A Defense of the Doctrine of Justification by Faith in Jesus Christ, To the reader (1 of 3)

A Defense of the Doctrine of Justification by Faith in Jesus Christ · To the reader (1 of 3)

A Premonition to the Reader.

Gentle Reader,

THat thou mayest not be tired with longing to know what Errors, and Doctrines Destructive to Christianity, Mr. Fow…er, in his Feigned, design of Christianity, hath presented the World withal; and that thou mayest even in the Entry, see that which more fully is shewn in the House: Namely, of the Contradiction that is in his Book, to the wholesome Doctrine of the Church of England, while he stands a Minister of the same. I have thought convenient, instead of an Epistle, to present thee with those Doctrines contained in his; and that are refuted by the Book that thou hast in thy hand. The which also, I hope, will be a sufficient Apologie for this my undertaking.

His Doctrines are these.

1. That the First Principles of Morrals, those First Written in Mens hearts, are the Essentials, the Indispensible, and Fundamental Points …r Doctrines of the Gospel, Pag. 8, 281, 282. 2. That these First Principles, are to be followed, Principally, as they are made known to us, by the Dictates of Humane Nature; and that this obedience, is the first, and best sort of obedience, we Christians can perform, Pag. 8, 9, 10. 3. That there is such a thing as a foundness of Soul, and the purity of Humane Nature in the World, Pag. 6. 4. That the Law, in the first Principles of it, is far beyond, and more obliging on the hearts of Christians, then is, That of coming to God by Christ, Pag. 7, 8, 9, 10. 5. That the Precept of coming to God by Christ, &c. is in its own Nature, a thing indifferent, and absolutely considered neither good nor evil, Pag. 7, 8, 9. 6. That Christ's great Errand, in coming into the World, was to put us again in Possession of the Holiness we had lost, P. 12. 7. That John the Baptist, the Angel that was sent to Zecharias, and Mary, Preached this Doctrine; and so also did Malachy the Prophet, Pag. 13. 8. That Christ by saving us from Sin, is meant, not first, his saving us from the punishment, but from the Filth, and from the punishment, as a Consequence of that, Pag. 14, 15. 9. That Christ's Work, when he was come, was to establish ONLY an inward Real Righteousness, Pag. 16. 10. That Christ's fulfilling the Law FOR VSUS, was by giving more perfect, and lighter instances of Morral Duties, then were before expressly given, Pag. 17. 11. That Christ's Doctrine, Life, Actions, Miracles, Death, Resurrection, Ascention, and coming again to Judgement, is all Preached to establish us in this Righteousness, Chap. 2, 3, 4, 5, 6, 7, 8. 12. That it is not possible a Wicked man should have God's Pardon, Pag. 119. 13. That it is impossible Christ's Righteousness should be imputed to an Vnrighteous Man, Pag. 120. 14. And that if it were, he boldly affirms, it would signifie as little to his happiness, while he continueth so, as would a Gorgious and Splendid Garment, to one that is almost starved, Pag. 120. 15. For God to Justifie a Wicked man, &c. would far more disparage his Justice and Holiness, then advance his Grace and Kindness, Pag. 130. 16. He saith, Men are not Capable of God's pardoning Grace, till they have truly repented them of all their Sins, Pag, 130. 17. The Devils, saith he, have a large measure of these Attributes of God; as his Power, Knowledge, &c. Pag. 124. 18 That Christ did himself perform, as our example, what ever he required of us to do; Yea, That he trod, himself EVERY step of our Way to Heaven, Pag. 148. 19. The Salvation of Christ, First, Consists in curing our Wounds, (our Filth.) And Secondarily, In freeing us from the Smart, Pag. 216. 20. That pardon doth not so much Consist in Remission, as in healing; to wit, our filth, Pag. 216. 21. Faith Justifieth, AS it includeth true Holiness in the Nature of it; it Justifieth AS it doth SO, Pag. 221. 22. That Faith which Intitles a Sinner to so high a Priviledge as that of Justification, must needs be such as complyeth with ALL the purposes of Christ's coming into the World, &c. And it is no less necessary that it should Justifie AS it doth THIS, Pag. 222. 23. He wonders that any Wordly man should be so difficultly perswaded, to imbrace THIS account of Justifying Faith, Pag. 222. 24. There can be no pretence for a man, to think that Faith should be the condition or instrument of Justification, as it complyeth with, only the Precept of relying on Christ's Merits for the obtaining of it, Pag. 223. 25. It is, saith he, As clear as the Sun at Noon-day, that obedience to the other Precepts must go before obedience to this, Pag. 223. 26. He shall be his Apollo, that can give him a sufficient reason, why Justifying Faith should consist in Recombancy and Relyance on Christ's merits for the pardon of Sin, Pag. 224. 27. He will take the boldness to tell those who are dispeased with this account of Justifying Faith, that in his opinion it is impossible they should ONCE think of another, Pag. 225. 28. The Imputation of Christ's Righteousness, Consisteth in dealing with sincerely Righteous Persons, as if they were perfectly so, &c. Pag. 225. 29. The rand intent of the Gospel; is, to make us pertakers of inward real Righteousness; and it is but Secondary, that we should be accepted as before, Pag. 226. 30. It is not possible (he saith) that any other notion of this Doctrine should have truth in it, Pag. 226. 31. Whatsoever is commanded by the customes of the place we live in, or commanded by Superiours, or made by ANY circumstance convenient to be done, our Christian liberty consisteth in that we have leave to do them, Pag. 242. 32. For our resuffering to comply with these, can hardly proceed from any thing, then a proud affection of singularity, or at best from Supersticious Scrupulosity, Pag. 242. 33. Those Ministers hinder the design of Christianity, that Preach up free Grace, and Christian Priviledges OTHER WAYS then as Motives to obedience, and that scarce ever insist upon any other Duties then those of believing, laying hold of Christ's Righteousness, applying the Promises, &c. Pag. 262. 34. But to make the Christian Duties to consist either wholly or MOSTLY in THESE, &c. is the way effectually to harden Hypocrites, Pag. 262. 35. Those Ministers do nothing less then Promote the design of Christianity, that are never in their Element but when they are talking of the irrespectiveness of God's Decrees, the absolute promises, the utter Disability, and perfect Impotency of Natural men, to do any thing towards their own Conversion, Pag. 262. 36. He is the only Child of Abraham, who in the purity of his heart obeyeth those substantial Laws, that are by God imposed upon him, Pag. 283. 37. There is NO Duty more affectionately commanded in the Gospel, then that of Alms-giving, Pag. 284. 38. It is impossible we should not have the design of Christianity accomplished in us, &c. if we make our Saviours most excellent life the Pattern of our lives, Pag. 296. 39. To do well is better then believing, Pag. 299. 40. To be imitators of Christ's Righteousness even of the Righteousness we should rely on, is counted by Mr. Fowler, more noble, then to rely thereon, or trust thereto, Pag. 300.

Reader,

I Have given thee here but a taste of these things; and by my Book but a brief reply to the Errors that he by his hath devulged to the World: Al, though many more are by me reflected then the 40 thou art here presented with.

God give thee eyes to see, and an heart to shun and escape all these things that may yet come to pass, for hurt, and to stand before the Son of Man.

Thus hoping that this short taste may make Mr. Fowler ashamed, and thee receive satisfaction, touching the truth and state of this Man's Spirit and Principles; I rest,

From Prison, the 27. of the 12 Month, 1671. Thine to serve thee in the Gospel of Christ. J. Banyan.

p. 1A DEFENCE Of the Doctrine of JUSTIFICATION By Faith in Jesus Christ; Proving, That Gospel-Holiness flows from thence, &c.

SIR,

HAving heard of your Book, Entituled, The Design of Christianity; and in that was contained such Principles, as gave just ofence to Christian ears, I was desirous of a view thereof, that from my sight of things I might be the better able to judge. But I could not obtain it till the 13th of this 11th Month, which was too soon for you Sir, a pretended Minister of the Word, so vilely to expose to publick view, the rottenness of your heart in Principles Diametrically opposite to the simplicity of the Gospel of Christ. And had it not been for this consideration, that it is not too late to oppose open Blasphemy, (such as endangereth the Souls of thousands) I had cast by this answer, as a thing out of season.

p. 2Two things are the Design of your Book.

1. To assert, and justify a thing which you call inward, reall righteousness, and Holiness.

2 To prove, That the whole, the grand, the only, and ultimate design of the Gospel of Christ, is to begin, and perfect this righteousness.

Into the truth, or untruth, of both these, as briefly as I may, I shall at this time inquire.

First, Therefore, a little to examine the nature of your Holiness and Righteousness… as your self hath described the same.

… It … (say you) so sound a complexion of Soul, at ma…tains in life & vigour, whatsoever is essential to it, & suffereth not any thing unnatural to mix with that which is …: By the force and power whereof, a man is enabled to behave himself as a Creature indued with a principle of reason; keeps his supreme faculty in its throne, brings into due subjection … his inferiour ones; his sensual imagination, his passions and …

You adde farther,

It is the purity of the humane nature, ingaging those in whom it resides, to demean themselves suitably in that state in which God hath placed them; and not to act disbecomingly in any co…ion, circumstance or relation. You say moreover.

It is a Divine, or God-like nature, causing a… hearts … of of, and an affectionate complyance with the eternal laws of rig… teousness; and a behaviour agreeable to the essential, and … differ…nces of good and evil. page 6.

Farther, You call it a principle or habit of Soul, originally dictates of humane nature. page 8.

A disposition and temper of the inward man, as powerfully inclin… it to regard, and attend to; aff…ctionately to imbrace and adhere too; to be actuated by, and under the government of, all those practical principles, that are made known …ither by revelation, nature or the use of reason. page 11. Which in conclusion you call that holiness which already we have lost. page 12.

Thus Sir is your holiness, by you described, which holiness you aver is that, which is the great and onelyonly design p. 3of Christ to promote both by his life and glorious Gospel.

To take therefore your description in pieces, if happily there may be found ought, but naught therein.

It is (say you) an healthful complexion of Soul, the purity of the humane Nature, &c.

