A Defense of the Doctrine of Justification by Faith in Jesus Christ, To the reader (2 of 3)

A Defense of the Doctrine of Justification by Faith in Jesus Christ · To the reader (2 of 3)

p. 39But you add, That Christ giveth, First Repentance, and then forgiveness of Sins. Page 17.

Answ. 1. This makes nothing for the Holiness which we lost in Adam: for the Proof of which you bring that Text, Acts 5. 31.

2. But for Christ to take away Guilt, and the Curse, from before the Face of …ods is one thing; and to make that discovery is another.

3. Again, Christ doth not give forgiveness for the sake of that Repentance, which hath it's rise, Originally from the p. 40Dictates of our own nature, which is the thing you are to prove; for that Repentance is called the Sorrow of this World; and must be again Repented of: But the Repentance mentioned in the Text, is that which comes from Christ: But,

4. It cannot be for the sake of Gospel Repentance, that the forgiveness of Sins is Manifested, because both are his Peculiar Gift.

5. Therefore, both Faith, and Repentance, and Forgiveness of Sins, are given by Christ; and come to us, for the sake of that Blessed Offering of his Body, once for all: For after he Arose from the Dead, having led Captivity Captive, and taken the Curse from before the Face of God: therefore his Father gave him Gifts for Men, even all the things that are Necessary, and Effectual, for our Conversion, and Preservation in this World, &c. Ephes. 4. 6, 7, 8.

This Text therefore, with all the rest you bring, falleth short of the least shew of Proof, That the great Errand for which Christ came into the World was—to put us in Possession of the Holiness that we had lost.

Your Third Chapter is as Empty of the Proof of your Design, as that through which we have passed: there being not one Scripture therein Tited, that giveth the least intimation, that ever it entred into the Heart of Christ to put us again into Possession of that Holiness which we had before we were Converted: for such was that we lost in Adam.

You tell us the Sum of all is, That we are Commauded to add to, our Faith, Vertue, &c. Page 35. I suppose you intend a Gospel Faith, which if you can prove Adam had before the fall, and that we lost this Faith in him; and also that this Gospel Faith is none other, but that which Origianally ariseth from, or is the Dictates of Humane Nature, I will confess you have Scripture, and Knowledge beyond me. In the mean time you must suffer me to tell you you are as far in this from the mind of the Holy Ghost, as if you had yet never in all your days heard whether there be a Holy Ghost, or no.

Add to your Faith. The Apostle here lays a Gospel Principle, viz. Faith in the Son of God: which Faith layeth hold of the forgiveness of Sins, alone for the sake of Christ: Therefore he is a great way off, of laying the Purity of the Humane Nature, the Law, as written in the heart of natural man, as the Prenciple of p. 41Holiness; from whence is produced good Works in the Soul of the Godly.

In your Fourth Chapter also (Pag. 28.) even in the beginning thereof; even with one Text you have overthrown your whole Book.

This Chapter is to prove, that the onelyonly Design of the Promises, and Threatnings of the Gospel, is to Promote, and put us again in Possession of the Holiness we had lost: (For that the Reader must still remember, is the onelyonly Design of your Book, Pag. 12.) Whereas the First Text you speak of,2 Pet. 1.2 Pet 1 maketh mention of the Divine Nature, or of the Spirit of the Living God, which is also received by the Precious Faith of Christ, and the Revelation of the Knowledge of him; this Blessed Spirit, and therefore not the Dictates of Humane Nature, is the Principle that is laid in the Godly: But Adam's Holiness had neither the Knowledge, or Faith, or Spirit of the Lord Jesus, as it's Foundation, or Principle: Yea, Nature was his Foundation; even his own Nature was the Original, from whence his Righteousness and good Works arose.

The next Scriptures also (viz. 2 Cor. 7. 1. Rom. 12. 1.) overthrow you; for they urge the Promises as Motives to stir us up to Holiness. But Adam had neither the Spirit of Jesus, or Faith in him, as a Principle; nor any Promises to him as Motives: Wherefore this was not that to which, or which we Christians are Exhorted to seek the Possession of; but that which is Operated by that Spirit which we receive by the Faith of Jesus, and that which is encouraged by those Promises, that God hath since given to them that have closed by Faith with Jesus.

The rest also, (in Pag. 29.) not one of them doth promise us the Possession of the Holiness we have lost, or any mercy to them that have it.

You add: And whereas the Promises of Pardon, and of Eternal Life, are Frequently made to believing; there is nothing more Evidently declared, then that this Faith is such as Purifieth the Heart, and is Productive of good Works, Pag. 30.

Answ. If the Promise be made at all to believing, it is not made to us upon the account of the Holiness we had lost; for I tell you yet again, that Holiness is not of Faith, neither was Faith the Effect thereof. But,

p. 422. The Promises of Pardon, though they be made to such a Faith as is Fruitful in good Works: Yet not to it, as it is Fruitful in doing, but in receiving Good. Sir, the quality of Justifying Faith, is this, Not to Work, but to Believe, as to the Business of pardon of Sin: and that not onelyonly, because of the Sufficiency that this Faith sees in Christ to Justifie, but also for that it knows those whom God thus Pardoneth, he Justifieth as ungodly. Now to him that Worketh not, but believeth; (Mark, here Faith and Works are Opposed) Now to him that Worketh not, but Believeth in him that Justifieth the Vngodly, his Faith is counted for Righteousness, Rom. 4.

You add farther, That the Promises may be Reduced to these three Heads; that of the Holy Spirit, of Remission of Sins, and Eternal Happiness, in the Injoyment of God.

Answ. If you can prove that any of these Promises were made to the Holiness that we had lost, or that by these Promises we are to be Possessed with that Holiness again; I will even now lay down the Bucklers. For albeit, The time will come when the Saints shall be absolutely, and perfectly Sin-less; yet then shall they be also Spiritual, Immortal, and Incorruptible; which you cannot prove Adam was, in the best of his Holiness, even that which we lost in him.

The Threatnings you speak of (Pag. 35.) are every one made against Sin, but not one of them to drive us into a Possession of that Holiness that we had lost: Nay, contrariwise, he that looks to, or seeks after that, is as sure to be Damned, and go to Hell, as he that Transgresseth the Law; because that is not the Righteousness of God, the Righteousness of Christ, the Righteousness of Faith, nor that to which the Promise is made.

And this was manifested to the World betimes, even in that day when God drove the Man and his Wife out of Eden, and placed Cherubines, and a Flaming Sword in the way by which they came out, to the end, that by going back by that way, they might rather be Killed and Dye, then lay hold of the Tree of Life, Gen. 3.

Which the Apostle also Respects, when he calleth the way of the Gospel, the New and Living Way, even that which is made by the Blood of Christ; Concluding by this Discription of the Way that is by Blood, that the other is Old, and the Way of Death; even that which is by the Morral Law, or the Dictates of p. 43our Nature, or by that fond Conceit of the Goodly Holiness of Adam, Heb. 10.

Your Fifth Chapter tells us that the Promoting of Holiness was the design of our Saviours whole Life and Conversation among Men, Pag. 36.

Answ. 1. Were this granted, it reacheth nothing at all the Design, for which you in your way Present us with it: For,

2. That which you have Asserted is, That the Errand about which Christ came, was, as the Effecting our Deliverance out of that Sinful State we had brought our selves into; so to put us again in Possession of that Holiness which we had LOST: For that you say, is the Business of your Book (Pag. 12.) Wherefore you should have told us in the Head of this Chapter, not so much that our Saviour Designed the Promoting of Holiness, in General, by his life; but that the whole Design of our Saviours Life and Conversation, was to put us again into Possession of THAT Holiness which we had lost, into a Possession of that Natural, Old Covenant, Figurative, Ignorant Holiness. But it seems you count that there is no other, then that now lost, but never again to be obtained, Holiness, that was in Adam.

3. Farther: You also Faulter here, as to the Stating of the Proposition; for in the Beginning of your Book you State it thus; That the Enduing Men with inward Real Righteousness, or True Holiness, was the Vltimate end of our Saviours coming into the World; still meaning the Holiness we lost in Adam. You should therefore in this place also, have minded your Reader, of this your Proposition, and made it manifest if you could, that the Vltimate End of our Saviours whole Life and Conversation, was the Induing Men with this Adamitish Holiness. But HOLINESS, and THAT Holiness is alone with you; and to make it his End, and whole End; his Business, and the whole Business of his Life, is but the same with you.

But you must know that the whole Life and Conversation of our Saviour, was intended for another Purpose, then to drive us back to, or to Indue us with such an Holiness, and Righteousness, as I have Proved this to be.

You have therefore in this your Discourse, put an unsufferable Affront upon the Son of God, in making all his Life and Conversation to Center and Terminate in the Holiness we had lost: As if the Lord Jesus was sent down from Heaven, and the Word p. 44of God made Flesh; that by a Perfect Life and Conversation he might shew us how Holy Adam was before he fell; or what an Holiness that our Holiness was, which we had before we were Converted.

Your Discourse therefore of the Life and Conversation of the Lord Jesus, is none other then Heathenish: For you neither Treat of the Principle (his Godhead) by which he did his Works; neither do you in the least, in one Sillable, Aver the First, the main and Prime Reason of this his Conversation; only you Treat of it so far, as a mean Man might have considered it. And indeed it stood not with your Design to Treat a right with these things: For had you Mentioned the First, though but once, your Babel had tumbled about your Ears: For if in the Holy Jesus did dwell the Word, One of the Three in Heaven; or if the Lord and Saviour Jesus Christ, was Truly, Essentially, and Naturally God; then must the Principle from whence his Works did Proceed, be better then the Principle from whence Proceeded the Goodness in Adam; otherwise Adam must be God and Man. Also you do, or may know that the self same act may be done from several Principles: And again, that it is the Principle from whence the act is done, and not the bare doing of the act, that makes it better or worse Accepted, or not in the Eyes either of God or Men.

