A REPLY TO Mr. Edwards' Brief REFLECTIONS ON A Short Discourse of the True Knowledge of Christ Jesus, etc.  
To which is prefixed A PREFACE, Wherein something is said concerning Reason and Antiquity, in the chief Controversies with the Socinians.  
By S. Bold, Rector of Steeple, Dorset.  One is your Master, even Christ, Mat. 23.10. 
London, Printed for A. and J. Churchill, at the Black Swan in Pater-noster-Row. 1697.   

THE PREFACE to the Reader.  
I Have been preaching a considerable time on the Epistle of St. Paul to the Philippians, and coming to the 8th Verse of the third Chapter of that Epistle, I preached the Sermon on which Mr. Edward's hath bestowed his Reflections. I had not any Thoughts of making that Sermon more public than the other Sermons I had preached on that Epistle, till I afterwards found the Proposition laid down in that Sermon, most unmercifully traduced by Mr. Edward's in his Books writ against the Reasonableness of Christianity, etc. The Sermon was published, because I thought it did plainly manifest that the Proposition did not impair any of the Doctrines taught in the New Testament, but did assert and secure to them all, their Authority, did preserve them in the Places where Christ had set them, and for the Uses for which he intended them. The Animadversions were designed to intimate that Mr. Edward's had mistaken, or misrepresented the Proposition, and to hint that in certain Respects the Considerations Mr. Edward's had offered against the Proposition were deficient. But Mr. Edward's hath fancied other things, and therefore puts a different Construction on them both.  
I should be inclined to think it something strange that the Proposition discoursed of in the following Papers (the Truth of which Proposition the most Ingenious Author of the Reasonableness of Christianity, etc. hath so fully proved from the Testimony of Christ and his Apostles) should be so coarsely treated, but that I am very well satisfied that there is no great Cause to wonder, that even learned and good Men do differ in their Apprehensions about Matters of no small Moment, and that neither Learning, nor Piety, no nor both together, are always strong enough in this imperfect Estate, to restrain the Fondness Men have for Notions they have a great while espoused, from expressing itself in its Natural Dialect. The Primitive Christians had a more honourable Esteem of this Proposition, when they thought it of much greater Consequence than their Lives. The Christians were at first persecuted, not so much for any particular Doctrines they professed to believe, but for Jesus' Name sake, that is, for their owning Jesus to be the Messiah. And afterwards, when the Christians were murdered with a more immediate Respect to particular Doctrines they would not renounce, because they knew Jesus, whom they believed to be the Messiah, had taught them, or would not embrace Doctrines for which there was no Proof that Christ ever taught them, it was the Respect they had to Jesus as the Messiah, that did dignify their Sufferings, and advance them to the Crown of Martyrdom. The great Point of Anti-Christianism (at lest next to a professed disowning Jesus to be the Messiah) consists in setting up an Authority to make any thing a part of Religion, which Jesus Christ hath not authorized. And the great Malignity of that lies in this, that it involves a tacit denying that Jesus is the Messiah.  
Those who are of the Opinion, that true Christians are obliged to endeavour to increase extensively in Knowledge and Faith, and yet think that the Belief of more Articles than this, that Jesus is the Messiah, is indispensably necessary to make or constitute a Man a Christian, may (if they consider Matters well) perceive that the Notion of the Absolute Necessity of the Belief of more Articles to make a Man a Christian, will prove in its just Consequences very injurious to Christ's Authority. For those things, the Belief whereof doth constitute a Man a Christian, must be the Rule and Measure by which he is to judge and determine what he is to endeavour to know and believe. So that whatever he can be obliged to endeavour to know and believe, by virtue of his being a Christian, must have a clear and plain Connection with every one of those Articles, which are absolutely necessary to be believed to make him a Christian. It's having ever so plain and immediate a Connection with one, or two, or more of those Articles, will not prove he is obliged to believe it, if there be yet more Articles, the Belief of which was necessary to make him a Christian; because it answers not, or comes not up to that entire Rule, by which he is to judge, whether he be obliged to believe it. For in that case it falls as really short of answering the Rule by which he is to proceed, as a Person's judging that a due believing that Jesus is the Messiah, makes a Man a Christian, falls short of the Truth, if the Belief of more Articles is indispensably necessary to make him a Christian. Thus his knowing that Jesus Christ hath revealed such a Doctrine, brings him not under an Obligation to believe it, but he may notwithstanding that withhold his Assent. If it shall be said, that knowing Christ hath revealed it, he is by virtue thereof obliged to believe it with respect to the end for which it is revealed: I answer, that if a due Belief that Jesus is the Messiah do not constitute a Man a Christian, a Christian is to judge by all that which is necessarily to be believed to constitute him a Christian, of his being obliged to believe any Point to any Purpose in Religion; for what is necessary for any Purpose in Religion, concerns him as he is a Christian, and so is not to be judged of by what doth not constitute him a Christian, but by what doth constitute him a Christian, be that the Belief of more or fewer Articles.  
Mr. Edward's hath thought fit to reproach the Proposition I speak of as a Socinian Doctrine, and a way to extirpate the Christian Religion out of the World, and to introduce Infidelity. But I think it is the only Point that can with full Assurance be advanced and insisted on effectually, and with the greatest Ease and Speed, to prostrate the Opposers of Christ's Divinity, and of the Doctrine of the ever blessed Trinity, and to overthrow all the false and corrupt Notions which disfigure the Christian Church, yea which do prevail in the World. The Doctrines or Articles which Christians are to endeavour to understand and believe, are those which are delivered in the New Testament. And the Reason why they are to believe the Doctrines which are taught there, is the Authority of Jesus, considered as the Messiah. Whoever believes that Jesus is the Messiah, must assent to the Truth of every Proposition he knows that Jesus hath taught; for his Testimony is the Great Evidence of the Truth of those Propositions. If any Man pretends to believe that Jesus is the Messiah, and yet will reject or refuse to believe what he knows he hath taught, he doth thereby manifest that he is not a true Christian, i. e. that he doth not indeed believe that Jesus is the Messiah. Those who say they would not believe such or such a Doctrine, if it were expressly taught in the New Testament, do plainly declare they do not own those Books to be divinely inspired. And if they should say they would not believe them, if Jesus Christ himself did deliver them, they would more immediately declare that they do not believe him to be the Messiah. The Ebionites, who out of Design pretended to believe Jesus to be the Messiah, were so sensible of this, that because they would not acknowledge him to be God, they rejected the Books of the New Testament, and provided themselves another Book (which had not that Doctrine in it) which they pretended did contain the Doctrines which he taught.  
It hath been the way of those who have set themselves against the Holy Scriptures, or some of the Doctrines taught in them, either to advance some Doctrines as necessary to be believed, which are not taught in those sacred Writings, or to alter some of the Doctrines taught in them, by annexing their own Sense and Interpretation to the Words in which Jesus Christ and his Apostles delivered them. Of this latter sort were those who opposed the Divinity of Christ, and the Doctrine of the Trinity, which occasioned the Primitive Christians to make it their Business to show that the Words which Christ and his Apostles used did import a great deal more than what those Persons pretended was the full Sense of them. Those false Teachers, and their Successors, especially those who have of late contended against these Doctrines, applied themselves to an Artifice very common amongst them who have set up to combat the Doctrines of our Blessed Saviour, and undermine the Christian Religion, which is, to endeavour to enlarge the Controversy as much as possible, that thus they might have the more room to turn in. They have by this Means obtained certain unhappy Advantages. They have amused and bewildered many of the weaker sort of People. They have found out many Evasions and Shifts under which to hid and shelter themselves. They have created Persons of prodigious Learning and Parts much unnecessary Trouble. Whereas bad they been kept strictly to this one Point, that Jesus is the Messiah, and not suffered to start from that and its immediate Consequence, the Controversy would have been brought to a speedy Issue, by producing the Messias' own Words. For then the utmost they could do would be only to talk of Accents, Articles, and Copies, which I conceive are Topics they do not much care now to insist on; and amongst other Reasons, (besides their having been so often baffled already) because very few Persons (in comparison) would regard the Debate, when those things would be all they could discourse of. But they have exceedingly extended the Controversy, by prevailing with the Orthodox to fix on other Topics for Discourse. They have greatly endangered the Truth, under a Pretence of being revenged on those Terms the Ancient Christians had settled for the expressing of their Sense concerning these Doctrines, in opposition to those who formerly set themselves against these Doctrines. And thus the Controversy is run into Antiquity and Reason. By which means the Socinians and the Orthodox have had opportunity to produce very great Proofs of the Strength of their Natural Endowments, and their acquired Accomplishments. Upon these Points we have had of late very notable Encounters. The Orthodox have (all things considered) acquitted themselves bravely, and with singular Dexterity (except some of them falling together by the Ears one with another, that their Adversaries might have some breathing Space, and a little Diversion to boot) but I am apt to suspect that the great Reason why they have done so little Execution, is because they have yielded, for a while, to lay aside the Sword of the Spirit, the Testimony of the Messiah, and have consented to fight their Adversaries at their own Weapons. Did I enjoy my former Health, I should think it a very pleasant Diversion to see Prizes played this way by Persons who are well-skilled at these sort of Weapons, provided the Matters in Debate were of another Nature. But in the present Matters these Methods seem to me little other than if David had laid down his Sling and Pouch, and had gone forth to fight the huffing Philistine in Saul's Armour. Neither Reason nor Antiquity can determine any thing immediately concerning these Doctrines, whether they be true or not, whether we are to believe them or no. Our Certainty of their Truth depends entirely on the Testimony of Jesus Christ. The Proofs that Jesus is the Messiah lie level to the Senses or Reason of Mankind. And if we have Reason to believe that Jesus is the Messiah, and are convinced of that, his Testimony affords us as good and satisfactory Reason, why we should believe what we know he hath taught, as the Testimony of our Senses can yield us, why we should believe any Proposition which respects their proper Objects. Our Reason doth not immediately judge concerning the thing treated of in the Proposition, but concerning the Evidence, whether it be such as by virtue of it we ought to assent to the Proposition. The Reasonableness of our believing any particular Doctrine, taught in the New Testament, as delivered there, depends upon the Reasons we have to believe that Jesus is the Messiah. And if we are fully satisfied that we have sufficient Reason to believe him to be the Messiah, our Reason must certify us, that it is the most reasonable thing in the World to believe whatever we know he hath taught. For could there be any Reason to doubt whether what he hath said is true, we could not have sufficient Reason to believe that he is the Messiah. If we believe him to be the Messiah, his Testimony is the fullest Evidence we can desire of the Truth of what he hath taught. And if we allow the Evidence to be complete and full, though we cannot form a distinct Idea of the Matter treated of, we have all imaginable Reason to believe the Proposition.  
When our Adversaries talk of Reason, as to these Matters, they seem to mean, that the things discoursed of must be brought down to that degree, that laying aside Revelation, we may form distinct and clear Notions of the things themselves, by the sole Exercise of our natural Faculties, so that by contemplating them we may find out intrinsic Reasons to believe or assent to the Propositions Christ hath delivered concerning them. Which is the absurdest thing that can be. For herein they require that the Nature of the things should be altered, and they renounce Revelation, whilst they pretend to avow and own it. And they might with every jot as much Reason, require that People should judge of Sounds by their Eyes, and of Colours by their Fingers. If we were to judge of the Matters themselves, and to form the Propositions originally ourselves, there would not be any need of such Revelation as we now have, the Messiah would not have had any occasion to have said any thing of them, but then we must have had new Faculties, and those proportioned to what is discoursed of. But the Propositions being delivered down to us, there is no need of our having new Faculties, it is enough to render it most reasonable for us to believe the Propositions, that we have new Evidence administered to our old Faculties.  
