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

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

p. 75Faith Justifieth not seperate from the Righteousness of Christ as it is a Grace in us, nor as it subjecteth the Soul to the obedience of the Morral Law, but as it receiveth a Righteousness offered to that Sinner, that as such will lay hold on, and accept thereof. Christ Jesus came into the World to save Sinners, 1 Cor. 1. 30.1 Cor 1:30by being their Redemption, and Righteousness himself.

But you add, The Faith that Intaileth the 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.

Answ. By this supposition, Faith Justifieth, not by receiving of the Righteousness that Christ by himself accomplished for Sinners; but by falling in with all good Works, which because they cannot be known, much less done, by the Soul at first, his Faith being then, as to the perfection of knowledge of Duties, weak, he standeth still before God unjustified, and so must stand until p. 76he doth comply with all those purposes of Christ's coming into the World.

But yet again you recall your self, and distinguish one purpose from the rest, as a grand one, Pag. 222. And that is to receive Christ as Lord, as well as a Saviour.

Answ. 1. Although the Soul that in truth receiveth Christ, receiveth him wholly, and intirely as Christ, and not as chopt, and pul'd in Pieces: Yet I distinguish between the act of Faith, which layeth hold of Christ for my Justification from the Curse before God, and the consequences of that act, which are to engage me to newness of Life. And indeed, as it is impossible for a Man to be a new Man, before he be Justified in the sight of God; so it is also as impossible, but that when Faith hath once layed hold on Christ for Life, it should also follow Christ by Love. But,

2. Christ may be received at first as Lord, and that in our Justification, and yet not at all be considered as a Law-giver, for so he is not the Object of Faith for our Justification with God, but a requirer of Obedience to Laws, and Statutes of them that already are Justified by the Faith that receiveth him as Righteousness. But Christ is as well a Lord for us, as to, or over us, and it highly concerneth the Soul, when it believeth in, or trusteth to the Righteousness of Christ, for Justification with God, to see that this Righteousness Lords it over Death, and Sin, and the Devil, and Hell for us: The Name wherewith he shall be called, is,Rom. 8.Rom 8 The Lord our Righteousness. Our Righteousness, then is Lord, and Conquerour over all, and we more then Conqerours through this Lord that loved us. The Author to the Hebrews calls him King of Righteousness, Heb. 7.Heb 7because by his Righteousness he ruleth as Lord and King, and can reign and Lord it, at all times over all those that seek to seperate us from the presence, and Glory of God.

Now, how you will brook this Doctrine I know not; I am sure he stands in need thereof, that is Lorded over by the Curse of the Law, the guilt of Sin, the Rage of the Devil, and the fear of the Death and Hell; He, I say, would be glad to know that in Christ there is a Righteousness that Lords it, or that Christ, as he is Righteousness, is Lord.

Wherefore Reader, when thou shalt Read or Hear, that Jesus Christ is Lord, if thou art at the same time under guilt of Sin, and fear of Hell, then do thou Remember that Christ is Lord p. 77more ways then one, he is Lord as he is Righteousness; he is Lord as he is Imputative Righteousness; he is the Lord OVR Righteousness.Je…e 23. 6. Of the same import is that also, he is a Prince, and a Saviour, he is a Prince as he is a Saviour; because the Righteousness by which he saveth, beareth Rule in Heaven, and Earth: And hence we Read again, that even when he was in the Combat with our Sins, the Devils, the Curse, and Death, upon the Cross, he even in that place made a shew of them openly, Colos. 2. 15, 16.Col 2:15Col 2:16and triumphed over them. Now in these things he is Lord for us, Eph 4. 8, 9.Eph 4:8Eph 4:9and the Captain of our Salvation; as also in that he hath Led Captivity Captive; all which places, with many more, being Testimonies to us, of the sufficiency of that Righteousness which saveth us from the Justice of the Law and Wrath of God. But you respect not this his manner of Lording; but will have him be a Saviour, as he giveth Laws, especially those you call Indispensible, and Eternal, the Morral Law. You would have him a Saviour, as he bringeth us back to the Holiness we had lost. But this is none other then Barbarous Quakerisme, the stress of their Writing, also tending to no other purpose.