Now then to shew you the Main, or Chief Design of the Life and Conversation of the Lord Jesus.

First, It was, not to shew us what an Excellent Holiness we once had in Adam; But that thereby God, the Eternal Majesty, according to his Promise, might be seen by, and dwell with Mortal Men: For the Godhead being altogether in it's own Nature Invisible, and yet desirous to be seen by, and dwell with the Children of Men; therefore was the Son, who is the self same Substance with the Father, closed with, or Tabernacled in our Flesh; that in that Flesh the Nature, and Glory of the Godhead, might be seen by, and dwell with us: The Word was made Flesh, and dwelt among us, Iohn 1. 14.John 1:14(and we beheld his glory: What Glory? The Glory, as of the onelyonly Begotten of the Father) full of Grace and Truth. Again,1 Iohn 1. 2, 31 John 1:21 John 1:3 The Life (that is, the Life of God, in the Works and Conversation of Christ) was Manifest; Col 1. 15.Col 1:15and we have seen it, and bear Witness, and shew unto you that Eternal Life which was with the Father, and was Manifested unto us. And hence he is called p. 45the Image of the Invisible God; or he by whom the Invisible God is most perfectly presented to the Sons of Men. Did I say before that the God of Glory is desirous to be seen of us? Even so also, have the Pure in Heart, Iohn 14.John 14a desire that it should be so: Lord, say they, shew us the Father, and it suffiseth us: And therefore the promise is for their comfort,Mat. 5.Matt 5 that they shall see God: But how then must they see him? Why, in the Person, and by the Life, and Works of Jesus. When Philip under a mistake, thought of seeing God some other way, then in and by this Lord Jesus Christ; What is the Answer? Have I been so long time with you, saith Christ, and hast thou not known me Philip? He that hath seen me hath seen the Father, and how sayest thou then, shew us the Father; Believest thou not that I am in the Father, and the Father in me? The Words that I speak unto you, I speak not of my self, but the Father, that dwelleth in me, he doth the Works. Believe me, that I am in the Father, and the Father in me; or else Believe me for the very Works sake. Iohn 14.John 14See here, that both the Words and Works of the Lord Jesus, were not to shew you, and so to call you back to the Holiness that we had lost, but to give us Visions of the Perfections that are in the Father.2 Cor. 4 6.2 Cor 4:6 He hath given us the Knowledge of the Glory of God, in the Face of Jesus Christ. And hence it is that the Apostle, in that brief Collection of the wonderful Mystery of Godliness,1 Tim. 3. 16.1 Tim 3:16 placeth this in the Front thereof, God was Manifested in the Flesh: Was Manifested, viz. In and by the Person of Christ: when in the Flesh he lived among us: Manifest, I say, for this, as one Reason, that the Pure in heart, who long after nothing more, might see him. I beseech thee, said Moses, shew me thy Glory. And will God indeed dwell with Men on the Earth, faith Solomon?

Now to fullfil the desires of them that fear him, hath he shewed himself in Flesh unto them; which Discovery Principally is made by the Words and Works of Christ. But,

Secondly, Christ by his Words and Works of Righteousness, in the days of his Flesh, neither shewed us which was, nor called us back to the Possession of the Holiness that we had lost; but did Perfect, in, and by himself, the Law for us, that we had Broken. Man being Involved in Sin and Misery, by reason of Transgression Committed against the Law, or Ministration of Death, and being utterly unable to Recover himself there-from, the Son of God himself; Assumeth the Flesh of Man, and for Sin Condemned Sin in that Flesh. And that, First, by walking through the Power p. 46of his Eternal Spirit, in the highest Perfection to every point of the whole Law, in it's most Exact and full Requirements; which was to be done, not onelyonly without Commixing Sin in his doing, but by one that was perfectly without the least being of it in his Nature: yea, by one that now was God-Man, because it was God whose Law was broken, and whose Justice was offended. For, were it now possible to give a Man Possession of that Holiness that he hath lost in Adam, that Holiness could neither in the Principle, nor Act, deliver from the Sin by him before Committed. This is Evident by many Reasons: First, because it is not a Righteousness able to answer the Demands of the Law for Sin; that requiring not onelyonly a perfect abiding in the thing Commanded, but a satisfaction by death, for the Transgression Committed against the Law.Rom. 6.Rom 6 The Wages of Sin is Death. Wherefore he that would undertake the Salvation of the World, must be one who can do both these things: One that can perfectly do the Demands of the Law, in Thought, Word, and Deed, without the least Commixture of the least Sinful thought, in the whole Course of his Life: He must be also able to give by Death, even by the Death that hath the Curse of God in it, a compleat satisfaction to the Law for the breach thereof. Now this could none but Christ accomplish; none else having Power to do it. I have Power, said he, to lay down my Life, and I have Power to take it again: And this Commandment have I Received of my Father. This Work then must be done, not by another Earthly Adam, but by the Lord from Heaven; by one that can Abollish Sin, Destroy the Devil, Kill Death, and Rule as Lord in Heaven and Earth. Now the Words and Works of the Lord Jesus, declared him to be such a one. He was first, without Sin; then he did no Sin; neither could either the Devil, the whole World, or the Law, find any Deceit in his mouth. But by being under the Law, and walking in the Law; by that Spirit which was the Lord God of the Law, he not onelyonly did always the things that pleased the Father, but by that means in mans Flesh; he did perfectly accomplish, and fullfil, that Law which all Flesh stood Condemned by. It is a Foolish, and an Heathenish thing, nay worse, to think that the Son of God should onelyonly, or specially, fullfil, or perfect the Law, and the Prophets, by giving more and higher Instances of Morral Duties, then were before expresly given (Pag. 17.) This would have been but the Lading of men with heavy Burthens. But p. 47know then, whoever thou art that Readest, that Christ's Exposition of the Law, was more to shew thee the Perfection of his own Obedience, then to drive thee back to the Holiness thou hadst lost. For God sent him to fullfil it, by doing it, and dying, to the most sore Sentence it could Pronounce: not as he stood a single Person, but common, as Mediator between God and Man; making up in himself the breach that was made by Sin, betwixt God and the World. For,

Thirdly, He was to dye as a Lamb, as a Lamb without Blemish, and without Spot, Exod. 12. 1, 2, 3, 4, 5, 6.Exod 12:1Exod 12:2Exod 12:3Exod 12:4Exod 12:5Exod 12:6according to the Type: Your Lamb shall be without Blemish: But because there was none such to be found by, and among all the Children of Men; therefore God sent his from Heaven.Iohn 1 29.John 1:29 Hence John calls him the Lamb of God; and Peter, him that was without Spot, 1 Pet. 1. 18, 19.1 Pet 1:181 Pet 1:19who Washed us by his Blood. Now wherein doth it appear that he was without Spot, and Blemish, but as he walked in the Law. These words therefore WITHOVT SPOT, are the Sentence of the Law, who searching him could find nothing in him, why he should be slain, yet he dyed because there was Sin;Isa. 53.Isa 53 Sin! where? Not in him, but in his People; For the Transgression of my People was he stricken (Isa. 53.) He dyed then for our Sins, and qualified himself so to do, by coming Sinless into the World, and by going Sin-less through it; for had he not done both these, he must have dyed for himself. But being God, even in Despite of all that stumble at him, he Conquered Death, the Devil, Sin, and the Curse, by himself, and then sat down at the Right Hand of God.

Fourthly, And because he hath a Second Part of his Priestly Office to do in Heaven,Heb 7.Heb 7 therefore it was thus Requisite that he should thus manifest himself to be Holy, and Harmless, Undefiled, and Seperate from Sinners on the Earth: As Aron First put on the Holy Garments, and then went into the Holiest of all. The Life therefore, and Conversation of our Lord Jesus, was to shew us with what a Curious Robe and Girdle he went into the Holy Place. And not to shew us with what an Adamitish Holiness he would Possess his own. Such an High Priest became us, who is Holy, Harmless, and Vndefiled, Seperàte from Sinners, and made Higher then the Heavens, that he might always be Accepted, both in Person and Offering, when he Presenteth his Blood to God, the Attonement for Sin: Indeed in some things he was an Example to us to follow him; but mark; It was not as he was Mediator, p. 46not as he was under the Law to God, not as he dyed for Sin, nor as he maketh Reconciliation for Iniquity. But in these things Consist the Life of our Soul, and the beginning of our Happiness. He was then Exemplary to us, as he carried it Meekly, and Patiently, and Self-denyingly towards the World: But yet not so neither, to any, but such to whom he first offered Iustification by the means of his own Righteousness. For before he saith Learn of me, he saith, I will give you Rest; Rest from the Guilt of Sin, and fear of Everlasting Burnings, Mat. 11. And so Peter, first tells us, he dyed for our Sins: And next, that he left us an Example. But should it be granted that the whole of Christ's Life, and Conversation among men, was for our Example, and for no other end at all, but that we should learn to live by his Example, yet it would not follow, but be as far from truth, as the ends of the Earth are assunder, that by this means he sought to Possess us with the Holiness we had lost; for that he had not in himself; 'tis true, he was born without Sin, yet born God and Man; he lived in the World without Sin, but he lived as God-Man; he walked in, and up to the Law, but it was as God-Man. Neither did his Manhood, even in those acts of Goodness, which as to action, most properly respected it; do ought without, but by, and in Conjunction with his Godhead. Wherefore all, and every whit of the Righteousness, and good that he did, was that of God-Man; the Righteousness of God. But this was not Adam's Principle, nor any Holiness that we had lost.

Your Fifth Chapter, therefore Consisteth of Words spoken to the Ayr.

Your Sixt Chapter tells us, That to make Men truly Vertuous and Holy, was the Design of Christ's Unimitable Actions, or mighty Works and Miracles; and these did onelyonly tend to Promote it, Pag. 68.

