PREFATORY NOTE.

WILLIAM SHERLOCK, father of Dr Thomas Sherlock, an eminent bishop of London, was himself distinguished as an author, and mingled deeply in the controversies of his day. His strictures on Owen's work on Communion with God appeared in 1674, after that work had been seventeen years before the public. It seems to have been Sherlock's first appearance in authorship; and some of his subsequent treatises, such as those on Providence and on Death, afford a better specimen of his abilities. They are destitute of evangelical principle and feeling, and imbued throughout with a freezing rationalism of tone; but, nevertheless, contain some views of the Divine administration, acutely conceived and ably stated. He became rector of St George, Botolph Lane, received a prebend in St Paul's, and was appointed Master of the Temple about 1684. His conduct at the Revolution was not straightforward, and laid him open to the reproaches of the Jacobites, who blamed him for deserting their party. There was a controversy of some importance between him and Dr South. The latter, on the ground of some expressions in the work by the former on the Trinity (1690), accused him of Tritheism. Sherlock retorted by accusing his critic of Sabellianism. He died in 1707, at the age of sixty-six.

Sherlock's work against Owen was entitled, " A Discourse concerning the Knowledge of Jesus Christ, and on Union and Communion with Him,” etc. Owen confines himself, in his reply, to an exposure of the misrepresentations in which Sherlock had indulged. The latter, for example, sought to fix on the Puritan divine the doctrine, that the knowledge of divine things was to be obtained from the person of Christ, apart from the truth as revealed in the Scriptures. Our author successfully vindicates himself from this charge, and repudiates other sentiments equally mystical, and ascribed to him with equal injustice. The views of Sherlock, on the points at issue, have been termed, "a confused mass of Socinianized Arminianism." Owen evinces a strength of feeling, in some parts of his "Vindication," which may be accounted for on the ground that he resented the attack as part of a systematic effort made at this time to destroy his standing and reputation as an author. In the main, there is a dignity in his statements which contrasts well with the wayward petulance of his antagonist; and occasionally the reader will find a vein of quiet and skilful irony, in the way in which he disposes of the crude views of Sherlock.

Such was the beginning of the Communion Controversy, which soon embraced a wider range of topics, and points of more importance, than the merits of Owen's book. Besides the original disputants, others entered the field. Robert Ferguson, in 1675, wrote against Sherlock a volume entitled, “The Interest of Reason in Religion," etc. Edward Polhill followed, in "An Answer to the Discourse of Mr William Sherlock," etc. Vincent Alsop first displayed in this controversy his powers of wit and acumen as an author, in his "Antisozzo, or Sherlocismus Enervatus." Henry Hickman, a man of considerable gifts, and pastor of an English congregation at Leyden, wrote the " Speculum Sherlockianum," etc. Samuel Rollè, a nonconformist, wrote the "Prodromus, or the Character of Mr Sherlock's Book;" and also, in the same controversy, "Justification Justified." Thomas Danson, who had been ejected from Sibton, and author of several works against the Quakers, wrote "The Friendly Debate between Satan and Sherlock," and afterwards he published again in defence of it. Sherlock, in 1675, replied to Owen and Ferguson in his " Defence and Continuation of the Discourse concerning the Knowledge of Jesus Christ." He was supported by Thomas Hotchkis, Rector of Staunton, in a " Discourse concerning the Imputation of Christ's Righteousness," etc. The singular diligence of Mr Orme has compiled this full list of the works published in this controversy; but he is not quite correct in affirming that it was closed by the replies of Sherlock and Hotchkis in 1675. A second part of the work by Hotchkis appeared in 1678; and Sherlock was the author of two other works, "An Answer to Thomas Danson's scandalous pamphlet, entitled 'A Friendly Conference,'" etc., which appeared in 1677, and was followed by a "Vindication of Mr Sherlock against the Cavils of Mr Danson."—ED.

A VINDICATION

OF

SOME PASSAGES IN A DISCOURSE CONCERNING

COMMUNION WITH GOD.

