A SHORT DISCOURSE OF THE True Knowledge OF CHRIST JESUS.  
To which are Added, Some Passages in the Reasonableness of Christianity, etc. and its Vindication.  
With some Animadversions on Mr. Edwards' Reflections on the Reasonableness of Christianity, and on his Book, Entitled, Socinianism Unmasked.  
By S. Bold, Rector of Steeple, Dorset.  For other Foundation can no Man lay than that is laid, which is Jesus Christ, 1 Cor. 3.11. 
LONDON: Printed for A. and J. Churchil at the Black Swan in Pater-Noster-Row. MDCXCVII.   
Philip. III. 8. 
Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.  
THE Apostle doth not here speak of any thing that was proper to himself either as an Apostle, or a Christian of an extraordinary growth, but what was common to him, with every True Believer, or sincere Christian. For these words are but part of the Illustration he annexes of that Property of true Believers of Christians he had laid down in the last Clause of the third Verse of this Chapter, who have no confidence in the Flesh.  
In the seventh Verse he relates the different Opinion and Judgement he had of Matters with relation to Justification and Salvation before he was Converted, from what he had of them after his Conversion. Those things which before his Conversion he reckoned Gain, i. e. which he thought were the matter of a Persons Righteousness, the things which being enjoyed would Justify, and render a Person acceptable to God, and warrant his being confident of Salvation, he accounted Loss, after he was effectually Regenerated: Because he then knew that Christ alone is our Righteousness, and that he only can save us.  
In these words he declares again, with great Earnestness, that he looks upon the possession and enjoyment of all those things he formerly thought would constitute Persons Righteous and Happy, and every thing else distinct from Christ, that any can place their confidence in, to be of no more moment and consideration to these Purposes than heaps of Dung, and Dross can be to the nourishing of a Man's natural Life, and to the making of him Wealthy. And as Christ ●●ne is our Righteousness, and he only can justify and save us, so it is by the knowledge of Christ, that we come to be interested in Him, and to receive from him those, and all those singular and inestimable Benefits and Blessings He is entrusted to dispense. This knowledge of Christ Jesus is so adapted to this end, hath such a Connexion with it, by Divine Ordination and Appointment, hath such an Excellency in it, such a Power, Efficacy, and Virtue for the deriving of these Mercies and Blessings to us from Christ, that all other things are perfectly insignificant to this purpose, but when depended on for Justification and Salvation, are a very great Detriment and Damage.  
In order to a more distinct understanding of these words, I will briefly consider four things in them, and then conclude with showing some Uses we should make of what shall be discoursed.  
The Four things I shall briefly consider are, First, The matter of this Knowledge the Apostle speaks of.  
Secondly, What kind of Knowledge it is of this point, which the Apostle doth thus magnify and extol, and give such a preference to?  
Thirdly, Wherein the excellency of this Knowledge doth consist? And,  
Fourthly, The account the Person who knows Christ Jesus aright, doth make of all other things.  
First, I shall consider what is the matter of this Knowledge the Apostle here speaks of, or what is the object to be known. This he expresseth in these words, Christ Jesus, that is, that the Person, God had promised to send into the World to be the Saviour of Sinners, was Him who is generally known, and was signally distinguished from other People by this Name Jesus; or that He who is commonly known, and peculiarly spoken of by this name Jesus, is the Person God did design, and promise to send into the World to be the Saviour of Sinners. That this Jesus is the Christ, the Person God hath anointed and commissioned to this Office; and that He is the only and the all-sufficient, and most gracious Saviour of Sinners. That Jesus is the Christ (the Person God hath commissioned to be the Saviour of Sinners) is the Proposition I conceive the Apostle here speaks of, the object of that Knowledge here commended. And this is the Gospel strictly and most properly considered, Luk. 2.10, 11. Act. 4.12. The fulfilling of the Prophecies which went before concerning the Messiah, or the Person God had promised to send, in this Jesus; and his declaring that he was that Person, and doing such things to confirm the truth of what he Taught, as could not be wrought and effected but by the extraordinary and immediate Power of God, afford sufficient Evidence to persuade Men of the truth of this Proposition, that Jesus is the Christ. This I take to be the matter or object of that Knowledge the Apostle here speaks of. Not that I think a bare speculative Knowledge of this Article or Proposition is the Knowledge the Apostle doth thus magnify and set such a value on. Therefore I shall consider,  
Secondly, What kind of Knowledge of this Proposition it is, the Apostle doth here speak of. And it is such a Knowledge as doth effectually determine the Person, and cause him to resign up himself entirely to Christ Jesus to be saved by him in his own way. Such a knowledge of him, as makes the Person to take him for his Lord; so that he will use his serious, honest, and best endeavours to understand what he hath taught and revealed, and will assent to, believe and observe whatever he shall attain to know He hath taught or revealed; and will depend wholly on Him to receive from Him in his own way, the benefits He is entrusted to dispense. The notional and speculative knowledge of Christ Jesus, hath its usefulness, being the Foundation on which the other is builded, but it may be without the latter, and therefore is not saving, but the latter cannot be without the former, no more than a Superstructure can be without a Foundation. A Man may have a notional knowledge of a Truth that is of extraordinary moment and usefulness, and yet not be duly affected with it; his knowledge may have little or no influence on him, because he does not apply it to its proper end, he does not descend to consider how much it doth concern himself. Were there a Person that could infallibly cure some certain Distemper, and the proof of this Truth were most strong and clear, so that there were no room for doubt and exception, a Person who does not apprehend himself annoyed