He neither did, nor needed, so much as one small piece of a Miracle to perswade men to seek for the Holiness which they had lost; or to give them again Possession of that: For that as I have shewed, though you would fain have it otherwise, is not at all the Christan, or Gospel Righteousness. Wherefore, in one word, you are as short by this Chapter to prove your Natural, old Covenant, Promise-less, Figurative Holiness, to be here Designed, as if you had said so much as amounts to nothing. Farther, Christ needed not to Work a Miracle to perswade men to fall in Love with themselves, p. 49& their own Natural Dictates; to perswade them that they have a Purity of the Humane Nature in them; or that the Holiness which they have lost, is the onelyonly True, Real, and Substantial Holiness: These things, both Corrupted Nature, and the Devil, have of a long time fastned, and fixed in their minds.

His Miracles therefore tend rather to take Men off of the Pursuit after the Righteousness or Holiness that we had lost; and to Confirm unto us the truth of a far more Excellent, and Blessed thing; to wit, the Righteousness of God, of Christ, of Faith, of the Spirit, which, that you speak of never knew: neither is it possible that he should know it, who is hunting for your sound Complexion, your Purity of Humane Nature, or it's Dictates, as the onelyonly True, Real, and Substantial Righteousness. They are Ignorant of God's Righteousness, that go about to Establish their own Righteousness; and neither have, nor can, without a Miracle, submit themselves unto the Righteousness of God. They cannot submit THEMSELVES thereto; talk thereof they may, notion it they may, profess it too they may; but for a man to submit himself thereto is by the mighty power of God.

Miracles and Signs are for them that believe not: 1 Cor. 14. 22.1 Cor 14:22Why for them? That they might believe, therefore their State is reckoned fearful,Iohn 12. 37. 38, 39, 40.John 12:37John 12:38John 12:39John 12:40 that have not yet believed for all his wondrous Works. And though he did so many Miracles among them, yet they believed him not: But what should they believe? That Jesus is the true Messias, the Christ that should come into the World. Do you say that I Blaspheme (saith Christ) because I said I am the Son of God; if I do not the Works of my Father believe me not; but if I do, though you believe not me, believe the Works, that ye may know, and believe, that the Father is in me, and I in him, John 10. 37, 38. But what is it to believe that he is Messias, or Christ? Even to believe that this Man, Jesus, was ordained, and appointed of God, (and that before all Worlds) to be the Saviour of Men, by accomplishing in himself an Everlasting Righteousness for them, and by bearing their Sins in his Body on the Tree; that it was he that was to Reconcile us to God, by the Body of his Flesh, when he hanged on the Cross. This is the Doctrine that at the beginning Christ Preached to that Learned Ignorant Nicodemus. Iohn 3. 14, 15.John 3:14John 3:15As Moses (said he) lifted up the Serpent in the Wilderness, so must the Son of Man be lifted up, that whosoever believeth in him should not Perish, but have Everlasting Life. The Serpent was lifted up upon a Pole; p. 50Christ was hanged on a Tree: Numb 21 1 2, 3 4, 5, 6, 7, 8, 9, 10.Num 21:1the Serpent was lifted up for Murmurers: Christ was hanged up for Sinners: the Serpent was lifted up for them that were bitten with Fiery Serpents, the fruits of their wicked Murmuring: Christ was hanged up for them that are bitten with Guilt, the rage of the Devil, and the fear of Death, and Wrath: the Serpent was hanged up to be looked on: Christ was hanged up that we might believe in him, that we might have Faith in his Blood: They that looked upon the Serpent of Brass lived; They that believe in Christ shall be saved, and shall never perish. Was the Serpent then lifted up for them that were good and Godly? No, but for the Sinners: So God commended his Love to us, in that, while we were yet Sinners Christ dyed for us. But what if they that were Stung, could not, because of the swelling of their face, look up to the Brazen Serpent? then without remedy they dye: So he that believeth not in Christ shall be Damned. But might they not be healed by humbling themselves? one would think that better then to live by looking up onelyonly: No, onelyonly looking up did it; when death swallowed up them that looked not. This then is the Doctrine, Christ came into the World to save Sinners: according to the Proclamation of Paul, Be it known unto you therefore, Men and Brethren, that through this Man is Preached unto you the forgiveness of Sins; and by him, all that believe are Justified from all things, from which they could not be Justified by the Law of Moses. The forgiveness of Sins: But what is meant by forgiveness? Forgiveness doth strictly respect the Debt, or Punishment that by Sin we have brought upon our selves. But how are we by this Man forgiven this? Because by his Blood he hath answered the Justice of the Law, & so made amends to an offended Majesty. Besides, this Man's Righteousness is made over to him, that looks up to him for Life: Yea, that man is made the Righteousness of God in him. This is the Doctrine, that the Miracles were wrought to confirm, and that both by Christ, and his Apostles; and not that Holiness, and Righteousness, that is the fruit of a feigned Purity of our Nature.

Take two or three Instances for all.

The Jews came round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them I told you, and you believed not; the Works that I do in my Fathers name, they bear witness of me; but ye believe not, because ye are not of my Sheep, John 10. 24, 25, 26.

p. 51By this Scripture the Lord Jesus testifies what was the end of his Words, and wondrous Works; viz. That men might know that he was the Christ; that he was sent of God to be the Saviour of the World: and that these Miracles required of them, first of all, that they accept of him by believing: (a thing little set by, by our Author) for in Pag. 299. he prefer…eth his doing Righteousness far before it, and above ALL things else; his words are Verbatim thus, Let us exercise our selves unto Real and Substantial Godliness, (such as he hath Described in the first part of his Book: viz. That which is the Dictares of his Humane Nature, &c.) and in keeping our Consciences vsid of Offence, both towards God, and towards Men; and in studying the Gospel to enable us, not to Discourse, or onelyonly to BELIEVE, but also and above ALL things to DOWELL. But Believing, though not with this man, yet by Christ and his wondrous Miracles, is expected first, and above ALL things, from men; and to do well, in the best Sence (though his Sence is the worst,) is that which by the Gospel is to come after.

Secondly, Go into all the World, and Preach the Gospel unto every Creature; He that Believeth and is Baptized shall be saved; and he that Believeth not shall be Damned. And these signs shall follow them that Believe: In my Name shall they cast out Devils, they shall speak with New Tongues, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them, &c. Mark. 16. 16, 17, 18.

Mark you here, it is Believing, Believing; It is, I say, Believing that is here required by Christ. Believing what? The Gospel; even good Tydings to Sinners by Jesus Christ; good Tydings of Good, glad Tydings of good things. Mark how the Apostle hath it: the glad Tydings is, that through Jesus is Preached the forgiveness of Sins; and by him all that BELIEVE are Justified from ALL things, from which they could not be Justified by the Law of Moses. Acts 13. 33—39.

These Signs shall follow them that Believe: Mark, Signs before, and Signs after; and all to Exite to, and Confirm the weight of Believing. And they went forth and Preached every where; the Lord working with them, and Confirming the Word with Signs following, Amen. Mark 16. 20.

Thirdly, Therefore we ought to give the more earnest heed to the things that we have heard, least at any time we should let them slip. For if the Word spoken by Angels was stedfast, and every Transgression, p. 52and Disobedience received a just Recompence of Reward, how shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was Confirmed to us by them that heard him; God also bearing them Witness with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own will, Heb. 2. 1, 2, 3, 4.

Here we are Excited to the Faith of the Lord Jesus, under these Words (so great Salvation.) As if he had said, Give earnest heed, the most earnest heed, to the Doctrine of the Lord Jesus, because it is SO great Salvation. What this Salvation is, he tells us, it is that which was Preached by the Lord himself; That God so loved the World, that he gave his onelyonly Begotten Son, that whosoever Believed in him should not Perish, but have Everlasting Life, John 3. God SO Loved, that he gave his Son to be SO great Salvation. Now as is expressed in the Text, to be the better for this Salvation, is,Rom. 10.Rom 10 to give heed to hear it; for Faith cometh by hearing.

He saith not, give heed to doing, but to the Word you have HEARD; Faith (I say) cometh by Hearing, and Hearing by the Word of God, Rom. 10. But that this hearing is the hearing of Faith, is farther Evident:

1. Because he speaketh of a great Salvation, accomplished by the Love of God in Christ, accomplished by his Blood. By his own Blood he entred into Heaven it self, having Obtained Eternal Redemption for us, Heb. 9.

2. This Salvation is set in Opposition to that which was Propounded before, by the Ministration of Angels, which Consisted in a Law of Works; that which Moses received to give to the Children of Israel. For the Law (a command to Works and Duties) was given by Moses; but Grace and Truth came by Jesus Christ. Iohn 1.John 1To live by doing Works is the Doctrine of the Law, and Moses: but to live by Faith, and Grace, is the Doctrine of Christ, and the Gospel.

Besides, the threatning being pressed with an HOW shall we escape? Respects still a Better, a Freer, a more Gracious Way of Life, then either the Morral, or Ceremonial Law; for both these were long before; but here comes in another Way, not that Propounded by Moses, or the Angels, but since by the Lord himself. How shall we escape if we neglect so great Salvation? which at First began to be spoken by the Lord, and was Confirmed to us by then that heard him.

p. 53Now Mark, It is this Salvation, this SO great, and Eternal Salvation, that was obtained by the Blood of the Lord himself: It was this, even to Confirm Faith in this, that the God of Heaven himself came down, to Confirm by Signs and Wonders; God bearing them Witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own Will.

Thus we see, that to establish a Holiness that came from the First Principles of Morrals in us, or that ariseth from the Dictates of our Humane Nature, or to drive us back to that Figurative Holiness that we had once, but lost in Adam, is little thought on by Jesus Christ, and as little intended by any of the Gospel Miracles.