Answ. These are but words; there is no such thing as the purity of our Nature,Rom. 7. 24.Rom 7:24 abstract and distinct from the sinful pollution that dwelleth in us. 'Tis true, a man may talk of, and by Argument distinguish between Nature and sin; but that there is such a Principle in man (since Adams fall) a Principle by which he may act, or that Christs whole Gospel-design is, the helping forward such a Principle, is altogether without Scripture or reason.Isa 1. 6. Tit. 1. 15. Ephes. 4. 1…. Isa. 59. 6, 7, …, 9, 10.Isa 1:6Titus 1:15Eph 4:1Isa 59:6Isa 59:7Isa 59:9Isa 59:10 There is no man by Nature, that that hath any soundness in him, …o, neither in Soul or Body; his understanding is darkened, his Mind and Conscience is defiled, his Wills perverted and obstinate: There is no judgment in his goings. Where now is the sound and healthful complexion of Soul? Let the best come to the best, when we have mustered up all the excellencies of the Soul of man, as man, shall nought we find there, but the lame, the blind, the defiled, the obstinate and missed faculties thereof. And never think to evade me by saying, the Graces of the Spirit of God are pure: for with them you have nothing to do; your Doctrine is of the sound Complexion of Soul, the purity of the humane Nature, a habi… of Soul, and the holiness we lost in Adam, things a great way off from the Spirit of Grace, or the gracious workings of the Spirit. You talk indeed of a Divine or Godlike Nature, but this is still the same with your pure humane Nature, or with your sound Complexion, or habit of Soul; and so must either respect man, as he was Created in the Image or likeness of God, or else you have palpable contradiction in this your description. But it must be concluded, that the Divine Nature you talk of, is that, and no other then the dictates of the humane Nature, or your feigned purity thereof; because you make it by your words the self same; it is the purity of the humane Nature, it is a Divine or Godlike Nature.

2. But you proceed to tell us of a Degree; it is so found and healthful a complexion or temperature of the faculties, qualities or vertues of Soul, as maintains in life and vigour, whatsoever p. 2duplicate page p. 3duplicate page p. 4is essential to it, and suffereth not any thing unnatural to mix with that which is so.

Answer. If, as was said before, there is no soundness of Soul in man, as man, and no such thing as a purity of our Nature, abstract from that which is sin▪ then where shall we find so healthful a complexion, or temperature of Soul, as to maintain in life and vigour whatsoever is essential to it, and that suffereth not any thing unnatural to mix with that which is so?

But let us take Pauls definition of a man;Rom. 3.Rom 3 There is none righteous, no not one, there is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are… together become unprofitable, there is none that doth good, no not one. Their threat is an open Sepulch…e, with their Tongues they have used deceit, the poison of Asps is under their lips, whose Mouth is full of Cursing and Bitterness; their feet are swift to shed Blood, destruction and misery are in their ways, and the way of Peace they have not known, there is no fear of God before their Eyes. I the rather give you this of Paul, then any of my own; because it is the soundest complexion of Soul, that the Holy Ghost himself could draw. Here is now no purity of the humane Nature, nor such sound complexion of Soul as can keep it self from mixing with that which is contrary to itself. And note, that this is the state of all men, and that as they stand on themselves before God; Wherefore together, even altogether, all the men in the World, take them in their most pure naturals, or with all the purity of humanity, which they can make, and together, they still will be unprofitable, and so must come short of doing good, that every mouth might be stopped, and all the World become guilty before God, ver. 19.

3. But proceeding, you say, that this complexion is so forcible as to keep his supreme faculty (I suppose you mean the Conscience) in its Throne, and that brings into due subjection all his inferiour ones as namely his sensual imagination, bruitish passions and affections.

Answ. These words suppose that it is within the power of a mans own Soul, always to keep sin out of it self, and so guilt out of the Conscience; albeit the Scripture saith, that both the mind and it are defiled with the filth of sin, in all whoever do not believe the Gospel,Tit. …. 15. with which belief this description me… leth not.

p. 52. They suppose that this Conscience is perfectly clear and light, when the Scriptures say they have the understanding darkened; yea and farther, in despite of these your sayings of the sound complexion of Soul, of the purity of humane Nature, and of this supreme faculty, the Scriptures teach,Eph. 4. 18, 19.Eph 4:18Eph 4:19 that man in his best estate is altogether vanity, Thes. 5.that they are darkness and night, Psal. 39. 5.Ps 39:5&c.

Yea, say you, this sound complexion brings into due subjection all his inferiour ones.

Answ. Here seems to be a contradiction to the former part of this description, yea, to the Nature of the Soul it self; for you say; before it suffereth not any thing unnatural to mix it self therewith, when yet here you seem to suggest that part, I say, even part of it self is disobedient and rebellious; It brings into subjection all his inferiour ones.

It brings into due subjection.

Answ. Due subjection is such as is everlasting, universal, perfect in Nature, kind and manner, such as the most righteous, perfect, comprehensive Law, or Commandment cannot object against, or find fault therewith. Here's a Soul! here's a pure humane Nature! here are pure dictates of a brutish beastly man, that neither knows himself nor one title of the Word of God. But there is a Generation that are pure in their own Eyes, Pro. 30: 12:Prov 30:12yet are not washed from their fil…hiness.

It is the purity of the humane Nature, ingaging those in whom it resides, &c.

Answ. That is, verily in none at all; for there is no such thing in any, man in this world, as a purity of humane Nature: we are all an unclean thing, Isa. 64: 6▪ Job 15. 14▪Isa 64:6Job 15:14and who can bring a clean thing out of an unclean? not one. Again, what is man that he should be clean? or he that is born of a Woman, that he should be holy? These are therefore expressions without the Testimony of the Word, arising from your own phantasie.

It is a Divine or Godlike Nature.

Answ. Thus you seem allso to fetch from the similitude or likeness of God that was in us at out first Creation, before we sinned; but that similitude being at best but Created, and since most unspeakably defiled, defaced and polluted with sin; there is now, no not in the best of men, as men, any smiles, p. 6likeness and similitude of God to be found, no such petty Divine or Godlike Nature to be found, as you magine.

But having thus stated your holiness in its Nature and essence, you come in the next place to tell us, under what considerations it moveth a person to act, also by what Rules and Laws it squareth its acts and doings.

First by or under what considerations it acts, and these you scatter here and there in this your description of holiness, under these heads.

First, To act as becomes a Creature indued with a principle of reason, eyeing the state or place in which God hath set him; approving of, affecting and complying with the Eternal Laws of righteousness, Pag. 6. which eternal Laws in Page 8. you call the Divine moral Laws, those that were first written in the hearts of men, and originally the dictates of humane Nature, &c.

Secondly, To do these, from truly generous Motives and Principles, Page 7. such as these.

1. Because it is most highly becoming all reasonable Creatures (you might also have added, and those unreasonable) to obey God in every thing (within their Spheres) and as much unbecoming them to disobey him, Page 8.

2. Because it is a base thing to do unjustly, Page 11.

Now a little to touch upon all these, and then to proceed to what is behind.

First, To act and do the things of the moral Law, but as Creatures indued with a Principle of Reason, is but to do things in our Sphere as Men, as the Beast, the Hog or Horse doth things in his, as a Beast which is at best, if it could be attained, to act but as pure naturals, which state of man is of at infinite distance from that, in which it is by God expected, the man must act, that doth ought that is pleasing in his fight. For

First, The qualification and consideration by you propounded, is that which is in all men, in men simply as men, they being reasonable Creatures, and somewhat, though qut somewhat capable of acting as such.

Secondly, This qualification is not only in, but of men; reason is of the Man himself, even that which is as essential to him, as is that of his being Created or made.

p. 7Thirdly, The Law also, which you call Divine, Moral and Eternal is that which is naturally seated in the Heart, and as you your self express it, is originally the Dictates of humane Nature, or that which Mankind doth naturally assent to, Page 11.

Now I say, that a man cannot by these Principles, and these qualifications, please the God of Heaven, is apparent.

1. Because none of these are Faith, but without Faith it is impossible to please him. Heb. 11. 6.

2. Because none of these is the Holy Ghost, but there is nothing accepted of God, under a New Testament consideration, but those which are the fruits of the Spirit, Gal. 5. 22.

3. The Man and Principles you have stated, may be such as are utterly Ignorant of Jesus Christ, and of all his New Testament things as such: But the Natural man receiveth not the things of the Spirit of God (the things of his New Testament) for they are foolishness to him, neither can he know them, because they are Spiritually discerned, 1 Cor. 2. 24.

4. Your qualifications and considerations, know nothing at all of the adoption of Sons, and of our acting and doing our Duty, as such. You only content your self to rest within the confines of the humane Nature, acts of reason, as men or Creatures only, or in their supposed pure, natural Principles.

And Sir, a little by way of digression; I will tell you also of our truly Christian righteousness, both as to its original or first Principle, and also how, or under what capacity it puts the Person that is acted by it.

First, The Principle which is laid within us, it is not the purity of the humane Nature,1 Cor. 6. 1….1 Cor 6:1 but of the Holy Ghost it self, which we have of God received, by believing in the Son of God, a principle as far above yours of Humanity, as is the Heavens above the Earth; yours being but like those of the first Adam, but ours truly those of the second. As is the Earthly, 1 Cor. 15▪1 Cor 15such are those that are Earthly; and as is the Heavenly, such are those that are Heavenly.

Now whosoever hath not this Principle, although he be a Creature, and also have the Dictates of the humane Nature, yea, and also follows them, yet he is not Christs: If any man p. 8have not the Spirit of Christ, Rev. 8, 9.Rev 8:9he is none of his. Thus therefore is the Christian Principle, another from, and far above your Heathenish Pagan one. By … is Spirit is the Christian qualified with Principles, not N…ural, but Spiritual, such as Faith, Hope, Joy, Peace, &c. all which are the fruits of the Revelation of the forgiveness of sins, freely by Grace, though the Redemption that it in Jesus Christ In this Spirit and Faith we walk,Gal: 5. …5: by this Spirit we are led, even into the Joy and Peace of the New Testament of our Lord;Rom: 8. 14: wherefore our Holy Actions are the fruits of Righteousness, that is by Jesus Christ, not by our humane Nature, or the purity of it in us; yea, they are the fruits of the Spirit of God, the qualifications that attend the new Covenant, and those that by the work of regeneration are brought within the bounds and Priviledges thereof. Wherefore

Secondly, The capacity that we are in, who act and do from the Heavenly Principle; it is that of Sons, the Sons of God by adoption, as the Apostle said; Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, Gal. 4▪ Rom: 8:Gal 4crying, Abba Father. And again, As many as are led by the Spirit of God they are the Sons of God. This is a far other then is your humane description of acting as a Creature, indued with a Principle of Reason; for here is a man acts as a Son, indued with the Holy Spirit of God, who hath before the World, was predestinated him to this Estate, by Jesus Christ to himself, As a Son therefore,Eph. 1. 4, 4▪ ….Eph 1:4 the Christian acts and does, because he is indued with that high and heavenly Principle, mentioned before, by which Principle this man hath received a new Heart, a new Spirit, a new understanding, a good Conscience, so made by Faith in the blood of the Lord Jesus: Heb. 10.Heb 10Thus being made again anew, and another man;2 Cor. 5. 14, 15, 16.2 Cor 5:142 Cor 5:152 Cor 5:16 he acts from a new, and another Principle then yours; a Principle as far beyond, and above you, as is a Man above a Bruit, and as is Grace above Nature.