But you tell us, That you scarcely admired at any thing more in all your Life, then that any, worthy Men especially, should be so difficulty perswaded, to receive or imbrace this account of Justifying Faith, and should perplex, and make intricate, so plain a Doctrine.

Answ. And doubtless they far more groundedly stand amazed at such as you, who while you pretend to shew the design of the Gospel, make the very Essential of it, a thing in it self indifferent; Page 7. 8. 9. 10. 11. 12.and absolutely considered neither good nor evil, that makes obedience to the Morral Laws, more Essential to salvation, then that of going to God by Christ, that maketh it the great Design of Christ, to put us into a Possession of that promiseless, natural old Covenant holiness which we had lost long since in Adam, that maketh as if Christ, rejecting all other Righteousness,Page 16. or Holiness, hath Established onelyonly this: Yea, that maketh the very Principle of this Holiness to consist in a sound Complexion of Soul, the Purity of Humane Nature in us, a habit of Soul, truly Generous Motives and Principles, Divine Morral Laws, which were first written in Mens Hearts, and Originally Dictates of Humane Nature. All this Villany against the Son of God, with much more as bad, is Comprised within less then the first sixteen …ages of your Book.

But, say you, what pretence can there be for thinking that Faith is the p. 78Condition, or Instrument of Justification, as it complyeth with onelyonly the Precept of relying upon Christ's Merits, for the obtaining of it: especially when it is no less manifest then the Sun at Noon-day, that obedience to the other Precepts must go before obedience to this: And that a Man may not rely upon the merits of Christ, for the forgiveness of his Sins, and he must be presumptuous in so doing, and puts an affront upon his Saviour too, till he be sincerely willing to be reformed from them, Pag. 223.

Answ. That the Merits of Christ, for Justification, are made over to that Faith that receiveth them, while the Person that believeth it, stands in his own account, by the Law a Sinner, hath already been shewed. And that they are not by God appointed for another purpose, is manifest through all the Bible.

1. In the Type, when the bloody Sacrifices were to be offered, and an Atonement made for the Soul, the People were onelyonly to confess their Sins over the head of the Bullock, or Goat, or Lamb, by laying their Hands thereon, and so the Sacrifice was to be slain. They were onelyonly to acknowledge their Sins. And observe it, in the day that these offerings were made, they were not to Work all; For he that did any Work therein, was to be cut off from his People, Lev. 4. ch. 16. ch. 23.

2. In the Antitype thus it runs; Christ dyed for our Sins; Christ gave himself for our Sins; He was made to be Sin for us; Christ was made a Curse for us.

Yea, but, say you, What pretence can there be, that Faith is the Condition, or Instrument of Justification, as it Complyeth with onelyonly the Precepts of relying upon Christ's Merits; that is, first, or before the Soul doth other things.

Answ. I say (avoiding your own Ambiguous terms) that it is the Duty, the indispensible Duty of all that would be saved, First, Immediately, now to close in by Faith with that work of Redemption, which Christ by his blood hath purchased for them, as they are Sinners.

1. Because God doth hold it forth, yea, hath set it forth to be received by us, as such, Rom. 3. 23. to 27.

2. Because God hath Commanded us by Faith to receive it as such, Act. 16.

And I add, If the Jaylor was altogether ignorant of what he must do to be saved; and Paul yet bids him then, before he knew any thing else, Believe in the Lord Jesus Christ, and he should be p. 79saved, that then Believing (even Believing on Christ for a Righteousness to justifie, and save him) must go first, and may, nay ought to be pressed, even then, when the Soul stands ignorant of what else he ought to do, Act. 16. 30, 31, 32.

But, you say, It is evident as the Sun at Noon-day, that obedience to the other Precepts must go before obedience to THIS; that is, before Faith in Christ.

Answ. This you say; But Paul said to the ignorant Jaylor, that knew nothing of the mind of God in the Doctrine of Justification, that he should first believe on the Lord Jesus Christ; and so should be saved. Again when Paul Preached to the Corinthians, The first Doctrine that he delivered unto them was, That Christ dyed for their Sins, according to the Scriptures, &c. 1 Cor. 15. 1, 2, 3, 4.