When our most learned Divines speak of Reason, as to these Doctrines, they do not speak of the Doctrines as delivered by Christ and his Apostles, for no Reason can be assigned for our believing them under that precise Consideration, but only the Testimony of Christ. But they speak of those Terms in which the Church hath delivered her Sense, in opposition to those who represented the Words of Christ when applied to these Matters, as signifying no more than the Words of any ordinary Man do, when concerned about most obvious and common things. And thus they show that those Terms comprehend a great deal more in them than that other sort of People pretend is signified by our Saviour's Words; and that the Notions these Terms do stand for, are very consonant to the Reason of Mankind. But they do not pretend that these Terms, as strictly expressing those Notions, do exhaust the whole that is comprised in our Saviour's Words. For should they do so, they would pretend to comprehend the Matters themselves Christ doth speak of, and to set them forth in a clearer Light than he hath done.  
A Doctrine or Proposition is reasonable, when it truly relates or expresseth the Reason of the things about which it is concerned; that is, when the Subject and Predicate have such a Connection in the Proposition, as doth truly express and signify the Connection there is betwixt what the Subject and Predicate do stand for, and note in the things spoken of. Now there is a very great Difference between my understanding the Reason, the Order, the Relation there is between the things spoken of in the Proposition, i. e. wherein that Order doth consist, or what it is that constitutes that Order, and my having Reason to believe the Proposition, which doth relate and declare that there is a certain Order, Relation, and Reason between them, or belonging to them. Evidence is the Reason or Ground of my Assent and Belief. And though the things spoken of are in their own Nature above my reach, yet there may be such Evidence of the Truth of the Proposition, as may be sufficient to oblige my Belief of it. The Testimony of my Senses concerning their proper Objects, is the Reason of my assenting to the Truth of Propositions which respect those Objects, and not my being able to philosophise about those Objects, either after the old or new way. I believe the Doctrines I know Christ hath taught, not because I can comprehend and philosophise on the Matters spoken of, but because I know that Jesus, whom I believe to be the Messiah, hath taught them. He fully understood the Order of the Things he spoke of, and his Testimony is as full Evidence to engage my Belief of whatever I know he hath taught, as my Sight is, to oblige my Assent to Propositions relating to the proper Objects of that Sense. These Doctrines are not proposed to us for Speculation, but for our Use and Benefit. We have Evidence enough, even as much as we can with Reason desire, of the Truth of these Propositions, if we believe that Jesus is the Messiah; and our blessed Saviour hath given us full Direction what Use we are to make of them, that we may partake of the singular Advantages he will communicate those ways. And if instead of quarrelling and wrangling about Matters which are far above our loftiest Speculations, we would submissively betake ourselves to the Methods our Lord doth advise and prescribe us, we might confidently expect the most exhilarating Satisfaction concerning these Points. If any Man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. John 7.17.  
Whereas the Socinians pretend that these Doctrines do contradict our natural Notions: that is a Suggestion so gross, one might wonder how rational Men could ever entertain such a dry and senseless Conceit, unless it hath sprung from hence, that hearing that these Doctrines must necessarily be believed to make Men Christians, they have concluded that the Truth of these Doctrines must be judged of by their natural Notions. And to speak the Truth freely, I know not how to remove the Difficulty, as long as that Prejudice continues. But this I dare affirm with the greatest Assurance, that it cannot with any Colour be said that any of the Doctrines which Christ hath taught do contradict our natural Notions, and therefore not these in particular: for they do not treat concerning Matters of which we have any natural Notions. Now if these Matters were spoken of in such a way, that to speak in the same manner concerning those things of which we have natural Notions, would be a Contradiction to our natural Notions, it cannot with any Sense be said, that there is such a Contradiction, when the Matters discoursed of are such, as we have no natural Notions of. The Application of Words must be according to the Truth of Things, otherwise the Propositions would be false, and contradict the Truth. Jesus Christ delivered his Doctrines in the Words he used, because those Words do truly express the Reason there is in the things he spoke of; and we are to believe those Propositions on his Authority, because he hath faithfully related the Truth concerning the Things he speaks of. And if we believe him to be the Christ or Messiah, we can have no Pretence to doubt of the Truth of what we know he hath taught. Can we be satisfied that a certain Person hath a distinct Sense from what is common to Mankind, and that there are Objects peculiar to that Sense, we should have as much Reason to believe what he saith concerning those Objects, as we have to be satisfied that he hath such a Sense, that there are Objects peculiar to it, and that he is a Person of Discernment and Integrity. And if he should speak of those Objects in such a manner as would be a Contradiction to our natural Notions, did he speak so concerning those things which are the Objects of our Senses, and precisely under that Consideration, we should have no Reason to say he contradicts our natural Notions, whilst he discourses of things which we know nothing at all of, but purely by his Information. He is to accommodate his Words to the Reason and Truth of the Things he discourses of, not to the Notions we have of Matters which are quite different. And the Reason we have to believe what be saith of those things, bears a Proportion to the Reasons we have to be satisfied of his Credibility, and depends not at all on our forming clear and distinct Notions of the things themselves, much less on our adjusting what he saith to the Notions we have of other things, which are perfectly of another Nature.  
The main Business of Antiquity, with relation to these Doctrines, is either, 1st. To show upon what Occasion other Words than those in which Christ and his Apostles delivered these Doctrines, were made use of in asserting and teaching them. Or, 2dly. To show that the Primitive Christians did manifest that they did believe the Words in which Christ and his Apostles delivered these Doctrines, do comprehend a great deal more than what the Opposers of the Divinity of Christ, and of the Holy Ghost, pretend is the full Sense of them. Or, 3dly. To show that the Sense in which we understand the Terms, in which we ordinarily speak of these Doctrines, was the agreed and settled Sense of them, in the Christian Church, when these Terms were fixed on to be ordinarily used in discoursing of, and professing our Belief of these Doctrines.  
Thus the Discourses about Reason and Antiquity do not immediately reach these Doctrines, as Christ hath taught them, but the way of expressing them when we deliver ourselves concerning them in other Words than Christ hath done. When we use other Terms in speaking of these Doctrines, than Christ hath delivered them in, our Words are accommodated to the natural Notions we have of Things: And though these Notions comprehend much more than the Notions do which we oppose, yet they do not contain the whole Meaning of Christ, as delivered in the Words he hath used, for that far surpasses our Capacities. So that when all is done, we must come to this at last, to believe these Doctrines as Christ hath delivered them, and for this very Reason, because he hath taught them. Now before a Person can be brought to this, he must believe that Jesus is the Messiah. And if the due Belief that Jesus is the Messiah doth not constitute a Man a Christian, I cannot imagine how the Belief of other Articles can constitute him a Christian, seeing that Belief is the formal Reason of his believing the other Articles, and his believing other Articles is no more but a repeated Belief of that Article, in proportion to the Occasions which are administered to him for it. Produce as large a Proof as is possible, that the Church hath all along taught such a Doctrine, that she hath taught it in such Words, that she understood those Words in such a Sense, before a Person can be satisfied regularly that he is obliged to believe it, he must be convinced that Jesus is the Messiah, and he must be satisfied that that Jesus hath taught it. The like may be said as to Reason. When you have produced as many Reasons as you can, that there may be more Subsistencies than one in the Divine Nature, you can neither prove the Necessity, nor the Certainty, nor the Number of them, by Reason. But as to all these Matters, the Testimony of the Messiah must determine our Belief. Our Reason doth not only fall short, as to the manner how these things are, but also as to the Truth and Certainty of them. And our Reason cannot assure us that this is all that is imported by and comprehended in the Words, in which the Messiah hath delivered his Doctrines.  
Mr. Edward's in his Socinian Creed, p. 130. doth style the Proposition discoursed of, (though he words it otherwise than it ought to be) A Mushroom Notion, that hath no Root and Foundation, and saith, It is probable it will soon decay and come to nothing. But this Notion is not of such a late Original as he pretends, if Christ and his Apostles are to be credited concerning it. And though I pay Mr. Edward's a great Deference, yet I must declare I cannot but prefer their Word to his. It is so far from having no Root and Foundation, that it is the Root of the New Testament, and the Foundation on which the Christian Church is built. And whereas be saith, It is probable it will soon decay and come to nothing; Probabilities are of little Weight, when placed in the Balance against Certainties. I am persuaded it will continue safe to the end of the World, because the Messiah hath undertaken that the Gates of Hell shall not prevail against it, Mat. 16.18.  
If all the Deists, Sceptics, Socinians, etc. in the World, should pretend to approve of the Proposition discoursed of, and that they do believe that Jesus is the Messiah, I shall not renounce the Proposition on that account. But if they continue regardless of, oppose, or refuse to endeavour to understand and believe the particular Doctrines the Messiah hath taught, I will maintain in opposition to them all, that they do not believe that Jesus is the Messiah, with such a Faith as is necessary to make a Man a Christian.  
Tho I think I am not mistaken about the Point debated, yet I will attend diligently to Scripture and Reason, and endeavour to yield a just Submission to them, though offered by the meanest Man living. But if Imperious Ramble shall drop from the Learnedest Person in the whole Universe, touching this Matter, it will not be honoured with either of those Titles, but be utterly disregarded by, Reader,  
Your Faithful Servant, S. BOLD.   

A Brief Reply to Mr. Edwards' Brief Reflections, etc.  
THE Reverend Mr. Edward's hath caused a Postscript to be tacked to his Socinian Creed, entitled, Brief Reflections on a short Discourse of the true Knowledge of Christ Jesus, etc. That Reverend Author, amongst his other Excellencies, is taken notice of for his Skill in Critical Learning, which requires a guessing Faculty. This Talon he hath been pleased to exercise to a considerable Extent in the present Papers, termed Brief Reflections, etc. But as it is often the mishap of those who indulge much to Conjectures, that their Guesses are not always right, so it happens to Mr. Edward's in the present Case: For notwithstanding his Gatherings, and Findings, and many probable Shows, there is not (to my particular knowledge) one word of Truth in the whole Lump of his Guesses. He is every jot as much out in every particular here, as he was in his former Writings, when he both assured his Reader he could not believe Mr. L. was the Author of the Reasonableness of Christianity, etc. and substituted his Reasons why he could not believe it; and yet he is peremptory in these Papers, that that same Gentleman was the Author of that Treatise. So that it is evident Mr. Edward's is not so sure in his Guesses, no not when he hath declared the Grounds on which they are erected, as, that either other People, or he himself may depend on them, as infallible Oracles, or of such Credibility, that any stress should be laid on them; though he sincerely protests that he intends to give vent to Truth (and that only).  
