An answer to the discourse of Mr. William Sherlock, touching the knowledge of Christ,…

Christ at odds with his Gospel!¹ Absit: The reason is untrue on both sides. That the Gospel is as severe a dispensation as the Law; (which surely calls for no less than sinless obedience) is untrue in it self; that the Person of Christ is a refuge for impenitent sinners; is not so much as truly affixed upon the Opposites; their Writings deny it, their hearts abhor it as prodigious. He that goes about to deduce it from their words, will have as little success, as that attempt had, which would have extracted the Spirits of Turcism out of the Writings of Reverend Calvin. What he means by virtuous and innocent ⟨p. 4⟩lives, I know not; the Pelagian Julianus ushers in his Fabricius, Fabius, and Scipio, as very virtuous men, and lifts up their Chastity, Mercy and Justice, as true Virtues, and well pleasing to God. Will this serve the turn? St. Austin can by no means endure it, but breaks out in a holy passion, O inimici gratiae; solo vocabulo Christiani! May there be true virtue in animo fornicante à Deo? or can a man be just sine fide Christi? Or is that virtue, in which God is not served? Hoc est, unde vos maximè detestatur Christiana Ecclesia, thus that excellent Father. The Authors sense in this matter will be further seen in his after-discourse about natural Faith.

Christ at odds with his Gospel!¹ Absit: The reason is untrue on both sides. That the Gospel is as severe a dispensation as the Law; (which surely calls for no less than sinless obedience) is untrue in it self; that the Person of Christ is a refuge for impenitent sinners; is not so much as truly affixed upon the Opposites; their Writings deny it, their hearts abhor it as prodigious. He that goes about to deduce it from their words, will have as little success, as that attempt had, which would have extracted the Spirits of Turcism out of the Writings of Reverend Calvin. What he means by virtuous and innocent ⟨p. 4⟩lives, I know not; the Pelagian Julianus ushers in his Fabricius, Fabius, and Scipio, as very virtuous men, and lifts up their Chastity, Mercy and Justice, as true Virtues, and well pleasing to God. Will this serve the turn? St. Austin can by no means endure it, but breaks out in a holy passion, O inimici gratiae; solo vocabulo Christiani! May there be true virtue in animo fornicante à Deo? or can a man be just sine fide Christi? Or is that virtue, in which God is not served? Hoc est, unde vos maximè detestatur Christiana Ecclesia, thus that excellent Father. The Authors sence in this matter will be further seen in his after-discourse about natural Faith.