A Word or two more. The Tribute Money you mention, Pag. 72. was not as you would clawingly Insinuate for no other Purpose, then to shew Christs Loyalty to the Magistrate: But First, and above all, to shew his Godhead, to Confirm his Gospel, and then to shew his Loyalty, the which Sir, the Persons you secretly smite at, have respect for, as much as you.

Again, Also the Curse of the Barren Fig-Tree, mentioned, Pag. 73. was not (if the Lord himself may be believed) to give us an Emblem of a Person void of good Works; but to shew his Disciples the Power of Faith, and what a wonder-working thing that blessed Grace is. Wherefore when the Disciples wondred at that sudden Blast, that was upon the Tree, Jesus answered not, Behold and Emblem of one void of Morral Vertues; but, Verily, I say unto you, if you have Faith, and doubt not, ye shall not onelyonly do this which is done to the Fig-Tree, but also if you shall say unto this Mountain, be thou removed, and be thou cast into the Sea, it shall be done; and all things whatsoever ye shall ask in Prayer, Believing, ye shall Receive. Again, Mark saith, When Peter saw the Fig-tree, that the Lord had Cursed, dryed up from the Roots, he said to his Master, Behold the Fig-tree which thou Cursed'st is withered away. Christ now doth not say as you, this Tree was an Emblem of a Professor void of good Works; but, Have Faith in, or the Faith of God; For, verily I say unto you, whosoever shall say unto this Mountain, Be thou removed, and be thou cast into the Sea, and shall not doubt in his Heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith: Therefore I say unto you, what things soever you desire when you pray, believe that you receive them, and you shall have them. (Mat. 21. Mark 11.) Christ p. 54Jesus therefore had a higher, and a better end, then that which you propound, in his cursing the Barren Fig-tree, even to shew, as himself Expounds it, the mighty power of Faith; and how it lays hold of things in Heaven, and tumbleth before it things on Earth. Wherefore your Scriptureless Exposition, doth but lay you even Solomen's Proverb, The Legs of the Lawe are not equal, &c.

I might Inlarge; but enough of this; OnelyOnly here I add, that the Wonders and Miracles, that attend the Gospel, were wrought, and are Recorded, to perswade to Faith in Christ By Faith in Christ, men are Justified from the Curse, and Judgement of the Law. This Faith worketh by Love, by the Love of God it brings up the Heart to God,Ezek. 61. and Goodness; but not by your Covenant, not by Principles of Humane Nature, but of the Spirit of God; not in a Poor, Legal, Old Covenant, Promiseless, Ignorant, Shadowish, Natural Holiness, but by the Holy Ghost.

I come now to your Seventh Chapter; but to that I have spoken briefly already, and therefore here shall be the shorter.

In this Chapter you say, that to make Men Holy was the Design of Christ's Death.

Answ. But not with your Described Principles of Humanity, and Dictates of Humane Nature: He Designed not, as I have fully proved, neither by his Death, nor Life, to put us into a Possession of the Holiness which we had lost, though the Proof of that be the business of your Book.

2. To make men holy, was Doubtless, Designed by the Death and Blood of Christ: But the way and manner of the Proceeding of the Holy Ghost therein, you write not of; although the First Text you mention (Pag. 78. 79.) doth fairly present you with it: For the way to make men inwardly Holy, by the Death and Blood of Christ, is, First, to Possess them with the Knowledge of this, that their Sins were Crucified with him; or that he did bear them in his Body on the Tree: Knowing this, that our Old Man is Crucified with him, that the body of Sin might be Destroyed, that henceforth we should not serve Sin, Rom. 6. 6. So he dyed for all, that they that live, should not henceforth live unto themselves (as you would have them) nor to the Law or Dictates of their own Nature, as your Doctrine would perswade them; but to him that dyed for them,2 Cor. 5. 14.2 Cor 5:14 and rose again.

There are two things, in the right stating of the Doctrine of the Effects of the Death and Blood of Christ, that do Naturally p. 55Effect in us an Holy Principle, and also a life becoming such a Mercy.

First, For that by it we are set at liberty (by Faith therein) from the Guilt, and Curse that is due to Guilt, from Death, the Devil, and the Wrath to come: No Incouragement to Holiness, like this, like the Perswasion, and Belief of this; because this carrieth in it the greatest expression of Love, that we are Capable of Hearing, or Believing; and there is nothing that worketh on us so Powerfully as Love. And herein is Love! not that we Loved God, but that he Loved us, 1 John 4. 10.1 John 4:10and gave his Son to be the Propitiation for our Sins. He then that by Faith can see that the Body of his Sin did hang upon the Cross, b… the Body of Christ, and that can see by that action, Death and Sin, the Devil and Hell, destroyed for him; 'tis he that will say, Bless the Lord, O my Soul, and all that is within me Bless his Holy Name, &c. Psa. 103. 1, 2, 3, 4.

Secondly, Moreover, the Knowledge of this giveth a man to understand this Mistery, That Christ and himself are united in one: For Faith saith, If our Old man was Crucified with Christ, then were we also Reckoned in him, when he hanged on the Cross, I am Crucified with Christ: Gal. 2. 20.Gal 2:20All the Elect did Mystically hang upon the Cross in Christ. We then are Dead to the Law, and Sin, First, by the Body of Christ, Rom. 7. 4. Now he that is Dead is free from Sin; now if we be dead with Christ, we Believe that we shall live with him, knowing that Christ being raised from the Dead, Dyeth no more, Death hath no more Dominion over him; for in that he dyed, he dyed unto Sin once; but in that he liveth, he liveth unto God: Likewise reckon your selves also dead unto Sin, but alive unto God, through Jesus Christ our Lord. This also Peter doth lively Discourse of, Forasmuch then (saith he) as Christ hath suffered for us in the Flesh, Arm your selves likewise with the same mind; for he that hath suffered in the Flesh hath ceased from Sin, 1 Pet. 4. 1, 2. By which Words he Insinuateth the Mystical Union, that is between Christ the Head, and the Elect his Body; Arguing; from the Suffering of a Part, there should be a Sympathy in the whole: If Christ then suffered for us, we were (even our Sins, Bodies and Souls) reckoned in him, when he so suffered. Wherefore, by his sufferings, the Wrath of God for us is appeased, the Curse is taken from us: For as Adam by his acts of Rebellion, made all that were in him Guilty of his Wickedness; so Christ by his acts, and doings of Goodness, and Justice, made all that were reckoned in him p. 56good, and Just, also: But as Adam's Transgression did First, and immediately Reside with, and remain in the Person of Adam onelyonly, and the Imputation of that Transgression to them that sprang from him; so the Goodness, and Justice, that was accomplished by the Second Adam, First, and Immediately Resideth in him, and is made over to his also, by the Imputation of God. But again, As they that were in Adam, stood not onelyonly guilty of Sin, by Imputation, but Polluted by the Filth that Possessed him at his fall; So the Children of the Second Adam, do not onelyonly (though first) stand Just by Vertue of the Imputation of the Personal acts of Justice, and Goodness done by Christ, but they also receive of that inward quality, the Grace, and Holiness that was in him, at the Day of his rising from the Dead.

Thus therefore come we to be Holy, by the Death, and Blood of the Lord: This also is the Contents of those other Scriptures, which abusively you Cite, to Justifie your Assertion, to wit:

That the great Errand of Christ in coming into the World, was—to put us again into Possession of the Holiness which we had lost: And that onelyonly Designed the Establishing such a Holiness, as is Sealed Originally in our Natures, and Originally Dictates of the Humane Nature. The rest of the Chapter being spoken to already, I pass it, and Proceed to the next.

Your Eighth Chapter tell us, That it is onelyonly the Promoting of the Design of making Men Holy, that is Aimed at by the Apostles, Insisting on the Doctrines of Christ's Resurrection, Assention, and coming again to Judgement.

Though this should be granted, as indeed it ought not; yet there is not one Sillable in all their Doctrines, that tendeth in the least to drive Men back to the Possession of the Holiness we had lost; which is still the thing Asserted by you, and that, for the Proof of which you make this noise, and adoe. Neither did Christ at all Design the Promoting of Holiness, by such Principles as you have Asserted in your Book; neither doth the Holy Spirit of God, either help us in, or excite us to our Duty, Simply from such Natural Principles.

But the Apostles in these Doctrines you mention, had far other Glorious Designs; such as were truly Gospel, and tended to strengthen our Faith yet farther: As,

First, For the Resurrection of Christ; They Urge that, as an Undeniable Argument, of his doing away Sin, by his Sacrificing, p. 57and Death: He was delivered for our Offences, because he put himself into the Room, and State of the Wicked, as undertaking their Deliverance from Death, and the Everlasting Wrath of God: Now putting himself into their Condition, he bears their Sin, and dyes their Death; but how shall we know that by undertaking this Work he did accomplish the thing he intended? The answer is, He was raised again for our Justification, Rom. 4. 25. even to make it manifest that by the Offering of himself he had Purged our Sins from before the Face of God. For in that he was raised again, and that by him, for the appeasing of whose Wrath he was delivered up to Death; it is evident that the Work for us, was by him effectually done: For God raised him up again. And hence it is that Paul calls the Resurrection of Christ, the sure Mercies of David, Act. 13. And as concerning that he raised him up from the Dead, now no more to return to Corruption; he saith on this wise, I will give thee the sure Mercies of David. For Christ having Conquered and overcome Death, Sin, the Devil, and the Curse, by himself, as 'tis manifest he did; by his rising from the Dead; what now remains for him, for whom he did this, but Mercy and Goodness for ever?

Wherefore the Resurrection of Christ is that which Sealeth the truth of our being delivered from the Wrath by his Blood.

Secondly, As to his Ascention, they urge, and make use of that, for divers weighty Reasons also.