Mr. Edward's hath thought fit to continue his late way of Writing in these Papers, wherein (considering the number of Pages) there is as much Banter, as in his Socinianism Unmasked. These parts of his Discourse I shall pass over very lightly; for whatever Impression such Passages may make on those who have not been enured to such kind of Treatment, they make very little on me, who have been accustomed a long time together, to be entertained with such sort of Reflections, not only from Persons in all Respects very much below Mr. Edward's, but from some, who wore a more sublime Character, both in Church and State, than Mr. Edward's doth, (I do not say than he deserves in the Church) though I am of Opinion, if all their Reading were put together, it would not amount to one half of what Mr. Edward's is Master of. These things only respect my Person, not the Cause: and as for myself, I can bear with People's dealing with that as they please; they can hardly entertain more contemptible Thoughts of me, than I ought to have of myself. And if their loading me by their words, with all they have a mind to, may but help me to be duly low in my own Thoughts, I shall reap more Advantage by it, than they can from the Pleasure they feel in the exercise of that Faculty. I have met with many, very much beneath Mr. Edward's, in respect of laudable Accomplishments, every whit as ready and expert in this sort of Talk as he appears to be, which makes me conclude, that this kind of Discourse doth not result from the eminency of men's Parts, but that Mr. Edwards' having made no greater a Proficiency in it, proceeds from Nature's being under the restraint of those noble Endowments in him, which many want, who have the other in common with him.  
Indeed in some Pages, Mr. Edward's doth use much softer, and more kind Expressions than I could expect from him; for which excess of Charity, I return him my thanks (provided the King of Ham may not be thought to have a Hand here) as also that he hath taken such speedy Care, by altering his Tone, to prevent my being over much swollen, because of those favourable words which happened to drop from his Pen. Wherein his Prudence, with respect to himself, may not be altogether unworthy of Observation: for not knowing but my weakness might be such, those gentle Words might from a Person of his Figure, perfectly overwhelm me with Joy, that he might not be thought to have a Hand in my Death, he hath been pleased to determine me a Felo de se, saying he hath dispatched himself. Mr. Edward's is pleased to say, any Man may discern a Mercenary stroke all along the Animadversions. This, it's true, I ought not to look upon as said to me, because Mr. Edward's is positive I did not write them; but lest all who read him, should not take his Word for it, and therefore think the Aspersion sticks on me, I may take leave to say on my own behalf, that I think I have hardly ever appeared on a fashionable Subject, or to accommodate my Discourse on any Subject to a predominant Humour. I am certain I never knew any Man write against me, who failed of speedy Preferment. And I hearty wish Mr. Edward's may meet with the same Fortune, and that in some proportion to his just Deserts, and those eminent Qualifications with which he is stored, and for which I mightily reverence him. For though I cannot justify every Expression he useth, yet I am persuaded he is a very good Man, as well as a Person of very much Reading. 'Tis true, there seems to be some Vinegar in his Ink; but I am sensible that Men of warm and choleric Tempers are somewhat apt to be testy, and may need some Grains of Allowance, (though they may not apprehend it) as well as those who are of such a cold and phlegmatic Constitution as I am. A pious Zeal is not always in all Circumstances Judicious. A hot Fancy, when it gins to rove, will (without a great deal of Care) take a large Compass; and when upon the reflecting Pin, will have a fling at every thing within its view. And therefore I do not wonder that the Sermon, Preface, Animadversions, Author, nay a Gentleman quite unknown to me, if not to Mr. Edward's also, and Booksellers should have a share, yea that the Street or Row should be brought in, and that the Sign too, must come in for a Rarity.  
The first thing Mr. Edward's lays to my charge in my Sermon is, that I have contradicted the very Proposition I had laid down. Now if this be true, I am undoubtedly guilty of a very great fault in Discourse. But though Mode and Figure were not necessary to confute what I had said, they would not have done any hurt if they had been used to make the Contradiction manifest: Nor would it have been an imputation to any Person's Ingenuity, who is professedly, and with very good Reason against Clipped Christianity, to have set down my words entirely without clipping of them.  
To show that I contradict the Proposition I laid down, Mr. Edward's doth first of all set down the Proposition itself in these words; There is but one Point or Article necessary to be believed for the making a Man a Christian. And then he produceth other words in my Sermon, which he saith do contradict that Proposition. This (saith Mr. Edward's) he pretends to maintain as an undeniable Truth (viz. the forementioned Proposition) and yet he declares that other Points are necessary to be believed. Sermon, pag. 32.  
Answ. My words were thus, pag. 32. Tho the belief of other Points (or Articles) is not necessary to constitute a Person a Christian, yet other things (or Articles) are necessary to be believed by him who is a true Christian. I did not say that other Articles are necessarily to be believed to make a Man a Christian; if I had said so, I had contradicted the Proposition before mentioned; but I only said there are other Articles necessary to be believed by him who is already made a Christian, when he understands them, and knows that Jesus Christ hath taught them.  
Again, Mr. Edward's produceth part of a Sentence in p. 29. of my Sermon. The words I confess are all mine, but they do no more contradict the Proposition I laid down, than my words last discoursed of did contradict it; as the Reader may plainly see, if he will take the Pains to read the whole Sentence as it lies in that Page referred to, where he will find my Proposition, and the words Mr. Edward's quotes in the same Sentence. Afterwards Mr. Edwards sets down some other words to make out his Charge, that I have contradicted the Proposition I had laid down, referring to p. 33. of my Serm. which words are not precisely mine; but I do not insist on that, for as they are set down by him, they do not contradict my Proposition. Mr. Edward's then adds, that I reckon up several Articles and Propositions, which are the very same which he had mentioned in his Discourses against the Conceit of one Article. I will not stay to compare them, to see whether they are exactly the same. The Sermon was writ before I saw his Discourses. I may have read them all somewhere or other, I pretend not to be an Original, but I did not then mind any particular Author, where I had read them altogether. Upon such Occasions I only set down what occurs to my Mind, so far as I apprehend pertinent, without troubling myself to try whether I can recollect where I have read any Sentence or Phrase. I am beholden to some or other (for aught I know) for every Passage and Word I writ. Now (saith Mr. Edward's) if there be other Points, and particular Articles, and those many, which a sincere Christian is obliged, and that necessarily and indispensably, to understand and believe, and assent unto (he should have said, to endeavour to understand, etc.) then this Writer doth in effect yield to that Proposition which I maintained, viz. That the Belief of one Article is not sufficient to make a Man a Christian, and consequently he runs counter to the Proposition which he had laid down.  
Answ. If there are more Articles, etc. which a sincere Christian is obliged to endeavour to understand, and then believe, it doth not immediately follow, that the Belief of more than this one Article, That Jesus is the Messiah, is necessary to make a Man a Christian. It must first be proved that the explicit Knowledge and Belief of all those Articles, any Christian may be necessarily, etc. obliged to endeavour to understand and believe, is necessary to make a Man a Christian. And then it will follow, that the Belief of this Article, That Jesus is the Messiah, is not sufficient to make a Man a Christian. But the Discourse now, is not concerning the Truth of either Mr. Edwards' Opinion, or of mine, touching that Matter, but whether I did contradict the Proposition I had laid down. Now supposing the Proposition I had laid down were false, my declaring that there are many Articles which a sincere Christian is necessarily obliged to endeavour to understand and then believe, doth not contradict my Proposition; for my Proposition was not, That a sincere Christian is not obliged to endeavour to know, and believe any more than this one Article, That Jesus is the Messiah. If it were clearly proved, that Jesus Christ hath taught, that the explicit Knowledge and Belief of all those Articles, which any Christian can be necessarily obliged to endeavour to know and believe, is absolutely necessary to make a Man a Christian, than it might very fairly be said, that my Proposition doth contradict the Truth; but it could not with any colour, even then, be pretended that my declaring that there are other Articles, which sincere Christians are necessarily obliged to endeavour to know and believe, doth contradict the Proposition I had laid down. For (saith Mr. Edward's) I bring the Business to this issue, If the believing of one single Article be enough to constitute a Man a Christian, than the Belief of something more is not necessary, and indispensable.  
Answ. If the right Belief of this single Article, that Jesus is the Messiah, be enough to constitute a Man a sincere Christian, than the Belief of something more is not necessary, indispensably necessary to make a Man a Christian. Nor hath Mr. Edward's produced any Passage out of my Sermon, which affirms that any thing more is necessarily, etc. to be believed, to constitute a Man a Christian. For (saith Mr. Edward's) the knowing or believing of more may be some Ornament and Embellishment to him, (viz. a Christian) yet it cannot be said that it is necessary and indispensable.  
Answ. True, it cannot be said to be necessary to make him a Christian, but it may be said to be necessary, and that he is indispensably obliged to endeavour to know it, and believe it, with respect to those Ends and Purposes for which it is revealed, and for which he is commanded to endeavour to know and believe it. If Mr. Edward's speaks here of knowing and believing Doctrines which Jesus Christ and his Apostles have taught and revealed, (for if he means knowing and believing other Matters, it is not to our purpose) the distinguishing of Gospel-Doctrines into necessary, and such as are only for Ornament and Embellishment, seems somewhat harsh to me: A Distinction in Matters of Faith, very like to that in Practicals, between Evangelical Precepts and Counsels. The Reason Mr. Edward's doth assign for his saying that the knowing and believing of more than what is necessary to constitute a Man a Christian, cannot be said to be necessary and indispensable, is this, because nothing is so (viz. necessary and indispensable) in Christianity, but what contributes to the making a Man a Christian, a sincere Christian.  
Answ. We are now discoursing concerning the Articles which are necessarily to be believed (whether one or more) not concerning the Faith with which they are to be believed, therefore what is necessary to a Man's being a sincere Christian is not the Subject of our Enquiry here. By this term Christianity, therefore Mr. Edward's must mean the Articles necessarily to be believed to make a Man a Christian. And the term Christianity, in this Proposition, There is nothing necessary and indispensable in Christianity, but what contributes to the making a Man a Christian, must then signify either a certain precise Number of Articles collected out of the New Testament, the Belief of every one of which is indispensably necessary to make a Man a Christian: Or, all the Doctrines, Propositions, and Articles, which Christ and his Apostles have taught, and are contained in the New Testament. If Mr. Edward's understands Christianity in this latter Sense, than this Proposition, There is nothing indispensably necessary in Christianity but what contributes to the making a Man a Christian, must be understood (I think) in one of these Senses.  
1. There is no Doctrine, Proposition, or Article in the New Testament, but the explicit Knowledge and Belief of it is indispensably necessary to make a Man a Christian; because there is no Doctrine, etc. in the New Testament, but what contributes to the making of a Man a Christian. And if this be his Meaning, than the Articles he hath reckoned up are not sufficient, when believed, to make a Man a Christian, because there are a great many more Articles in the New Testament than those he hath named. And it will be very hard for any Man to prove, that no Man can be a Christian till he hath an explicit Knowledge and Belief of every particular Article taught in the New Testament.  
2. There is no Article, etc. taught in the New Testament that is indispensably necessary to any purpose, but what is indispensably necessary to make a Man a Christian; and that because there is no Article there, necessary to any purpose, but what contributes to the making a Man a Christian. If this be his Sense, than no Man who is already a Christian, can (in his Judgement) be under an indispensable Obligation to endeavour to know and believe any thing more of the Mind of Christ, than he knoweth already. He is not indispensably obliged to endeavour to grow in Knowledge and Faith, at least extensively: but if there be more Doctrines in the New Testament than he already understands and believes, he is perfectly at liberty with respect to them all. He may endeavour to know and believe them if he thinks fit, else not. Now if this be true, my saying that there are other Articles, which those who are Christians already are indispensably obliged to endeavour to know and then believe, is false, but yet it doth not contradict the Proposition I had laid down.  