But what be these other Precepts? Not Baptism, nor the Supper of the Lord; for these you say are (as poor and inconsiderable) as that of coming to God by Christ, even all three, things in themselves neither good nor evil, but of an indifferent Nature; they must be therefore, some more weighty things of the Gospel, then these possitive Precepts. But what things are they? It is good that you tell us, seeing you Tacitely forbid all men upon pain of Presumption, and of doing affront to Jesus Christ, that they rely not on the merits of Christ for forgiveness, till they be sincerely willing to perform them first; yet I find not here one particular Precept instanced by you: But perhaps we shall hear of them hereafter, therefore now I shall let them pass.Page 223. You tell us farther, that such a relyance as that, of acting Faith, First, on the Merits of Christ for Justification, is ordinarily to be found amongst Vnregenerate, and even the worst of Men.

Answ. This is but a falshood,1 Iohn 3.1 John 3 and a slander, for the Unregenerate know him not; how then can they believe on him: Besides, the worst of men, so far as they pretend Religion, set up your Idol in their hearts; viz. their own good meanings, their own good Nature, the Notions and Dictates of their Nature, living that little which they do live upon the Snuff of their own Light, the Sparks of their own fire, and therefore woe unto them.

But you add, How can it be otherwise, then that that act of Faith must needs have a Hand in Justifying, and the special Hand too, which distinguisheth it from that which is found in such Persons.

Answ. 1. There is no Act of Faith doth more distinguish true Faith from false, and the Christian from the painted Hypocrite, then that which first lays hold on Christ, while the Person that p. 80hath it stands in his own esteem, ungodly; all other like your self, being fearful and unbelieving (Rev. 20. 8.) despise it, and wonder, and perish (Act. 13. 40, 41.)

2. And this Faith, by thus acting, doth more subdue Sin (though it doth not Justifie, as subduing, but as applying Christ's Righteousness) then all the Wisdom and Purity of Humane Nature, or the Dictates of that Nature, that is found in the whole World.

But you add farther; What good ground can Men have for this fancy, when as our Saviour hath Merited the Pardon of Sin for this end, that it might be an Effectual motive to turn from it?

Answ. Although you speak this in great Derision to Faith when it worketh right, yet know that therefore (seeing you would hear it) I say, therfore, hath our Saviour merited pardon, and bestowed it on men freely, and bid them believe or receive it, and have it; that thereby they might be incouraged to live to him, and love him, and comply with his commandements. For scarcely for a Righteous Man will one dye, yet for peradventure for a good Man some would even dare to dye: But God commended his love to us, in that while we were yet Sinners Christ dyed for us. Much more then being NOW Justified, we shall be saved from Wrath through him. Now, as here we are said to be Justified by his Blood, that is, as his Blood appeaseth the Justice of God; so again, it is said that this Blood is set forth by God for us to have Faith in it, by the term of a Propitiation. Whom God hath set forth to be a Propitiation) or a Sacrifice to appease the displeasure of God) through Faith in his Blood. To declare at this time his Righteousness, that he might be Just, and the justifier of him that believeth in Jesus, Rom. 3.

Again, As we are thus Justified by Blood in the sight of God, by Faith in it, so also it is testified of his Blood, that it sprinkleth the Conscience of the faithful, but still onelyonly as it is received by Faith. But from what is the Conscience sprinkled, but from those dead Works that remain in all that have not yet been Justified by Faith in this Blood. Now if Faith in this Blood doth sprinkle the Conscience, and so doth purge it from all dead Works, then must Faith go first to the Blood of Christ for Justification, and must bring this home to the Defiled Conscience, before it be delivered from those dead Works that are in it, and made Capable of serving the Living God, Rom. 5. 7, to 10. ch. 3. 24, 25. Heb. 9. 14. ch. 10. 19, 20, 21, 22.

But you say, you will never trust your discoursive faculty so long as you live, if you are mistaken here, Pag. 224.

p. 81Tell not me of your discoursive faculty: The Word of God is plain: And never challenge Man, for he that Condemneth your way to Heaven, to the very Pit of Hell, as Paul doth, can yet set forth a better.

I come now to the Second thing; viz. The Doctrine of the imputation of Christ's Righteousness, which you thus Expound.