1. As a farther Testimony yet, of the Sufficiency of his Righteousness to Justifie Sinners withal: For if he that undertaketh the Work, is yet entertained by him, whose Wrath he was to appease thereby: What is it? but that he hath so compleated that Work. Wherefore he saith, that the Holy Ghost shall Convince the world, that he hath a sufficient righteousness, and that because he went to the Father (John. 16.) And they saw him no more, because he, went he Ascended up to the Father, was there Entertained, Accepted, and Imbraced of God. That is an Excellent Word. He is Chosen of God, and Precious: Chosen of God, to be the Righteousness, that his Divine Majesty is pleased with, and takes Complacency in; God hath Chosen, Exalted, and set down Christ at at his own Right Hand; for the sweet Savour that he smelled in his Blood, when he dyed for the Sins of the World.

2. By his Ascention he sheweth how he returned Conqueror, and Victor over our Enemies. His Ascention was his going home, from p. 58whence he came, to deliver us from Death: Now it is said▪ that when he returned home, or Ascended, he led Captivity Captive, Eph. 4. that is, carried them Prisoners, whose Prisoners we were: He rode to Heaven in Triumph, having in Chains the Foes of Believers.

3. In that he Ascended, it was, that he might perform for us, the Second Part of his Priestly Office, or Mediator-ship. He is gone into Heaven it self, there, now to appear in the presence of God for us. Wherefore,Heb. 9. 7.Heb 9:7 he is able to save to the uttermost, all that come to God by him, (as indifferent a thing as you make it to be) seeing he ever-liveth (viz. in Heaven, whether he is Ascended) to make Intercession for them.

4. He Ascended, that he might be Exalted not onelyonly above, but be made head over all things to the Church. Wherefore now in Heaven, as the Lord in whose hand is all Power, he Ruleth over, both Men, and Devils, Sin, and Death, Hell, and all Calamities, for the good and profit of his Body, the Church, Eph. 1. 19, 20, 21.

5. He Ascended to prepare a place for us, who shall live and dye in the Faith of Jesus, John 14. 1, 2, 3.

6. He Ascended, because there he was to receive the Holy Ghost, the great Promise of the New Testament; that he might Communicate of that unto his chosen ones, to give them light to see his wonderful Salvation, and to be as a Principle of Holiness in their Souls: For the Holy Ghost was not yet given, because that Jesus was not yet Glorified. But when he Ascended on High, even as he led Captivity Captive, so he received Gifts for Men; by which Gifts he meaneth the Holy Ghost, and the Blessed and saving Opperations thereof, Luke 24. Acts 1. 2.

Thirdly, As to his coming again to Judgement, that Doctrine is urged, to shew the benefit, that the Godly will have at that day, when he shall gather together his Elect, and Chosen, from one end of Heaven unto the other. As also to shew you what an end he will make with those, who have not obeyed his Gospel, Mat. 25. 2 Thes. 1. 8. 2. Pet. 3. 7, 8, 9, 10, 11.

Now 'tis true, all these Doctrines do Forcibly Produce an Holy, and Heavenly life, but neither from your Principles, nor to the end you Propound; to wit, that we should be put into Possession of our first, Old Covenant Righteousness, and act from, Humane, and Natural Principles.

p. 59Your Ninth Chapter is spent, as you as you suppose, to shew us the Nature, and Evil of Sin; but because you do it more like a Heathen Philosopher, then a Minister of the Gospel, I shall not much trouble my self therewith.

Your Tenth Chapter Consisteth in a Commendation of Vertue, but still of that, and no other, though Counterfeited for another, then at first you have Described, (Chap. 1.) even such, which is as much in the Heathens you make mention of, as in any other man, being the same both in Root, and Branches, which is Naturally to be found in all men, even as is Sin and Wickedness it self. And hence you call it here, A living up to your feigned highest Principle, like a Creature Possessed of a Mind and Reason. Again, While we do thus, we act most agreeable to the right frame and temper of our Souls; and Consequently most Naturally; and all the actions of Nature, are confessedly very sweet and Pleasant; of which very thing you say, the Heathens had a very great Sence. Pag. 113. 114.

Answ. No marvel, for it was their Work, not to search the deep things of God, but those which be the things of a man, and to Discourse of that Righteousness, and Principle of Holiness, which was Naturally founded, and found within themselves, as Men; or, as you say, as Creatures Possessed with a mind, and Reason: But as I have already shewed, all this may be, where the Holy Ghost and Faith is absent, even by the Dictates, as you call them, of Humane Nature; a Principle, and actions, when trusted to that, as much please the Devil, as any Wickedness, that is committed by the Sons of Men. I should not have thus boldly Inserted it, but that your self did (Pag. 101.) tell me of it: but I believe it was onelyonly Extorted from you; your Judgement, and your Apollo suit not here, though indeed the Devil is in the right; for this Righteousness and Holiness which is our own, and of our selves, is the greatest enemy to Jesus Christ; the Post, against his Post, and the Wall, against his Wall. I came not to call the Righteous (puts you quite of the World) but Sinners to Repentance.

Your Eleventh Chapter, is, to shew what a miserable Creature that man is, that is Destitute of your Holiness.

Answ. And I add, as miserable is he, that hath, or knoweth no better: For such an one is under the Curse of God, because he abideth in the Law of Works, or in the Principles of his own Nature, which neither can cover his Sins from the sight of God; nor Possess him with Faith or the Holy Ghost.

p. 60There are two things in this Chapter, that Proclaim you to be a… …gnorant of Jesus Christ.

… First you say, It is not possible a wicked Man should have God… Pardon. Pag. 119. Pag. 130.

Secondly, You Suppose it to be impossible for Christ's Righteousness to be Imputed to an unrighteous man. Pag. 120.

Answ. To both which, a little briefly▪ God doth not use to Pardon Painted Sinners,Tim. 1. 15. but such as are Really so▪ Christ dyed for SINNERS, Rom. 5. 6, 7, 8, 9.Rom 5:6Rom 5:7Rom 5:8Rom 5:9and God Justifieth the VNGODLY, even him that worketh not,Rom. 4. 3, 4, 5.Rom 4:3Rom 4:4Rom 4:5 nor hath no Works to make him Godly. Besides, Pardon supposeth Sin; now he that is a Sinner▪ is a Wicked man;Rom. 9. 18, Isa. 33 11.Rom 9:18Isa 33:11 by Nature a Child of Wrath, and as such an Object of the Curse of God, because he hath broken the Law of God. But such God Pardoneth; not because they have made themselves Holy, or have given up themselves to the Law of Nature, or to the Dictates of their Humane Principles, but because he will be Gracious, and because he will give to his beloved Son Jesus Christ the benefit of his Blood.

As to the Second Head▪ What need is there, that the Righteousness of Christ should be Imputed, where men are Righteous first? God useth not thus to doe; his Righteousness is for the stout hearted, and for them that are far from Righteousness, Isa. 46. 12, 13.

The Believing of Abraham was, while yet he was Uncircumcised; and Circumcision was added, not to save him by, but as a Seal of the Righteousness of THAT Faith, which he had being yet Vncircumcised. Rom. 2.Rom 2Now we know that Circumcision in the Flesh, was a Type of Circumcision in the heart; wherefore the Faith that Abraham had, before his outward Circumcision, was to shew us, that Faith if it be right, layeth hold upon the Righteousness of Christ, before we be Circumcised inwardly▪ and this must needs be so; for if Faith doth Purifie the Heart; then it must be there before the Heart is Purified. Now this inward Circumcision is a Seal, or Sign of this; That that is the onelyonly saving Faith, that layeth hold upon Christ before we be Circumcised. But he that believeth, before he be inwardly Circumcised, must believe in another, in a Righteousness without him, and that as he standeth at present in himself Ungodly, for he is not Circumcised; which Faith, if it be right approveth it self also, so to be, by an after Work of Circumcising inwardly. But, I say, the Soul that thus layeth hold on p. 61Christ, taketh the onelyonly way to please his God, because this is that also, which himself hath determined shall be accomplished upon us. But unto him that worketh, is the Reward, not reckoned of Grace, but of Debt; but to him that Worketh not, but Believeth in him that Justifieth the VNGODLY, his Faith is counted for Righteousness, Rom. 4. He that is Ungodly hath a want of Righteousness, even of the inward Righteousness of Works: But what must become of him? Let him Believe in him that Justifieth the Ungodly; because for that purpose there is in him a Righteousness. We will now return to Paul himself; he had Righteousness before he was Justified by Christ; yet he chose to be Justified, rather as an unrighteous man, then as one Indued with so brave a Qualification. That I may be found in him, not having mine own Righteousness▪ away with mine own Righteousness; I chuse rather to be Justified as Ungodly by the Righteousness of Christ, than by mine own, and his together, Phil. 3.

You Argue therefore like him that desireth to be a Teacher of the Law, (nay worse) that neither knoweth what he saith, nor whereof he Affirmeth. But you say,

Were it possible that Christ's Righteousness could be imputed to an Vnrighteous man, I dare boldly affirm that it would signifie as little to his Happiness, while he continueth so, as would a Gorgeous, and Splendid Garment, to one that is almost starved, &c.

Answ, 1. That Christ's Righteousness is Imputed to men, while Sinners is sufficiently testified by the Word of God, Ezek. 16. 1,—8. Zech. 3. 1, 5. Rom. 3. 24, 25. Chap. 4. 1,—5. Chap. 5. 6,—9. 2 Cor. 5. 18,—21. Phil. 3. 6, 7, 8. 1 Tim. 1. 15, 16. Rev. 1. 5.

2. And that the Sinner, or unrighteous Man, is happy in this Imputation, is also as abundantly Evident. For,

1. The Wrath of God, and the Curse of the Law, are both taken off, by this Imputation.

2. The Graces, and Comforts of the Holy Ghost, are all Intailed to, and followers of this Imputation. Blessed is he, to whom the Lord will not Impute Sin: It saith not, that he is Blessed that hath not Sin to be imputed; but he to whom God will not Impute them, he faith, Therefore the non Imputation of Sin, doth not argue a non being thereof in the Soul, but a Glorious act of Grace, Imputing the sufficiency of Christ's Righteousness, to Justifie him that is yet Ungodly.

p. 62But what Blessedness doth follow, the Imputation of the Righteousness of Christ, to one that is yet Ungodly?