It is now near twenty years since I wrote and published a Discourse concerning Communion with God. Of what use and advantage it hath been to any, as to their furtherance in the design aimed at therein, is left unto them to judge by whom it hath been perused with any candid diligence; and I do know that multitudes of persons fearing God, and desiring to walk before him in sincerity, are ready, if occasion require, to give testimony unto the benefit which they have received thereby;-as I can also at any time produce the testimonies of [as] learned and holy persons, it may be, as any I know living, both in England and out of it, who, owning the truth contained in it, have highly avowed its usefulness, and are ready yet so to do. With all other persons, so far as ever I heard, it passed at the rate of a tolerable acceptation with discourses of the same kind and nature. And however any thing or passage in it might not, possibly, suit the apprehensions of some, yet, being wholly practical, designed for popular edification, without any direct engagement into things controversial, I looked for no opposition unto it or exception against it; but that it would at least be suffered to pass at that rate of allowance which is universally granted unto that sort of writings, both of ancient and modern authors. Accordingly it so fell out, and continued for many years; until some persons began to judge it their interest, and to make it their business, to cavil at my writings, and to load my person with reproaches. With what little success, as to their avowed designs, they have laboured therein,-how openly their endeavours are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty,—I suppose they are not themselves altogether insensible. Among the things which this sort of men sought to make an advantage of against me, I found that two or three of them began to reflect on that discourse; though it ap

peared they had not satisfied themselves what as yet to fix upon, their nibbling cavils being exceedingly ridiculous.

But yet, from those intimations of some men's good-will towards it,-sufficient to provoke the industry of such as either needed their assistance or valued their favour,—I was in expectation that one or other would possess that province, and attempt the whole discourse or some parts of it. Nor was I dissatisfied in my apprehensions of that design; for, being earnestly solicited to suffer it to be reprinted, I was very willing to see what either could or would be objected against it before it received another impression. For whereas it was written now near twenty years ago, when there was the deepest peace in the minds of all men about the things treated of therein, and when I had no apprehension of any dissent from the principal design, scope, and parts of it by any called Christians in the world, the Socinians only excepted (whom I had therein no regard unto), I thought it highly probable that some things might have been so expressed as to render a review and amendment to them more than ordinarily necessary. And I reckoned it not improbable, but that from one malevolent adversary I might receive a more instructive information of such escapes of diligence than I could do in so long a time from all the more impartial readers of it; for as unto the substance of the doctrine declared in it, I was sufficiently secure, not only of its truth, but that it would immovably endure the rudest assaults of such oppositions as I did expect. I was therefore very well satisfied when I heard of the publishing of this treatise of Mr Sherlock's, which, as I was informed, and since have found true, was principally intended against myself, and that discourse (that is, that book), because I was the author of it, which will at last prove it to be its only guilt and crime; for I thought I should be at once now satisfied, both what it was which was so long contriving against it (whereof I could give no conjecture), as also be directed unto any such mistakes as might have befallen me in matter or manner of expression, which I would or might rectify before the book received another edition. But, upon a view and perusal of this discourse, I found myself under a double surprisal. For, first, in reference to my own, I could not find any thing, any doctrine, any expressions, any words reflected on, which the exceptions of this man do give me the least occasion to alter, or to desire that they had been otherwise either expressed or delivered;-not any thing which now, after near twenty years, I do not still equally approve of, and which I am not yet ready to justify. The other part of my surprisal was somewhat particular, though, in truth, it ought to have been none at all; and this was with respect unto those doctrinal principles which he manageth his oppositions upon. A surprisal they were unto me,