with that Distemper, tho' he is satisfied that such a Person can infallibly cure it, will not be prevailed with, and determined by his knowledge, to yield up himself absolutely to his Conduct, tho' when he comes to be convinced that he is dangerously ill of that Disease, and that he cannot be cured any other way, but by committing himself entirely to that Person, his knowledge will have this effect on him, that he will render himself up entirely to his guidance and management. When we are throughly sensible that we are Sinners, under the Curse of the Law, and justly obnoxious to the most heavy displeasure and wrath of Almighty God, and that there is no way for our obtaining Peace with Him, Pardon and Salvation, but by Jesus Christ, than our knowing him to be the only, the all-sufficient, and a most compassionate and gracious Saviour of Sinners, will dispose and influence us to resign up ourselves without reservation to his Conduct, and to rely and depend on Him to save us in his own way. He came to seek and to save those who are lost, who are truly sensible of their lost estate. All your knowledge will not avail you to Salvation, tho' you can Discourse ever so accurately on every point in your Bible, till it have this effect on you, to make you resign up yourselves unfeignedly unto Christ as your Lord. But the Person who is brought to this, is Christ's Disciple, a true Believer, and real Christian, tho' as yet he does not know any other Doctrine Christ hath taught, but only engages hearty to use his best endeavours to know and understand his Lord's Will, and to assent unto and perform the same, as he shall attain the knowledge of it; and resolvedly applies himself to fulfil and execute that engagement with ●●ll Industry and Fidelity. This is that which constitutes and makes a Person a sincere Christian, a real Disciple of Christ, and a true Believer. And his regular outward signifying and testifying of this, gives him a Right to the external Denomination of a Christian, etc. The true notional knowledge of Christ Jesus is the same for the matter, with the spiritual and practical knowledge of Him; but this latter makes the Person perceive the usefulness and necessity of Christ Jesus to himself, and begets in him suitable Affections to Christ. He who thus knows Christ Jesus is sensible, that He is the most necessary and useful Good to him, and therefore cannot but love him, resign up himself entirely to Him, trust in Him, and labour to understand and know his Will, that he may explicitly believe what he hath taught, and actually observe and perform what he hath appointed and commanded, that thus he may approve his Fidelity, and obtain the ends particularly or more especially intended by his Lord, in the several instances he shall understand to be taught by Him, relating either to Belief or Practice. He knows that Christ Jesus is worthy of all his Service, and therefore gives up himself unto Him, implicitly and without exception, to follow his Conduct, both as to Faith and Obedience. Thus when he finds or understands, that Jesus Christ hath taught that He is God, and that He commissioned his Apostles to teach so, and that they did it very expressly, he hearty assents to this Truth, and believes, that He is God, because He hath taught it. And his not being able to solve all difficulties that curious and contentious People may start about this matter; or to say much, or any thing concerning the Mode, or way how He is God, is no obstacle to his firm and steadfast Belief of it, seeing he knows Christ hath declared it; no more than his not being able to reconcile some matter of practice he understands Christ hath enjoined him, to his worldly Interest, can excuse him from performing it. Because his Resignation to Christ was absolute and entire in both respects, and he did not Capitulate with Christ, to believe nothing but what he should be able to dive to the bottom of, and give a rational account of the mode and manner of, or to obey him only in such Instances as he should know how to reconcile to his worldly Interest and Convenience. What falls short of this practical knowledge of Christ Jesus, is not in Scripture account the knowledge of Christ Jesus. He that saith I know him, and keepeth not his Commandments is a liar, and the truth is not in him, 1 John 2.4. This is that knowledge of Christ Jesus, the excellency whereof is such, it obscures and stains the Glory of all things which can come in competition with it. So that the true Christian accounts all things but loss (as the Apostle expresseth himself) for the excellency of it. Which shall lead me to consider,  
Thirdly, In what the excellency of this knowledge of Christ Jesus doth consist. Concerning which I shall mention these particulars:  
1st. In the excellency of its object, (which is the revelation or discovery God hath made that Jesus Christ is the Person He hath sent and commissioned to be the Saviour of Sinners) and in the proportion it hath to the special Intendment of that Revelation, viz. that we may resign up ourselves entirely to him, and thereby be made his Disciples, and be interested in Him, as our Saviour; or more briefly, that we may believe in Him, and be saved by him, or be made true Christians, and partake of the Benefits which belong to them. It is not the bare knowing that there was such a Person as Jesus Christ in the World, no nor that He was the Son of God, and assumed our Nature, etc. but that He was sent, appointed, and commissioned by God to be the Saviour of Sinners. This is the immediate, the most proper, and strict object of Christian knowledge, and saving Faith. Had the Son of God, merely of his own accord, assumed our Nature, performed the most perfect Obedience to the Law, and suffered Death for our sakes, how great soever the intrinsic value of his Condescension, Performances, and Sufferings would have been, this would not have constituted or made Him the Saviour of Sinners: Nor would our knowing and believing all this, have availed us to Justification and Salvation. That which makes what He did and suffered to be accepted for us, and makes Him the Saviour of Sinners, was his being appointed and commissioned to be their Saviour. And it is our knowing Him to be the Person that God did send and commission for this purpose, and knowing it so, as to answer the design of this Revelation, which doth make us Christians, and interest us in Him as our Saviour. For I have given them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me, John 17.8.  