3. There is no Article in the New Testament indispensably necessary to make a Man a Christian, but what contributes to make a Man a Christian. If this is Mr. Edwards' meaning, there may be much of Truth in it, though there seems to be more than what is true in it. There is no Article in the New Testament indispensably necessary to be believed to make a Man a Christian, but what is indispensably necessary to that purpose. This is most true and certain. But if Mr. Edward's doth mean that there is nothing in the New Testament that may contribute to the making a Man a Christian, but it is indispensably necessary to be believed to make any Man a Christian, I think he is much mistaken. For there are many things the Knowledge whereof may contribute to make a Man a Christian, and yet the Knowledge of them doth not make him a Christian. And more things may contribute to the making of one Man a Christian, and fewer to the making of another Man a Christian. There is a very great Difference between what may contribute to the making of a Man a Christian, and what is indispensably necessary to constitute and make a Man a Christian. But let this be as it will, it doth not prove the Contradiction insisted on. Supposing Mr. Edward's in the right in all these Matters, they amount to no more, than that either my Proposition is false, or that what I have said in other Places of my Sermon are false; but they do not prove that those Passages do contradict the Proposition I had laid down, which is the thing Mr. Edward's labours to prove. If the term Christianity, in the Proposition we are speaking of, be taken in the first Sense, than there is supposed a certain Number of Articles necessarily to be believed to make a Man a Christian, and so the Proposition amounts to this; There is no Article amongst those which are necessarily to be believed to make a Man a Christian, but what contributes to the making a Man a Christian. And if there be more Articles than this, that Jesus is the Messiah, necessarily to be believed to make a Man a Christian, than it is granted, that every one of them must contribute as much as pertains unto it, by Christ's Appointment, to make a Man a Christian. But whether the Belief of this Article alone, that Jesus is the Messiah, or whether the Belief of more Articles be indispensably necessary by Christ's Appointment to make a Man a Christian, is not the Point now betwixt Mr. Edward's and me, but whether the Passages he hath produced out of my Sermon do contradict the Proposition I had laid down. But Mr. Edwards' Proposition, taken in this Sense, is nothing to the Contradiction he speaks of. Wherefore (saith Mr. Edward's) it undeniably follows that when this Gentleman acknowledges that there are more Articles than this one proposed to be believed, and that necessarily and indispensably, he must needs grant that those Articles which are thus necessary and indispensable, are necessary to make a Man a Christian.  
Answ. If I had said there were more Articles than that one, proposed to be necessarily believed to make a Man a Christian, I had granted what Mr. Edward's doth say I must needs grant, and then I had contradicted the Proposition I had laid down; but no such Passage is produced by Mr. Edward's out of my Sermon. When I said there were more Articles necessary to be believed, I said they were necessary to be believed, when known by him who is a true Christian, not necessary to be believed to make him a Christian, who is a Christian before he believes or knows them; but necessary to those Ends for which Christ hath ordained them to be believed by them who are Christians. And when I say there are many Points or Articles which Jesus Christ hath taught and revealed, which sincere Christians are indispensably obliged to endeavour to understand, and then believe; the indispensable Obligation I speak of ariseth from Christ's exerting his Authority in commanding them who are Christians to endeavour to know and believe those Points, and from their solemn Engagement to do so, in their resigning up themselves entirely to him. Which methinks should be very clear to every one who will acknowledge that Christ's Command, and a Christian's most solemn Engagement, can bring him under an indispensable Obligation. And now I think the Case is plain; and if there be Prejudice on either side, let the indifferent Reader judge who is most likely to be mastered by it.  
He goes on (saith Mr. Edward's) still to contradict himself, saying a true Christian must assent unto this, That Christ Jesus is God, p. 35.  
Answ. My Words were these, When a true Christian understands that Christ Jesus hath taught that he is God, he must assent unto it. Observe it (saith Mr. Edward's) He Must, he owns here that there is an absolute Necessity of this Belief.  
Answ. What? to make a Man a Christian? I neither said so, nor did I say there was an absolute Necessity of that Belief. I was speaking of one who is a Christian; and such an one, I said, is under an indispensable Obligation to endeavour to understand what Christ hath taught concerning himself; and understanding that he hath taught that he is God, he must assent to it, it is his Duty to do so, he is under an Obediential Necessity to assent to it. Whereupon (saith Mr. Edward's) I ask him, Is this Belief necessary to make a Man a Christian or not?  
Answ. Seeing my Words were so very plain, I cannot understand what occasion there was to ask this Question. I will not encroach on their Propriety, who assume to themselves the Knack of Guessing, but will declare my Sense freely. I mean no Ill And if I am mistaken, or in an Error, I am ready to receive Instruction, to be convinced by good Evidence, and to be reduced to the Truth. I think this Belief is not absolutely necessary to make a Man a Christian; and that no Man can believe aright that Jesus is God, till he is a Christian, and believes it because he knows that Jesus, whom he believes to be the Christ or Messiah, hath taught it, at least till he knows that he who was to be the Messiah is God. And in this case he must know that Jesus was the Messiah, before he can know he is God. If any Man pretend he can or does rationally believe that Jesus is God, upon any other account, I am pretty certain he doth not believe it as a Christian ought to believe it. 'Tis well if a clamorous decrying this Notion, that the right Belief that Jesus is the Messiah, is that which constitutes and makes a Man a Christian, does not contribute to further Socinianism, etc. though contrary to the Intentions and Designs of learned and good Men, who happen to yield a little further to their Passions than in strictness they ought. That Jesus is God, is an Article to be believed by those who are Christians, not by those who are not yet Christians. Men cannot judge of Matters, nor believe any thing but according to the Light and Evidence they do enjoy. And if we make the Belief of this and other Articles which are peculiar to those who are already Christians, indispensably necessary to make Men Christians, they who are not Christians will judge of this and those other Articles, according to that Light they have, whereby to judge of things in their present State. I do not wonder that many are Socinians, and that many do treat the great Articles of the Gospel so very indecently. For hearing that these Articles are to be believed to make them Christians, they will and must judge of them by the mere Light of Nature and Reason, and therefore will not admit of any thing but what lies level with, or is proportionate to the Light by which they are to judge. Let the Articles necessarily to be believed be more or fewer, they will judge of every one of them by the same Rule, and must do so, till they have another Rule to judge of Matters by. And till a Man is a Christian, he hath no Rule whereby to determine his Judgement and Faith absolutely, but natural Light and Reason. I think it is as unfair to exact Belief of any Man that Jesus is God, before he is a Christian, as to require a Man to judge aright concerning an Object peculiar to a Sense, that he hath not. Did People generally hearty believe Jesus to be the Messiah, I am persuaded a much greater Veneration would be manifested for the Books which make up the New Testament, and the Doctrines delivered in them, than is commonly discovered. I apprehend that the irreverent Opposition that is made to some of the greatest and most momentous Doctrines taught in the New Testament, proceeds more from the want of a due Belief that Jesus is the Messiah, than from an Affectation to combat those Doctrines. When a Man doth duly believe that Jesus is the Messiah, he hath as satisfying Evidence of the Truth of every Article he attains to know Jesus hath taught, as the brightest natural Evidence can be, to satisfy concerning Matters within the Verge and Compass of Nature. The Grounds, the Motives, the Inducements (I speak not concerning supernatural Influences on the Mind and Heart) to believe what is indispensably necessary to be believed to make Men Christians, are accommodated to our natural and rational Powers. But I cannot say so concerning the particular Doctrines of the Gospel, which are to be believed for this very Reason, Because Jesus hath revealed and taught them. Natural Reason is of great use in order to our being Christians, and so it is after we are Christians; but it is not the immediate Rule by which our Belief of the Doctrines delivered in the Gospel is to be determined; for that is to be founded on, and resolved into Christ's Authority, exerted in his declaring and teaching those Points.  
He cannot say (saith Mr. Edward's) It is not, (viz. That the Belief that Jesus is God, is not necessary to make a Man a Christian) because to believe him to be God, who really is so, is no indifferent thing in Christianity.  
Answ. A Man must know that Jesus is God, before he can believe him to be God: And if a Man cannot know him to be God, before he is a Christian, than that Belief is not absolutely necessary to constitute a Man a Christian. But what Mr. Edward's doth mean by Christianity here, is as hard to understand, as in some other Places where the same Term is used by him. If he mean, that when a Christian knows that it is taught in the New Testament, that such an one is really God, it is no indifferent thing whether he believe it or no, that is, he is not left to his Liberty to believe it or not, he saith the very Truth. But if he means that a Person cannot be a Christian, till he believes that whomsoever the New Testament doth declare is really God, is so; I am so far from saying so, that I think he must be a Christian before he can believe them to be so, notwithstanding they really are so. Indeed no Man can be a true Christian till he believes him to be God who really is so; he must believe the true and living God: But that is so far from constituting a Man a Christian, that it is the very first Principle and Ground of Natural Religion; therefore I do not think that to be Mr. Edwards' meaning here. But (saith Mr. Edward's) this is absolutely requisite to constitute a Man a Christian; for a Man cannot be such, unless he hath a Knowledge of him that is true God.  
Answ. It is absolutely requisite to constitute a Man a Christian, to know him who is true God; for otherwise, he who is a Christian, could not be under any Obligation to believe Jesus to be God. But notwithstanding Jesus is really God, and a Man cannot be a Christian without knowing this Jesus, who is really God; it will not follow from thence, that the knowing him to be God, is absolutely necessary to make a Man a Christian. It is not a Man's believing that Jesus is God, that constitutes him a Christian: what can constitute a Man a Christian, but the right and due believing him to be the Christ or Messiah, who really is so? It was not his being God, that constituted him the Christ or Messiah; for than he would not have been freely, but necessarily the Christ and Saviour of Sinners. A Man cannot be a true Christian, unless he knows him who is true God; because he who is the Messiah or Christ, is true God; and a Man cannot be a true Christian, unless he know him who is the Messiah or Christ. But it is not the knowing him to be true God, but the right knowing of him to be the Messiah, or Christ, that doth constitute or make a Man a Christian: could a Man know him to be God, without knowing him to be the Christ, this Knowledge would but constitute him a Theist, not a Christian. Whether it doth inevitably follow from what I had said, that I must hold, that the assenting to this Proposition, that Christ Jesus is God, is necessary to make a Man a Christian; and whether I have in effect positively said (as Mr. Edward's doth phrase it) that the believing of more than that one Article before mentioned, is absolutely requisite to make a Man a Christian, I leave the Reader now to determine. But for my own part, I am not sensible that I have yet contradicted the Proposition I had laid down, which is the thing Mr. Edward's is still upon.  
In another Place (saith Mr. Edward's) speaking of the Account which the Scripture gives of the Holy Spirit, viz. That he is God, he adds, that a true Christian is as much obliged to believe this, as to believe that Jesus is the Christ, pag. 40.  
Answ. What my words are, may be seen in the Page referred to. But certainly I did not say, that a Person is as much obliged to believe that, to make him a Christian, as he is to believe that Jesus is the Christ, to make him a Christian. See here (saith Mr. Edward's) the force and energy of Truth, it will make its way through the Teeth of those who oppose it.  
Answ. Let the Reader consider my words referred to before, and then conclude whether the Force and Strength of Prejudice doth not appear so great as to prevail sometimes with People to oppose Truth in spite of their Teeth, and Lips, yea and Eyes too.  
Mr. Edward's saith I have plainly and professedly contradicted the Proposition I had laid down; for this (saith he) is the Case, If a true Christian be as much obliged to believe one as the other, than it is certain that Christianity is as much concerned in the Belief of the one as of the other; and if so, than a Man cannot be a Christian without this Belief.  