Answ. Even the Blessing of Abraham, to wit, Grace, and Eternal Life: For Christ was made the Curse, and Death that was due to us, as Sinners; that the Blessing of Abraham might come upon the Gentiles, through Faith in Jesus Christ: That we might receive the Promise of the Spirit through Faith, Gal. 3. 13, 14. Now Faith hath it's eye upon two things, with respect to it's act of Justifying. First, it acknowledgeth that the Soul is a Sinner, and then that there is a sufficiency in the Righteousness of Christ, to Justifie it in the sight of God, though a Sinner.

We have Believed in Jesus Christ, that we might be Justified by the Faith of Christ, and not by the Works of the Law. Therefore they that believe aright, receive Righteousness, even the Righteousness of another, to Justifie them, while yet in themselves they are Sinners.

Why do they believe in Christ? The answer is, That they MIGHT be Justified, not because in their own Eyes they are. They therefore at present stand Condemned in themselves, and therefore they believe in Jesus Christ, that they might be set free from present Condemnation. Now being Justified by his Blood, as Ungodly, they shall be saved by his Life, that is, by his Intercession: For whom he Justifieth by his Blood, he saveth by his Intercession: For by that is given the Spirit, Faith, and all Grace that preserveth the Elect unto Eternal Life and Glory.

I Conclude therefore, that you argue not Gospelly, in that you so boldly Affirm, that it would signifie as little to the Happiness of one, to be Justified by Christ's Righteousness, while a Sinner; as would a Gorgeous and Splendid Garment to one that is ready to perish. For farther, Thus to be Justified is Meat and Drink to the Sinner; and so the beginning of Eternal Life in him. My Flesh is Meat indeed, said Christ, and my Blood is Drink indeed: And he that Eateth my Flesh, and Drinketh my Blood, hath Eternal, or Everlasting Life. He Affirmeth it once again. As the living Father hath sent me, and I live by the Father, so he that Eateth me, even he shall live by me, John 6. Here now is a Man an Hungred; what must he feed upon? Not his pure Humanity, not upon the sound Complexion of his Soul, nor yet on the Dictates of his Humane Nature, nor those neither, which you call, truly Generous Principles: But upon the Flesh, and Blood of the Son of God, which was once given for the p. 63Sin of the World. Let those then, that would be saved from the Devil, and Hell, and that would find a Fountain of Grace in themselves, first receive, and feed upon Christ, as Sinners, and Ungodly. Let them believe that both his Body, and Blood, and Soul, was offered for them, as they were Sinners. The believing of this, is the Eating of Christ; this eating of Christ, is the beginning of Eternal Life, to wit, of all Grace, and health in the Soul; and of Glory to be Injoyed most perfectly in the next World.

Your Twelfth Chapter is to shew, That Holiness being Perfected, is Blessedness it self; and that the Glory of Heaven Consisteth chiefly in it.

Answ. But none of your Holiness, none of that inward Holiness which we have Lost before Conversion, shall ever come to Heaven: That being as I have shewed, a Holiness of another Nature, and arising from another Root, then that we shall in Heaven injoy.

2. But farther,Pag. 123. 124. Your Description of the Glory that we shall …ossess in Heaven, is questionable, as to your notion of it; your …on is, That the substance of it Consists in a perfect resemblance to the Divine Nature.

Answ. Therefore not in the Injoyment of the Divine Nature it self; For that which in Substance is but a bare Resemblance, though it be a most perfect one, is not the thing it self, of which it is a Resemblance. But the Blessedness that we shall enjoy in Heaven, in the very Substance of it, Consisteth not wholly, nor Principally, in a Resemblance of, but in the Injoyment of God himself; Heirs of God. Rom▪ 8.Rom 8Wherefore there shall not be in us a Likeness onelyonly to, but the very Nature of God: Heirs of God, and joynt Heirs with Christ, Rom. 8. Hence the Apostle tells us, that he rejoyced in hope of the Glory of God, Rom. 5. Not onelyonly in hope of a Resemblance of it. The Lord is my Portion, saith my Soul. But this is like the rest of your Discourse. You are so in Love with your Adamitish Holiness, that with you it must be God in Earth, and Heaven.

Who they are that hold, our Happiness in Heaven, shall come by a meer fixing our Eyes upon the Divine Perfections? I know not; But thus I Read, We shall be like him: Why? or how? For we shall see him as he is. Our Likeness then to God, even in the very Heavens, will in great part come by the Visions of him. And to speak the truth, our very entrance into eternal life, or the beginnings of it here, they come to us thus, But we all (every one of us p. 64that shall be saved, come by it onelyonly thus) with open Face beholding as in a Glass, the Glory of the Lord, are changed from Glory to Glory, even as by the Spirit of the Lord, 2. Cor. 3. 18.

And whereas you tell us, Pag. 124. That the Devils themselves have a large measure of some of the Attributes of God, as Knowledge, Power, &c. though themselves are unlike unto him.

In this you most Prodigiously Blaspheme.

Your Thirteenth Chapter is to shew, That our Saviours preferring the Business of making Men Holy, before any other, witnesseth, that this is to do the best Service to God.

But still respecting the Holiness, you have in your first Chapter Described, which still the Reader must have his eye upon, it is false, and a slander of the Son of God. He never intended to Promote, or Prefer, your Natural Old Covenant, Holiness, viz. that which we had lost in Adam, or that which yet from him, in the Dregs thereof, remaineth in Humane Nature; but that which is of the Holy Ghost, of Faith, of the New Covenant.

I shall not here again take notice of your 130 Page, nor with the Error Contained therein, about Justification by Imputed Righteousness.

But one thing I observe, that in all this Chapter you have nothing Fortified what you say, by any Word of God, no though you Insinuate (Pag. 129. and Pag. 131.) that some Dissent from your Opinion. But instead of the Holy Words of God, being as you Feign, Conscious to your self, you cannot do it SO well, as by another Method, viz. The Words of Mr. John Smith▪ therefore you Proceed with his; as he with Plato's, and so wrap you up the Business.

You come next to an Improvement upon the whole, where you make a Comparison between the Heathens and the Gospel; shewing how far the Gospel helpeth the Light the Heathens had, in their Pursuit after your Holiness. But … the Excellency of the Gospel, as you have vainly Dreamt, is, to make Improvement, First of the Heathens Principles; such good Principles, say you, as were by the Light of Nature Dictated to them. Pag. 133, 134, 135. As,

1. That there is but one God, that he is Infinitely perfect, &c.

2. That we owe our lives, and all the comforts of them to him.

3. That he is our Soveraign Lord.

4. That he is to be Loved above all things.

p. 65Answ. 1. Seeing all these are, and may be known, as you your self confess, by them that have not the Gospel; and I add, nor yet the Holy Ghost, nor any saving Knowledge of God, or Eternal Life: Therefore it cannot be the Design of Jesus Christ, by the Gospel, to Promote, or help forward this Knowledge, simply from this Principle: viz. Natural Light, and the Dictates of it. My Reason is, because when Nature is strained to the highest Pin, it is but Nature still; and so all the improvement of it's Light, and Knowledge, is but an increase of that which is but Natural. Now, saith Paul, The Natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned, 1 Cor. 2.

But the Gospel is the Ministration of the Spirit; a Revelation of another thing then is found in, or can be acquired to, by Heathenish Principles of Nature.

I say, a Revelation of another thing; or rather, another discovery of the same. As,

1. Concerning the Godhead; the Gospel giveth us another discovery of it, then is possible to be obtained by the Dictates of Natural Light, even, a discovery of a Trinity of Persons, and yet Unity of Essence, in the same Deity. 1 John 5. 1, 5, 8.

2. The Light of Nature will not shew us, that God was in Christ, Reconciling the World to himself.

3. The Light of Nature will not shew us, that we owe what we are, and have, to God, because we are the Price of the Blood of his Son.

4. The Light of Nature will not shew, that there is such a thing as Election in Christ.

5. Or, that there is such a thing, as the Adoption of Children to God, through him.

6. Nor that we are to be saved by Faith in his Blood.

7. Or, that the Man Christ shall come from Heaven, to Judgement.

These things, I say, the Light of Nature teacheth not; but these things are the Great and Mighty things of the Gospel, and those, about which it chiefly bendeth it self, touching upon other things, still as those that are knowable, by a Spirit Inferior to this of the Gospel.

Besides, as these things are not known by the Light of Nature, so the Gospel, when it comes, as I also told you before, doth Implant p. 67in the Soul, another Principle, by which they may be received, and from which the Soul should act and do, both towards God, and towards Men; as Namely, the Holy…Ghost, Faith, Hope, the Joy of the Spirit, &c.

The other things you mention, Pag. 138, 140, 142, 143. viz.

1. The Immortality of the Soul.

2. The Doctrine of Rewards, and Punishments in the Life to come.

3. Of the forgiveness of Sin upon true Repentance, &c.

Answ. All these things may be Assented to, where yet the Grace of the Gospel is not; but yet the Apprehension must be such, as is the Light, by which they are discovered; but the Light of Nature cannot discover them, according to the Light and Nature of the Gospel; because the Gospel Knowledge of them, ariseth also from another Principle: So then, these Doctrines are not Cofirmed by the Gospel, as the Light of Nature teacheth them: Wherefore, Paul, speaking of the things of the Gospel, and so consequently of these,1 Cor. 2, 13.1 Cor 2:13 he saith, Which things also we speak, NOT in the WORDS which MAN'S Wisdom teacheth, but which the HOLY GHOST teacheth, comparing Spiritual things with Spiritual. As if he shoul say, We speak of God, of the Soul, of the Life to come, of Repentance, of Forgiveness of Sins, &c. Not as Philosophers DO, nor yet in their Light; but as Saints, Christians, and Sons of God; as such who have received, not the Spirit of the World, but the Spirit which is of God; that we may know the things that are freely given to us, of God.

