ligious Matters which are of the laft Importance, and in which confifts the nobleft Tie of Union ; fhould fail to have Influence of this Kind, which a Difagreement in them and Indifference about them can never gain, And if I have a Value for the Doctrine of Chriftianity, I cannot conceive how I can mifs to efteem the Purity of it a very commendable Quality, in every Body who hath it, and that the Disbelief of any Part of it, is an Imperfection which he would be the better if he wanted. If I be perfwaded of the Truth of any Article of a Confeffion, I muft neceflarly think the Man who oppofes it chargeable with an Error; and therefore I can never have fo good an Opinion of his Faith as if he ftill adhered to it, though on other Accounts I may value his Perfon, and efteem him for Qualities that are more amiable than another Man's Orthodoxy in thefe Particulars: For eminent Advances in practical Religion, and a diftinguished Luftre of Chriftian Virtues, will balance a great many Mistakes, and to use the Scriptural Phrase, will cover a Multitude of Sins.

An Error of any Kind must notwithstanding hereof be always a Blemish, and the greater and more momentuous it be the Stain of it becomes the deeper and more deformed; and confequently the Difference betwixt the Perfon who is poifoned with it, and him that embraces the oppofite Truth, is proportionably increa fed: And this becomes remarkably greater, when the Doctrine denied is of univerfal Confequence with refpect to the general Scheme and Defign of Christianity, or hath a diffufive Influence upon Practice. And therefore if two Perfons were in all other Refpects equal, I could not mifs to esteem him moft whofe Faith was purelt, and who, according to my poor Judgment, regulated his Belief the moft exactly according to the Holy Scriptures; and the Difference betwixt the Regard and Affection I had for the one and the other, would depend on the Difference betwixt their Orthodoxy (for there is no Reafon to be ashamed of or clamoured out of the Word) Nor could I give an equal Share of my good Opinion to both, more than I could entertain the fame Value for Darknefs as for Light, or perceive as fhining a Beauty in Error as in Truth, and efteem him as wife and happy who is overclouded with the one as if he were enlightned by the other. As the Error fwells and becomes more important, fo muft my good Opinion of the Perfon who maintains it fuffer an Alteration till it arrive at Herefie, and then I can't fee how it is in my Power not to think him an Heretick, and then it becomes impoffible for me to entertain Communion with him as a Chriftian, because I believe his Notions inconfiftent with that pure Religion, and that he hath departed from the Faith of the Gospel.

:

And to pretend that our Affection and good Opinion should not at all be influenced by these Confiderations, were not to show an extenfive Charity to our Brethren; but a cold Unconcornedness about Truth, and an Indifferency whether the Light from Heaven, or the Clouds and Darkness of another Place fhould prevail in the World: Such a Temper would seem to argue not an uncom

mon Fervency of Affection to our Fellow-Creatures, nor a Modefty and Humility of Mind that could bear Contradiction and allow every Man to think as feems be to himfelt; but rather Faintnefs of Love to our God and Saviour, and a Lukewarmness with refpect to the Honour of Divine Revelation, little Thoughts of the Excellency of Truth, and a wavering Inconftancy of Faith that had nothing deep rooted, and a Contempt or Neglect of thefe Divine Exhortations that we fhould continue in the Faith our felves (a), and ftand faft in one Spirit with one Mind, friving together for the Faith of the Gospel (b); that we should earnestly contend for the Faith once delivered to the Saints (c); that a Man who is an Heretick, fhould after the first and second Admonitions be rejected (d); that we are to mark them which caufe Divifions and Offences contrary to the Doctrine which we have learned, and avoid them (e); to fhun profane and vain Babblings, for they will increase unto more Ungodliness, and thier Word wi eat as doth a Canker: Of whom is Hymeneus and Philetus: Who concer ning the Truth have erred, faying that the Refurrection is past already: And overthrow the Faith of fome (f). Which muft hold the fame with refpect to all thofe who corrupt any other Article of equal Impor tance; and that if an Angel from Heaven, and much more any Man, Should preach any other Gospel to us, than that we have received, be must be accurfed (g). We fhall only illuftrate what might be further faid upon this Subject by one Inftance.