Answ. The former part of that Speech may be true, or otherwise, according to the Sense in which the term Christianity shall be understood. But there is no consequence at all, that because one who is a Christian, may be as much obliged to believe that Truth, or Doctrine, as the other; therefore the Belief of it is so necessary, that a Man cannot be a Christian without it. It is as necessary for me to believe that Jesus was at Cana of Galilee, and turned Water into Wine there, as it is, that he was Crucified without the Gates of Jerusalem; because I have the same Evidence for the one, I have for the other. But I cannot say it is of as much importance for a Man to know the one, as it is to know the other; much less can I say that no Man can be a Christian, till he knows and believes that Jesus was at Cana in Galilee, etc. And though I cannot submit to this nonsense, that a Man can be a Christian, though he believe not those things without which he cannot be a Christian; Yet if any Man will call this nonsense, viz. That a Man may be a Christian without the explicit Belief of several Articles, which after he is a Christian, he may be obliged to believe, I can submit very easily, and with a great deal of Reason to it.  
Mr. Edward's having thus concluded his Proof of my self-Contradiction, is pleased in the next Page to set down these words. Tho he appears in the Form of a Preacher, yet he hath said nothing answerable to the specious Title of his Sermon, The true Knowledge of Christ Jesus; but on the contrary, hath said very ill things, to the lessening, and impairing, yea to the defaming of that Knowledge and Belief of our Saviour, and of the Articles of Christianity, which are necessarily required of us.  
Answ. If Mr. Edward's had affirmed that I had said nothing answerable to what he would have said on that great Subject, The true Knowledge of Christ Jesus, had he undertaken to discourse of it, I should readily agree to it: But seeing he saith I have said nothing answerable to the Title of my Sermon, it would not have been unfair to have set down the true Title of my Sermon, which was, A short Discourse of the true Knowledge, etc. And if I have said nothing answerable to the Subject, yet the Sermon is something answerable to the Title; for than it must be acknowledged short with a Witness. If I have said (as Mr. Edward's affirms) any thing to the lessening, impairing, or defaming of the Knowledge and Belief of our Saviour, or of any Articles in the New Testament, I cannot be sorry enough for it. I am sure I had no Design to say any thing of that Nature or Tendency; I think I have expressly asserted, that all the Doctrines in the New Testament are of Divine Authority; that being known by Christians to be taught there, they must be believed by them; that Christians are obliged to use their utmost endeavours to know them; and that People's attaining to a Knowledge of them before they are true Christians, may contribute much to the bringing of them to be true Christians. Indeed I did not assert, that the Belief of them all is indispensably necessary to make and constitute a Man a Christian, but did declare it was my Opinion, that the right Belief of this one Article, That Jesus is the Christ or Messiah, doth constitute and make a Man a Christian. Now whether the Belief of this one Article alone, or of more Articles, be indispensably necessary to make a Man a Christian, doth not depend on my Judgement, nor on the Judgement of any other Man. That must be learned from Christ and his Apostles: If they have determined for more than the one before mentioned, then more are necessary, let who will say the contrary. If they have determined for the one abovenamed, then that alone is indispensably necessary to the purpose spoken of, though all the World should oppose it, and say it is not sufficient for that end, but more Articles must necessarily be believed to make or constitute a Man a Christian. Every honest and good Man, who discourses of the Point, will speak according to the best of his Judgement. And if any Persons differ in their Judgements about this, recourse is to be had to the New Testament, to see who accords best with what Christ and his Apostles have said upon the Matter. Now this I am certain of, that Jesus Christ, and his Apostles, do insist upon this one Article, to be believed to make Men Christians, and that they have taught many other Doctrines in order to their being known, believed, and made use of. Upon the best Inquiry I have been able yet to make, I cannot find that they have required the Belief of any of those other Doctrines, as absolutely necessary to make a Man a Christian. The Reverend Mr. Edward's, and many other very Learned and Godly Persons (whom I very greatly honour, and reverence for their Labours, Piety, and extraordinary Accomplishments) do think, they perceive that Christ and his Apostles did teach and deliver some of those Doctrines, as necessarily to be believed, to make a Man a Christian. There is then some mistake on one side, or on the other. Now before I entertain a disparaging Thought concerning any of those, who are of a different Judgement from me in this Matter, the Point ought to be placed in a very good Light, and be exceeding clear on my side: And an equitable Person will perhaps reckon I may with Reason expect that the other Point be made very plain, before those who espouse it, do grow Stormy and Tempestuous, because I declare my Opinion, and calmly represent wherein I conceive the weakness of what any of them do offer for the Support or Illustration of their Judgement, doth lie. It is agreed on both sides, that Jesus Christ and his Apostles have taught, that the Belief of that one Article I insist on, is indispensably necessary to constitute and make a Man a Christian. They allege several Texts to prove certain other Propositions, as necessarily to be believed to make a Man a Christian, as that other Article is. I acknowledge the Scriptures they quote, are full Proof that the Propositions contained in them, are Divine Truths. But that is not the thing for which they produce those Scriptures, for so far we are agreed; but they produce them as Proofs, that Jesus Christ, and his Apostles, have taught, that the explicit Belief of those Propositions, is indispensably necessary to make a Man a Christian. I own they fully prove the former, but I am utterly at a loss to find how they prove the latter, which is the thing they are brought to prove, and the very Point concerning which we differ, viz. That Jesus Christ and his Apostles have as plainly taught (not that these Propositions are Divine Truths, but) that the Belief of these Propositions, is as necessary to constitute or make a Man a Christian, as they have taught that the Belief that Jesus is the Christ or Messiah, is necessary to make a Man a Christian.  
Great Care is to be taken to preserve the Doctrines of the New Testament, in their Purity, and in their proper Order. All the particular Doctrines there taught, are the Doctrines of Christ; they are revealed that they may be learned, and then believed upon his Authority; every one of them hath its peculiar and proper Intendment, and is to be used and improved especially for that purpose. If a Person insists on the Necessity of one Article, for a purpose for which Christ did not intent it, he attributes that to it, which doth not belong to it. And if a Person oppose and reject the Necessity of any Article, as to the purpose for which it was intended, he does not give it its full due. In this Case we are not only to consider, whether Christ hath taught and revealed such or such an Article, but also for what end and purpose he doth more especially require it should be learned and believed. Now it is agreed on all Hands, that the Belief that Jesus is the Messiah, is by Christ's appointment, necessary to make a Man a Christian. The Notion that the due and right Belief of this alone, doth constitute a Man a Christian, preserves to all the other Articles, all the Necessity that Christ assigns them, unless it can be made out, that he hath made the Belief of every one of them, or of a certain Number of them necessary to this very purpose: And till that be very clearly proved, there seems no great Reason, that he who advanceth the aforesaid Notion, should be treated presently as if he came immediately out of the Bottomless-pit, and would fill the whole World with Locusts, and worse Plagues than ever Egypt was afflicted with, if not doomed peremptorily and without delay, to bear all the invidious Characters and Epithets that an exalted fiery Genius can make a shift to jumble together.  
The Notion of the one Article, may induce those who embrace it, to esteem more Persons Christians than the other Notion can allow of; for they of the former, must reckon all those Christians, who give credible Evidence that they believe indeed that Jesus is the Messiah, and accept of, and submit to him as their Lord: and thus far I fancy the Advantage is on the former's side, for I conceive there is no hurt in letting Charity, as well as Patience, have its perfect Work. And if I be not much mistaken, that Notion contributes most to engage People to take particular Care, that the Belief of Jesus' being the Messiah, may be very well, and firmly settled in their Hearts: yea, it seems to me, to be the surest way to bring them to the sound Belief of the other Articles. But let these things pass for Suggestions, that come from a cold phlegmatic Temper; yet methinks this Notion should be acknowledged to comport best with the Honour of the Gospel, since it acquaints Christians, that by virtue of their being Christians, on the account of their unfeigned Belief of this Point, they are under an indispensable Obligation to endeavour continually to increase in the Knowledge and Belief of what Christ and his Apostles have taught. Whereas by the other Notion, (according to Mr. Edward's) when once they believe as much as is necessary to make them Christians, they need not concern themselves to know any thing more of what Christ and his Apostles have taught, except for Ornament-sake.  
This we are sure of, that Jesus Christ and his Apostles do lay a particular stress on this one Article, for the Purpose discoursed of: And it is not so evident that they require the explicit Belief of any more Articles as absolutely necessary to make a Man a Christian.  
Besides, if the Nature of the thing be well considered, viz. what we mean when we use the term Christian, it may afford some Light to this Matter. Is the true Account of a Christian, one who believes just such a number of Doctrines? or one who believes in Jesus Christ? who owns Jesus to be the Christ, and therefore hath devoted and yielded up himself entirely to learn from, and be governed and saved by him?  
Moreover, if all those Articles Mr. Edwards insists on are not to be expressly mentioned in the Definition or Description of that Faith which justifies a Sinner, and constitutes him a Christian, than something will be left out of it, which must necessarily be explicitly believed, according to his Notion, in order to his Justification, and to his being a Christian; but if no particular Article besides this, that Jesus is the Christ, is to be inserted into it, than I conceive it must be granted, that is is only the Belief of that Article that doth make and constitute a Man a Christian. In a word, if the Belief of more Articles be necessary to make a Man a Christian, than those who are for the Necessity of the one Article alone as to this purpose, do not attribute to other Articles their full due; and if the right Belief of that one Article be all that is absolutely necessary to make a Man a Christian, than those who insist on the explicit Belief of more Articles, as absolutely necessary to that purpose, attribute more to them than Christ Jesus hath ordered. And it may be worth their Consideration, whether they do not derogate therein from the Honour due to Jesus as the Messiah. If the Lord Jesus hath appropriated this unto himself, that the due believing him to be the Christ or Messiah, shall of itself constitute and make a Man a Christian, so that he will own and acknowledge those for his Disciples, and to be Christians, who do so believe him to be the Messiah, as to consign themselves entirely to him, we cannot introduce any other Articles (though only such as he hath expressly taught) to be Sharers with this Article in this Business, but we raise them to a Post he hath not assigned them. Believe as many Articles which Christ hath certainly taught as you can, and let them all have all the Honour Christ appoints them to have, and use them for the Purposes he assigns them to, but set not any of them without his certain Order in the Throne with himself. Jesus Christ and his Apostles have constantly insisted on the Necessity of Peoples believing this Article, that Jesus is the Messiah, to make them Christians: And if they have not as particularly discriminated some other Articles as thus necessarily to be believed to make Men Christians, from the rest they have taught, Men may sooner exceed the Bounds they ought to observe, when they betake themselves to single out more Articles as necessarily to be believed to make Men Christians; I say, they may sooner exceed their just Limits, than even a forward Imagination will suggest.  