It Consists in dealing with sincerely Righteous Persons, as if they were perfectly so, for the sake, and upon the account of Christ's Righteousness, Pag. 225, 226.

Answ. 1. Any thing but truth; But I would know how sincerely Righteous they were that were Justified without Works? or how sincerely Righteous they were, whom God Justified, as Ungodly? Rom. 4. 3, 4, 5.

2. Your Explication of the imputation of Christ's Righteousness makes it respect our Works rather then our Persons; It Consists, say you, in dealing with sincerely Righteous Persons, as if they were Perfectly so: That is, it Justifieth their imperfect Righteousness First, and so Secondarily their Persons for the sake of that.

But Observe a few things from this Explication.

1. This Concludeth that a man may be sincerely Righteous in God's account, WITHOUT the Righteousness of Christ: for that is to be imputed to such, and none but such.

2. Th… Concludeth that Men may be sincerely Righteous, BEFORE Christ's Righteousness is imputed: For this sincere Righteousness is Precedent to the Imputation of Christ's.

3. This Concludeth that a Man may have true, yea, saving Grace in great and mighty action in him, before he hath Faith in the Righteousness of Christ. For if a Man must be sincerely Righteous first; then he must not onelyonly have that we call the Habit, but the powerful Acts of Grace.

Besides, if the Righteousness of Christ is not to be looked to First, but Secondarily; not before, but after we be made sincerely Righteous; then may not Faith be thus acted if a man should have it, until he be first a sincerely Righteous Person.

4. This Concludeth that a Man may be brought from under the Curse of the Law in God's sight, before he have Faith in the Righteousness of Christ, yea, before it be imputed to him: For he that in God's account is reckoned sincerely Righteous, is beloved of his God.

5. This Concludeth that a Man may be from under the Curse p. 82of God, without the Imputation of the Righteousness of Christ: For if a Man must be sincerely Righteous in God's account without it, then he is from under the Curse of God without it.

6. This Doctrine teacheth farther, that Christ came to call, and Justifie the Righteous, contrary to his express Word. In short, By this account of things, first, we must be healed, and then the Plaister comes.

Yea, so Confident is this Man in this his Assertion, that he saith, it is not possible any other notion of this Doctrine should have truth in it, Pag. 226. O this Jesus! this Rock of offence! But he that believeth on him shall not be Confounded.

But Blessed be God for Jesus Christ, and for that he took our Nature, and Sin, and Curse, and Death upon him: And for that he did also by himself, by one Offering Purge our Sins. We that have believed have found rest, even there where God and his Father hath smelled a sweet savour of rest; because we are presented to God, even now compleat in the Righteousness of him, and stand discharged of guilt, even by the Faith of him: Yea, as Sins past, so Sins to come, were taken up and satisfied for, by that offering of the Body of Jesus, we who have had a due sence of Sins, and of the Nature of the Justice of God, we know that no Remission of the guilt of any one can be, but by Attonement made by Blood, Heb. 9. 22. We also know that where Faith in Jesus Christ is wanting, there can be neither good Principle, nor good Indeavour; Rom. 14.Rom 14for Faith is the first of all Graces, and without it there is nothing but Sin. We know also, that Faith as a Grace in us, severed from the Righteousness of Christ, is onelyonly a beholder of things, but not a Justifier of Persons, and that if it lay not hold of, and applyeth not that Righteousness which is in Christ, it carrieth us no farther then to the Devils. We know that this Doctrine killeth Sin,Zech. 12 10.Zech 12:10 and curseth it, at the very roots; I say, we know it, who have mourned over him whom WE have pierced, and who have been confounded to see that God by his Blood should be pacified towards us,E…ek. 16 63 for all the Wickedness we have done. Yea, we have a double Motive to be Holy; and Humble before him; one because be dyed for us on Earth, another because he now appears for us in Heaven, there sprinkling for us the Mercy-Seat with his Blood, there ever-living to make Intercession for them that come unto God by him.1. John 2 1, 2, 3.1 John 2:11 John 2:21 John 2:3 If any man Sin, we have an Advocate with the Father, Jesus Christ the Righteous, who is the Propitiation for our Sins; Yet this p. 83Worketh in us no looseness, nor farvour to Sin, but so much the more an abhorrence of it:Luk. …. 17. She loveth much, for much was forgiven her: Yea, she weeps, she washeth his Feet, and wipeth them with the hairs of her Head, to the confounding of Simon the Pharisee, and all such ignorant Hypocrites.