2dly. In that it is a special effect and fruit of the Holy Spirit of God. I will give them an Heart to know me, that I am the Lord, and they shall be my People, and I will be their God, for they shall return unto me with their whole Heart, Jer. 24.7. Wherefore I give you to understand, that no Man speaking by the Spirit of God, calleth Jesus, accursed, and that no Man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. Tho' the Lord Jesus doth not oblige himself not to give forth the special Influences of his Holy Spirit to any, but in and with their serious using their natural Abilities, and the common assistances of the Spirit generally afforded, in those ways he hath appointed, in order to People's partaking of his supernatural Aids and Blessings, yet he obliges us thus to make use of the means he hath ordained; and we have not any reason to expect these supernatural effects any other way. When he does extraordinarily, and out of his common and Instituted way, work on, awaken, convince, and effectually convert Sinners, as he did Saul, when Travelling on such a wretchedly wicked design towards Damascus, he does it not as King and Ruler, but as absolute Lord. And when we find ourselves so enlightened, and powerfully wrought on, in the use of Instituted means, that we are effectually determined to yield up ourselves entirely to Christ, as our Lord, this effect is from the special influence of the Holy Spirit, and must be attributed unto Him. Faith is the gift of God, tho' ordinarily conferred along with out making use of the natural Powers we are endued with in the ways and methods instituted for this end, as reading and hearing the Word, Meditation, Prayer, etc. There is no natural connexion between our employing of our natural Abilities and Powers in these ways, and this happy effect, for God hath not obliged himself to bestow this Blessing by the Rules and Laws he hath established to observe, in the ordinary way of his Providence, in ordering and governing the World, so far as doth concern and relate to Man. The connexion between them is purely Gracious, by virtue of the Laws and Rules He hath fixed to proceed by, in the dispensation of his Grace. We may by that concurrence God affords in the way of his ordinary Providence, attain to as great a measure of speculative, notional, discursive knowledge of what the Gospel doth teach, as we can of those matters which are treated of in other Books, provided we do proportionably apply our Study to them. But when in our using our natural Abilities these ways, we are brought to close unfeignedly with Christ, and yield up ourselves entirely to his Conduct, this is owing to a divine Influence vouchsafed beyond the ordinary course of Providence, and is from God's proceeding with us according to his Law of Grace. Tho' we cannot apprehend in what way the Spirit doth effect, and bring about this excellent and happy change in us, so as certainly to distinguish what is done by the Spirit, from what is done by our natural Abilities cooperating; yet we know by the effect that He hath exerted his wonderful Power, and to Him must all the Glory be ascribed, who is the principal agent in this business.  
3dly. In the singular and inestimable Benefits which do accrue unto us upon our thus knowing of Christ Jesus. Of which Benefits I will now name but these two.  
1. God's justifying of us, and owning us to be in the Covenant of Grace. By Justification I do mean something more than his Pardoning all our past Sins, even a change of our State, his acquitting and discharging us from the Law of Works, as a Covenant of Life. Were all my Sins freely pardoned, and I left under the Law of Works, this Pardon would not avail me any thing, if my Life were at all continued, for my very next performances would fall so short of what that Law requires, I should immediately be in the same state I was in before my Pardon. We are all under the Law of Works till we do so know Christ Jesus, as to yield up ourselves unreservedly unto his Conduct. Indeed, we are not now so under the Law of Works, as our first Parents were immediately on their Transgression, and before that gracious Promise that the Seed of the Woman should break the Serpent's head, was given them, for till then they were purely under the Law of Works, and had no remedying Law to make use of for their Relief. We are naturally still under that Law of Works, only we have this advantage, that now there is a Law of Pardon, or a remedying Law concurrent with it, if we will make use of it. But till we comply with, and accept of that Law, i. e. do yield up ourselves absolutely to Christ Jesus, the other Law stands in full force against us.  
Our so knowing of Christ Jesus as hath been mentioned, is our actual consenting to the gracious tender and offer God hath made to all Sinners, without excepting any, whereby we come to be really in the Covenant of Grace. What is ordinarily called the Covenant of Grace, is only the Declaration and Testament which Christ hath made of the Grace of God, or the Blessings he will bestow on all those who do or shall unfeignedly consent to yield up themselves absolutely to Him. It is a Covenant only with those who do thus consent unto it. And upon our giving up ourselves thus to Christ, God owns us to be in Covenant with Him. Of this Covenant Christ Jesus is the Mediator, to whom it pertains to see, that both parts of the Covenant thus consented to be performed. We are to do what is assigned to us, i e. we must follow Christ's Conduct in every thing we shall know he hath ordained for us, and therefore must use our honest endeavours to understand what he hath taught; and upon our doing so, we come to be entitled to the Benefits God hath promised, which Christ is also to see accomplished, and made good unto us. When we know Christ Jesus a right, we are delivered from the power of darkness, and translated into the Kingdom of his dear Son, Col. 1.13.  
2. Power to perform such Obedience as God will graciously accept. This knowledge of Christ Jesus, which is a special effect of the Holy Spirit, is not a dead notion, but the Light of Life, a divine vital principle, which hath an influence on all the Powers of the Soul, and Faculties of the whole Man, spiriting and directing them all in a good measure, in ways suitable to its own Nature, and the end for which it is given. It possesseth the Soul with a predominant Love to Christ, and influences the Person to labour after a Conformity to Him. It puts the Person upon considering and enquiring what things He, whom he hath taken for his Lord hath revealed, what he doth Command, and in what manner it behoves him, now he hath thus resigned himself to Him, to behave himself; and it furnishes him with ability to execute the same, by deriving fresh supplies of strength from that Holy Spirit who is the Author of this divine vital Principle. It disposeth and inclineth him to do those good Works Christ hath commanded him, and to use those means Christ hath enjoined, in order to his receiving greater measures of the influences of the Holy Spirit, Eph. 2.10. Such a Person's Good Works and Obedience are accepted with God, not because of their intrinsic worth, but only for the merit of Christ, who hath procured the Law of Grace, and is the mediator of the new Covenant. Our best Works cannot merit Salvation, that is the purchase of Christ's Blood. We are justified and saved by Faith, and that is the Gift of God; so that we have nothing to boast of, though very much for which we are to be thankful. Our good Works are an evidence of the truth of our Faith, and that our knowledge of Christ is of the right kind: And such is the Grace of God through Christ, that the more we abound in them, the greater shall our Reward be; not because of their Merit, but because of his gracious Promise, assigning degrees of Glory, in proportion to our abounding in new Obedience. We do not derive Power from Christ to merit any thing for ourselves, but we receive from Him Power to perform such Obedience as shall for his sake be accepted and rewarded. Upon our performing such Obedience, we shall receive freely the Blessings He hath merited, and which for his sake are made over to us in the Covenant of Grace. Our Works of Righteousness and Goodness do not make us Righteous and Good, but they prove and discover us to be so, i. e. that we are endued with a divine Principle, have our Natures changed, and do know Christ Jesus aright, as vital acts do not make a living Creature, but they prove that the Creature which performs them, hath a principle of Life from which those acts do flow.  
