ing (which conceit he most profoundly disproves by showing that one may obey in suffering, and that Christ did so, against him who hath written more about the obedience of Christ in dying, or laying down his life for us, than he seems to have read on the same subject, as also concerning the ends and uses of his death; which I challenge him and all his companions to answer and disprove, if they can), as I cannot satisfy myself in the farther consideration of; no, not with that speed and haste of writing now used: which nothing could give countenance unto but the meanness of the occasion, and unprofitableness of the argument in hand. Wherefore, this being the manner of the man, I am not able to give an account unto myself or the reader of the misspense of more time in the review of such impertinencies. I shall add a few things, and conclude.

First. I desire to know whether this author will abide by what he asserts, as his own judgment, in opposition unto what he puts in his exception against in my discourse:-P. 320, "All the influence which the sacrifice of Christ's death, and the righteousness of his life have, that I can find in the Scripture, is, that to this we owe the covenant of grace;" that is, as he afterward explains himself, "That God would for the sake of Christ enter into a new covenant with mankind, wherein he promiseth pardon of sin and eternal life to them that believe and obey the gospel." I leave him herein to his second thoughts; for as he hath now expressed himself, there is no reconciliation of his assertion to common sense, or the fundamental principles of Christian religion. That God entered into the new covenant originally only for the sake of those things whereby that covenant was ratified and confirmed, and that Christ was so the mediator of the new covenant, that he died not for the redemption of transgressions under the first covenant, whereby the whole consideration of his satisfaction and of redemption, properly so called, is excluded; that there is no consideration to be had of his purchase of the inheritance of grace and glory, with many other things of the same importance; and that the gospel, or the doctrine of the gospel, is the new covenant (which is only a perspicuous declaration of it), are things that may become these new sons of the church of England, which the elder church would not have borne withal.

Secondly. The reader may take notice, that in some other discourses of mine now' published, which were all of them finished before I had the advantage to peruse the friendly and judicious animadversions of this author, he will find most of the matters which

1 In the course of the same year in which this reply to Sherlock appeared, Owen's "Discourse on the Holy Spirit," and the second volume of his "Exposition of the Epistle to the Hebrews" were published. There is much in both of them on the points at issue between Owen and Sherlock.—ED.

he excepts against both cleared, proved, and vindicated, and that those principles which he directs his opposition against are so established, as that I neither expect nor fear any such assault upon them, from this sort of men, as becometh a serious debate on things of this

nature.

Thirdly. That I have confined myself, in the consideration of this author's discourse, unto what I was personally concerned in, without looking at or accepting of the advantages which offered themselves of reflecting upon him, either as unto the matter of his discourse, or unto the manner of expressing himself in its delivery. For, besides that I have no mind, and that for many reasons, to enter voluntarily into any contest with this man, the mistakes which he hath apparently been led into by ignorance or prejudice, his fulsome errors against the Scripture, the doctrine of the ancient church, and the church of England, are so multiplied and scattered throughout the whole, that a discovery and confutation of them will scarce deserve the expense of time that must be wasted therein, until a more plausible countenance or strenuous defence be given unto them. And as for what he aimeth at, I know well enough where to find the whole of it, handled with more civility and appearance of reason; and therefore, when I am free, or resolved to treat concerning them, I shall do so in the consideration of what is taught by his authors and masters, and not of what he hath borrowed from them.

Fourthly. I shall assure the reader, that as a thousand of such trifling cavillers or revilers, as I have had some to deal withal, shall neither discourage nor hinder me in the remaining service which I may have yet to fulfil, in the patience of God, for the church of Christ and truth of the gospel; nor, it may be, occasion me any more to divert in the least unto the consideration of what they whisper or clamour, unless they are able to betake themselves unto a more sober and Christian way of handling things in controversy: so if they will not, or dare not, forego this supposed advantage of reproaching the doctrine of nonconformists (under which pretence they openly, and as yet securely, scorn and deride them, when they are all of them the avowed doctrines of all the reformed churches, and of this of England in particular); and if they think it not meet to oppose themselves and endeavours unto those writings which have been composed and published professedly in the declaration and defence of the truth scoffed at and impugned by them, but choose rather to exercise their skill and anger on passages rent out of practical discourses, accommodated in the manner of their delivery unto the capacity of the community of believers, as it is fit they should be; I do suppose that, at one time or other, from one hand or another, they may meet with some such discourse, concerning justification and the imputation of the righte