But I pass this, and come to the Twentieth Chapter, which is to learn us by what Measure, and Standard we are to Judge of Doctrines; and that is, by the Design of Christianity, as stated, you must know, by Mr. Fowler: Wherefore it will be requisite here again, that a Collection of Principles, and Doctrines be gathered out of this Book, that the Man that hath a short Memory may be helped the better to bear them in mind, and to make them, if he shall be so bewitched by them, instead of the Bible, a Standard for Truth, and a Rule for him to obtain Salvation by.

First, Then he must know that the Principle by which he must walk, must be the Purity of the Humane Nature, a Divine or God-like Nature, which yet is but an Habit of Soul, or more plainly the Morral Law, as Written in the Heart, and Originally the Dictates of Humane Nature, a Generous Principle, such an one as although it respects Law, yet acts in a Sphere above it; above it as a Written Law, that acts even in the first Principles of it, Pag. 7, 8, 9, 10.

Secondly, He must know, that the Holiness Christ designed to Possess his People with, is that which we had lost in Adam, that which he had before he fell, that Natural Old Covenant Christ-less Holiness, Pag. 12.

Thirdly, He must put a difference between those Laws of the Gospel that are Essential to Holiness, and those Positive Precepts that in themselves are indifferent, & absolutely considered neither good nor evil; but must know also that of these Possitive Precepts he alloweth but three in the Gospel, but three that are purely such; to wit, that of coming to God by Christ, the Institutions of Baptism, and the Lord's Supper, Pag. 7, and 9.

Fourthly, He must hold for certain, that the Faith which Intituleth a Sinner to so high a Priviledge as that of Justification, must needs be such as Complieth with all the purposes of Christ's coming into the world; (whiter at present it understands them or not) & it is no less necessary it should Justifie as it doth so, P. 222.

Fifthly, He must know that a Man may not rely upon the Merits of Christ for the forgiveness of his Sins, before he have done other good Works first, Pag. 223.

p. 84Sixthly, And that the right explication of the imputation of Christ's Righteousness, is this, that it Consisteth in having to do with persons that are sincerely Righteous, Pag. 225. For it is not possible for Christ's Righteousness to be imputed to an unrighteous Man, Pag. 120.

These things, with many like to them, being the main points by this Man handled, and by him asserted to be the design of Christianity, by these we must, as by a Rule, and Standard, understand how to Judge of the truth of Doctrines. And (saith he) Seeing the Design of Christianity is to make Men Holy, (still meaning from Principles of Humanity, and by Possessing us again, with the often repeated Holiness which we had lost) whatsoever opinions do either directly, or in their evident Consequences obstruct the promoting of it, are perfectly false. Pag. 227, 228.

Answ. Thus with one Word, as if he were Lord, and Judge himself, he sendeth to the Pit of Hell, all things that Sanctifie, or make Holy the hearts of Men, if they oppose the Design of his Christianity. But what if the Holy Ghost will become a Principle in the hearts of the Converted, and will not now suffer them to act simply, and alone, upon the Principles of pure Humanity; or what now if Faith will become a Principle to act by, instead of these that are Originally Dictates of Humane Nature? Or, what if a Man should act now as a Son, rather then simply as a Creature indued with a Principle of Reason? I question here, whether these things thus doing do not obstruct, put by, yea, and take the way of his Pure Humanity, Dictates of Humane Nature; and instead thereof, Act, and Govern the Soul by, and with their own Principles. For albeit, there be the Dictates of Humane Nature in the Sons of Men, yet neither is this Nature, nor yet the Dictates of it, laid by Jesus Christ as the truly Christian Principles in his. But you add:

Those Doctrines which in their own Nature do evidently tend to the serving of THIS design of Christianity, we may conclude are most True, and Genuine, Pag. 229.