Thirdly, As the Christian acts & does from a better Principle, and under a better capacity or consideration then that you have described; so (to allude to your own notion) the first Principles by which they receive this Spirit and Adoption, are not those Principles of Morals, or those originally dictates of humane Nature; but it is through the hearing of Faith, Gal. 3. 1, 2, 3. by which we understand, that the Son of God became a Man, p. 9dyed for our sins, hath saved us from the curse of God, and accounted us to be the righteousness of God in him; this being heard with the Gospel, and a new-Testament-hearing, the Holy Ghost forthwith possesseth us, by the glorious working whereof we are helped through the Son, to call the God of Heaven, our Father.

Now thus being made free from sin, by the only Faith of Jesus Christ, we have our fruit unto holiness, and the end everlasting life.Rom: 6. 22

And here come in those reasonable conclusions, which you would make the very radicals of Christianity, they being only remote, and after conclusions, drawn from the forementioned Mercy of God, viz. from predestination, Calling, Adoption, and Justification by Christs Blood,Rom. 6. 22, 2▪Rom 6:22Rom 6:2 while we in our selves, are sinners. I say these are the things which Paul endeavored to provoke the Romans, Philippians and Colossians to an Holy Conversation by.

1. To the Romans, I beseech you therefore, saith he, by the Mercies of God; (What Mercies? Why those of Election, Redemption, Calling, Justification, and Adoption mentioned in the foregoing Chapters) that you present your Bodies a living Sacrifice, Holy, acceptable to God, which is your reasonable service, Rev. 12. 1.

2. To the Philippians, If there be therefore any consolation in Christ, if any Comfort of Love, if any fellowship of the Spirit, if any Bowels and Mercies, fulfill ye my joy, that ye be like minded, Phil. 2. 1.

3. To the Colossians, If you be risen with Christ, seek those things that are above, where Christ sitteth on the right hand of God; set your affections on things above, not on things of the Earth; for you are dead, and your life is hid with Christ in God, when Christ who is our life shall appear, then shall ye also appear with him in Glory. Now mark; mortifie therefore, therefore! wherefore? why, because they were risen with Christ; because they should appear at the end of this World with Christ himself in Glory; therefore mortifie the deeds of the Body, or our Members that are upon the Earth, Col. 3. 1, 2, 3, 4, 5.

p. 10These Sir are the Motives by which we Christians act; because we are forgiven, because we are Sons, and if Sons, then Heirs, and so we act; but to speak to this more anon.

Perhaps you will say I deal not fairly with you, because you treat, as of moral, so of Gospel or New Testament Laws.

But to that I will answer at present, that in this description of your Holy Principle, which is the Foundation of your Book, whether the Laws be Natural or Spiritual, moral or of Grace, the Principle by which you do them, is no other then the Principle of Nature, the dictates of the humane Nature; and so such as can by no means reach the Doctrines of the Gospel any farther then to make a Judgment of them, by that wisdom which is enmity with God, as will farther be seen in my progress through your Book.

Indeed you make mention of Divine Laws, and that under two Heads.

1. Such as are of an indispensible and Eternal Obligation, as those purely moral.

2. Such which you call positive precepts, in themselves of an indifferent Nature, and absolutely considered are neither good nor evil. Of those of this kind that we have under the Gospel, you say you know but three, viz, That of coming to God by Christ, and the Institutions of Baptism and the Lords Supper. Page 7 and Page 9.

So then, although you talk of Gospel positive Laws, and particularly that of coming to God by Christ; yet those which you call first Principles of Morals, are of higher concern with you, and more indispensible by far then this, this being a thing of an indifferent Nature, and in it self absolutely considered, is neither good nor evil; but the other is the life of the matter. But a little to gather you up.

The Morals, say you, are indispensible, and good in themselves; but that of coming to God by Christ, a thing indifferent, and in it self neither good nor evil. Wherefore though in this your description, you talk of confirming to all those good and practical Principles, that are made known either by Revelation, Nature, or the use of Reason, yet in this your obedience you reckon coming to God by Christ, but an act of a very indifferent p. 11Nature, a thing if done not good in it self, neither evil in it self, should a man leave it undone; and so consequently a man may have in him the ground and essentials of Christianity without; it may be saved, and go to Heaven without it: for this I say, whatsoever is of an indifferent Nature in it self, is not essential to the Christian Religion; but may or may not be done without the hazard of Eternal Salvation; but say you, this of coming to God by Christ, is one of the positive precepts, Page 9. which are in themselves things indifferent, and neither good nor evil: therefore not of the substance of Christianity.

But Sir, where learned you this new Doctrine, as to reckon coming to God by Christ, a thing of so indifferent a Nature, a thing not good in it self, but with respect to certain Circumstances, Page 7. Had you said this of Baptism and the Supper of the Lord; I could with some allowance have born your words, but to count coming to God by Christ a thing iudifferent in it self, is a blasphemy that may not be born by Christians; it being too high a contempt of the Blood, and too great a disgrace to the Person of the Lord, the King of Glory, of which more hereafter, but to return.

The intent of this your description is to set before us these two things.

1. What are the essentials of the Rule of that Holiness, which by the Gospel we are immediately obliged to, if we would be justified in the sight of God.

2. What are the principles by which we act, when we do these works aright.

For the first you tell us, they are the first Principles of Morals, such as are self evident, and therefore not capable of being properly demonstrated; as being no less knowable, and easily assented to, then any proposition that may be brought for the proof of them, Page 8. Such as are self-evident or evident of themselves; to what? To us as men that know the Principles of Reason, and that are as easily assented to as any proposition; such as may be as easily known, as we know there is a day or night, Winter and Summer, or any other thing that may be brought for the proof of them. This Law therefore is none other, then that mentioned in Rom. 2. 14, 15. which is the Law of our Nature, or that which was implanted in us in the day of our Creation, and therefore p. 12is said to be our selves, even Nature it self, 1 Cor. 11. 14.

Secondly, the Principle, say you, by which we act, and in the strength of which we do this Law, it is the Principle of Reason, or a reasonable compliance with this Law written in our Hearts, and originally dictates of humane Nature, &c. which certain Principle, say you, is this, To count it most highly becoming all reasonable Creatures, to obey God in every thing and as much disbecoming them, in any thing to disobey him, Page 8.

The sum is; this your Holiness both in root and act is no other then what is common to all the men on Earth; I mean so common as that for the first, is in their Nature, as the second is also part of themselves, they being Creatures whose prime or principal distinction from other, consisteth in that they are reasonable, and such as have reason as a thing essential to them; wherefore the excellency that you have discoursed of, is none other then the excellency and goodness that is of this World, such as in the first Principles of it is common to Heathens, Pagans, Turks, Infidels: and that as evidently dictates to those that have not heard the Gospel (I mean as to the Nature the good and evil) as it doth in them that sit under the sound thereof; and is the self same which our late ungodly Heriticks the Quakers have made such a stir to promote and exal…, only in the description thereof you seem more ingenious then they: for whereas they erroniously call it Christ, the light of Christ, Faith, Grace, Hope, the Spirit, the Word that is nigh, &c. you give it the names due thereto, viz. A complexion or complication and combination of all the virtue of the Soul, the humane Nature, the dictates of it, the Principles of reason, such as are selfevident, than which there is nothing Mankind doth naturally assent to, Page 6, 7, 8, 9, 10, 11. only here as I have said, you glorifie your errors also, with Names any Titles that are not to be found, but in your own deluded Brains: As that the virtues of the Souls can keep themselves incommixed, that there is yet in us the purity of the humane Nature, of such a disposition, that can both by light and power give a man to see, and powerfully incline him to, and bring him under the government of all those good and practical principles, that are made known either by Revelation, Nature, or the use of Reason.

p. 13But I say, these principles thus stated by you, being the principles, and the goodness of this World, and such as have not faith, but the law, not the holy Ghost, but humane nature in them; they cannot be those which you affirm, was or is the design, the great, the only, and ultimate design of Christ, or his Gospel to promote, and propagate in the World; neither with respect to our justification before God from the curse; neither with respect to the workings of his Spirit, and the faith of Jesus in our hearts, the true Gospel or evangelical Holiness.

First, It is not the righteousness that justifieth us before God from the curse; because it is that which is properly our own; and acted and managed by principles of our own, arising originally in the roots of it, from our own. There is the righteousness of Men, and the righteousness of God: that which is the righteousness of Men, is that which we do work from matter and principles of our own; but that which is the righteousness of God, is that which is wrought from matter and principles purely Divine, and of the Nature of God. Again, that which is our own righteousness, is that which is wrought in and by our own persons as Men; but that which is the righteousness of God, is that which is wrought in and by the second person in the Trinity, as God and Man in one person; and that resideth onelyonly in that person of the Son. I speak now of the righteousness by which we stand just before God, from the curse of the Law. Now this righteousness of ours, our own righteousness, the Apostle always opposeth to the righteousness of God, saying, They going about to establish their OWN righteousness, have not submitted themselves to the righteousness of God. Rom. 19. 3.Farther, This righteousness of our own, Paul counts loss and dogs-meat, Phil. 37, 8.in comparison of that other, far more glorious righteousness, which he calleth as it is in truth, the righteousness of God, which as I said but now, resideth in the person of the Son. Therefore saith Paul, I cast away my own righteousness, and do count it loss, and but dung, that I may win Christ, and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. The righteousness therefore, that is our own, that ariseth from matter and principles of our own, (such as that which you have p. 14described) justifieth us not before God from the curse.