ousness of Christ, as may give them occasion to be quiet, or to exercise the best of their skill and industry in an opposition unto it,-as many such there are already extant, which they wisely take no notice of, but only rave against occasional passages in discourses of another nature,—unless they resolve on no occasion to forego the shelter they have betaken themselves unto.

A BRIEF

DECLARATION AND VINDICATION

OF

THE DOCTRINE OF THE TRINITY:

AS ALSO OF

THE PERSON AND SATISFACTION OF CHRIST:

ACCOMMODATED TO THE CAPACITY AND USE OF SUCH AS MAY BE IN DANGER TO BE SEDUCED; AND THE ESTABLISHMENT OF THE TRUTH.

"Search the Scriptures.”—John v. 29.

Imprimatur,

ROB. GROVE, R. P. D

Episcop. Lond. a Sac. Dom.

Feb. 3, 1668-9.

PREFATORY NOTE.

FEW of Owen's treatises have been more extensively circulated and generally useful than his "Brief Declaration and Vindication of the Doctrine of the Trinity," etc. It was published in 1669; and the author of the anonymous memoir of Owen, prefixed to an edition of his Sermons in 1720, informs us, "This small piece hath met with such an universal acceptance by true Christians of all denominations, that the seventh edition of it was lately published." An edition printed in Glasgow was published in 1798, and professes to be the eighth. A translation of the work appeared in the Dutch language (Vitringa, Doct. Christ., pars vi, p. 6, edit. 1776).

At the time when the treatise was published, the momentous doctrines of the Trinity and the Atonement were violently assailed; but it was not so much for the refutation of opponents as for "the edification and establishment of the plain Christian," that our author composed the following little work. The reader will find in it traces of that deep and familiar acquaintance with opposing views, and with the highest theology involved in the question, which might be expected from Dr Owen on a subject which he seems to have studied with peculiar industry and research. Reference may be made to his "Vindicia Evangelicæ," and his "Exposition of the Epistle to the Hebrews," in proof how thoroughly he had mastered the whole controversy in regard to the divinity and satisfaction of Christ, so far as the discussion had extended in his day. His controversy with Biddle, in which he wrote his "Vindicia Evangelicæ," took place in 1655; and the first volume of the "Exposition" was published only the year before the “Brief Declaration,” etc., appeared. The latter may be regarded, accordingly, as the substance of these important works, condensed and adapted to popular use and comprehension, in all that relates to the proper Godhead of the Son, and the nature of the work which he accomplished in the redemption of his people.

Notes have been supplied, in the course of the treatise, explanatory of some allusions to various writers, whose names are now almost unknown, and in one or two instances, we have briefly indicated to what extent passages quoted by Owen have been affected by the results and discoveries of modern criticism. For the special object which he had in view, he adopts the course which has since been generally approved of and pursued, as obviously the wisest and safest in defending and expounding the doctrine of the Trinity. He appeals to the broad mass of Scripture evidence in favour of the doctrine, and after proving the divine unity, together with the divinity of Father, Son, and Holy Ghost respectively, is careful not to enter on any discussion in regard to the unrevealed mysteries involved in the relations of the Trinity, beyond what was necessary for the refutation of those who argue, that whatever in this high doctrine is incomprehensible by reason, must be incompatible with revelation. This little work is farther remarkable for the almost total absence of the tedious digressions, which abound in the other works of Owen. Such logical unity and concentration of thought is the more remarkable, when we find that the treatise was written, as he tells us, "in a few hours." But it was a subject on which his mind was fully stored, and his whole heart was interested. The treatise which follows, therefore, was not the spark struck in some moment of collision, and serving only a temporary purpose, but a steady flame nourished from the beaten oil of the sanctuary.-ED.