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« Saviour: and thou shalt know no God but me, for so there is no Saviour besides me. And Mary said,

My spirit 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.

From which I conclude Christ to be God'; for if none can save, or be stiled properly a Savious 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 (Aoros) Word, " (which the Greeks sometimes understood for wis« 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 confift.

Upholding all things by the Word of his power, &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

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& Ifa. xliii. 11. Hos. xiii. 4. Luke i. 47. John iv. 42. 2 Tim, i. 9, 10.

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

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most evident, from the recited passages of fcripture ; 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 sober persons of my innocency, and my adversaries malice; He that is the “ everlasting wil. “ 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 testimonies of scripture, ascribed to the Lord Jesus Chrift; 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. Clapham' 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 Christian reputation hath not been unworthily traduced; and that those several persons who have been posting out their books against me (whilft 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 faftened 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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i See Guide Miftaken.

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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 ' sins 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 fatif

faction, and the impossibility of Christ's so suffer• ing for the world;' reflecting closely 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

all unrighteousness; that his love, which is shewn to < the world, is to deliver them from the hand of their

enemies, that they might serve him in righteosness ! and holiness all the days of their lives; they could ' never imagine that salvation is entailed by the gospel

upon a mighty confidence, or vehement persuasion

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

(of

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 soever people may have entertained concerning me.

III. As for justification by an imputed righteousness, I still say, that whosoever believes in Chriit shall 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. Stillingfeet" comes into my relief, (though it is not wanting) by a plain assertion of the necessity of obedience, viz. . Such who make no rother 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 trun? 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,

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• Stillingfleet

Súllingfleet contra Crell. p. 160. m Jam. ii. 26.

contra Crell. p. 164, 165, 166.

in

in the most important matters of eternal life, I shall here subjoin a short confession.

I sincerely own, and unfeignedly believe (by virtue of the found knowledge and experience received from the gift of that holy unction, and divine grace inspired from on high) in one holy, just, merciful, almighty and eternal God, who is the Father of all things; that appeared to the holy patriarchs and prophets of old, at sundry times, and in divers manners °; and in one Lord Jesus Christ, the everlasting wisdom, divine power, true light, only Saviour and preserver of all, the same one, holy, just, merciful, almighty and eternal God, who in the fulness of time took, and was manifested in the flesh, at which time he preached (and his disciples after him) the everlasting gospel of repentance, and promise of remission of sins and eternal Îife, to all that heard and obeyed; who said, he that is with you in the flesh) shall be in you, (by the fpirit) and though he left them (as to the Aesh) yet not comfortless, for he would come to them again, (in the spirit :) “ for a little while, and they should

not see him (as to the flesh;) again, a little while “ and they should see him in the spirit;") for the Lord (Jesus Christ) is that fpirit, a manifestation whereof is given to every one to profit withal; In which Holy Spirit I believe, as the same almighty and eternal God, who, as in those times he ended all shadows, and became the infallible guide to them that walked therein, by which they were adopted heirs and co-heirs of gloryp; so am I a living witness, that the same holy, just, merciful, almighty and eternal God, is now, as then, (after this tedious night of idolatry, superstition, and human inventions, that hath overspread the world) gloriously manifested to discover and save from all iniquity, and to conduct unto the holy

1 Cor. viii. 5, 6.

Heb. i. 1.
1 Cor. viii. 6.

p John i. 14. 1 Tim. üi. 16. Mat. iv. 17. Luke xxiv. 47: John xiv. 17, 18. Chap. xvi. 16. 2 Cor. ii. 17. Cor.

i Cor. i. 7. Rom. viii. 140 17

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