4thly. Another excellency of this knowledge is, that it puts a check to vain Curiosity, to a search after empty and less necessary Speculations, and delivers us from all carnal and groundless Confidence, and engages us to a commendable Diligence, by determining our inquiries after such things as are most certain and true in themselves, and will be most useful and profitable unto us, by advancing us both in intellectual and moral Accomplishments and Perfections. For it obliges us to employ our honest and best endeavours to understand, and make a right use of what Jesus Christ hath taught and revealed; which are matters of such excellency, that all other things are of little account with those who understand the use and importance of these, as the Apostle plainly testified, when he said, he accounted all things but loss, etc. Which brings me to consider,  
Fourthly, What account he who knows Christ Jesus aright doth make of all other things. The Sense a sincere Christian hath of the excellency of this knowledge, discovers itself in the great alteration it makes in his Opinion and Judgement of all other things from what they were before. He doth set now a just estimate upon all worldly Enjoyments, and outward Privileges relating to Religion, and external performances in Religion, according to their several Natures, Places, and Ranks, to their use and ends. He does not absolutely condemn them, as evil in themselves, or as altogether useless to any good purposes, for should he do so, he would be faulty. He owns them to be the good Gifts of God, that a very good use may be made of them, is thankful to God for them, if he enjoys them, and praiseth God for bestowing them on others. He acknowledges they have a beauty and excellency considered in their proper place and season. But then he esteems them as the Apostle did, as altogether useless to the business here spoken of, viz. to be the matter of our Confidence, yea, extremely hurtful when depended on for Justification. To be but loss, yea dung when compared with, and set in opposition to this knowledge of Christ Jesus, which hath an excellency in it, unspeakably greater than all other things have, and which alone can avail and profit us to Justification and Salvation, That divine Light which discovers Christ Jesus to a Person, as the Person commissioned by God to be the Saviour of Sinners, and effectually causeth him, from a sense of his own Sin and Gild, to yield up himself entirely to Him, to be saved by Him in his own way, doth discover all other things to him in such a true and disparaging manner, that he plainly perceives they cannot bear any proportion with Christ; and therefore he accounts them to be loss, as to the business of Justification. If I do not esteem Christ Jesus worthy enough to be the sole object of my dependence, I do not know him aright. And if I set up any thing in the World, as that I will trust to, and depend on for Justification, more 〈◊〉 Christ, or equally with Him, I acknowledge a greater, or an equal virtue and efficacy in that, with what I pretend to believe is in Christ for this purpose. Or if I depend on any thing together with Christ, tho' in an inferior degree, I do not take him to be the only and all sufficient Saviour of Sinners, and so have not that knowledge of Christ Jesus here spoken of. Indeed, there are other things we may depend on, and make the ground of our Persuasion and Confidence, that we are Justified and shall be Saved, as those which are sure, certain, and never-failing Evidences of our Interest in Christ, as our Saviour, and that we do know Him aright. But there is not any thing but Christ and his Righteousness, we may trust to, and depend on for Justification and Salvation, i. e. as that, for the sake of which we shall be Justified and Saved.  
From what hath been discoursed we may take notice,  
First, That Persons may have great Measures of speculative Knowledge concerning Christ Jesus, and what he hath taught, and not be True Christians. The Apostle indeed doth tell us, that whosoever believeth that Jesus is the Christ, is born of God, which is the same with his being a True Christian, 1 John 5.1. but it is evident, beyond all doubt, by his following discourse, that he doth not speak of a bare speculative Knowledge, but of such a Knowledge and Faith as I have been giving an account of. Such a Knowledge or Belief that Jesus is the Christ, that is, the Person God hath commissioned to be the Saviour of Sinners, as doth effectually cause a Person to resign up himself entirely to Him, doth constitute him a True Christian. Whatever Knowledge or Faith People may have, which falls short of this, will not profit them to Justification, nor have a due effect and influence on their Lives. The most pompous Pretences will not prevail for our acceptance with Christ, where this is wanting, Mat. 7.22, 23. Therefore,  
Secondly, We ought to make a thorough and impartial search concerning ourselves, whether we be true Christians. Whether we are so fully persuaded that Jesus is the Christ, that we do sincerely yield up ourselves, without any reservation to follow his Conduct. It is not enough that we call ourselves Christians, and pretend to own him for our Lord, as Mat. 7.22, 23. discovers. But we must justify the Truth of our owning him to be our Lord, by employing ourselves hearty to understand what He hath taught, and to believe, and make such use of what we attain to know He hath taught, as we shall perceive he intends and appoints. For,  
Thirdly, Tho' a right knowledge of this one point, that Jesus is the Christ, doth constitute and make a Person a Christian; yet there are many points Jesus Christ hath taught and revealed, which every sincere Christian is indispensibly obliged to endeavour to understand, and make a due use of. When a Person becomes a True Christian, he doth resign himself (as you have been told) entirely unto Christ Jesus as his Lord, and obligeth himself, without any reservation, to use his serious, honest, and sincere endeavours to know what he hath revealed, and to assent unto, and make such use of what he shall attain to know he hath revealed, as the nature, or particular intendment thereof (so far as he shall know the same) doth direct. He doth not capitulate and compound with Christ, that he will assent unto, and make such use as he orders, of just such a number of Articles, but will be excused from concerning himself to extend his knowledge, or practise any further. It is out of my Reach (and I am persuaded it is out of the reach of any Man, or Body of Men) to assign a precise number of Articles which are necessary to be explicitly known and believed by all sincere Christians, and beyond which not Christian is obliged to endeavour to proceed in his Faith and Obedience. People's Capacities, Opportunities, and Advantages are very various and different. Many things may be necessary for some Christians to believe, which are not necessary to be believed by others; because some do attain to the knowledge of them, and a great many more may never attain to the knowledge of them, and this not because of any faulty omission or neglect to use their honest endeavours to understand what Christ hath made known to the World, but from something else which will not be reckoned to them for a fault. I think a certain number of Articles cannot be fixed on (besides this, that Jesus is the Christ) which we may peremptorily determine must of necessity be explicitly known and believed, or no Person can be saved. For the belief of the other Doctrines Christ hath taught, doth not constitute or make a Person a True Christian.  
