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Face. 61 « of judgment: I was set up from everlasting;b" to which Paul's words allude, « Unto them which are "called (we preach) Christ the power of God, and " the wisdom of God;c" from whence I conclude Christ the Saviour to be God; for otherwise God would not be himself; since if Christ be distinct from God, and yet God's power and wisdom, God would be without his own power and wisdom; but inasmuch as it is impossible God's power and wisdom should be diftinct or divided from himself, it reasonably follows, that Christ, who is that power and wisdom, is not diftinct from God, but entirely that very same God.

Next, the prophets, David and Isaiah, speak thus: « The Lord is my light and my salvation. I will “ give thee for a light unto the Gentiles;" and speaking to the church, “ For the Lord shall be thine everF6 lasting light;d” to which the evangelist adds, concerning Christ, “ that was the true light, which light" eth every man that cometh into the world. God is « light, and in him is no darkness at all;e” from whence I assert the unity of God and Christ, because though nominally diftinguished, yet effentially the same divine light; for if Christ be that light, and that light be God, then is Christ God; or if God be that light, and that light be Christ, then is God Christ. Again, “ And the city had no need of the sun, for " the glory of God did lighten it, and the Lamb " (Christ) is the light thereof;f” by which the Oneness of the nature of those lights plainly appears; for since God is not God without his own glory, and that his glory lightens, (which it could never do if it were not light) and that the Lamb, or Christ, is that very fame light, what can follow, but that Christ the light and God the light are One pure and eternal light?

Next, from the word Saviour, it is manifest, « I !“ even I am the Lord, and besides me there is no

• Prov. viii. 15, 20, 23 ? Cor. i. 24.

xlix. 6. and chap. lx. 20. John i. 9. xxi. 23.

d Psal. xxvii. 1.
1 John i. 5.

Isa. Rev.

« Saviour: « Saviour: and thou shalt know no God but me, for so there is no Saviour besides me. And Mary said, « My fpirit hath rejoiced in God my Saviour:" and the Samaritans said unto the woman, “ Now we know " that this is indeed the Christ the Saviour of the « world. According to his grace made manifest by “ the appearing of our Saviour Jesus Christ. Simon « Peter to them that have obtained like precious faith " with us, through the righteousness of God, and our “ Saviour Jesus Christ. For therefore we suffer re" proach, because we trust in the living God, who is “ the Saviour of all men: to the only wise God our " Saviour be glory, 8” &c. r of what Christ hath done and suffered for them :' thus doth he confess, upon my hypothesis or proposition, what I mainly contend for: and however positively I may reject or deny my adversaries unscriptural and imaginary satisfaction, let all know this, that I pretend to know no other name by which remillion, atonement and salvation can be obtained, but Jesus Christ the Saviour, who is the power and wisdom of God, what apprehensions foever people may have entertained concerning me.

From which I conclude Christ to be God; for if none can save, or be stiled properly a Saviour but God, and yet that Christ is said to save, and properly called a Saviour, it must needs follow, that Christ the Saviour is God.

Lastly, “ In the beginning was the (oros) Word, " (which the Greeks sometimes understood for wif« dom and divine reason) and the Word was with " God, and the Word was God; all things were made « by him, and without him was not any thing made " that was made. For by him were all things created " that are in heaven, and that are in earth. He is « before all things, and by him all things consift. « Upholding all things by the Word of his power,h" &c. Wherefore I am still confirmed in the belief of Christ the Saviour's divinity; for he that made all things, and by whom they confift and are upheld, because before all things; he was not made nor upheld by another, and consequently is God: now that this Aoroz, or Word that was made flesh, or Christ the light, power and wisdom of God, and Saviour of men, hath made all things, and is he by whom they only confist and are upheld, because he was before them, is

s Isa. xliii. 11. Hof. xiij. 4. Luke i. 47. John iv. 42. 2 Tim.

i. 9, 10. 2 Pet. i. 1. Tim, iv. 1o. Jude ver. 25. John i, 1. 3. Col, i. 16, 17. Heb. i. 3, 10. John i, 14.

most

most evident, from the recited passages of scripture ; therefore he was not made, nor is he upheld by any other power than his own, and consequently is truly God. In short, this conclusive argument for the proof of Christ the Saviour's being God, should certainly persuade all fober persons of my innocency, and my adversaries malice ; He that is the “ everlasting wit. “ dom, the divine power, the true light, the only « Saviour, the creating word of all things, (whether “ visible or invisible) and their upholder by his own « power, is without contradiction God;" but all these qualifications and divine properties are, by the concurrent teftimonies of scripture, ascribed to the Lord Jesus Christ; therefore, without a scruple, I call and believe him really to be the mighty God. And for more ample satisfaction, let but my reply to J. Claphami be perused, in which Christ's divinity and eternity are very fully asserted.