Secondly, The righteousness that you have described, justifieth us not, as before, because it is the righteousness which is of the moral law, that is, it is wrought by us, as walking in the law. Now it mattereth not, whether you respect the law in its first principles, or as it is revealed in the table of the ten Commandments, they are in nature but one, and the same, and their substance and matter is written in our Hearts, as we are Men. Now this righteousness, the Apostle casteth away, as was shewed before; not having mine own righteousness, (saith he) which is of the law; why? Because the righteousness that …aveth us from the wrath of God, is the righteousness of God; and so a righteousness that is without the law. But now the righteousness of God without the law is manifest, Rom. 3. 21, 22, 23.Rom 3:21Rom 3:22Rom 3:23being witnessed by the law and the prophets, even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe. Rom. 3. The righteousness of God without the law; the righteousness of Christ who is naturally God; wherefore such a righteousness, as was accomplished by him, that was Lord, and the very God of the law; whose nature was infinite, and not that which the law could command or condemn; neither was the command of the law, the great and principal argument with him, no, not in its first and highest principles, to do or continue to do it; but even that which the law commanded of us, that he did, not by the law, but by that spirit of life, that eternal Spirit, and God-head, which was essential to his very being: He did naturally and infinitely that which the law required of us, from higher, and more mighty principles then the law could require of him: for I should reckon it a piece of prodigious blasphemy, to say, that the Law could command his God, the Creature, his Lord and Creator: but this Lord God, Jesus Christ, even he hath accomplished righteousness, even righteousness that is without, that is above, higher, and better then that of the Law: and that is the righteousness that is given to, and put upon all them that believe. Wherefore the Lord Jesus Christ, in his most blessed life, was neither prompted to actions of holiness, nor managed in them, by the purity of humane nature, or those you call first principles of morals, or as he was simply a reasonable Creature; but being the natural Son of God, truly, p. 15and essentially, eternal as the Father; by the eternal Spirit, his God-head, was his man-hood governed, and acted, and spirited to do and suffer.Heb. 9. 14.Heb 9:14 He through the eternal spirit offered himself without spot to God; which offering respects not onelyonly his act of dying, but also that by which he was capacitated to dye without spot in his sight; which was the infinite Dignity, and Sinlessness of his person; and the perfect justice of his Actions. Now this person, thus acting, is approved of, or justified by the Law to be good: for if the righteousness of the Law be good, which Law is but a creature, the righteousness of the Lord, the God of this Law, must needs be much more good; wherefore here is the Law, and its perfection swallowed up, even as the light of a Candle, or Star is swallowed up by the light of the Sun. Thus then is the believer made, not the righteousness of the Law, but the righteousness of God in Christ; 2 Cor. 5. 21.2 Cor 5:21because Christ Jesus who is the righteousness of the Christian, did walk in this world, in, and under the Law; not by legal and humane principles, which are the excellencies of men, but in, and by those that are divine, even such as were, and are of his own nature, and the essence of his eternal God-head. This is the righteousness without the Law, accomplished by a person, and principles, far otherwise, then is he, or those you make description of; and therefore yours cannot be that, by which we stand just before the justice of God without the Law; Now if it be a righteousness without the Law, then it is a righteousness without Men, a righteousness that cannot be found in the World; For take away the Law, the rule, and you take away, not onelyonly the righteousness, but that by which men, as men, work righteousness in the World: Mine own righteousness which is of the Law. The righteousness then by which a man must stand just in the sight of God from the curse, is not to be found in men, nor in the Law, but in him, and him onelyonly, who is greater, and also, without the Law; For albeit, for our sakes he became under the Law. even to the curse and displeasure of God; yet the principles by which he walked in the World to Godward, they were neither humane, nor legal, but heavenly, and done in the Spirit of the Son: Wherefore it is not the righteousness you have described, by which we stand just before God.

p. 16Thirdly, The righteousness you have described, cannot be that which justifieth us before God, because of its imperfections, and that both with respect to the principle, and the power with which it is managed: For though you have talked of a sound complexion of Soul, the purity of the humane nature, and that with this addition of power, as to be able to keep it self incommixt with that which is not of it self; yet we Christians know, and that by the words of God, that there is in man, as man, now no soundness at all, but from the crown of the head, to the sole of the foot, Botches, and Boyls, Isa. 1. 6.Isa 1:6Putrifactions, and Sores. We are ALL an unclean thing; and our righteousness, as filthy vlcerous raggs. Isa. 64. 6.Isa 64:6If there had been a Law given that could have given life, verily, Gal. 3. 21.Gal 3:21righteousness should have been by the Law. Could a man perform the Law to the liking of the justice of the eternal majesty, then would the Law give life to that man; but because of the perfection of an infinite justice, and the weakness and unprofitableness of the Law through our flesh,Rom. 8. 3,Rom 8:3 therefore, though you speak yet farther of the excellency of your sound complexion, and of the purity of the humane nature, you must flie from your self, to another righteousness for life, or at the last stick in the jaws of Death and everlasting Desperation. For by the works of the Law shall no flesh be justified. Gal. 2. 16.

It is therefore no better then error, thus to ascribe to poor man, that hath drunk iniquity like water, a soundness of soul, a purity of humane nature. Wherefore Jude saith of you, and of all such naturalists, That even in the things that you know naturally, as the bruit, in them you corrupt your selves. Jude 10. even in the very principles, the first or original dictates of your nature, or humanity. There is none that understandeth or is good, therefore there is none that doth good, no not one: that is, none as continuing in a natural state; none by the power or principles of nature; for he meaneth here, in your own sense, as men by natural principles have to do with the justice of the Law.

Fourthly, The righteousness which you have described, cannot be that which justifieth us before God, because it is that which is not of faith. The Law is not of faith, but the man that doth them shall live in them. Gal. 3. The Apostle also p. 17in the 10th. Chapter of the Romans tells us, that the righteousness that is compleated by doing the Law is one, and another, besides the righteousness of faith. For faith in the justification of a sinner from the curse and wrath of God, respecteth onelyonly the mercy of God, and forgiveness of sins for the sake of Christ. God for Christs sake hath forgiven him, that is enabled to believe, that is, trust to, and venture the eternal concern of his soul upon the righteousness that is no where to be found, but in the person of the Son of God. For there is justice more then answerable to all the demands of the Law, and the requirements of the eternal justice of God, and he is our justice; He is made unto us of God, righteousness, or justice; that is the righteousness or justice that is in him; is by God accounted the mans that shall accept thereof by faith, that he might be made the justice or righteousness of God in him. For the righteousness that saveth a sinner from damnation, must be equal to that in the eternal Deity: but where can that be found but in him that is naturally God, as is indeed the Son of the Father; in him therefore, and not in the Law, there is a righteousness fit for faith to apply to. Besides, the Law is not, neither can be the object of faith to men; for that which is the object of faith (I speak now as to justifying righteousness) it must be a righteousness already compleated, and as I said, a righteousness to be received, and accepted, being now perfected and offered, and given to us by the kindness and mercy of God: but a man may believe long enough in the Law, before that performs for him a perfect righteousness. The Law can work nothing unless it be wrath. Rom. 4. No thou must work BY, and not believe IN the Law. Besides, all that cometh out of the mouth of the Law is,Gal. 3. 13.Gal 3:13 Cursed is every one that continueth not in every thing which is written in the book of the Law to do them; which no man is capable of doing, so as to escape the curse by doing, that hath once, or first transgressed the same. Wherefore it is a vain thing, yea an horrible wickedness in you, thus to abuse the Law, and the weakne…s of man, by suggesting that the onelyonly, the ultimate, or grand design of Christ Jesus was, or is, the promoting of a righteousness by the Law, that is performed by humane principles in us.

I could double, yea ten times double the number of these arguments against you, but I will pass from this to the second p. 18thing. The righteousness you have described, is not the true Gospel inward holiness.

I told you before, that the principles which you have described, are not evangelical principles; and now I will adde, that as they are not such in themselves, so neither do they fetch in, or obtain by our adhering to them, those things which alone can make, or work in the Soul, those truly Gospel inward acts of holiness.

There are three things which are essential to the inward Gospel holiness; of which as your description is utterly destitute, so, neither can they by that be obtained, or come into the heart.

1. The holy Ghost.

2. Faith in Christ.

3. A new Heart, and a new Spirit.

Without these three, there is no such things as Gospel holiness in Man, as before I have also hinted at. But now as there is none of these three found in your discription of inward Holiness; so neither can you, or other, by all your inclinations, either to those you call first principles of natural reason, or the dictates of humane nature, obtain or fetch into the Soul, the least dram of that which is essential, to that which is indeed according to the Gospel description of inward Gospel holiness: as will further be manifest in this that followeth.

1. The holy Ghost is not obtained by your description, that consisting only in principles of Nature, and in putting forth it self in acts of Civility and Morality. When the Apostle would convince the bewitched Galathians, that your Doctrine which was also the Doctrine of the false Apostles, was that, which instead of helping forward, did hinder, and pervert the Gospel of Christ; he applieth himself to them in this manner. This onelyonly would I learn of you; Gal. 3. 2, 3.Gal 3:2Gal 3:3Received you the Spirit by the works of the Law, or by the hearing of Faith? By the works of the Law, that is, by putting of your principles into practice, Nay, may I not adde, by putting of your principles into practice, by a more bright, and clear rule, then in the beginning of your description is inserted by you; for the Law as written and engraven in stones, with the addition of all the Mosaical precepts,Rom. 3: 1, 2, 3.Rom 3:1Rom 3:2Rom 3:3 was a more ample, and full discovery of p. 19the mind of God, then can be obtained by your virtues of Soul, your purity of humane nature, or the first principles of morals, as they are written in the heart of man; and originally dictates of humane nature. Yet by these, by following these, by labouring to live up to the light of these, their own experience told them, that they neither could, nor did obtain the enjoyment of the holy Ghost; but that rather their now declining the word of Faith, by which indeed they receive it at first (whatever pretences of holiness, and godliness were the arguments to prevail with them so to do) was in truth none other but the very witch-craft, and inchantments of the Devil.

Farther, The Apostle sets this your Spirit and Principles; and that which indeed is the Spirit of God, in aline Diametrically opposite one against another; yea the receiving of the one, opposeth the receiving of the other. Now we have received, saith he, NOT the Spirit of the World (that is, your Spirit, and principles of humanity) to walk by it, or live in it; but the Spirit which is of God, that we may know the things that are freely given us of God. 1 Cor. 2. 12. But what is the Spirit of the World? He tells us in the verse before, it is the Spirit of a man; which Solomon calls, the Candle of the Lord; that which searcheth all the inward parts of the Belly. Prov. 20. 27. by humane principles, good motions to moral duties, workings of reason, dictates of nature to obey God as Creator. These things flow from the Spirit of a man, which is the Spirit of all the World. They that preach, or speak by this Spirit; they preach or speak of the World, of the virtues of the World;1 Joh. 4. 5.1 John 4:5 and the World, the whole World heareth them, or know in themselves what they say.