Perhaps some may be now ready to say, that's well, for than we are safe tho' we be Ignorant, and continue Ignorant of all the Doctrines Christ hath taught, besides this, that Jesus is the Christ; or if we should come to know them we are safe, tho' we refuse to believe them, and make that use of them Christ appoints; for we do believe most firmly that Jesus is the Christ, and so we are True Christians, and therefore safe, and need not trouble ourselves about knowing or believing any thing more.  
Nay, now you are out, most dangerously and wretchedly out. Believe as much as you can, besides this Article, your belief will not make you a True Christian. It is the right knowledge or belief of this Article, that Jesus is the Christ, that makes a Person a True Christian. But the believing of this, doth not exclude your believing of other Articles, or discharge you from any obligation to believe other points, or make your believing of other matters needless. But it brings you under an indispensable obligation to endeavour to know and believe more. Tho' the belief of other points is not necessary to constitute a Person a True Christian, yet other things are necessary to be believed by him that is a True Christian. The true Christian is obliged to use his best endeavours to know what Christ hath revealed, and to assent unto, and make a right use of what he attains to know Christ hath revealed. And if you do not do thus, you do not approve yourselves True Christians, you do not acquit yourselves as true Christians ought, and must acquit themselves. If you either neglect to inquire after, and to use your honest endeavours to know what Christ hath revealed, or refuse to assent to and make a good use of what you know he hath revealed, you have just reason to conclude you are not True Christians, and do not know Christ Jesus aright, whatever you affirm in your words.  
There are many things Christ hath taught and revealed so plainly, so clearly, so distinctly, you cannot but know some of them, if you seriously endeavour to know what He hath revealed; and what you know he hath revealed, you must assent to and make use of, if you do rightly know and believe Him to be the only Saviour of Sinners.  
If it be now asked what are those particular Points or Articles Christ hath revealed, which are necessary for Christians to endeavour to know, and which being known to be revealed by Him they must indispensably assent to, and make use of: I answer, that what Christ hath revealed, is propounded to us in certain words which make distinct Sentences and Propositions, and being thus considered, they are objects of assent, and matters of Faith; tho' when we consider though nature of the Truths thus propounded, and their special Intendment, they may be conveniently reduced to particular Heads, to which particular Denominations may be assigned. Some of these I will name, together with some particular Propositions Christ hath taught, which properly belong to these Heads.  
As 1st. Those Propositions which describe his Person, and instruct us who he was, whom God did send and commission to be the Saviour of Sinners. As that He is God, the Son of God, the only begotten of the Father, God over all, blessed for ever, John 1. 1. Rom. 9.5. The Son of God, and the Messiah are often used in the New Testament, as Reciprocal Terms, not as if the strict Idea, the term Messiah, doth stand for, were the same the Son of God doth stand for, but because He who is the Son of God is the Messiah, and He who is the Messiah is the Son of God; both these Propositions I believe, because I find that Christ Jesus and his Apostles, by his order, did reach them. I do not think that He was the Son of God because He was the Messiah, as the Socinians assert; nor yet, that He was the Messiah because He was the Son of God, as some affirm in opposition to the former, but that the Son of God was the Messiah, because the Father did not think fit to commission any but his own Son to be the Saviour of Sinners. When a true Christian understands that Christ Jesus hath taught that He is God, He must assent unto it, and endeavour to use it for the nourishing, strengthening, and confirming of his Faith in Him. To assure him that He is all-sufficient to fulfil the Work He hath undertaken, and to which He is commissioned. And to direct and justify his paying Divine Honour and Worship to Him. So also that He was made Flesh, did assume our whole Nature, and was true Man, Joh. 1.14. Mat. 1.16. Luke 1.31. which may satisfy us, that He was in a Condition and Fitness for that part of His Work which did consist in His Suffering in our stead and on our behalf; and that He hath a most tender and compassionate concern for us, whose Nature He did assume, Heb. 2.14. Heb. 4.15.  
2dly, Those Propositions which acquaint us with the occasion of His undertaking this Office, and being commissioned to it. As, that by the Fall of our first Parents, sin entered into the World. That we are all fallen short of the Glory of God. And that we are by Nature the Children of Wrath, Rom. 3.23. Rom. 5.12. Eph. 2.3. which may convince us more throughly, of our great need of such a Saviour, make us have more low and humble thoughts of our selves, and inspire us with most admiring and elevated gratitude and thankfulness, to and for Him.  
3dly, Those Propositions which instruct us that the sending of this Saviour did proceed and spring purely from the Free Grace, Mercy, and Love of God. God so loved the World that He gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life, etc. John 3.16, 17. 1 John 4.9. Eph. 2.4. to the 9th. This is proper to engage our Admiration and Love. Here is room for our exerting them in their fullest strength and force.  
4thly, Those Propositions which teach us in what ways, and by what steps He did, and doth execute, and will finally accomplish the Work and Office He Undertaken. As, 1. By Revealing the Father, and making His Will known to the World, John 1.18. Heb. 1.1, 2. John 15.15. Whereby we are furnished with the most useful, pertinent, necessary and profitable Instructions; do know where we are to employ our Searches and Inquiries to the best purpose: And what we may without fluctuation, doubt, or wavering, and with the greatest confidence entertain, and depend upon for their Truth.  