But you add (for the Glory of the Gospel) That we have other things, which no man could, without Divine Revelation, once have Dream'd of▪ As,

1. That God hath made miserable Sinners the Objects of such Transcendent Love, as to give them his onelyonly begotten Son.

Answ. I must confess, If this one Head had by you been handled well, you would have Written like a Worthy Gospel Minister. But you add, Pag. 146.

1. That when Christ was sent, it was to shew us upon what terms God was Re…nciled to us: viz. By laying before us all the Parts of▪ Holiness, which are necessary to Restore our Natures to his Likeness… ▪ and most Pathetically, moreover to intreat us to do what lyeth or our▪ Parts to put them in Practice, that so to Eternity it may be well ….

What these things are, you mention not here; therefore I shall leave them to be spoken to, under the Third Head.

p. 662. A Second thing you mention is, That this Son of God Conversed upon equal terms with Men, becoming the Son of Man, b…rn of a Woman: (a great Demonstration that God hath a liking to the Humane Nature.) But little to the purpose as you have handled it.

3. That the Son of God taught men their Duty, by his own Example, and did himself perform what he required of them; and that himself did tread before us EVERY step of that which he hath told us leadeth to Eternal Life.

Answ. Now we are come to the point: viz. That the way to Eternal Life, is, First of all to take Christ for our example, treading his step: And the Reason, if it be true, is weighty; For he hath trod every step before us, which he hath told us leads to Eternal Life.

1. Every step. Therefore he went to Heaven by Vertue of an Imputative Righteousness; For this is one of our steps thither.

2. Every step. Then he must go thither, by Faith in his own Blood, for Pardon of Sin; For this is another of our steps thither.

3. Every step. Then he must go thither, by Vertue of his own Intercession at the Right Hand of God, before he came thither; For this is one of our steps thither.

4. Every step. Then he must come to God, and ask mercy for some great Wickedness, which he had Committed; For this is also one of our steps thither.

But again, we will Consider it the other way.

1. Every step. Then we cannot come to Heaven, before we first be made accursed of God; For so was he before he came thither.

2. Every step. Then we must first make our Body and Soul an Offering for the Sin of others; For this did he before he came thither.

3. Every step. Then we must go to Heaven for the sake of our own Righteousness; For that was one of his steps thither.

O Sir! What will thy Gallant, Generous mind do here? Indeed you talk of his being an Expiatory Sacrifice forus, but you put no more trust to that, then to Baptism, or the Lords Supper; counting that, with the other two, but things indifferent in themselves, Pag. 6, 7, 8.

You add again, That this Son of God being raised from the Dead, and Ascended to Heaven, is our High Priest there: But you talk not at all, of his sprinkling the Mercy Seat with his Blood, but clap upon him, the Heathens Demons, Negotiating the Affairs of Men with the Supream God; and so wrap up, p. 68with a testification that it is needless to enlarge on the Point, Pag. 150.

But to be plain, and in one word to tell you; About all these things you are Heathenishly dark; there hath not in these 150 Pages, one Gospel truth been Christianly handled by you; but rather a darkening of truth, by Words without Knowledge. What Man that ever had Read, or Assented to the Gospel, but would have spoken (yet kept within the bounds of truth) more Honourably of Christ, then you have done? His Sacrifice must be stept over, as the Spider stradleth over the Wasp, his Intercession is needless to be Inlarged upon. But when it falleth in your way to talk of your Humane Nature, of the Dictates, of the first Principles of Morrals within you, and of your Generous mind to follow it: Oh what need is there now of Amplifying, Inlarging, and Pressing it on Mens Consciences! As if that poor Heathenish, Pagan Principle, was the very Spirit of God within us: And as if Righteousness done by that, was that, and that onelyonly, that would or could fling Heaven Gates off the Hinges.

Yea, a little after you tell us, That the Doctrine of …ending the Holy Ghost, was to move, and Excite us to our Duty; and to Assist, Chear, and Comfort us in the Performance of it. Still meaning our close Adhering by the Purity of our Humane Nature to the Dictates of the Law, as Written in our hearts as Men. Which is as false as God is true. For the Holy Ghost is sent into our Hearts, not to Excite us to a Compliance with our Old and Wind-shaken Excellencies, that came into the World with us, but to Write new Laws in our Hearts; even the Law of Faith, the Word of Faith, and of Grace, and the Doctrine of Remission of Sins, through the Blood of the Lamb of God; that Holiness might flow from thence.

Your 15th. Chapter is to shew, That the Gospel giveth for greater helps to an Holy Life, then the Jewish Ceremonies did of Old I Answer.

But the Reader must here well weigh, that in the Gospel you find also, some po…sitive Precepts, that are of the same Nature with the Ceremonies under the Law; of which, that of coming to God by Christ, you call one, and Baptism, and the Lords Supper, the other two. So then by your Doctrine, the Excellency of the Gospel doth not lye in that we have a Christ to come to God by▪ but in things as you feign more substantial. What are they▪ Inward Principles of Holiness, Pag. 159. Spiritual Precepts, P. 16…. p. 69That height of Vertue, and true Goodness, that the Gospel Designeth to raise us to: All which are General Words, falling from a staggering Conscience, leaving the World, that are Ignorant of his mind, in a Muse; but tickling his Brethren with the Delights of their Morral Principles, with the Dictates of their Humane Nature, and their gallant Generous Minds. Thus making a very Stalking-horse of the Lord Jesus Christ, and of the Words of Truth and Holiness, thereby to slay the silly one; making the Lord of Life and Glory, instead of a Saviour, by his Blood, the Instructer, and School-Master onelyonly of Humane Nature, a Chaser away of evil Affections, and an Extinguisher of Burning Lusts; and that not so neither, but by giving perfect Explications of Morral Precepts, (Pag. 17.) and setting himself an Example before them to follow him, Pag. 297.

Your Sixteenth Chapter Containeth an answer to those that Object against the Power of the Christian Religion to make Men Holy.

Answ. And to speak truth; what you at first render as the cause of the Unholiness of the Professors thereof (Pag. 171▪) is to the Purpose, had it been Christianly Managed by you, as namely, Mens Gross▪ Unbelief of the truth of it; for it Effectually…Worketh in them that Believe (1 Thes. 2. 13.) but that you onelyonly touch, and away, neither shewing what is the Object of Faith, nor the cause of it's being so Effectual to that Purpose; neither to you at all treat of the Power of Unbelief, and how all Men by Nature are shut up therein, Rom. 11. 32. But presently, according to your Old and Natural Course, you fall First, upon a supposed Power in Men, to imbrace the Gospel, both by closing with the Promise, and shuning the threatning (Pag. 172.) farther adding, That mankind is Indued with a Principle of Freedom, and that this Principle is as Essential, as any other to the Humane Nature (Pag. 173.) By all which it is Manifest, that however you make mention of Unbelief, because the Gospel hath laid the same in your way; yet our Old Doctrine, of the Purity of the Humane Nature, now broken out into a freedom of Will, and that as an Essential of the Humane Nature, is your great Principle of Faith, and your following of that, as it Dictateth to you Obedience to the first Principles of Morrals, the Practice of Faith, by which you think to be saved. That this is so, must unavoidably be gathered from the good opinion you have your self of coming to God by Christ: viz. That in the p. 70Command thereof; it is one of these Positive Precepts, and a thing in it self absolutely considered indifferent, and neither Good nor Evil. Now he that looketh upon coming to God by Christ, with such an Eye as this, cannot lay the stress of his Salvation upon the Faith, or Belief thereof; Indifferent Faith, will serve for Indifferent things: Yea, a Man must look beyond that, which he Believeth is but one with the Ceremonial Laws, but not the same with Baptism, or the Lord's Supper; for with those you compare that of coming to God by Christ. Wherefore Faith, with you, must be turned into a Chearful, and Generous Complying with the Dictate; of the Humane Nature, and Unbelief, into that which Opposeth this, or that makes the Heart backward, and sluggish therein. This is also gathered from what you aver of the Divine Morral Laws, that they be of an Indispensible, and Eternal Obligation (Pag. 8) things that are good in themselves (Pag. 9.) Considered in an Abstracted Notion (Pag. 10.) Wherefore things that are good in themselves, must needs be better then those that are in themselves but Indifferent: neither can a Possitive Precept make that which of it self is neither Good nor Evil, better then that which in it's own Nature remaineth the Essentials of Goodness.

I Conclude then, by Comparing you with your self, by bringing your Book to your Book, that you understand neither Faith, nor unbelief, any farther then by obeying, or disobeying the Humane Nature, and it's Dictates in Chief; and that of coming to God by Christ, as one of the things that is indifferent in it self.

But a little to touch upon your Principle of Freedom, which in Pag. 9. you call an understanding and liberty of Will.

Answ. First, That there is no such thing in Man by Nature, as Liberty of Will, or a Principle of Freedom, in the saving things of the Kingdom of Christ, is Apparent by several Scriptures. Indeed there is in Men, as Men, a willingness to be saved their own way, even by following (as you) their own Natural Principles, as is seen by the Quakers, as well as your self; but that there is a freedom of will in Men, as Men, to be saved by the way wich God hath Prescribed, is neither asserted in the Scriptures of God, neither standeth with the Nature of the Principles of the Gospel.