Answ. The Holiness which you so often call the Design of Christianity, being by your self said to be that which we had lost, (for this one Sentence is it, on which your whole Book is built (P. 12.) whatsoever Doctrine, or Doctor it be that asserts it, both that Doctrine is of the Devil, and that Doctor an Angel of darkness, or rather a Minister of Satan, become as a Minister of p. 85Rigteousness. For where is it said in all the whole Book of God, that ever the Lord Christ Designed, yea made it his Errand from Heaven, to put us again in Possession of the Holiness which we had lost? Yet this you affirm, and tell us the business of your Book is to prove it: But blessed be God, your shifts are discovered, and your Fig-leaves rent from off you, and the Righteousness or Holiness so much cryed up by you, proved to be none of the Holiness of the Gospel, but that which stood with perfect ignorance thereof. I might speak to what yet remains of falshood, in the other part of this Chapter; but having overthrown the Foundation, and broken the Head of your Leviathan; what remains falleth of it self, and dyeth of it's own accord.

What you say of Modes, or Forms, and Sticklers for little Trifles, such as place their Religion in meer Externals, you may fasten them where of due they belong: Yet I tell you, the least of the Commandments of Christ is better then your Adamitish Holiness.

Your Twenty first Chapter tells us (if we will believe you) how we shall Judge of the necessity of Doctrine, to be imbraced, or rejected; also, you say, it giveth us a brief discourse of the Nature of Fundamentals. But because your discourse of them is general, and not any one Particularized, I might leave you in your generals, till you dealt more Candidly, both with the Word of God, and your abused Reader.

Indeed you tell us of Primary Fundamentals, such as without the Knowledge, and belief of which it is impossible to acquire that inward Righteousness, and Holiness which the Christian Religion Aimeth at; but the Particulars of these, say you, I shall not enumerate, because (as will appear from what will be said anon) it is not needful to have a just table of them.

Answ. Deep Divinity! First, They are such as without the Knowledge and Belief of them, it is not possible we should acquire your true Holiness; and yet for all that it is not needful that we be told what they are, or that we should have a just Table of them.

Secondly, But if they be things necessary, things without the Knowledge of which it is impossible we should be truly Holy, then is it needful that we understand what they are: Yea, then is it needful that they be written, and presented one by one unto us, that our Knowledge of them being distinct and full, we may the p. 86better be able to obtain or acquire your Glorious (so pretended) Holiness.

But I know your Primary Fundamentals, they are your first Principles of Morrals, not Faith in the Righteousness of Christ, for that is comprehended in your possitive, and in themselves indifferent things: Your Morrals are the things in themselves absolutely necessary, of an indispensible and Eternal Obligation, Pag. 8, 9.

But Secondly you tell us of Points of Faith that are Secondarily Fundamental; the disbelief of which cannot consist with true Holiness, in those to whom the Gospel is sufficiently made known.

Answ. The Secondary Fundamentals also, are all kept close, and hid; and not otherwise to be understood, but by implication; however the disbelief of these is not of so sad a consequence as is that of the former; because, say you, They are not in their own Nature, Holiness, Pag. 235. Yea, he insinuateth that the disbelief of them may stand with true Holiness in those to whom the Gospel is not sufficiently made known.

Of these Secondary Fundamentals therefore, (whatever is their number) this is one, even coming to God by Christ; for as in Page 7, and 9. he calleth it a Possitive Precept, a thing that in it self is neither good nor evil; so here he speaks of such as are not in their own Nature Holy; not such, as that Holiness is not in some degree or other attainable without the belief of them.

That one of these Secondary Fundamentals is intended by Mr. Fowler, that of coming to God by Christ; I farther gather, because …e saith, that in the number of these, are all such Doctrines, as are with indisputable clearness revealed to us (that is, by the Holy Scriptures of the New Testament, Pag. 235.) For therein is this Revealed to be a Fundamental; but he saith, not a Primary one, because, that in it self it is but indifferent, and not in it's own Nature good. Now the belief of these; saith he, though it is not in it self any more, then in higher, or lower degrees profitable, (Confusion! Darkness! Confusion!) yet it is absolutely necessary from an External cause: That is, with such abundant clearness, as that nothing can cause men to refuse to admit them, but that which argueth them to be stark naught.

Answ. 1. Then, hence it seems▪ that the reason why you admit these Secondary sort of Fundamentals, is not from any Internal Power, but an External Declaration onelyonly.

p. 872. Nay, and you do but ADMIT them neither, and that too, for some External cause; not because of the worthiness of the Nature of the points themselves.