2dly, By fulfilling all Righteousness, and leading the most Innocent, unblemished, exact and holy Life, Mat. 3.15. 1 Pet. 2.21. Acts 10.38. Thus He has set us an Example in His own Life. Hath visibly commended and discovered the amiableness of what He Commands and enjoins. And hath shown us in the most convincing and obliging way, how we ought to demean and behave ourselves. And hereby we perceive that He was admirably fitted for another part of what pertained to Him in His Estate of Humiliation, viz. making Himself a Sacrifice for our sins, Heb. 7.26, etc.  
3dly, By suffering very many hardships, innumerable reproaches, and indignities, enduring the Wrath of God, and actually dying in open view as a Malefactor on the Cross, offering up himself a Sacrifice to satisfy Divine Justice for the sins of the World, and giving his Soul a Ransom for Sinners, Acts 2.23. and 36. Heb. 9.26. 1 Pet. 3.18. 1 Tim. 2.6. which discovers the most execrable nature of Sin, how extremely loathsome and hateful it is to God, and therefore should be so to us. This manifests the Condescension and Love of Christ to us, in the most affecting manner that can be imagined. And is the most potent Argument to kindle and excite the truest Love in our Souls to Him, and calls for our exerting Love to Him in its most powerful actings, 2 Cor. 5.14.15.  
4thly, By rising again from the dead the third day, 1 Cor. 15.4. Rom. 1.4. Rom. 4.25. Hereby the Prophecies which were before concerning Him, and His own Predictions were most exactly verified and fulfilled. This gives a most certain undeniable demonstration that His Sacrificing of Himself, and his Death were accepted of God, and are prevalent for all the purposes for which they were intended. 'tis strengtheners our Faith and Hope in 〈◊〉 And assures us of the certainty of our Resurrection at the end of the World, 1 Pet. 1.21. Rom. 8.11.  
5thly, By Ascending up into Heaven in the sight of His Disciples (after He had given full proof of the truth of His Resurrection, and commissioned them to Preach His Gospel to all the World) That there He may in His exalted Estate, perform what further pertains unto Him as the Saviour of Sinners, Mark 16.19. This assures us of the efficacy and prevalence of His Intercession, and the solid ground we have to depend upon Him for whatsoever He hath warranted us to ask in His Name, and expect from Him, Heb. 7.14, 15. John 14.1, 2, 3.  
6thly, By sending and giving forth the Holy Spirit for the purposes and ends for which He hath promised Him, viz. for the making of His Word and Ordinances effectual, for the Conversion of Sinners, and the Edification and Comfort of true Believers, John 14.16, 17, and 26. And here by the way we may take notice, that He hath taught how we are to conceive of the Holy Spirit, certifying that He is God, Acts 5.3, 4. 2 Cor. 3.16, 17. Now when a true Christian understands, that Christ Jesus hath given this account of the Holy Spirit, He is as much obliged to believe it, as He is to believe that Jesus is the Christ; and when he understands that Christ hath taught that the Father, Himself, and the Holy Ghost are God, that He saith such things of them, and requires such Homage and Worship to be paid unto them, as are peculiar unto God, and certifies that these Three are One, (Matth. 28.19. 1 John 5.7.) He is obliged to assent unto and believe this Truth, as well as any thing else that Christ hath taught. It is as hard for me to reconcile a Persons denying, or not believing this, when he knows that Christ Jesus hath taught it, with his being a sincere Christian, or having unreservedly resigned himself up to Jesus Christ, as any Man can pretend it is to him, to tell how these three can be God, and yet there be but one God. I believe that the Father, Son, and Holy Spirit are God, because I find that Christ Jesus hath taught so. And if any Man can pretend he hath ground to believe this Article to be false, or to withhold his assent, when he knows that Jesus Christ hath taught it, he cannot with colour, pretend he has just reason to believe that Jesus is the Messiah, nor to believe any one point upon his Authority. For if we question the Truth of any thing we know He taught, we have the like reason to question the Truth of every thing He taught. He that is upon such Terms, can hardly deserve to be accounted a true Christian. He must be extraordinarily soft and favourable to himself, if he can persuade himself that is one. If I were not fully persuaded that Christ Jesus understood the Divine Nature, and knew how to speak of it, better than any mere Man, I should not take him to be my Lord and Saviour. It may be some will say, they do believe what Christ Jesus hath taught, but they cannot believe the Doctrine of the Trinity as it is taught in certain Creeds, which are but of Humane Composure. To such I would say, if you really know, and hearty believe all that Christ hath taught concerning this matter, it is as much as I can desire, and as much, as you ought to believe concerning it. But tho' other words are now ordinarily used in teaching of this Doctrine, than are used about it in the Holy Scriptures; yet the Doctrine is but the same which Christ taught. The other Words and Terms which are now used, do not add any thing to his Doctrine; they were not originally intended to make the Doctrine more perfect than Christ delivered it. The Doctrine continued as it was taught in the Holy Scriptures, till some presumptuous (not to say malicious) Persons assumed to themselves to affix such a sinister Interpretation and Construction to the Words of Christ, as did exceedingly alter His Doctrine, very much depreciating Christ Himself and the Holy Spirit, degrading Christ into a mere Man (though He Himself taught that He was God) and teaching that the Holy Spirit was but the Power or Virtue of God, and not God. When this Method was used to corrupt the Faith of Christ, sincere Christians found it expedient to make use of other Words, which have been successively retained. But they used not these words, with a design to teach more than Christ had taught, only to deliver what He had taught, with a denial of that corrupt Sense false Teachers had stamped upon His Words. So that the Doctrine of the Trinity as it is ordinarily taught amongst us, is no other, than that the Father, Son, and Holy Ghost are God, as Christ hath taught they are, and that we do reject that Sense and Construction, which Men of their own Heads, and without any Authority have affixed to Christ's Doctrine. It is but the Doctrine Christ hath taught, with an opposition to, and denial of that Addition of Words, and Diminution of Sense, which other People had introduced touching that which Christ had taught.  