If we fhould fee one who had formerly a very uncommon Share in our Efteem and Affection, and whom we valued on Account of his great Abilities and eminent Services to the Caufe of Religion, falling backwards, and endeavouring to deftroy that Faith which it was thought he once preached, and to undermine the Foundations of Chriftianity, perhaps in fo effential and important an Article as that of the adorable Trinity, and the Divinity of our bleffed Savipur, which diffufes it felf thro' the whole of our Religion, and is the Life and Soul of it, without which it could have no Subfiftence; if we perceive him attempting to rob our Redeemer of his Glory and Dignity, and degrade him into the Rank and Dependence of a Creature, however high a Place he affign him among finite Beings, and howfoever great Superiority over them be attributed to him: If we fee him contradict the whole Train of the Gofpel in fo plain as well as incomparably momentuous Questions, as, Whether the Saviour whom we worship and believe in, be finite or infinite, God or a Creature? Whether the Submiffion, Faith, Love, Dependence, Gratitude, Worship, &c. due to him; be fuch as thould be paid to the infinitely perfect and fovereign. God? Whether they fhould be the higheft governing Paffions within us, performed with all our Soul and Heart and Strength; or if they ought to be proportioned to the inferior Nature, and Excellency of a metaphorical dependent finite Deity? Whether as to thefe great Objects of our Confidence and Joy, it be the precious Blood

(a) Acts 14.22. (b) Phil. 1. 27. 16. 17. (f) 2 Tim. 2. 16, 17, 18.

of

(c) Jude 3. (d) Tit. 3. 10. (6) Rom, (g) Gal. 1. 8, 9,

of God that was fhed for ourSins? If the Satisfaction made toDivine Juftice, and the everlafting Righteoufnefs brought in by the Mef fiah, were the Works of God or of a Creature? And confequently what kind and Degree of Admiration, Efteem, Faith, and Reli ance we fhould have upon them? and how the whole of our A&ings towards them should be regulated?

If there be a Difagreement amongst us in Queftions, betwixt the different Sides of which, and the Confequences of them, there is an abfolue Inconfiftency and infinite Difproportion; and if we find him chargeable with an Error, or call it an Opinion, of this kind, with whatever fair Colourings it be varnished, tho' it be fupported by ingenious Subtilties, and cover it felf by a Heap of Distinctions and plaufible Expreffions which may impofe upon an unwary Mind; we can never help looking upon fuch a Man as one that hath apoftatized from Chriftianity, and made Shipwrack of the Faith. Let us ftudy never fo much Moderation and Charity ;'except we fiffle the Light of our Understandings, contradict the Dictates of Confcience, and forget the Honour of our Redeemer and the Doctrine of his Gofpel, can we look upon fuch Principles with an indifferent Eye? Or join in religious Worship with thofe from whom we differ fo extremely about the very object of it? Or maintain with them the Communion of Saints? And pay that warm Regard and Affection, which fhould animate with a mutual Pleafure and Love, all the Members of Chrift's Body, to fuch as we are perfwaded have ceafed to hold the Head, from which all the Body by Joints and Bands bath Nourishment miniftred to it, and is knit together; fuch as have renounced the Belief while they pretend to the Name of Chriftians, and have themfelves broken the Unity of Faith? Others perhaps who believe it themfelves, may yet not efteem this Article of fuch vaft Confequence, and they may govern their own Conduct according to that Opinion: But we would fain know how fuch as think vaftly otherways, and are perfwaded that it intimately affects the Vitals of Chriftianity, can poffibly mifs to judge, that the Perfon who denies and impungs it hath deferted from the Armies of Ifrael, and gone over to the Camp of the Enemy; and that, fo long as he continues that way, he muft in fome Meafure be ranked with those fpoken of, 2. Pet. 2. Verfe 1. Who fhould privily bring in damnable Herefies even denying the Lord that bought them.

It is readily acknowledged, that in fuch a Cafe we ought to lament the Lofs of a Fellow-Chriftian, fincerely pity his deluded Mind, and maintain a fervent Love to his immortal Soul; which fhould put us upon every Method whereby we may contribute to his Recovery, and convince him of his Error: Nor fhould we put off the Bowels of Humanity, but remember ftill that he is a Man as we are, and that we alfo are in the Body liable to the fame Miftakes and Delufions; we fhould do nothing that may harden him in his Error,and needlefly fret hisSpirit.or inflame his Paflions; but avoiding Bitterness, and Wrath, and Anger, and Clamour, and Evil

Speaking

Speaking, with all Malice,(a) we ought to ftudy the Apoftle'sInjunction to Timothy, to be gentle unto all Men and patient, in Meekness inftructing thefe that oppose themselves, if God peradventure will give them Repentance to the acknowledging of the Truth: And that they may recover themselves out of the fnare of the Devil, who are taken captive by him at his Will. (b) But then the endearing Bond of Union which fubfifts amongst true Chriftians, is unavoidably diffolved by his Apoftacy; we can no more entertain the fame Efteem for him as formerly; nor pay him that peculiar Affection and Regard which are due to the Houshold of Faith, and take their Rife from that Divine Relation of one Faith, one Hope, one Baptifm.