because wild, uncouth, extravagant, and contrary to the common faith of Christians,-being all of them traduced,1 and some of them transcribed, from the writings of the Socinians; [while] yet [they] ought not to have been so, because I was assured that an opposition unto that discourse could be managed on no other [ground]. But, however, the doctrine maintained by this man, and those opposed or scorned by him, are not my special concernment; for what is it to me what the Rector of etc., preacheth or publisheth, beyond my common interest in the truths of the gospel, with other men as great strangers unto him as myself, who to my knowledge never saw him, nor heard of his name till infamed by his book? Only, I shall take leave to say, that the doctrine here published, and licensed so to be, is either the doctrine of the present church of England, or it is not. If it be so, I shall be forced to declare that I neither have, nor will have, any communion therein; and that, as for other reasons, so in particular, because I will not renounce or depart from that which I know to be the true, ancient, and catholic doctrine of this church. If it be not so,am assured, with respect unto many bishops and other learned men, that it is not, it is certainly the concernment of them who preside therein to take care that such kind of discourses be not countenanced with the stamp of their public authority, lest they and the church be represented unto a great disadvantage with many.

-as I

It was some months after the publishing of this discourse, before I entertained any thoughts of taking the least notice of it,-yea, I was resolved to the contrary, and declared those resolutions as I had occasion; neither was it until very lately that my second thoughts came to a compliance with the desires of some others, to consider my own peculiar concernment therein. And this is all which I now design; for the examination of the opinions which this author hath vented under the countenance of public licence, whatever they may think, I know to be more the concernment of other men than mine. Nor yet do I enter into the consideration of what is written by this author with the least respect unto myself, or my own reputation, which I have the satisfaction to conceive not to be prejudiced by such pitiful attempts; nor have I the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion. But the vindication of some sacred truths, petulantly traduced by this author, seems to be cast on me in an especial manner; because he hath opposed them, and endeavoured to expose them to scorn, as declared in my book; whence others, more meet for this work, might think themselves discharged from taking notice of them. Setting aside this consideration, I can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed; [Brought over, borrowed.]

1

which, as far as I can discern, upon consideration of their ability for such a work, and their confidence therein, is not like to be in haste;at least, they can change their course, and when they are out of breath in pursuit of one sort of calumnies, betake themselves unto another. Witness the late malicious, and yet withal ridiculous, reports that they have divulged concerning me, even with respect unto civil affairs, and their industry therein; for although they were such as had not any thing of the least probability or likelihood to give them countenance, yet were they so impetuously divulged, and so readily entertained by many, as made me think there was more than the common artifices of calumny employed in their raising and improvement, especially considering what persons I can justly charge those reports But in this course they may proceed whilst they please and think convenient: I find myself no more concerned in what they write or say of this nature than if it were no more but,—

upon.

—ἐπεὶ ἤτε κακῷ οὔτ ̓ ἄφρονι φωτὶ ἔοικας.

Οὗλέ τε, καὶ μέγα χαῖρε, Θεὸι δέ τοι ὄλβια δοῖεν.2

It is the doctrine traduced only that I am concerned about, and that as it hath been the doctrine of the church of England.

It may be it will be said (for there is no security against confidence and immodesty, backed with secular advantages), that the doctrinal principles asserted in this book are agreeable with the doctrine of the church in former times; and therefore those opposed in it, such as are condemned thereby. Hereabout I shall make no long contest with them who once discover that their minds are by any means emboldened to undertake the defence of such shameless untruths; nor shall I multiply testimonies to prove the contrary, which others are more concerned to do, if they intend not to betray the religion of that church with whose preservation and defence they are intrusted. Only, because there are ancient divines of this church, who, I am persuaded, will be allowed with the most to have known as well the doctrine of it, and as firmly to have adhered thereunto, as this author, who have particularly spoken unto most of the things which he hath opposed, or rather reproached, I shall transcribe the words of one of them, whereby he, and those who employ him, may be minded with whom they have to do in those things. For, as to the writers of the ancient church, there is herein no regard had unto them. He whom I shall name is Mr. Hooker, and that in his famous book of "Ecclesiastical Polity;" who, in the fifth book thereof, and 56th paragraph, thus discourseth:

"We have hitherto spoken of the person and of the presence of Christ. Participation is that mutual inward hold which Christ hath of us, and we of him, in such sort that each possesseth other by way ' Od. 2. 187.

2 Od. w. 401.