To say that this Doctrine is contrary to Reason, is in effect to deny that Jesus is the Messiah, or Christ. Can the Fountain of Light and Reason, teach any thing that is contrary to Reason? Does not the Messiah; He that was commissioned to teach Men the Mind of God, know what is consonant to Reason, better than we do? It is not to be expected that People should in good earnest believe this Doctrine, till they are fully persuaded that Jesus is the Christ, and when they hearty believe that, there can be no ground to deny their assent to this, or any other Doctrine, they know he hath taught. We have this notice by Supernatural Revelation, that the Father is God, and that the Son is God, and that the Holy Ghost is God, which we could not know by the mere Light of Nature. Now if those who say this Doctrine is against and contrary to Reason, do mean no more, than that they find Christ hath revealed it, but they cannot understand any more concerning it, than what He hath revealed, they are in the right, but they would do well, to express their meaning by decent and proper Terms, which may signify the Sense they have of their own and Humane weakness, and not throw Unworthy and Blasphemous Aspersions on a most certain Divine Truth and Doctrine. He that hearty believes that Jesus is the Christ, and takes Him unfeignedly for his Lord and Saviour, will believe whatsoever he knows Christ hath taught, and will be contented to wait to know more than He hath taught concerning any Article, till He shall be pleased to make a further discovery of it. Our knowing that the Holy Spirit who is promised, is God, affords us great encouragement to depend upon Him for, and to expect from Him Aids and Assistances suitable to our occasions, and such Influences as will render our dutiful labours, and endeavours prosperous and successful.  
7thly; By coming at the end of the World in unconceivable Glory, at which time He will raise the dead, judge the World, and render to every one according to his Works, Acts 10.42. Acts 17.32. 2 Cor. 5.10. This, if any thing, should keep us in a continual holy Awe of Him, and have a very powerful and good Influence upon our Conduct at all times, if we have any care for, or regard to our indisputably greatest Interests. And therefore true Christians should concern themselves very much to understand as particularly as they can, and make a good use of what Christ hath taught relating to what I shall hint unto you in the next place.  
5thly, Those Propositions which acquaint us with the Evil Acts and Vicious Inclinations and Lusts, He requires us to abstain from and mortify; and the moral Duties He commands us to perform, as also in what manner it is His pleasure we should do them. These are either general or particular: Those that are general, oblige us to renounce all corrupt affections, and abstain from every Wickedness and Sin, and to exercise ourselves in all the Duties we own to God, our Neighbours, and ourselves, without descending to mention particular instances, but engaging us to employ our inquiries about them, that we obtain as distinct a knowledge of them as we can; such are Tit. 2.11, 12. 2 Cor. 7.1. Those which are particular, do name certain Vices, Evil Acts, and Lusts we must carefully shun and avoid, and subdue certain Graces, Virtues, and good Acts, we must employ ourselves in. These may be reduced to three Heads, viz. Those which concern all Christians in common. Those which belong to them according to the several Relations they stand in unto others. And those which pertain to them according to the various Estates and Conditions the Providence of God doth place them in. We should endeavour to be as distinctly acquainted with these, as we can, that our Conduct may be Regular, Orderly, and Exact, and may beautify and adorn our Profession. These make up the greatest part of that Revelation Jesus Christ hath made of the Will of God unto the World. These are dispersed through the whole Body of those Sacred Records which contain the Discoveries He hath made of the Father's Mind, so that we cannot attend to any page of the same, but we shall be sure to meet with some of them. Amongst all the things that Christ Jesus hath taught, these are the least disputed, but with profoundest Grief be it spoken, none are more neglected, and more contradicted in the Practices and Lives of the Many.  
6thly. Those Propositions which relate what Privileges do pertain to them who do know Christ Jesus aright, which acquaint us what Benefits, Advantages, and inestimable Blessings such Persons do partake of at present, and may further expect with good assurance both in this Life and the next. As that they partake of the Holy Spirit, and are made his Temples, 1 Cor. 6.19. Rom. 8.9. Have all their Sins Pardoned, are Justified and admitted into the new Covenant, are Sanctified, and made partakers of the Divine Nature, Eph. 1.7. 1 Cor. 6.11. 2 Pet. 1.3, 4. Rom. 3.24. are made the Children of God, John 1.12. Gal. 3.26. Rom. 8.14, 15. Have the Holy Angels to Minister, and do many good Offices to them, Heb. 1.14. That all occurences, even the most afflicting that shall be ordered forth unto them, shall be overruled to their best advantage, Rom. 8.28. That their Bodies shall at the end of the World be raised Glorious Bodies, Phil. 3.21. And that they shall inherit Eternal Life and Happiness in the next World, and have their Glorious Recompenses advanced in proportion to what they Suffer for the sake of Christ, and the improvement they make in their Obedience unto Him at present, 2 Thes. 1.10. Matth. 25.21, 34. These things, and every thing else which Christ hath taught of the like Nature, are very proper and powerful Arguments to quicken us to, and animate us in the work and business He doth assign us, whilst we continue in this World, and to support and comfort us under all the Calamities and Sufferings that may befall us here.  
7thly. Those Propositions which inform us what Ordinances He hath Instituted, and in what manner they are to be observed: As Baptism, the Ministry of the Word, and his Supper, Matth. 28.19, 20. Eph. 4.11, etc. Matth. 26.27, 28. 1 Cor. 11.23, etc. These are appointed to be used as Pledges and Assurances of the Gracius Respect God hath to those who hearty believe in Christ, as Testimonies of our Submission and Love unto our Lord; and as means by which we are to receive greater measures of the Graces and Influences of the Holy Spirit.  
