misrepresents it, but about some odd Phrases and Expressions, in which 'tis cloathed, especially these of Christ's suffering in the Person of Sinners, &c. whether if this be a sound and safe Way of expressing that great Doctrine, it will not endure to shew its naked Face, in some other of the learned Languages? and if you please, make an Experiment how well it will look in Latin; Christus passus • est in Personâ Peccatorum, seu peccantium: How do you like it? what do you think of it? again we are told, p. 7. of Christ's sustaining the Person of Sinners: Now, good Sir, what is sustinere Personam alterius? What then can these Expressions signify, but that Christ wore the Mask, the Vizor, the Disguise of Sinners? That he was Personatus Histrio? Like a Stage Player, that puts on the Person of a King, when indeed he is but some sorry Fellow; now what a wretched blasphemous Representation of all the Love and Goodness of our glorious Redeemer is this? which yet shone forth in his Cross though much eclipsed by his dreadful Sufferings.

You may possibly have read Salmasius his Defensio Regia; which he enters upon, with the News, De parricidio apud Anglos in personâ Regis, &c. To which, I. Milton, who wrote and understood Latin, as well as the great Critick, makes this Return: Quid quaeso, est parricidium in personâ Regis admitter? Quid in Personâ Regis? Quae unquam Latinitas sic Locuta est? nisi nobis aliquem forte Pseudo-Philippum, narras, qui Personam Regis indutus, nescio quid Parricidii apud Anglos patraverit. Whatever excuse they can make for the English Phrase, I know not; but this I know, it's pretty hard to damn all the World for an Anglicism.

§ 9. Tell me freely, what do you think of that strange Spirit that runs through the whole of the Report, and Manuscript? They would both make us believe how grieved, how afflicted they are that this Third Paper was sent, and the former rejected, by the Body of the United Brethren, p. 5. this is one thing that grieves the Offended Brethren: and another Passage increaseth their Sorrow, &c. And p. 7. we cannot but be grieved to observe, &c. and p. 11. they have added to the Grief of the offended Brethren: Now do not you in the Country fancy from these Expressions, that they have been melted and drowned in Floods of Grief and Sorrow? And why then did they not grieve to make the Breach in the Union, to break it again, when it seemed to be closed up; in all which they were certainly the Aggressors: And why did not they advance one single Step towards the Re-union, upon the signing of the First Paper? They had time enough between that and the sending of the other: which may remember you of what you read in some Naturalists, that the Crocodile weeps over his Prey and then devoures it.

Of the same Temper you will interpret the Reporter's strange Transport of Passion, with which he concludes: To the All Wise God, be render'd Honour, and Glory, that the indefatigable pains of the Pacificators have issued out in so happy an Agreement of the most Godly, Learned, and Iudicious Ministers in and about this City, &c. To which he should have added;—Et quorum pars ego Magna fui. Yea, no doubt, an indefatigable Pacificator, who was first imployed to Lowze Mr. Williams his Book, that he might pick Quarrels with it; and as little question of his Godliness, Learning and Iudiciousness; but these Tears, these Praises are all Mo • kery. And these Doxologies are like the Modern Te Deums, which take Pay on both Sides, and are calculated for any Elevation; and will serve indifferently Paris and Vienna.

I have much more to observe to you, and Paper would sooner fail me than Matter; but I will spare you, and indeed my self; If you blame me for Writing, thank your self, from whom I received the first News and Sight that there was such a Creature as the Report, to your self therefore justly belongs the Answer. Now I am aware they will say, that you are no real Person, but like Letters which they use in Law-Cases, for which any in the Alphabet will serve the turn, but because I know you well, as you me, I recommend you to the Protection of the Almighty, and with you, I. and B. &c.