Mr. Edward's in the next place is for addressing himself more closely to me (if he can do it) than he hath done already. And here he speaks of my debasing myself and the Post I am in. But what he hath said doth not convince me, that I debase myself, or the Post I am in, by publishing the Truth: And the Proposition I laid down may be the Truth, though it were granted I had contradicted it in my Sermon. It is my asserting the Proposition (I conceive) which he reckons my debasing myself, etc. not the Contradiction. For he hath got over that Part of his Charge, and is to speak more closely to me (if he can) than that amounted to. Nor do I think it a debasing of myself to endeavour to set a Gospel-Truth in its true Light, let who will advance it, when I perceive any Attempts made to obscure and darken it. But if that great and eminent Person was the Author of the Reasonableness of Christianity, Mr. Edward's now affirms was the Author of it, he can be no Disparagement to the Cause. Any rational Person may then be satisfied, there is more to be said for it than every hasty Opposer may be ware of. Nor do I wonder Mr. Edwards should find so much fault with my way of Writing, since he undertakes to blame some Expressions in that Author, whose Words are so accurately adapted to what he speaks of, that I thought no Man who pretended to judge of Styles, would have reflected on him on that account. As for those sorts of Sparks Mr. Edward's reckons up in the next place, I have no Acquaintance with any of them, no more than I have with the Field-Officer, whom I never heard of till now. But if any of those kinds of Folk Mr. Edward's doth speak of have been induced by reading the Reasonableness of Christianity, to believe aright that Jesus is the Messiah, and do therefore seriously endeavour to know and believe the other Doctrines Christ and his Apostles have taught, and do behave them agreeably thereunto, they do not deserve the Denominations he gives them. If they continue Deists, Sceptics, etc. and yet pretend to admire the main Point, the Reasonableness of Christianity hath advanced, they exceedingly pervert it, and carry themselves most unreasonably. But we must not quit the Truth, because the greatest Enemies to it do pretend to approve it, but rather acquaint the World with the right and true Use they should make of it. We shall make but ill Work on't if we will quarrel Divine Truths, and sacrifice the Doctrines of the Gospel, whenever bad Men shall out of Design set up for, and cry them up. If they find they can prevail this way, it will not be long before they will get, not this Article, but every one of those Mr. Edward's has a mind should be absolutely necessary to be believed to make a Man a Christian, from us.  
Mr. Edward's being in the mood, hath found out a way both to make me a Journeyman to, and to rank me with the Patrons of the same Person, in less than the space of one whole Page. But that Eminent Person he speaks of needeth not any of the Patrons he hath assigned.  
As for my unknown Friends who have signified their Affection by Mr. Edwards' Pen, I hearty thank them for their Respects; and would much rather they should fear without, than with Cause. I would not willingly disoblige any Man, but be a Friend to every Man, and serve all Men to the utmost of my Power. But Friends or Enemies make little Alteration with me, when Truth is concerned. Their Expectation from one Article to none, I suppose is brought in rather for Wit than for Friendship, and therefore I must pass over that bluntly, for I pretend not to the Faculty. Yet I would tell them seriously, that those who shall insist on the Absolute Necessity of twenty Articles to be believed, to make a Man a Christian, if they make but little account of that one I insist on, may sooner part with their whole score, than another who is well settled in the Belief of that one, will either part with it, or any other Article he knows is founded upon that one. However, Let him that thinketh he standeth take heed lest he fall. If my Friends have by this time, in any measure recovered their Amazement, I would, in order to their better Establishment, and to prevent their being so easily staggered again, propound a few Questions to them, supposing all along what Answers they would make to them. I would ask them: 1. Do you believe or think that you are Christians? Answ. Yes. 2. Upon what Ground, or for what Reason do you believe that? Answ. Because we do believe all those Articles which are necessarily to be believed to make People Christians. 3. What be those Articles which must necessarily be believed to make People Christians? Answ. Here I will suppose them to name all those Articles Mr. Edwards hath mentioned. 4. Upon what Ground do you assent unto, and believe these Articles? Answ. Because Jesus Christ and his Apostles have taught that these Articles are necessarily to be believed to make Men Christians. Very well; but not to interrupt our Discourse now, I will consider at present but one part of your Answer, viz. That you believe these Articles, because you know that Jesus Christ and his Apostles have taught them. For I conceive you here ground your Belief upon their Authority, and so believe them, because you know they taught them, before you believe them under that precise and formal Consideration, as Articles necessarily to be believed to make you Christians. For I suppose you have that Esteem and Veneration for Jesus Christ, as to look upon yourselves obliged to believe whatever you know he hath taught. Therefore I ask, 5. Were you not Christians before you believed all these Articles, because you knew that Jesus Christ and his Apostles had taught them? Answ. No, for who can submit to such Nonsense as to believe or think they are Christians, who do not believe those things, without the Belief of which they cannot be Christians? 6. Why do you believe these Articles, because Jesus and his Apostles have taught them, rather than because any other Persons have taught them? Answ. We believe them, upon our knowing that the Apostles taught them, because we know the Apostles were commissioned by Jesus to publish his Mind, and Will, and Doctrines to the World. And we believe what we know Jesus hath taught, because we believe he was the Christ or Messiah. 7. Why do you believe, or what hath induced and determined you to believe that Jesus is the Messiah? Here I doubt, with many Persons, the main stop would be. But I will suppose my Friends can answer this Question with very good Judgement; though they might tell me without answering in a Circle, and believing as the Collier did, that they believed Jesus to be the Messiah, because they believed the forementioned Articles: that is, they understood those Articles, and did believe them to be Truths, on other Considerations, distinct from this, that Jesus whom now they believe to be the Messiah had taught them; and that Belief of them did contribute much to induce them to believe that Jesus was the Messiah. Here I shall only mind my Friends, that that former Belief of these Articles, though joined with the consequent Belief that Jesus is the Messiah, is not pretended to be that which made them Christians; but their believing those same Articles after another manner, and upon a distinct Consideration, after they did duly believe Jesus to be the Christ, from that or those Considerations on which they believed them before, is that which made them Christians: for you could not believe them, because they were taught by Jesus as the Messiah, till you did believe him to be the Messiah, though you might upon other Considerations be induced to believe those Articles to be true. Now if my Friends think they have given very good rational Evidence, from which they may justly persuade themselves that they are Christians; I must tell them, they may be very good Christians, but they have not produced any Proof that they are Christians, according to their own Notion. Indeed if that Proposition be true, at which upon my laying it down Mr. Edward's saith they have been staggered, they may this way prove that they are Christians. But if the Belief of all those Articles be absolutely necessary to make them Christians, the precise Belief of all of them cannot be such a Proof or Evidence that they are Christians, as we are speaking of: For we speak not of inward Sensation (if I may use that term) or Sentiment, as Monsieur Claud and some French Authors speak, but of discursive rational Proof, and this as to Matters of Faith. A Man's believing that Jesus is the Messiah, is no Proof that he believes any one of the particular Doctrines taught in the Gospel. But his believing particular Doctrines for this Reason, because Jesus whom he believes to be the Messiah, hath taught them, is a good Proof that he does believe that Jesus is the Messiah. And if the Belief of more Articles than this one, that Jesus is the Messiah, is absolutely necessary to make a Man a Christian, it is utterly impossible that any Man should obtain a rational, discursive, argumentative Satisfaction, that he is a Christian, with respect to Matters of Faith, though I may safely enough extend the Assertion further. For let a Man believe ever so many particular Doctrines, taught by Christ and his Apostles, that Belief will prove no more, but that he believes Jesus is the Messiah. The Belief of those Articles can be no Evidence with respect to one another, that is, the Belief of one of those Articles cannot be a Proof that you believe another, though you do really believe it. Now methinks the Resolution of this Question, What is it that doth make or constitute a Man a Christian, aught to issue in that into which all the Evidences respecting (I will say) both Faith and Practice, that can be justly produced to prove a Man a Christian, must be resolved; and that is (if I be not much mistaken) a Belief that Jesus is the Messiah. But now I return to the latter part of the Answer given to my 4th Question, and with regard to that I would ask my Friends, 8. How do you know that Jesus Christ hath required the Belief of all those Articles you have named, as absolutely necessary to make People Christians? Here you must take notice, that it will not serve your turn, to show that Jesus Christ hath taught them all, and then say that they are therefore to be believed. For the very same is to be said of a great many more Points. But you must answer how you come to be satisfied, that Jesus Christ doth require the explicit Belief of every one of those Articles, as necessary to make People Christians. If you answer, that such and such a learned and godly Man doth say so: You are to be minded that that Answer is feeble, in the present case; and that you build your Persuasion, that you are Christians, on a very weak bottom. What will you answer when you are told, that other learned and godly Men have insisted on certain other Articles (and I could name some of no mean Character who have been very earnest for some Points, which I think Jesus Christ hath not taught) as necessary to be believed to make Men Christians? If those who insist on some other Articles as necessarily to be believed to make Men Christians, be in the right, you are not yet Christians, notwithstanding you believe all those Articles most firmly, which you have named, because there are more or other Articles necessarily to be believed to make you Christians. But supposing all those Articles you have mentioned are necessarily to be believed to make Men Christians, I ask you in the last place, 9 How do you know that these are all the Articles which are necessarily to be believed to make Men Christians? For it is past doubt, that Jesus Christ hath revealed and taught many more Articles to be believed. Can you show now, that he hath more expressly or plainly declared that this precise Number you insist on, are absolutely necessary to be believed to make People Christians, than he hath that any, or all of the rest are? If not, who hath Authority to distinguish in this case, where he hath not distinguished, so as to determine this and this Article, etc. are necessarily to be believed to make Men Christians, but that and the other Article are not necessary, whenas there is the same Authority for Peoples believing the one as the other, when known?  
In the next place, Mr. Edward's doth particularly and with Earnestness exhort and entreat me to attend, and apply myself to what he apprehends of great moment to me on this occasion. I shall therefore now more particularly address myself to him. Reverend Sir, I receive your Exhortation and Counsel with a Gratitude (as near as I can) proportioned to the Kindness with which you tender it; and will endeavour to make a good Use of it, depending for Preservation and Stability in the Faith of the Gospel, on Jesus as the Messiah. But, Sir, it is not the first time I have met with an honest warm Exhortation that hath had no Connection with what has been pretended to be the Ground of it. I receive it kindly, considered in itself. But, Sir, if any Persons who are not well-disposed shall happen to read it, and perceiving on how sandy a Foundation it is built, shall conclude all your, and perhaps other good men's fervent Exhortations and pathetic Obtestations, are the Effects of Indiscretion, and stand upon no better a bottom than this, the Damage would not have been very great if this had been communicated privately, and not committed to public view. And, Sir, having pondered John 6.67. I am not satisfied, that by going back there, is meant an unfeigned well-grounded Belief, that Jesus was the Christ or Messiah, and an entertaining the Doctrines and Articles he taught, purely upon his Authority, but the direct contrary: Nor do I see any Reason to think, that that kind of Faith was the Cause of Judas' betraying his Lord, but that going away, and betraying, was from their want of that sort of Faith and Christianity.  

A Reply to Mr. Edwards' Reflections on the Animadversions.  