The Apostle saith, The Natural Man receiveth not the things that be of the Spirit of God. And the Reason is, not because, not Principally p. 71because he layeth aside a Liberty of Will, but because they are foolishness to him (1 Cor. 2.) Because in his Judgement they are things of no Moment, but things (as you have imagined of them) that in themselves are but indifferent. And that this Judgement that is passed by the Natural Man, concerning the things of the Spirit of God (of which, that of coming to God by Christ, is the chief) is that which he cannot but do as a Man; is Evident from that which followeth; neither CAN he know them, because they are Spiritually Discerned: Neither CAN he know them as a Man, because they are Spiritually Discerned. Now if he cannot know, them, from what Principle should he will them: For Judgement, or Knowledge must be, before the Will can act. I say, again, a Man must know them to be things in chief, that are Absolutely, and Indispensibly Necessary, and those in which resteth the greatest Glory; or else his Will will not Comply with them, nor Center, and Terminate in them, as such, but still count themselves (as you) though somewhat Convinced that he ought to adhere unto them) things that in themselves, are onelyonly indifferent, and absolutely Considered neither Good nor Evil.

A farther inlargement upon this Subject, will be time enough, if you shall Contradict.

Another Reason, or cause (which you call an immediate one of the unsuccessfulness of the Gospel, is, Mens unaccountable mistaking the Design of it (not to say worse) as to conceive no better of it, then as a Science, and a matter of Speculation, &c. Pag. 173.

Answ. If this be true, you have shewed us the Reason, why your self have so base and unworthy thoughts thereof: For although coming to God by Christ, be the very chief, first, the substance, and most Essential part of obedience thereto; yet you have reckoned this but like one of the Ceremonies of the Law, or as Baptism with Water, and the Lord's Supper, Pag. 7, 8, 9. Falling more Directly upon the Body of the Morral Law, as written in the Heart of Men, and inclining more to the teaching, or Dictates of Humane Nature, (which were neither of them both ever any Essential part of the Gospel) then upon that which indeed is the Gospel of Christ.

And here I may (if God will) timely Advertise my Reader, that the Gospel, and it's Attendants, are to be accounted things Distinct: The Gospel properly taken, being Glad Tidings of good p. 72things; or, the Doctrine of the for giveness of Sins freely by Grace, through the Redemption that is in Christ Jesus. For to speak strictly; neither is the Grace of Faith, Hope, Repentance, or Newness of Life, the Gospel; but rather things that are wrought by the Preaching thereof; things that are the Effects of it; or its unseperable Companions, to all them that shall be saved.Rom. 16Rom 16 Wherefore the Gospel is said to be Preached in all Nations, for the obedience of Faith: Hope also is called, the Hope of the Gospel, not the Gospel it self. So again, the Gospel is Preached that Men should repent, but it is not Preached that men should Gospel.

But your Gospel, which Principally, or Chiefly Centers in the Dictates of Humane Nature, and your Faith, which is chiefly a subjecting to those Dictates, are so far off from being at all, any near attendants of the Gospel, that they never are urged in the New Testament, but in order to shew men they have forgotten to act as men, Rom. 1. 19, 20, 21. Chap. 2. 14, 15. 1 Cor. 11. 14.

Your last Reason is, because of several untoward opinions, the Gospel is very unsuccessful, Pag. 175.

Answ. But what these opinions are, we hear not; nor how to shun them you tell us here nothing at all. This I am sure, there are no Men in this day have more opposed the Light, Glory, and Lustre of the Gospel of Christ, then those (as the Quakers and others) that have set up themselves, and their own Humanity, as the Essential parts of it.

You in Answer to other things add many other Reasons to prove they are mistaken that count the Gospel a thing of but mean Operation to work Holiness in the heart: at which you ought your self to tremble, seeing the Son himself, who is the Lord of Gospel, is of so little esteem with you, as to make coming to God by him so trivial a business as you have done.

Your large Transcript of other mens sayings, to prove the good success of the Gospel of Old, did better become that People and age, then you & yours; they being a people that lived in the power thereof, but you such Bats as cannot see it. That Saying, you mention of Rigaltias, doth better become you and yours: Those now adays do retain the Name, and the Society of Christians, which live altogether Antichristian Lives: For take away Publicans, and a wretched Rable, &c. And your Christian Churches, will be la…entable, weak, small, and insignifieant things.

p. 73I shall add to yours another reason of the unsuccessfulness of the Gospel in our days, and that is, because so many ignorant Sir Johns, on the one hand, and so many that have done Violence to their former Light, and that have Damned themselves in their former Anathematizing of others, have now for a long time, as a Judgement of God, been permitted to be, and made the mouth to the People: Persons whose Lives are Debauched, and who in the Face of the World, after seeming serious Detestings of Wickedness, have for the Love of filthy Lucre, and the Pampering their idle Carcasses, made Shipwrack of their former Faith, and that Feigned good Conscience they had. From which number if you, Sir, have kept your self clear, the less Blood of the Damned will fall upon your head: I know you not by Face; much less your Personal Practice; yet I have heard as if Blood might pursue you, for your Unstable Weathercock Spirit, which doubtless could not but stumble the Weak, and give advantage to the Adversary to speak Vilifyingly of Religion.

As to your Seventeenth and Eighteenth Chapters, I shall say little, onelyonly I wish that your Eighteenth had been more express in discovering how far a man may goe, with a notion of the truth of the Gospel, and yet perish because he hath it not in Power.

OnelyOnly in your Inveighing so much against the Pardon of Sin, while you seem so much to cry up Healing; you must know that Pardon of Sin is the beginning of Health to the Soul: He Pardoneth our Iniquities, and Healeth all our Diseases, Psa. 103. 3. And where he saith, by the stripes of Christ we are healed, it is Evident that healing beginneth at Pardon, and not Pardon after healing, as you would rather have it, 1 Pet. 2. 24. compare, Isa. 53. As for your Comparison of the Plaister, and the Physitians Potion, Pag. 217. I say, you do but abuse your Reader, and muddy the way of the Gospel. For the first thing of which the Soul is sick, and by which the Conscience receiveth wounding, it is the guilt of Sin, and fear of the Curse of God for it. For which is provided the wounds and Precious Blood of Christ, which Flesh and Blood, if the Soul eat thereof by Faith, giveth deliverance there-from. Upon this the filth of Sin appears most odious, for that it hath not onelyonly at present Defiled the Soul, but because it keeps it from doing those Duties of Love, which by the Love of Christ it is constrained to endeavour the perfecting of. For Filth, appears Filth; p. 74that is irksome, and odious to a contrary Principle now implantin the Soul; which Principle had its Conveyance thither by Faith in the Sacrifice and death of Christ going before. The Love of Christ constraineth us, because we thus judge; That if one dyed for all, then are all Dead; and that he dyed for all, that they which live should not henceforth live unto themselves, but to him that dyed for them, and rose again, 2 Cor. 5. 14. The man that hath received Christ, desireth to be Holy, because the Nature of the Faith that layeth hold on Christ (although I will not say as you, it is of a Generous mind) worketh by love, and longeth, yea, greatly longeth that the Soul may be brought, not onelyonly into an universal Conformity to his Will, but into his very likeness; and because that State standeth not with what we are now, but with what we shall be hereafter: Therefore in this we groan, being burthened (with that which is of a contrary Nature) to be cloathed upon with our House which is from Heaven:2 Cor. 5. 1, 2, 3 4, 5, 6, 7, 8.2 Cor 5:12 Cor 5:22 Cor 5:3 Which state is not that of Adam's Innocency; but that which is Spiritual, and Heavenly, even that which is now in the Lord in Heaven.

But I will Descend to your Nineteenth. Chapter, it may be more may be discovered there.

Your Nineteenth Chapter is to shew; That a right understanding of the Design of Christianity (viz. as you have laid it down) will give satisfaction concerning the true Notion.

First, Of Justifying Faith.

Secondly, Of the Imputation of Christ's Righteousness, Pag. 221.

First, Of Justifying Faith; It is (say you) such a Belief of the truth of the Gospel, as Includes a sincere Resolution of Obedience to all it's Precepts.

Answ. To this I shall Answer; First, that the Faith which we call Justifying Faith,2 Pet 1. 1. Iude 20.2 Pet 1:1Jude 1:20 is like Precious Faith with all the Elect, and that which is most Holy: but those Acts of it, which Respect our Justification with God from the Curse of the Law that is due for Sin; are such, as respect not any good Work done by us, but the Righteousness that Resideth in the Person of Christ; and is made ours by the imputation of Grace. This Faith I say, accounteth him in whom it is now a Sinner, and without Works; yea, if he have any that in his own eyes are such, this Faith rejects them, and throweth them away; for it seeth a Righteousness in the Person of Christ sufficient; even such as is verily the Righteousness of God. Now to him that worketh not, but believeth. Works and Faith are put here in p. 75oppposition, Faith being considered as Justifying, in the sight of God from the Curse. The Reason is, because the Righteousness by which the Soul must thus stand Justified, is a Righteousness of God's appointing, not of his Prescribing us; a Righteousness that Intirely is Included in the Person of Christ. The Apostle also, when he speaks of God's saving the Election, which hangeth upon the same Hinge, as this of Justification doth, to wit, on the Grace of God; he opposeth it to Works; and that, not to this or that sort onelyonly, but even to Work, in the Nature of Work (Rom. 11.) If it be of Grace, then it is no more of Works; otherwise Grace is no more Grace; but if it be of Works, then it is no more of Grace; otherwise Work is no more Work. By this Text, I say, the Apostle doth so throughly Distinguish between Grace and Works, as that which so ever standeth in the Case, the other must be Annihilated: If it be by Grace, then must Works be no more, then it is no more of Works: but if it be of Works, then is Grace no more, then it is no more of Grace.

But this, notwithstanding, you urge farther; That Faith Justifieth, as it includes, a sincere Resolution, &c.

Answ. Although, as I have said before, the Faith which is the Justifying Faith, is that of the Holiest Nature, yet in the Act, by which it layeth hold of Justifying Righteousness, it respects it, simply, as a Righteousness offered by Grace, or given unto the Person that by Faith layeth hold thereon as he stands yet ungodly and a Sinner.