Judge then, impartial readers, (to whom I appeal in this concern) whether my Chriftian reputation hath not been unworthily traduced; and that those several persons who have been posting out their books against me (whilst a close prisoner) have not been beating the air, and fighting with their own shadows, in supposing what I never thought, much less writ of, to be the intention of my book; and then as furiously have fastened on me their own conceits, expecting I should feel the smart of every blow, who thus far am no ways interested in their heat.

As for my being a Socinian, I must confess I have read of one Socinus, of (what they call) a noble family in Sene, in Italy, who about the year 1574; being a young man, voluntarily did abandon the glories, pleasures and honours of the great duke of Tuscany's court at Florence, (that noted place for all worldly delicacies) and became a perpetual exile for his conscience; whose parts, wisdom, gravity and just behaviour, made him the most famous with the Polonian

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and Transilvanian churches: but I was never baptized into his name, and therefore deny that reproachful epithet; and if in any thing I acknowledge the verity of his doctrine, it is for the truth's fake, of which, in many things, he had a clearer prospect than most of his contemporaries; but not therefore a Socinian, any more than a son of the English church, whilst esteemed a Quaker, because I justify many of her principles, since the reformation, against the Roman church.

II. As for the business of satisfaction, I am prevented by a person whose reputation is generally great amongst the Protestants of these nations; for since the doctrine against which I mostly levelled my arguments, was, "The impossibility of God's forgiving sin upon • repentance, without Christ's paying his justice, by < suffering infinite vengeance and eternal death for < fins past, present and to come,' he plainly in his late discourse k about Christ's sufferings, against Crellius, acknowledges me no less, by granting, upon a new state of the controversy, both the possibility of God's " pardoning sins, as debts, without such a rigid fatisc faction, and the impossibility of Christ's so suffer

ing for the world ;'reflecting clofely upon those persons, as 'giving so just an occasion to the church's i adversaries to think they triumph over her faith, ( whilft it is only over their mistakes, who argue with

more zeal than judgment:' nay, one of the main ends which first induced me to that discourse, I find thus delivered by him, namely, If they did believe Christ came into the world to reform it, ' that the ( wrath of God is now revealed from heaven against call unrighteousness; that his love, which is shewn to < the world, is to deliver them from the hand of their c enemies, that they might serve him in righteosness ! and holiness all the days of their lives; they could I never imagine that salvation is entailed by the gospel I upon a mighty confidence, or vehement persuasion

I Stillingfleet contra Crell. pag. 269, 270, 271, 272, 273, 274.

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III. As for justification by an imputed righteoulness, I still say, that whosoever believes in Christ ihall have remission and justification: but then it must be such a faith as can no more live without works," than a body without a spirit; wherefore I conclude, that true faith comprehends evangelical obedience; and here the same Dr. Stillingfleet" comes into iny relief, (though it is not wanting) by a plain assertion of the neceffity of obedience, viz. Such who make no other condition of the gospel but believing, ought to have a care to keep their hearts founder than their heads;' thereby intimating the grand imperfection and danger of such a notion; and therefore (God Almighty bears me record) my design was nothing less, or more, than to wrest those beloved and finpleasing principles out of the hands, heads and hearts of people, that by the fond persuasion of being justified from the personal righteousness of another, without relation to their own obedience, they might not fin on upon truit, till the arrest of eternal vengeance should irrecoverably overtake them; that all might be induced to an earnest pursuit after holiness, by a circumspect observance to God's Holy Spirit, without which none shall ever see the Lord. And (to shut up my apology for religious matters) that all may see the fimplicity, scripture-doctrine, and phrase of my faith,

Stillingfleet contra Crell. p. 160. Jam. ji. 26.

contra Crell. p. 164, 165, 166.

Stillingfieet

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