Christ Jesus hath taught many Propositions relating to every one of these Heads, the knowing and undering of which, will contribute much towards our arriving at as clear, distinct, and full knowledge of these matters as is expedient for us. And He hath taught very many Propositions which may be reduced more pertinently to other Heads to which proper Titles may be assigned. Yet,  
4thly, Tho' there is not any thing Jesus Christ hath taught, but it is most certainly true, and hath its proper use; there are some things of more common and eminent Importance; the knowledge of which, hath a most plain, direct, and immediate tendency, to nourish and strengthen our Faith in Him, to excite and maintain in us, Devout, Pious, and Divine Affections, and to assist and help us in forming our Conversations so, that they shall not only be Innocent, and without Offence, but Exemplary, and worthy of imitation. And these are the matters a True Christian should in the first place, and principally endeavour to be acquainted with, tho' he is not absolutely to confine himself to them, but must labour to obtain the knowledge of more, if he can, and to be continually growing in True Faith and Godliness of living. Therefore,  
5thly, A good Collection of those Propositions, which are of the greatest moment to True Christians to have a good knowledge of, and which Christ and his Apostles did most of all insist on, and peculiarly commend to People's special notice, will be of great use to True Christians, in order to their attaining a more easy and speedy Information in matters which will be of notable use to them. Tho' we may not say to true Believers with reference to any certain number of Articles, as God Almighty doth to the Waves of the Sea, Thus far shall ye go, and no farther, nor positively determine that such a number of Articles must of necessity be explicitly understood and believed by every True Christian; yet their being provided with such a Collection of Articles well attested by the Holy Scriptures, would be very serviceable, and yield them much advantage, if they have not a distinct notional knowledge of them, before they are effectually brought to believe or know (in the manner before related) that Jesus is the Person God appointed and commissioned to be the only Saviour of Sinners. For,  
6thly, This advantage doth accrue to People by their being early instructed in the Doctrines Christ Jesus hath taught, and obtaining a true notional knowledge of the main matters delivered in the New Testament, that when they come to know Christ Jesus savingly they do immediately believe those Articles in another manner, and make a better use of them than they did before. And thus they will be excused from a great deal of Pains, they must otherwise take, to get the knowledge of these points, before they can apply themselves, to make a farther Progress. Besides, the notional knowledge of such Articles if attended to, with any tolerable Application, will conduce very much to People's Conviction, and dispose them to submit themselves to Jesus, as the Christ and resign up themselves entirely to his Conduct.  
7thly, It is so far from being a Blemish and Disadvantage to the Christian Religion, that Christ Jesus hath taught so many Articles, it is its inestimable excellency. It is a singular Benefit, for which every good Christian ought to be very thankful. Indeed if no Man could be a True Christian, till he hath an explicit knowledge and belief of every thing Christ hath taught, than none but Men of extraordinary parts and pains could be True Christians, if any could be so. But the matter is so ordered, that nothing is made necessary to constitute a Person a Christian, but what the meanest of Mankind is capable of; and yet there is no Indulgence to Sloth and Idleness, nor excuse for wilful Ignorance in any, because there is nothing necessary to make a Person a True Christian, but his knowing that Jesus is the Person God hath sent, and commissioned to be the only Saviour of Sinners, so as to take Him unfeignedly to be his Lord. And this doth indispensably oblige him to use his best endeavours to know, and make a right use of what Christ hath Revealed. And He hath provided so abundantly for the improving and bettering of our Minds and Practices, that how long soever we live, we may be growing and increasing in the knowledge of those matters, which will exceedingly improve and beautify our Intellectuals, advantage and adorn our Conversations and Lives.  
Therefore let us remember what the Wise Man saith, Wisdom is the principal thing, therefore get Wisdom, and with all thy getting get Understanding, Prov. 4.7. Let us labour to understand aright the Doctrine of Christ Jesus, and get the knowledge of Him as our Lord, and endeavour continually to grow up more and more in the knowledge of Him, and of what He hath revealed. Then we shall know by Experience, that the excellency of this knowledge is such, that all that words can express concerning it, falls abundantly short of discovering the whole Truth. The pleasure that ariseth from the most accurate discourse concerning Christ Jesus, is as much short of what a Person perceives in himself, upon his knowing Christ Jesus savingly, as the satisfaction which springs from the most Philosophical description of Honey, is short of that pleasure Jonathan felt in himself when his Eyes were opened, and all his faculties revived upon his tasting it. The excellency of Food is unexpressibly better perceived by an hungry Person, when he finds himself refreshed and strengthened upon his eating and digesting it, than by any words that can be used to set forth its Nature and Properties. When you come to know Christ Jesus so, as to yield up yourselves entirely to Him, you will be fully of St. Paul's mind, and account all things but loss, for the excellency of the knowledge of Christ Jesus your Lord.   

Books lately Printed for Awnsham and John Churchil.  

TAlent's Chronological Tables, fol.  
Cambden's Britannia, fol.  
Mr. boil's General History of the Air, 4 0.  
Machiavil's Works.  
Sir Roger L'Strange's Aesop's Fables, fol.  
Sir Richard Baker's Chronicle continued.  
Mr. Lock of Human Understanding, fol.  
— of Education.  
— of Money, Interest and Trade.  
Tanner's Notitia Monastica.  
Bishop Wilkins of Prayer and Preaching, enlarged by Dr. Moor Bishop of Norwich and Dr. Williams.  
Dr. Hody of the Resurrection.  
Sir W. Temple's Miscellania complete.  
Dr. Patrick's New Version of the Psalms.  
Gentleman's Religion, twelve.  
Le Clarc's Logica, twelve.  
Dr. Leighton Arch-Bp of Glascow, his Sermons:  
Royal Grammar, etc. octavo.  
Prince Arthur by Dr. Blackmore, fol.  
Three several Letters for Toleration.  
Bishop Hopkins' 4 Vol. of Sermons and other pieces.  
Selden's Table Talk, octavo.  
A Discourse concerning the Love of God, twelve.  
Meriton's Guide for Surveyors of Highways, octavo.  
An Abridgement of Mr. Lock's Esay of Human Understanding, by Mr. Wynn, octavo.