Now when this Spirit is received, imbraced and followed, as the Spirit that is of God, then it must be branded with the mark of the Spirit of error, and of Antichrist; because the act in so doing, is most wicked; yea, and Christ himself is made head against, by it.

But I say, the holy Ghost is not obtained by these principles, nor by the pursuit of them.

2. Faith is not obtained by the pursuit of your principle; but by hearing of another doctrine, He that presseth men to look to, and live by the purity of humane nature, principles p. 20of natural reason, or by the Law, as written in the heart, or Bible; he sets the word of Faith out of the World; for these doctrines are as opposite, as the Spirits I spake of before; For Moses describeth the righteousness that is of the Law, that the man that doth these things shall live by them. Now he that receiveth this Law, to do, and live by; he hath set up, and is in pursuit of a doctrine of another nature, then that which is called the righteousness of faith; that being such, as for justification, a…d deliverance from the curse, maketh no mention at all of hearing the Law, or of doing good works; but of hearing of the mercy of God, as extended to sinners; and of its coming to us through the death, and resurrection of Christ Jesus. The righteousness which is of Faith, speaketh on this wise; say not in thine heart, who shall ascend into Heaven (that is to bring Christ down from above) or who shall descend into the deep, (that is to bring up Christ again from the dead) but what saith it? The word is nig…h thee, even in thy mouth, and in thy heart; that is the word of faith which we preach; That if thou shalt confess with thy m…uth the Lord Jesus; and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved. Rom. 10. 5▪ 9. This then is the doctrine of faith; or the righteousness with which faith hath to do. Now as old covenant… works, are begotten in men by the doctrine of works; so faith is begotten by the doctrine of faith. Therefore after he had said, faith cometh by hearing; …e insinuates it to be the hearing the preaching of the Gospel of peace (peace by the blood of the cross) and the glad tidings of good things, (ver. 14, 15, 16, 17.) of good things promised for the sake of the Lord Jesus; not for the sake of good deeds done of us, by humane principles, or the dictates of our nature.

Faith, Then the second essential, comes into the heart, not by the preaching, or the practice of your principles; but by another, a higher, and far more heavenly doctrine. And hence the Apostle compleatly puts the difference betwixt the worker of good works in the Spirit of the Law; and the believer that taketh hold of grace by Christ, that he may be saved thereby. The one he calls Them that are of the works of the Law: the other,Gal. 3.Gal 3 They which are of Faith. This being done, he tells us, that as they differ in the principles, to wit, of Faith; and Works, so they shall differ in conclusion: For the p. 21Law is not of faith; the promise is onelyonly made to faith, therefore they onelyonly that are of faith, are blessed with faithful Abraham.

3. The third essential is, a new Heart, and a new Spirit or mind, and this also comes not by your principle, that being but the old covenant that gendreth to bondage, and that holds its Ismaels under the curse for ever: there comes no new heart by the Law, nor new Spirit. It is by the new Covenant, even the Gospel, that all things are made now. Jer. 31. 33. Ezek. 36. Heb. 8. 2. 2 Cor. 5. 17, 18, 19.

The Apostle after a large discourse of the two ministrations, and their excellencies. (2 Cor. 3.) tell us that the heart is nothing changed, so long as it abideth in the works of the Law; but remaineth blind, and ignorant; Nevertheless, saith he, when it shall turn (from the Law) to the Lord, the vail shall be taken away. But what is it to turn (from the Law) to the Lord? Why even to leave, and forsake your Spirit, and principles, and works from those principles; and flie to the grace, and merits; the glory of the Lord Jesus Christ. Now when the heart is turned to Christ, then the vail of Moses is taken off; wherefore then the soul with OPEN face, beholding as in a glass the glory of the Lord, is changed from glory to glory, even as by the Spirit of the Lord. 2 C…r. 3. 14, 18.

Obj…ct. But it seems a paradox to many, That a man should live to the Law, that is devote himself to the works of the ten Commandments, the most perfect rule of life; and yet not be counted one changed, or new.

Answ. Though it seemeth an untruth, yet it is most true; That by the works of the Law, no heart is made new, no man made new. A man from principle of nature, and reason, (which principles are of himself, and as old) may give up himself to the goodness of the Law: Yet these principles are so far off from being new, that they are as old as Adam in Paradise; and come into the world with all the children of men. To which principles the Law, or the first principles of morals, so equally suit, that as you have said, page 8. they are selfevident; then which there is nothing ma…-kind d…th more naturally assent unto, page 11. Now Nature is no new principle, but an old; even our own, and of our selves. The Law is no new p. 22principle, but old, and one with our selves (as also you well have called it) first written in mens hearts, and originally dictates of humane nature. Let a man then be as devout, as is possible for the Law, and the holiness of the Law. Yet if the principles from which he acts; be but the habit of Soul, the purity (as he feigns) of his own nature; principles of natural reason, or the dictates of humane nature; all this is nothing else but the old Gentleman in his Holy-day-cloaths; the old Heart, the old Spirit; the Spirit of the man, not the Spirit of Christ is here.

And hence the Apostle, when he would shew us a man alive, or made a new man indeed; as he talketh of the holy Ghost and faith, so he tells us such… are dead to the Law, to the Law, as a Law of works; to the Law as to principles of nature, Wherefore my brethen you are also become dead to the Law (the moral Law, and the ceremonial Law) by the body of Christ, that you should be married to another (another then the Law) even to him, who is raised from the dead, that we should bring forth fruit unto God. Rom. 7. 4.

Ye are become dead to the Law: dead to the Law! Why? That you should be married to another: Married to another! Why? That you should bring forth fruit unto God. But doth not a man bring forth fruit unto God, that walketh orderly according to the ten Commandments? NO, if he do it before faith in the Spirit of a man, by the dictates of humane nature, respecting the Law, as that, by the obeying of which, he must obtain acceptance with God. This is bringing forth fruit unto himself; for all that he doth, he doth it as a man, as a Creature, from principles natural, and of himself, his own and for none other then himself; and therefore he serveth in an old Spirit, the oldness of the letter, and for himself. But now, (that is, ye… being dead to the Law, and married to Christ) that (the Law) being dead; by which (while in our selves) we were held; Now we are delivered from that law, both as to its curse and impositions; as it stands a Law of works in the heart of the world; we serve in newness of the Spirit, and not in the oldness of the letter, v. 6. A man must first then, be dead to your principles, both of nature, and the Law; if he will serve in a new Spirit, if he would bring forth fruit unto God. Wherefore your description of the principle of holiness p. 23in man, and also the principles by which this holiness is put forth by him into righteous acts; they are such as are altogether void of the true essentials of inward Gospel-holiness, and righteousness.

But there is one, thing more in this description, or rather effect thereof, which I shall also inquire into: And that is saying, As it was the errand of Christ to effect our deliverance out of that sinful state we had brought our selves into: so to put us again into possession of that holiness which we HAD LOST. page 12. The proof of this position is now your next business: that is, if I understand your learning, the remaining part of your book, which consisteth of well nigh 300 pages, is spent for proof thereof; which I doubt not but effectually to confute with less then 300 lines. OnelyOnly first by the way, I would have my reader to take notice that in this last Clause. [to put us again into possession of that holiness which we had lost] is the sum of all this large description of his holiness in the foregoing pages: that is, the holiness and righteousness that Mr. Fowler hath been describing; and adds, that Christs whole business when he came into the world was, as to effect our deliverance from sin; so to put us again in possession of that holiness which we had lost. The holiness therefore that here he contendeth for, is that, and onelyonly that which was in Adam before the fall, which he lost by transgression; and we by transgressing in him. A little therefore to inquire into this, if perhaps his reader and mine, may come to a right understanding of things.

First then, Adam before the fall, even in his best and most sinless state, was but a pure natural man, consisting of body and soul; these (to use your own terms) were his pure essentials: In this mans heart,page 11: God also did write the Law; that is, (as you term them) the first principles of morals. This then was the state of Adam, he was a pure natural man;page 8: made by God sinless; all the faculties of his Soul, and members of his body were clean.Eccle. 7:Eccl 7 God made man upright. But he made him not then a Spiritual man; The first Adam was made a living Soul, howbeit that was not first which was Spiritual: 1 Cor. 15:1 Cor 15but that which was natural, and afterwards that which is Spiritual. The first man is of the earth, earthy. 1 Cor. 15▪ A living Soul he p. 24was; yet but a natural man, even in his first and best estate: but earthly, when compared to Christ; or with them that believe in Christ. So then, the holiness of Adam in his last estate, even that which he LOST, and we in him, it was none other, then that which was natural, even the sinless-state of a natural man. This holiness then was not of the nature of that, which hath for its root the holy Ghost; for of that we read not at all in him, he onelyonly was indued with a living Soul; his holiness then could not be Gospel, nor that which is a branch of the second covenant: his acts of righteousness, were not by the operations of the Spirit of Grace, but the dictates of the Law in his own natural heart. But the Apostle when he treateth of the Christian inherent holiness; first excluding that in Adam, as earthly; he tells us, it is such as is in Christ: As is the earthly, such are they, that are earthly; and as is the heavenly such are they that are heavenly. Let then those that are the Sons of Adam, in the state of nature as he, though not so pure, and spotless as he, be reckoned to bear his image and similitude: but let them that are the children of Christ, though not so pure as he, bear the image and similitude of Christ;Rom. 8. 29.Rom 8:29 for they are conformable to the image of the Son of God. The holiness therefore that was in Adam, being but that which was natural, earthly, and not of the holy Ghost, cannot be that which Christ came into the world to give us possession of.

Secondly, Adam in his best, and most sinless state, was but a type of figure:Rom: 5. 14: The figure of him that was to come. A type in what? A type or figure doubtless, in his sinless and holy estate; a type and figure of the holiness of Christ: But if Christ should come from heaven, to put us in possession of this sinless holiness that was in Adam, or that we lost in him: To what more would his work amount, then to put us into the possession of a natural, figurative, shadowish, righteousness or holiness. But this he never intended; therefore it is not the possessing of his people with that holiness, that was the great errand Christ came into the world upon.

Thirdly, The holiness and righteousness that was in (and that we lost by) Adam before the fall; was such as stood in, and was to be managed by his natural perfect compliance with a covenant of works. For, Do not this sin and die, were the terms that was from God to Adam. But Christ at his coming p. 25brings in another, a better a blessed Covenant of Grace; and likewise possesseth his Children, with the Holiness, and Priviledges of that Covenant; Not with Adams heart nor Adams mind; but a new Heart, a new Spirit, a new Principle to act by; and walk in a new Covenant. Therefore the Holiness that was in Adam before, or that we lost in him by the Fall, could not be the Holiness that Christ at his Coming made it his great or onelyonly business to put us in possession of.