MR. Edward's employs above two Pages here in relating his Guesses, and his Reasons for them, and determines I was not the Author of them; so that he is willing to excuse me from the crude and shallow things offered in them to the Public; yet he is partly of the Mind I was desired to publish them as my own, after they had been transmitted to me. And in another Place, after he is positive that I was not the Compiler of the Animadversions, he saith (because he apprehended that he had something for his Advantage, with respect to me) it is probable I might prick in here and there a fine Flower; which seems to be said for no other Reason, but to make way for his bringing in, as he thought, some finer Flowers of his own. I will not concern myself about his Guesses, nor their Supporters, any further than by taking notice of the Reason he gives, why I was desired to publish the Animadversions as my own, viz. That it might be said, that a Man with a Name, etc. warranted the late Author of the Reasonableness of Christianity, etc. To which I have this to say, That a much more Reverend (Rector) I am sure I may say DIVINE, than the Rector of Steeple, hath vouched that strange Notion, for which some do decry the Author of the Reasonableness, etc. and the Animadverter. Nor am I afraid, or ashamed to subscribe my Name to any one Article I know that Reverend Divine hath taught. That Reverend Man had a Name, and did with open Face, and without a Vizour, warrant the Proposition laid down by the Author of the Reasonableness of Christianity, etc. and contradicted not in my Sermon, but in the Books the Animadversions relate to. This Reverend Person I speak of, was the most Reverend St. John, who with open Face, and without a Vizour hath taught, That whosoever believeth that Jesus is the Christ, is born of God, 1 John 5.1. which every one, I suppose, will acknowledge to be as much as to say, a Christian. Now if the Belief of more Articles was absolutely necessary to make a Person a Christian, let a Man believe this with what sort of Faith soever, it could not with Truth be said, that whosoever believeth that Jesus is the Christ, is born of God. But I am very confident St. John knew as well, what was necessarily to be believed to make a Man a Christian, as the most Reverend Man that hath lived since his Days. Thus there was no need that I should be desired to publish the Animadversions as my own, that the Notion might come forth with a Name; for it was openly warranted by a much better Name before.  
As for the unsufferable Blunder Mr. Edward's hath found out in the Epistle to the Reader, any one who looks upon the Epistle itself, may perceive the right of that Matter (reading cursorily instead of cursory, as Mr. Edward's hath well and truly observed) when it is determined whether the word Treatise doth more properly belong to the Reasonableness of Christianity, or to a single Sermon: For the Press was out no more in printing that instead of this, than it was in the other word Mr. Edward's hath been pleased to rectify. Mr. Edwards' endeavour to make the Animadverter contradict himself, is just the same with what he did to show I had in my Sermon contradicted the Proposition I had laid down; and that having been answered, there is no need of replying to the Charge, here being no auxiliary Strength added to it. But I like his making those Doctrines taught in the New Testament, which are not absolutely necessary to be believed to make Men Christians, mere Conveniencies here, with respect to those who are Christians, no better than I did his making them merely Ornamental in his Reflections on my Sermon. There is no one Doctrine taught in the New Testament, but it is absolutely necessary to make up the entire Body of that Revelation Christ hath committed to his Church; yet I am not certain that Mr. Edward's will say, that it is absolutely necessary to the making of any Man a Christian, that he must explicitly know and believe every Doctrine contained in those Writings; for then there will be nothing left for Conveniency and Ornament.  
Mr. Edward's saith, it is worth the Reader's observing that notwithstanding he had in 12 Pages together (viz. from the 8th to the 20th) proved that several Propositions are necessary to believed in order to our being Christians; yet this sham-Animadverter attends not to any one of the Particulars which he had mentioned, nor offers any thing against them, but only in a lumping way, dooms them all in these magisterial Words, I do not see any Proof he produceth, pag. 21.  
Answ. The matter is truly thus; The Animadverter did not take much notice of the number of the Pages, for if that had been 1200, it had been the same thing to him. But he acknowledged the Places of Scripture Mr. Edward's did quote in those Pages, were full Proof of the Truth and Divine Authority of the Propositions contained in them, yea he owned that the Knowledge of those Propositions might conduce much to dispose People to be Christians. But neither of these things was the Matter in Question, but this, viz. Whether Mr. Edward's had proved that Jesus Christ and his Apostles had taught, that the Belief of those Propositions was indispensably necessary to make Men Christians. The Animadverter did not affirm that Mr. Edward's had not said he had fully proved what he had undertaken to prove, viz. the Point just now mentioned: But it seems the Animadverter was so ill natured, he would not take Mr. Edwards' bare word for Proof, but having read those Pages, declared what was the utmost that Mr. Edwards' Proof did extend to, and that he did not see any Proof produced in those Pages of this Point. That Jesus Christ or his Apostles had taught, that those Propositions must necessarily be explicitly understood and believed to make a Man a Christian; which was the Point to be proved. Thus he delivered his own Sense, but without the least intimation that all the World must be led either by his, or Mr. Edwards' Eyes. He left the Reader to try, whether he could see in those Pages any Proof, that Christ and his Apostles had taught, that the Belief of those Propositions is absolutely necessary to make a Man a Christian; and thither I must refer the Reader too, to try his Skill, for I cannot see any thing like a Proof of that which was the thing to be proved. Now I think an Animadverter deals very fairly, if he takes notice how far what is offered for Proof can reach, and then observes what was the precise Point to be proved, and leaves the Reader to try whether he can stretch what was produced, and make it come up to the very Point that was to be proved.  
Then Mr. Edward's finds fault with the Animadverter for passing over those Pages so lightly, where he evinced this Truth, that the Son of God, and the Messiah, were not Terms of the very same Signification, nay that among the Jews they were not reckoned so; for the Animadverter says no more to all this, but that he did not perceive that Mr. Edward's pretended to offer the least Proof that these Terms were not synonimous Terms in our Saviour's time.  
Answ. Mr. Edwards might have evinced both the Points he names, and yet not have proved that they were not synonimous Terms amongst the Jews at that time. I have looked over those Page's Mr. Edward's refers to, and if I understand him aright, he doth hardly allow of any synonimous Terms in the same Language. For all Terms considered singly in themselves, do stand for distinct Ideas. Terms (I conceive) are said to be synonimous, on the account of their being alike applied, to express or signify one and the same Subject or Thing. And thus, whether the one or the other be made use of with reference to that thing, the whole is signified by that which is used, that would be signified if the other were used. And when both are used together, there is not a Tautology, but the latter is brought in by way of Apposition. Thus, though Face, Ground, and Knees, stand for distinct Ideas, considered simply in themselves, yet if these Phrases, to fall on the Face, to fall on the Ground, etc. were commonly used amongst a People, to signify one certain Posture, he that should use one of those Phrases would say the very same thing as he, or another would, should he or the other express themselves by one of the other Phrases, notwithstanding Ground, Face, and Knees, be not the same things, neither do those Words signify the same things amongst that People, when considered singly in themselves. But that the terms Messiah, and the Son of God, when applied to him whose Titles they are, were not reckoned amongst the Jews to be terms of the very same Signification, is a Passage I cannot find in those 5 or 6 Pages where Mr. Edward's saith he hath evinced it. That those terms, Messiah, and the Son of God, simply considered, have not the very same Signification, is so evident, there is no need of a Text to prove it. And as for that Text, Acts 8.37. what Mr. Edwards doth say concerning it, amounts to this, that if Christ and the Son of God are there of the same Signification, the Words do sound thus, I believe that Jesus Christ is Christ. But I think they amount to somewhat more, viz. that Jesus Christ is The Christ. It cannot be denied that Jesus Christ is sometimes used in the New Testament as a proper Name, as in John 17.3. and if it be so used in Acts 8.37. that Text will not answer Mr. Edwards' Design. But whether there is such an absurd Tautology, if those Terms be taken in that Text to be of the same Signification, as Mr. Edward's saith there is then, in that Confession, I shall leave the Reader to judge, when I have set down the Account the Author of the Reasonableness, etc. doth give of the Sense of that Text, p. 34. I believe that he whom you call Jesus Christ, is really and truly the Messiah that was promised. I acknowledge there were different Grounds of those two Denominations, (and so I am apt to think there were of all synonimous Terms) but when they came to be indifferently used, to design the same Person, each of them in its full Latitude comprehended all that the other did, though when considered apart, as to the Grounds and Reasons of their Application, they had distinct and peculiar Significations. The famously Learned and Reverend Bishop Pierson saith, that to be the Christ, and to be the Son of God, were by the Jews themselves accounted equivalent. Exposit. on the Creed, p. 105. I acknowledge Mr. Edward's hath closely urged what he hath delivered in the Pages he speaks of, but I can no more perceive that he hath at all proved that the Terms spoken of were not synonimous Terms amongst the Jews in our Saviour's time, than the Animadverter could. And therefore I may say that whatever Olaus Magnus' Gladiator might do, by looking on his Adversaries Weapons, it was not possible for the Animadverter to blunt the Edge of Mr. Edwards' Arguments here, because they never had any. There may perhaps be some Keenness in some of his Words and Phrases, but as for his other Weapons the Gladiator himself would have lost his Labour in looking upon them.  
Mr. Edward's then saith, he had secured his Proposition before he form his Syllogisms, and therefore it was not necessary to add any further Medium, and to proceed to another Syllogism, as the Reader may satisfy himself.  
Answ. Let the Reader then satisfy himself; I will only mind him that the Point Mr. Edward's was to prove was this, That there are other Doctrines besides this, that Jesus is the Messiah, necessarily to be believed to make a Man a Christian. The Medium he useth to prove this, is, that there are other Doctrines besides this, required (viz. by Christ or his Apostles, for they are their Words he doth allege to prove that other Doctrines are required) to be believed to make a Man a Christian. Now if he hath proved every Proposition laid down in the Chapter before that in which his Syllogisms are, to be a Doctrine taught by Jesus Christ or his Apostles, that is not the Point; you must see whether he hath proved that Jesus Christ and his Apostles have required the explicit Knowledge and Belief of every one of those Propositions to make a Man a Christian. It is not enough if he hath proved that they have required them to be believed; but the Proof must be, that they have required them to be believed particularly for this very purpose, to make a Man a Christian. And if Mr. Edward's hath done that, still his Syllogisms will be faulty, even according to his own Words. For if the very thing he had been proving was this, that other Propositions besides this, that Jesus is the Messiah, are necessarily to be known and believed to make a Man a Christian, and had been proving this by the Testimony of Christ and his Apostles, showing that they have required the Belief of more Propositions as indispensably necessary to make a Man a Christian, when he reduced the Sum of his Discourse into Syllogisms, that very Medium by which he had been proving his Proposition, should be brought into his Syllogisms, otherwise the Sum of his Discourse could not be there. And that is not in either of his Syllogisms. What he pretends he hath proved is not this, that all those things which have immediate Respect to the Occasion, Author, etc. of our Salvation, are to be believed; but this, That Jesus Christ or his Apostles have required an explicit Knowledge and Belief of all those things which have immediate Respect to the Occasion, etc. of our Salvation, as indispensably necessary to make a Man a Christian. I might also observe to the Reader, that allowing Mr. Edwards' Syllogism to comprise the Sum of his Discourse, it proves a great deal too much; for it proves that the Belief of all those Propositions he hath laid down in his former Chapter, is not sufficient to make a Man a Christian. For all those who do acknowledge there is not any thing in the New Testament but what Jesus Christ hath revealed, cannot deny that every Proposition in the New Testament hath immediate Respect to the Author of our Salvation. So that by virtue of his Syllogism no Man can be a true Christian, till he hath an explicit Belief of every Proposition that is taught or delivered in the New Testament.  
Mr. Edward's reflects on the Animadverter's Confidence, and taking a liberty to assert what he pleases, because he saith there is no Enquiry in the Reasonableness of Christianity concerning Faith subjectively considered.  