Nor can it be juftly alledged that by forming thefe Sentiments of our Neighbour, and acting agreeably to them, We condemn another Man's Servant, and break our Saviour's Precept, Judge not least ye be judged: Since 'tis certain that a Man who' behaves with Caution and Wifdom, muft not beftow his good Opinion, Affection, or Chriftian Fellowship upon Perfons indifferently; but fhould examine how far any are fit Objects of them, and must be allowed fo far to determine concerning others as is neceffary to govern his own Conduct. A good Opinion of a Man is not really at the Command of our Inclinations, as deceitful Expreffions of Flattery are, but muft be determined by our Confcience and Understanding; and of all Things in the World, our Efteem and Love feem to be most our Property, and leaft under the Power of others. And yet thofe loud Afferters of the Caufe of Liberty, would under the Protection of Freedom it felf, by the former Obiection, have emptied our Purfes, and impofed an arbitrary Tax upon us: And by this one, they would force us to value them tho' we can't perceive thofe Qualities which merit it, and fhut our Eyes against their Blemishes and Errors; and they would tear from us that Efteem and Affection which muft ever proceed from a free Choice and a rational Conviation: And if we oppofe this Violence done our Understandings, we must be traduced as Perfecutors, a Couduct which hath a near Refemblance to another Party, who conftantly complain of Opi preffion, and give out that their Rights are endangered, whenever they are hindred to tyrannize over their Neighbours.

the abfolute Perfection and incomparable Excellency of the Holy Scrip tures, whence it feems plainly to follow that they are fufficient to all the Purpofes of Religion: And fince they are both fo complete that they need no Addition, and fo evident that they need no Interpretation; however important and neceffary any Doctrines be in themselves, it cannot be neceffary to determine any thing con cerning them that the Scriptures have not determined, or to decide them by any other Explications than the Word of God has given

(a) Ephef. 4. 31. (b) 2 Tim. 2. 24, 25, 26,

of

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of them. (a) And upon this Occafion the Author of the Oce fional Paper, tells us that the contrary Practice "is not only with out warrant from Scripture, but is likewife the most fignal Af"front, and the most injurious Reflection that can poffibly be caft on thefe holy Writings: 'Tis denying their Perfection, 'tis faying all neceflary Truth is not contained in them, or at least not in fo good and proper Expreffions as it ought to be: The Phrafes are more exceptionable, and more liable to be wrefted or 66 miftaken than fome of our own. And thus it can never be con"fiftent with the Honour that is due to Chrift as a Prophet. It "looks as tho' we apprehended we knew the Father, his Nature, "Mind and Will better than the Son did; or at leaft could clothe out as perfect Notions of things, in better and wifer and founder "Words, than he was either able or careful to make Ufe " of. (b)

By the general Principles laid down in the Beginning, and what hath been faid in Anfwer to the former Objection, we hope this alfo is in a great Meafure removed; fince it appears that we build all the Authority wherewith we inveft Confeffions, upon Foundations which are perfectly confiftent with the Principles of the Reformation, and the abfolute Perfection and fufficient Plainnefs of the Holy Scriptures in all things necessary to Salvation, without the Addition of bumane Tradition, or humane Explications: Since we in no Senfe make our Confeffion a Rule, in a Conformity to which the Scriptures ought to be meafured and understood by the People; nor a proper Standard of Truth and Falfhood in Matters of Religion, which can alone be determined by the Holy Scriptures. And therefore whatever is adduced by any Writer to heighten the Excellency of Divine Revelation, and to establish its Sufficiency, Fulnefs, and Evidence, fhall not only pafs without Contradiction; but be received by us with Pleasure and Approbation, and meet with the Applaufes due to fo noble and useful a Performance.

So that the precife Thing to be confidered is, Whether Creeds may be drawn up in other Words and Phrafes, than thofe precife ones which are to be found in Scripture; not as Rules of Faith, but as Declarations of our own Sentiments, and Means of difcovering the Opinion of others concerning religious Controverfies.

And becaufe the Objection is plaufible, it reprefenting Confeffions as injurious to the Honour and Dignity of the facred Writings, the Glory of which will be ever dear to all who value our Religion: And fince the least Approaches to any thing that may detract from their Excellency, or give low and unworthy Idea's of that infallible Rule of Faith, may juftly startle every pious Mind; and would affect us with the moft fenfible Concern, if we fufpected that our Principles or Practice had a Tendency that way: It will not be improper to examine what is advanced by our Adverfaries, and therefore

(a) Vid. Occafional Paper, Vol. III. N. 11. p. 15. (b) Ibid. Vol. II N. I. p. 10, II,