Fourthly, The Holiness that was in Adam before, and that we lost in him by the Fall, was such as might stand with perfect ignorance of the Mediation of Jesus Christ: For Christ was not made known to Adam as a Saviour, before that Adam was a Sinner; neither needed he at all to know him to be his Mediator, before he knew he had offended.Gen. 3.Gen 3 But Christ did not come-into the World to establish us in, or give us possession of such Holiness as might stand with perfect Ignorance of his Mediatorship. No; The Holiness that we Believers have, and the righteous acts that we fulfil…,Ephes. 4. 21, 22.Eph 4:21Eph 4:22 they come to us,2 Pet. 1. 3.2 Pet 1:3 and are done by us, through the knowledge of the Lord Jesus, and of his being the Messias promised.

Fifthly, The Holiness that was in Adam, was neither given him through the Promise, neither encouraged by the Promise. Adam had no promise to possess him with a Principle of holiness; it came to him by Creation: neither had he any promise to strengthen or encourage him in Holiness. All he …id was Instructions concerning his Duty, and Death threatned if he did it not: Gen. 2. 15, 16, 17.Gen 2:15Gen 2:16Gen 2:17But Christ came not, to give us possession of an holyness or Righteousness, that came to us by our Creation, without a Promise; and that hath no promise to encourage us to continue therein; but of an Holiness that comes to us by the best of Promises, and that we are encouraged to by the best of Promises. Therefore it was not his great Errand when he came from Heaven to Earth, to put us in possession of that Promiseless holiness that Adam had before, and that was lost in him by the Fall.

Lastly, In a word; The Holiness that Adam had before, and that we lost in him by the Fall; it was a natural shadowish old Covenant, promiseless holiness; such as stood and might he walked in, while he stood perfectly ignorant of the Mediator Christ. Wherefore it is rather the Design of your Apollo the p. 26Devil, whom in Page 101. you bring forth to applaud your Righteousness; I say; it is rather his Design then Christ, to put men upon an indeavour after a possession of that: For that which is truely Evangelical, is the Spiritual, Substantial, New Covenant, promised holiness; that which cometh to us by, and standeth in the Spirit, Faith and Knowledge of the Son of God, not that which we lost in Adam. Wherefore the Song which there you learnt of the Devil, is true, in the sense he made it, and in the sense for which you bring it; which is, to beget in men, the highest esteem of their own humane nature; and to set up this natural, shadowish, promiseless, ignorant holiness, in opposition to that which is truely Christs.

To dwell in Heaven doth not more please him, then

Within the Souls of Pious mortal Men.

This is the Song; but you find it not in Matthew, Mark, Luke, or John, but among the Heathens who were his Disciples; and who were wont to enquire at his mouth, and learn of him.

Thus have I Ra…d the foundation of your Book, even by overthrowing the Holiness, and Righteousness, which by you is set up, as that which is the onelyonly true Gospel, and Evangelical. Wherefore it remaineth, that the rest of your Book, viz. whatever therein is brought, and urged for the proof of this your Description of Holiness, &c. it is but the abuse of Christ, of Scripture, and Reason; it is but a wresting and corrupting of the Word of God, both to your own destruction, and them that believe you.

But to pass this, and to come to some other passages in your Book; And first to that in Page 5th. where you say, The Holiness, which is the Design of the Religion of Christ Jesus, is not such as is subjected in any thing without us; or is made ours by a meer external, or outward application, &c.

1. These words secretly smite at the Justification that comes by the imputation of that most glorious Righteousness that alone resideth in the Person of the Lord Jesus;Answ. and that is made ours by an act of eternal Grace, we resting upon it by the Faith of Jesus.

p. 272. But if the Holiness of which you speak, be not subjected to any thing without us, then it is not of all that fulness which it pleased the Father should dwell in Christ: For the Holiness and Righteousness, even the inward Holiness that is in Saints, it is none other then that which dwelleth in the Person of the Son of God in Heaven: Neither doth any man partake of, or enjoy the least measure thereof, but as he is united by Faith to this Son of God,1 Joh. 2▪ 8.1 John 2:8 The thing is as true in him, in us; in him as the Head, and without measure; and is originally seated in him,Joh. 1. 16.John 1:16 not in us. Of his fulness have we all (Saints) received, and grace for grace. Wherefore the holiness that hath its original from us; from the purity of the humane nature (which is the thing you aim at) and that originally, as you term it, is the dictates thereof, is the Religion of the Socinians, Quakers, &c. and not the Religion of Jesus Christ.

And now I will come to your indifferent things, viz. those which you call, positive Precepts; things, say you, of an indifferent nature; and absolutely considered, are neither good nor evil; but are capable of becoming so; onelyonly by reason of certain Circumstances: Of these positive indifferent Precepts, you say, you know but three in the Gospel; but three that are purely so viz. That of coming to God by Christ, the Institutions of Baptisme, and the Lords Supper. This we have in Page 7. and 9.

1. These words, as I hinted before,Answ. are highly derogatory to the Lord the King of Glory, and trample as much upon the Blood of the Son of God, as words can likely do.

For first, If coming to God by Christ, be in it self but an Indifferent thing, then, as I also hinted before, it is not of the substance of Christianity; but a man may be truely a Christian without it; may be saved, and go to heaven without it; This is in truth the Consequence of your words: for things purely of an indifferent nature, do not in themselves either make or marre the Righteousness that justifieth us from the Curse before God. Wherefore by your Argument, if a man remain ignorant of that positive Precept, of coming to God by Christ; he remaineth ignorant but of an Indifferent thing, a thing that in its self is neither good nor evil, and therefore not essentially material to his Faith or justifying Righteousness.

p. 282. An indifferent thing in it self is next to nothing, neither good nor evil, then but a thing betwixt them both.

Then is the Blood of the Lord Jesus, in it self, of no value at all; nor Faith in him, of it self, any more then a thing… of …ought; their virtue and goodness onelyonly dependeth upon… certain Circumstances that make them soo? For the indifferency of the thing lyeth not simply in coming to God, but in coming to him by Christ: Coming otherwise to God, even in this mans eyes, being the All in All; but in this coming, in coming to him by Christ, there lyeth the indifferency. I marvel what injury the Lord Jesus hath done this man, that he should have such indifferent thought of coming to God by him?

But hath he no better thoughts of his own good deeds, which are by the Law? Yes doubtless, for those (saith he) are of an indispensible, and eternal obligation, which were first written in mens hearts, and originally dictates of humane nature. pag▪ 8. Mark, Not a dictate of humane nature, or necessary conclusion on deduction from it, is of an indifferent, but of an indispensible; not of a transient, but of an eternal obligation. It is onelyonly going to God by Christ, and two other things, that he findeth in the Gospel, that of themselves, are of an indifferent nature.

But how indifferent Even as indifferent in it self, as the blood of a silly Sheep, or the ashes of an Heifer; for these are his very words. SVCH (that is such ordinances as in themselves are of an indifferent nature) were all the Injunctions and Prohibitions of the Ceremonial Law; and some few SUCH we have under the Gospel. page 7. Then in page 9. …he tells you what these positive Precepts under the Gospel or things indifferent are, THAT of going to God by Christ, is one; and the other two, are Institutions of Baptisme; and the Lords Supper. SVCH therefore as were the Ceremonies of the Law, such (even) SVCH (saith he) is that of going to God by Christ, &c.

Wherefore he that shall lay no more stress upon the Lord Jesus to come to God by, then this man doth, would lay as much (were the old Ceremonies in force) upon a silly Sheep, as upon the Christ of God. For these are all alike, positive Precepts, such as were the Ceremonies of the Law, things in themselves neither good nor evil, but absolutely considered; of an indifferent nature,

p. 29So that to come to God by Christ, is reckoned, of it self, by him, a thing of a very indifferent nature, and therefore this man cannot do it▪ but with a very indifferent heart; his great; and most substantial coming to God must needs be by some other way:Joh. 10. 1.John 10:1 But why should this THIEF love thus to Clamber, and seek to go to God by other Means; such which he reckoneth of a more dispensible nature, and eternal; seeing Christ onelyonly (as indifferent as he is) is the onelyonly way to the Father. I am the Way (saith he) the Truth, and the Life; No man cometh to the Father but by me. If he be the on…ly Way, then there is none other; if he be thus the Truth, then is all other the Lye; and if he be here the Life, then is all other the Death; let him call them indispensible and eternal never so often.

So then, how far off this mans Doctrine is, of sinning against the Holy Ghost, let him that is wise consider it. For if coming to God by Christ, be in it self, but a thing indifferent, and onelyonly made a Duty upon the account of certain Circumstances: then to come to God by Christ is a duty incumbent upon us onelyonly by reason of certain Circumstances, not that the thing in it self is good; or that the nature of sin, and the Justice of God layeth a necess…y on us so to. But what be these certain Circumstances? For it is because of these, (if you will believe him) that God the Father, yea, the whole Trinity, did consult in Eternity, and consent, that Christ should be the Way to Life: Now I say, it is partly because by Him was the greatest safety, he being naturally, the Justice, Wisdome, and Power of God; and partly, because it would (we having sinned) be utterly impossible we should come to God by other means and live. He that will call these Circumstances, that is, things over and above besides the Substantials of the Gospel, will but discover his unbelief and ignorance, &c.

As for your saying, That Calvin, Peter Martyr, Musculus, Zanchy, and others, did not question, but that God could have Pardoned sin, without any other Satisfaction, then the Repentance of the Sinner. pag… 84, It matters nothing to me, I have neither made my Creed out of them, nor other, then the Holy Scriptures of God.