Answ. I will not retort the Aspersion. But I must say, that those are not the Animadverter's Words. He doth take notice that subjective Faith is spoken of in that Treatise; and so it might be, and yet not be the Point that Author did chief propose to inquire into. Who is so fit to satisfy us what it was he proposed to inquire after, as the Author himself? who tells us, it was what God requires us to believe now under the Gospel, (viz. to make or constitute us Christians) Reasonableness of Christianity, etc. p. 25. Yet a little before he spoke of Faith, subjectively considered. I do not know, neither do I pretend to guests what that Author's Judgement is concerning certain particular Doctrines taught in the New Testament. He may be as Orthodox in every one of them, for aught I know, as any Man in the World. But this I am certain of, the Accounts he gives occasionally in this Treatise of Faith considered subjectively, comprehend not only the Assent of the Understanding, but the Consent or Approbation of the Will, and also a firm Trust and Reliance; which I think is as full an Account of that Faith as Mr. Edward's hath given of it. But notwithstanding that Author hath spoken of Faith, considered subjectively, which the Animadverter did not deny, but expressly affirmed, as may be seen in the Animadversions, p. 32. yet the thing that Author proposed to inquire after was, what Articles are required to be believed to make a Man a Christian. Again saith Mr. Edward's, How can this Animadverter come off with peremptorily declaring that subjective Faith is not enquired into in the Treatise of the Reasonableness of Christianity, when in another Place, p. 35, 36. he avers that Christian Faith, and Christianity, considered subjectively, are the same?  
Answ. The Animadverter doth not any where declare what he is here said to declare, and therefore cannot fairly be charged with declaring it peremptorily. But if he had declared it peremptorily, what Connection is there betwixt that and his averring that Christian Faith and Christianity, considered subjectively, are the same, that it should be thought in that case so hard a thing for him to come off, unless he had likewise peremptorily declared that the Author of the Reasonableness principally designed to discourse of Christianity considered subjectively? Perhaps it will still be said, the Animadverter hath averred that Christian Faith, and Christianity, considered subjectively, are the same. 'Tis true, there are those Words in the Animadversions. For Mr. Edward's having said, that the Belief of Jesus' being the Messiah, was one of the first and leading Acts of Christian Faith; the Animadverter took notice, that Christian Faith in that Proposition Mr. Edward's had laid down, must be understood subjectively, because an Act of Christian Faith cannot be understood in any other Sense, as the Animadverter's Words are, in the Parenthesis Mr. Edward's hath been pleased to leave out of the Sentence he quotes. So that what the Animadverter said was this, Christian Faith considered subjectively, and Christianity considered subjectively, are the very same. Now is not this very true, and consistent enough with his saying that the Enquiry the Author of the Reasonableness of Christianity proposed to make, was not concerning Christian Faith considered subjectively, but objectively? Should another Person have published such weak and sorry Stuff, and have suggested it as an invincible Difficulty to be got over, peradventure some would have said, One would have thought a Man might be ashamed to appear in the World with such poor Tackling.  
In the next place, Mr. Edward's is much offended, because the Animadverter passed over the 4th and 8th Chapters of his Socinianism unmasked, and some of his former Pages, with a bare Acknowledgement that he was too dull to perceive any Appearance of Reasoning in them. In which (saith Mr. Edward's) there is nothing tolerable or excusable, but this one thing, his Truth and Modesty, (by the way, I may take notice that Truth and Modesty may pass for two things with some who are not overfraught with an Opinion of their own innumerable Excellencies; and that it would be no inconsiderable Ornament to some Books, if much of either were to be found in them) in confessing himself to be dull, which yet the Reader was convinced of before this Acknowledgement.  
Answ. Poor Animadverter! well worthy to be pitied! who having been at the pains to read over a great many flaunting Pages, to find out something that had at least the Appearance of Reason, and finding no such thing, was forced at last to entertain the Reader with a most obvious Truth, having the Modesty to appropriate that to himself, rather than blame the Author. But why should this Omission be so unexcusable and intolerable? The Animadverter did not promise to reply to every thing Mr. Edward's had writ in those Books; and he did take notice of as much as concerned the one Article. If a Man could not modestly lay down his Opinion of the absolute Necessity of believing only that Jesus is the Messiah to make a Man a Christian, with an intimation that the due Belief of that one Article brought People under an indispensable Obligation to endeavour to know and believe all the other Articles that Christ and his Apostles have taught, but immediately an Vnder-puller to Racovianism, Turkish Spy, and twenty more such sulphureons Eruptions must biaze abroad against him; what might be expected if those dainty Strictures the Animadverter hath passed over so gently had been brought under a severe Examination? One would think an Author were grown very pettish, if he think himself unsufferably affronted, when his Books are touched by a Reader, who hath not so much Penetration as to perceive Reason, where there is none. But the Animadverter was not decisive that there was not Reason in those Parts of Mr. Edwards' Books; he only acknowledged he did not perceive the Reasons which might lie hid there, and left the Reader to try his Skill, whether he could find out what had escaped him when he looked over those Pages. Now I have read over those Chapters and Pages the Animadverter passed over in such an intolerable and unexcusable manner, and can find no more Appearance of Reasoning in them than he did. But without any Offence to a piece of Mr. Edwards' one thing, I may say I am not so dull but I can perceive in those Chapters and Pages a great many empty Flourishes, many obvious Mistakes, and a great many things not consistent with strict Reasoning. In those Chapters I meet with these and such like Say, This great Mufty (viz. the Author of the Reasonableness, etc.) hath given us a hopeful Draught of Christianity; and it was fit the English Reader should know that a Turk according to him is a Christian, for he makes the same Faith serve them both. The very Devils are capable of all that Faith which he (viz. the Author of the Reasonableness, etc.) saith makes a Christian Man. He (viz. the Author of the Reasonableness, etc.) tells them again and again, that a Christian Man, or Member of Christ, need not know or believe any more than that one individual Point which he mentions. Here is an effectual Plot to undermine Stationers-Hall, for all Systems and Bodies of Divinity, Philosophy, etc. must be cashiered: whatever looks like System must not be bought or sold. This will fall heavy on the Gentlemen of St. Paul 's Church-yard, and other Places. If other People can perceive any great Strength of Argumentation in these and many like Passages, much Good may their Sagacity do them. I may be content they should pass for pretty Flowers to enchant the thoughtless, but I must decline Truth, if I should say, I can take them for potent Reasons.  
Mr. Edward's, amongst his other Findings, seems to have found a piece of Wit where nothing but Truth was intended. And though the same Genius that found out the Wit may hid or spoil it at pleasure, the Country-man's Saying was as true as the other, which is as much as I was concerned in. Yet it may be his Agonistick Effort, to spoil the Wit he had espied, by jumping from the Steeple of a Church to the Name of a Parish, will pass with some for no more than a C— Pun.  
In the next place Mr. Edward's gives a very particular Account whom he understands by Men of Art. And indeed he hath exceedingly dignified the Phrase, making it synonimous with other Terms, which properly denote Persons and Societies, for which I have a very profound Veneration. (I see now he is not at utter Defiance with synonimous Terms, provided the word Synonimous be left out.) I value no Man the less for his having had the Happiness of an University Education, but am very ready to pay unto such all the Respect due to the Characters they have that way acquired, and to receive from them all the Instruction my shallow Capacity can admit. I have a very great Esteem for all the sober Heads both of our Church, and of those who descent from it in the Point of Discipline and Ceremonies. I highly honour the whole Body of Protestant and Reformed Churches abroad as well as at home. But whether these are properly to be called Artists in Religion, others may determine. I use not the Phrase in that Sense. I would not disparage any of them to such a degree as I conceive that doth import. No, I abhor the Thought of imputing to them I reverence so much and so justly, that they should be Masters of the Trick of importing and advancing the rate of Countreband Goods in Religion. But there are some things in all the Parties I know any thing of, which are not of Christ's Institution; and there are some Persons in every Party who appear to lay more stress on those things than can be justified, so that they seem to appropriate Christianity to themselves, and will very hardly allow others to be Members of the Church of Christ, who come not up to their Terms. These are the Persons on every side, I call the Men of Art. And if any have a mind to applaud their being in a Confederacy on that account, I do not desire to enter into their Secret. I affect not any divining Denominations and Characters amongst those who hearty believe Jesus to be the Messiah, entirely depend on his Merits, faithfully submit to his Authority, and diligently observe his Laws. I prefer the Communion of the Church of England, for many Reasons, before any other I know in the World; yet there are some things relating to her, which I do not think to be of her Essence, nor indispensably necessary to her truest Advantage and Honour. I am not so fond of some of these things as many some Years passed appeared to be. My Business is not to endeavour to draw People to a Party precisely under that Consideration, which imports neither more nor less, according to my Apprehension, than making them Sectaries and Schismatics, properly so called. I am desirous to contribute what I can to bring People to be true Christians, who are not so, and to further those who are so, towards the Knowledge and Belief of all the Doctrines that Christ and his Apostles have taught, and in all Godliness of Living. And I am ready, according to what Ability I have, to remove unjust Prejudices and ill-grounded Scruples, which any have unhappily imbibed with respect to that Communion, I think on several Accounts most eligible. But I cannot come up to that Height, to think that none are Christians and Members of the Church of Christ, who are not in every thing of my Persuasion. I express myself thus freely, that none may harbour unjust Prejudices concerning me, but make what Use they please of what I have said. For I desire not any of the temporal Advantages of the Church of England, if any of those things be really of her Essence, or any way regularly conducing to her truest Benefit, which I think are not so.  
Mr. Edward's and I have declared our Opinions about the Book called the Reasonableness of Christianity, etc. and we differ exceedingly in our Opinions. He saith, he is sure he hath proved his. (And in other Places he acquaints his Reader that he hath fully proved what he hath undertaken against that Book.) I will not say any thing peremptorily in the Matter. But I think a clear plain Proof will discover itself. I confess I am apt to suspect a Person is somewhat conscious that what he offers for Proof hath some Defect, when he is very importunate with People to take his Word for it, that he hath proved the Matter. And if those People Mr. Edward's hath found are more confirmed of late than ever in the Truth of what he hath writ on this Subject, have obtained their Confirmation this way, I think they are Persons rather to be pitied for their Weakness, than to be reckoned Patterns worthy to be imitated.  
To conclude, if any Man shall produce plain and clear Proof that Jesus Christ or his Apostles have taught that the Belief of any one Article besides that which we have been discoursing of, is absolutely necessary to make or constitute a Man a Christian, I hope I shall be as ready to offer my right Hand to burn the Sermon the Animadversions, and these Papers, as any Man in the World shall be to require it. But Persons telling me that I scorn Reason and Argument, and multiplying such kind of Phrases, or saying with what Assurance soever that they have proved, yea fully proved it, will not convince me. As Fines and Imprisonments did not formerly in another case, altar my Judgement, (and here by the way I may acquaint those who are still living, and were most eager and fierce, and did resent with an Excess of Passion, my suggesting to them whose Work they were doing, that if they have not been convinced by the Course of Affairs since, they may now receive full Satisfaction that I was not so much mistaken as they at least in pretence thought I was, if any Credit be due to a certain Book which came to my Hands the latter end of the last Week, along with the Papers to which I have been replying, entitled, The Secret History of Whitehall, from the Restoration of Charles II. down to the Abdication, etc.) I say, as Fines, Imprisonments, and the predominant Language of those Times, did not alter my Judgement then in another case, so Raillery and Banter will not do it in the present Case. If all the soaring Writers in Europe should bestow their invidious Epithets on me, and vent their fanciful metaphorical Flirt's against me on this Account, I think I shall stand my Ground, and pass the whole over with a deserved Contempt.   
FINIS.