But if Christ was from before all Worlds ordained to be the p. 30Saviour, then was he from all Eternity so appointed and prepared to be: And if God be, as you say, infinitely, page 136. and I will add, Eternally, just; how can he Pardon without he be presented with that Satisfaction for Sin, that to all points of the highest perfection doth answer the Demands of this Infinite, and Eternal Justice? unless you will say, that the Repentance of a Sinner is sufficient to answer whatever could be justly demanded as a Satisfaction thereto; which if you should, you would in consequence say, that Man is, or may be in himself, just, that is, equal with God; or that the sin of Man was not a transgression of the Law that was given, and a procurer of the Punishment that is threatned, by that Eternal God that gave it. (But let me give you a Caution, Take heed that you belye not these men) Christ cryes, If it be possible let this Cup pass from me. Mat. 26. 39. Heb …. 22. Luke 24. 26. Acts 17. 3.Matt 26:39Luke 24:26Acts 17:3If what be possible: why, that Sinners should be saved without His Blood. Ought not Christ to have suffered? Christ must needs have suffered, not because of some certain Circumstances; but because the Eternal Justice of God, could not consent to the salvation of the Sinner, without a Satisfaction for the Sin committed. Of which more in the next; if you shall think good to reply.

Now that my Reader may see, that I have not abused you, in this Reply to your sayings, I will repeat your words at large, and leave them upon you to answer it.

You say, Actions may become dutyes, or sins, two wayes: first as they are compliances with or transgressions of Divine positive Precepts: These are the declarations of the arbitrary Will of God, whereby he restraineth our liberty, for great and wise reasons in things that are of an indifferent nature, and absolutely considered are neither good nor evil; and so makes things not good in themselves (and are capable of becoming so, onelyonly by reason of certain Circumstances) Duties; and things not evil in themselves, sins. SUCH were all the Injunctions and Prohibitions of the Ceremonial Law; and some few SUCH we have under the Gospel. page. 7. Then page 9. you tell …s, That the reason of the Positive Laws (that is, concerning things in themselves i…different) in the Gospel are declared; of which, say you, I know but three that are purely so, viz. That of Coming to God by Christ, the Institution of Baptisme, and the Lords Supper.

p. 31Here now let the Reader note, That the positive Precepts, declarations of the arbitrary Will of God, in things of an indifferent nature, being such, as absolutely considered, are neither good nor evil; some few SUCH (say you) we have under the Gospel, namely, that of coming to God by Christ, &c. I am the more punctual in this thing, because you have confounded your weak, Reader with a crooked Parenthesis in the midst of the Paragraph, and also by deferring to spit your intended venome at Christ, till again you had puzzled him, with your Mathematicks, and Metaphysicks, &c. putting in another Page, betwixt the beginning, and the end of your blasphemy.

Indeed in the seventh Chapter of your Book, you make a great noise of the Effects and Consequences of the Death of Christ, as that it was a Sacrifice for sin, an expiatory, and propitiatory Sacrifice. (page 83.) Yet, he that well shall weigh you, and compare you with your self, shall find that words and sense, with you are two things; and also, that you have learned of your Brethren of old, to dissemble with Words, that thereby your own heart-errors, and the Snake that lyeth in your bosome, may yet there abide the more undiscovered. For in the conclusion of that very Chapter, even is and by a word or two, you take away that glory, that of right belongeth to the Death and Blood of Christ, and lay it upon other things. For you s…y,

The Scriptures that frequently affirm; that the end of Christs Death wa… the forgiveness of our sins, and the reconciling of us to the Father, we are not SO to understand, as if the blessings were absolutely thereby procured for us. (page 91.) any otherwise, then upon the account of our effectual believing. I answer.

By the Death of Christ was the Forgiveness of Sins effectually obtained for all that shall be saved, and they even while yet Enemies, by that were reconciled unto God. So that, as to forgiveness from God, it is purely upon the account of grace in Christ;Col. 1. 20.Col 1:20 We are justified by his Blood, we are reconciled to God by the Death of his Son. Ecclus. 4. 3…:Sir 4:3Rom. 5…. Yea peace is made by the Blood of his Cross; And God for Christs sake hath forgiven us. So then, our effectual believing, is not a procuring cause in the sight of God; or a condition of ours p. 32foreseen by God, and the motive that prevaileth with him to forgive us our manifold transgressions: Believing being rather that which makes Application, of that Forgiveness, and that possesseth the Son with that Peace, that already is made for us with God, by the Blood of his Son Christ Jesus; Being justified by Faith, Rom. 5. 1:Rom 5:1we have Peace with God through our Lord Jesus Christ. The peace and comfort of it cometh not to the Soul, but by believing. Yet the Work is finished▪ Pardon procured, Justice being satisfied already, or before, by the precious Blood of Christ.

Observe; I am commanded to believe, but what should I believe? or what should be the object of my Faith in the matter of my justification with God? Why, I am to believe is Christ, I am to have Faith in his Blood. But what is … to believe in Christ? and what to have faith in his Blood? Verily, To believe that while we were yet sinners Christ dyed for us; That even then when we were Enemies, we were Reconciled to God by the Death of his Son: To believe that there is a Righteousness already for us compleated.

I had as good give you the Apostles Argument and Conclusion in his own language.Rom. 5. 6, 7, 8.Rom 5:6Rom 5:7Rom 5:8 But God commended his love towards us, in that while we were YET sinners, Christ-dyed for us; much more then being NOW justified by his Blood, we shall be saved from wrath through him. And note that this word [now] respects the same time with [yet] that went before. For if when we were enemies we were reconciled to God, by the Death of his Son; much more being Reconciled, we shall be saved by his life: or Intercession.

Believing then1 Tim. 1. 15.1 Tim 1:15 (as to the business of my deliveranc from the Curse before God) is an accepting of,Ephes. 1. 12, 13▪Eph 1:12Eph 1:13 a trusting to, or a receiving the benefit that Christ hath already obtained for me;Joh. 1. 12.John 1:12 by which act of Faith, I see my interest in that Peace that is made before with God by the Blood of his Cross: For if Peace be made already by his Blood, then is the Curse taken away from his sight; if the Curse be taken away from his sight, then there is no sin with the Curse of it to be charged from God by the Law, for so long as sin is charged by the Law, with the Curse thereto belonging, the Curse, and so the wrath of God remaineth.

But (say you) Christ dyed to put … into a capacity of pardon, 10 page 91.

p. 33Answ. True; But that is not all, He dyed to put us into the Parsonal Possession of Pardon: Yea, to put us into a personal Possession of it; and that before we know it.

But (say you) the Actual removing of our Guilt is not the necessary and immediate Result of his Death, Pag. 91.

Answ. Yea, but it is, from before the Face of God; and from the Judgement and Curse of the Law; For before God the Guilt is taken away, by the Death and Blood of his Son, immediately, for all them that shall be saved; else how can it be said we are Justified by his Blood;Rev. 1. 5.Rev 1:5 He hath made Peace by his Blood; He loved us, and washed us from our Sins in his own Blood, and that we are Reconciled to God by the Death of his Son; which can by no means be: If notwithstanding, his Death and Blood, Sin in the Guilt, and Consequently the Curse that is due thereto, should yet remain in the sight of God.2 Cor. 5.2 Cor 5 But what saith the Apostle? God was in Christ Reconciling the World to himself; not Imputing their Trespasses unto them. Those that are but Reconciling, are not yet Reconciled: I mean, as Paul, not yet come aright over in their own Souls by Faith: Yet to these he imputeth not their Trespasses: Wherefore? because they have none: or because he forgiveth them as they Believe and Work: Neither of both; but because he hat, First, made his Son to be Sin for them; and lay'd all the Guilt and Curse of their Sin upon him; that they might be made the Righteousness of God in him. Therefore even because by him their Sin and Curse is taken off, from before the Law of God; therefore, God for the sake of Christ, seeketh for, and beseecheth the Sinner to be Reconciled: That is, to believe in, and imbrace his Majesty.

No (say you) The Actual Removing of Guilt, is not the necessary and immediate Result of his Death; but Suspended vntil such time as the forementioned Conditions, by the help of his Grace are performed by us.

Answ. 1. Then may a Man have the Grace of God within him; Yea, the Grace and Mercy of the New-Covenant, viz. Faith, and the like, that yet remaineth under the Curse of the Law; and so hath yet his Sins untaken away from before the Face of God: For where the Curse is onelyonly suspended, it may stand there: Notwithstanding, in Force against the Soul. Now, let the Soul stand accursed, and his Duties must stand accursed: For, First, the Person, and then the Offering must be accepted of God.Gen. 4.Gen 4 God accepted not the Works of Cain, because he had not accepted his Person: p. 34But having first accepted Abel's Person, he therefore did accept his Offering.Hebr. 11Heb 11 And here it is said, that Abel Offered by Faith: He belived that his Person was accepted of God, for the sake of the promised Messias; and therefore believed also that his Offering should be accepted.

2. Faith, As it respecteth Justification in the sight of God, must know nothing to rest upon, but the Mercy of God, through Christ's Blood: But if the Curse be not taken away, Mercy also hangeth in Suspence; yea, lyeth as drowned, and hid in the bottom of the Sea. This Doctrine then of yours, overthroweth Faith, and rusheth the Soul into the Works of the Law, the Moral Law; and so quite Involveth it in the fear of the Wrath of God, maketh the Soul forget Christ, taketh from it the Object of Faith; and if a Miracle of Mercy prevent not, the Soul must dye in everlasting Desperation.

But (say you) it is Suspended till such time as the forementioned Conditions, by the help of his Grace, be performed by us, Pag. 92.

Answ. Had you said the Manifestation of it is kept from us; it might, with some Allowance, have been Admitted▪ But yet the Revelation of it in the Word, which in some Sence may be called a Manifestation thereof, is first Discovered to us by the Word: Yea,1 John 5. 11.1 John 5:11 is seen by us; and also believed as a truth Recorded; before the Injoyment thereof be with comfort in our own Souls.

But, you Proceed and say, Therefore was the Death of Christ Designed, to Procure our Justification, from all Sins past, that we might by this means be Provoked to become New Creatures.

Answ. That the Death of Christ is a mighty Argument to perswade with the Believer, to Devote himself to God, in Christ, in all things, as becometh one that hath received Grace, and Redemption, by his Blood, is True: But that it is in Our Power, as is here Insinuated, to become New Creatures, is as Vntrue. The New Cre…ure,2 Cor. 5. 17, 18.2 Cor 5:172 Cor 5:18 is of God; yea, Immediately of God; Man being as Uncapable to make himself A-new, as a Child to Beget himself: Neither is our Conformity to the Revealed Will of God, any thing else, (if it be Right) then the Fruit and Effect of that: All things are already, or before become New in the Christian Man. But to return:

After all the Flourish you have made about the Death of Christ, even as he is an Expiatory, and Propitiatory Sacrifice; In p. 35Conclusion, you Terminate the Business far short of which it was intended of God: For you almost make the Effects thereof but a bare Suspension of present Justice, and Death for Sin: or that which hath delivered us at present from a Necessity of dying; that we might live unto God: That is, according as you have Stated it; That we might from Principles of Humanity, and Reason, act towards the First Principles of Morals, &c. till we put our selves into a Capacity of Personal and Actual Pardon.

Answ. The Sum of your Doctrine therefore is, That Christ by his Death onelyonly holds the Point of the Sword of Justice, Not that he Received it into his own Soul. That he Suspends the Curse from us; Not that himself was made a Curse for us; that the Guilt might be Remitted by our Vertues: Not that Sin was made to be our Sin: But Paul and the New Testament,2 Cor. 5. 21.2 Cor 5:21 giveth us Account far otherwise: viz. Gal. 3. 13.Gal 3:13That Christ was made our Sin, our Curse, and Death; that we by him (not by the Principle of pure Humanity, or our Obedience to your first Principles of Morals, &c.) should be set free from the Law of Sin and Death.

If any Object that Christ hath designed the Purifying our Hearts and Natures; I Answer,

But he hath not designed to Promote, or to Perfect that righteousness that is Founded on, and Floweth from, the Purity of our Humane Nature: for then he must design the setting up Mans righteousness; that which is of the Law: and then he must design also the setting up of that which is directly in opposition, both also, to the Righteousness, that of God is designed to Justifie us: and that by which we are inwardly made Holy. As I have shewed before.

You have therefore, Sir, in all that you have yet Asserted, shewed no other Wisdom then a Heathen, or of one that is short, even of a Novice in the Gospel.

In the next place, I might Trace you Chapter, by Chapter; and at large Refute, not only the whole design of your Book, by a particular Replication to them; but also sundry, and damnable Errors, that like venome drop from your Pen.

But, as before I told you in general, so here I tell you again, That neither the Scriptures of God, the Promise, or Threatnings, the Life, or Death, Resurrection, Assention, or coming again of Christ to Judgement; hath the least Sillable, or Tendency in them, to set up Your Heathenish, and Pagan Holiness, or Righteousness: p. 36Wherefore your whole Discourse is but a meer abuse of, and Corrupting the Holy Scriptures, for the fastening, if it must have been, your Errors upon the Godly. I Conclude then upon the whole, that the Gospel hath cast out Mans Righteousness to the Dogs: and Conclude that there is no such thing as a Purity of Humane Nature, as a Principle in us, thereby to Work Righteousness withal. Farther, It never thought of returning us again, to the Holineness we lost in Adam: or to make our perfection to Consist in the Possession of so Natural, and Ignorant a Principle as that is, in all the things of the Holy Gospel: But hath declared another, and far better way, which you can by no means understand by all the Dictates of your Humanity.

I will therefore content my self at present, with gathering up some few Errors, out of those abundance which are in your Book; and so leave you to God, who can either Pardon these grievous Errors, or Damn you for your Pride and Blasphemies.

You pretend in the beginning of your Second Chapter, to prove your Assertion; Viz. That the great Errand that Christ came upon, was to put us again into possession of that Holiness which we had lost. For Proof whereof you bring John the Baptist's Doctrine, and the Angels saying to Zacharias, and the Prophet Malachi (Mat. 3. 12. Luke 1. 16, 17. Mal. 3. 1, 2, 3.) In which Texts there is as much for your purpose, and no more, then there is in a perfect Blanck: For which of them speak a Word of the Righteousness or Holiness which we have lost? Or, where is it said, either by these mentioned, or by the whole Scripture, that we are to be restored TO, and put again into Possession of that Holiness? These are but the Dictates of your Humane Nature.

John's Ministry was, To make ready a People prepared for the Lord Jesus: not to Possess them with themselves, and their own (but now lost) Holiness. And so the Angel told his Father, saying, Many of the Children of Israel shall he turn to the Lord their God: Not to Adam's Innocency, or to the Holiness that we lost by him. Neither did the Prophet Malachi Pro…hesie that Christ at his coming should put men again in Possession of the Holiness we had lost. And I say again, As you here fall short of your Purpose, so I Challenge you to produce but one piece of a Text, that in the least looketh to such a thing. The whole Tenor of the Scripture, that speaks of the Errand of Christ Jesus, tells us another Lesson, to wit, That p. 37he himself came to save us, and that by his own Righteousness; not that in Adam, or which we have lost in him, unless you can say, and prove, that we had once, even before we were Converted, the Holiness of Christ within us, or the Righteousness of Christ upon us.

But you yet go on; and tell us, That this was also the Phrophesie of the Angel to Joseph, (Pag. 14.) in these Words, HE (Jesus) shall save his People from their Sins. Not (say you) from the Punishment of them: although that be a true Sence too: but not the Primary, but Secondary, and implyed onelyonly, and the Consequence of the former Salvation, Pag. 15.

Answ. Thus PEN the Quaker and you run in this, in one and the self same Spirit: He Affirming that Sanctification is antecedent to Justification, but not the Consequence thereof.

2. But what Salvation? Why Salvation? say you: First from the Filth: For that is the Primary and First Sence: Justification from the Guilt, being the never-failing Consequence of this. But how then must Jesus Christ, first save us from the Filth? You add in Pag. 16. That he shall bring in, instead of the Ceremonial Observations, a far more Noble, viz. An inward Substantial Righteousness: and by Abrogating that (namely of the Cerimonies) he shall Establish onelyonly this inward Righteousness. This is, that Holiness, or Righteousness you tell us of, in the end of the Chapter going before, that You acknowledge we had lost; so that the Sum of all that you have said, is, That the way that Christ will take to save his People from their Sins, is, First to Restore unto them, and give them Possession of the Righteousness that they had lost in Adam: And having established this in them, he would accquit them also of Guilt. But that this is a shameless Error, and Blasphemy, is apparent from which hath already been Asserted of the Nature of the Holiness, or Righteousness, that we have lost: viz. That it was only Natural of the Old Covenant, Tipical: And such as might stand with perfect Ignorance of the Meditation of Jesus Christ: And now I add, That for Christ to come to Establish this Righteousness, is alone; as if he should be sent from Heaven, to overthrow, and Abrogate the eternal Purpose of Grace, which the Father had purposed should be manifested to the World by Christ: For Christ came not to Restore, or to give us Possession of that which was once our own Holiness, but to make us Partakers of that which is in him, That we might be made Partakers of HIS Holiness. Neither p. 38(were it granted that you speak the truth;) is it possible for a man to be filled with inward Gospel-Holiness,Heb. 12.Heb 12 and Righteousness, that yet abideth, as before the Face of God, under the Curse of the Law, or the Guilt of his own Transgressions. The Guilt must therefore, first be taken off, and we set free by Faith in that Blood, that did it, before we can Act upon Pure Christian Principles: Pray tell me the meaning of this one Text; which speaking of Christ, saith, Who when he had by himself Purged our Sins, sat down on the Right Hand of the Majesty on High, Heb. 1. 13. Tell me, I say, by this Text, whether is here intended the Sins of all that shall be saved? If so, what a kind of Purging is here meant, seeing thousands, & thousands of thousands, of the Persons intended by this Act of Purging were not then in being, nor their Personal Sins in Act? And note, he saith, he Purged them, before he sat down at the Right hand of God: Purging then, in this place, cannot First, and Primarily, Respect the Purging of the Conscience: But the taking; the compleat taking of the Guilt; and so the the Curse from before the face of God, according to other Scriptures: He hath made him to be Sin, and accursed of God for us. Now he being made the Sin which we committed, and the Curse which we deserved; there is no more Sin nor Curse: I mean to be charged by the Law, to Damn them that shall believe; not that their believing takes away the Curse; but puts the Soul upon trusting to him, that before Purged this Guilt, and Curse: I say, before he sat down on the Right Hand of God: Not to Suspend, (as you would have it) but to take away the Sin of the World. The Lord hath LAID upon him the Iniquities of us all: Isaiah 53. 1 Pet. 2. 24.Isa 531 Pet 2:24And he BARE them in his own Body on the Tree: Nor yet that he should OFTEN Offer himself; for then must he OFTEN have suffered since the Foundation of the World: Heb 9. 24. 25, 26.Heb 9:24Heb 9:25Heb 9:26But NOW, (and that at) Once) in the end of the World, hath he Appeared, to put away Sin, by the Sacrifice of himself. Mark, he did put it away by the Sacrifice of his Body and Soul, when he dyed on the Cross: but he could not then put away the inward Filth of those, that then remained Unconverted; or those that as yet wanted being in the World. The putting away of Sin therefore, that the Holy Ghost here intendeth, is, such a putting of it away, as respecteth the Guilt, Curse, and Condemnation thereof, as it stood by the Accusations of the Law, against all Flesh before the Face of God; which Guilt, Curse, and Condemnation, Christ himself p. 39was made in that day, when he dyed the Death for us. And this is the First and Principle Intendment of the Angel, in that blessed saying to Godly Joseph, concerning Christ; He shall save his People from their Sins; from the Guilt and Curse due to them, first: and afterwards from the Filth thereof. This is yet manifest, farther; because the Heart is Purified by Faith, and Hope, Acts 9. 15. 1 John 3. 3, 4. Now it is not the Nature of Faith; I mean, of Justifying Faith; to have any thing for an Object; from which fetcheth Peace with God? & Holiness before, or besides the Christ of God himself, for he is the way to the Father: and no Man can come to the Father, but by him. Come; that is, so as to find Acceptance, and Peace with him: The Reason is, because without his Blood, Guilt remains, Heb. 9. 22. He hath made Peace by the Blood of his Cross: so then, Faith in the first place seeketh Peace: But why Peace First? because till Peace is fetched into the Soul, by Faiths laying hold on the blood of Christ, Sin remains in the Guilt and Curse, though not in the sight of God, yet upon the Conscience, through the Power of Unbelief:Iohn 3. 18,John 3:18 He that believeth not stands yet Condemned. Now, so long as Guilt, and the Curse in Power remains, there is not Purity, but Unbelief: not Joy, but Doubting: not Peace, but Peevishness: not Content, but Murmuring, and Anger, against the Lord himself. The Law Worketh Wrath, Rom. 4. Wherefore, as yet there can be no Purity of Heart; because that Faith yet wants his Object: But having once found Peace with God by believing what the Blood of Christ hath done, Joy followeth, so doth Peace, Quietness, Content, and Love; Which is also the fulfilling of the Law: Yet not from such Dungish Principles as yours: For so the Apostle calls them, Phil. 3. But from the Holy Ghost it self; which God, by Faith, hath granted to be received by them that believe in the Blood of his Jesus.