3. And were it not, but that you are loath to be counted stark naught in the eyes of Men, so far as I can descern, you would not at all make profession of them, with pretence as unto God▪ For, say you, We must take notice here, that all such Points (viz. these Fundamentals) are not of equal necessity to be received by all Christians, because that in regard of the Diversity of their Capacities, Education, and other means and advantages, some of them may be most plainly perceived by some to be delivered in the Scriptures, which cannot be so by others, with the like ease.

Answ. From these words I take notice of four things.

1. That by this Universal (all Christians) is Comprehended the Heathen, and Pagan People, that give heed to, and mind to follow that light, that Originally, and Naturally stirreth them to Morral Duties. These be they that want the Education, and Vantages of other, and are not in such a Capacity, as they to whom these things are delivered by the Scriptures.

2. That this People, notwithstanding they want a Scripture Revelation of these Secondary Fundamentals, yet have the more necessary, the first sort of Fundamentals: For the secondary sort, say you, are not in their own Nature such, as that Holiness is not in some degree or other attainable without the belief of them.

3. That therefore these Secondary sort of Fundamentals, are onelyonly necessary to be believed by them that have the indisputable (the Scripture) Revelation of them; and that in truth the others may be saved without them.

4. But yet, even those that are made capable by education, and other advantages, to obtain the belief of them, ought notwithstanding, not to have the same respect for them, as for those of the first sort of Fundamentals, because they are not in their own Nature such.

But will this man know that Christ is not onelyonly a Fundamental, but the very foundation of all other Fundamental truths, revealed both in the Old Testament, and the New? and that his pure Humane Nature, with the Dictates of it, with his feigned Adamitish Holiness is no Fundamental at all; I mean no Fundamental of Faith, no Gospel Fundamental, 1 Co. 3. 14. Eph. 2. 19, 20. Yea, will he know that from Heaven there is none other Name p. 88given, then the Name of Jesus Christ, whereby we must be saved, none other Name given under the whole Heavens, Act. 4. 12.

Oh the Witchcrafts by which some Mens Spirits are Intoxicated! and the strength of delusion, by which some are infatuate, and turned aside from the simplicity that is in Jesus Christ! But I proceed:

Your great Question, or rather Urim and Thummim, by which you would have all men make Judgement of their saveable, or damnable state, Pag. 236. is according to your description of things, most Devilish and Destructive. For to obey God and Christ, in all things with you, is to do it from Principles purely Humane in the Faith of this; that Christ hath designed to possess us again with that Holiness we had lost. Again, to obey God, and Christ with you, is, so to obey all their Laws, as respecting the first Principles of Morrals, and our obedience to them, far more indispensible then that of coming to God by Christ. Farther, he that obeys them in all things with your directions, must not look upon Faith in the Blood of Christ, and Justification by his Righteousness, as the main and first, but the second part of our duty; other Commands or Precepts more naturally Holy, and Good, first being imbraced, and lived in the practise of by, us.

This, I say, being the Doctrine you have asserted, and the Foundation on which your Urim and Thummim stands; the Foundation, with your tryal are both from the Devil and Hell, as hath at large been proved, and discovered in this Book.

And I now will add (and bid you take your advantage) that should a man with all his might strive to obey all the Morral Laws, either as they are contained in the first Principles of Morrals, or in the express Decalogue, or Ten Commandments, without Faith, First, in the Blood, and Death, and Resurrection of Christ, &c. For his Justification with God; his thus doing would be counted Wickedness, and he in the end accounted a Rebel against the Gospel, and shall be Damned for want of Faith in the Blood of the Lord Jesus.

Your Twenty Second Chapter saith That the Design of Christianity teacheth us what Doctrines and Practises we ought as Christians to be most Zealous for, or against, Pag. …37.

Answ. But there is not by that (it being rightly stated) one Sillable that tendeth to incourage any Man, to have lower p. 89thoughts of coming to God by Christ, then of keeping the Morral Law. For even the first Text you bring, doth utterly overthrow it. Contend, say you, for the Faith: I Answer then, not for the Law of Work; for the Law is not of Faith, but the Man that doth these things shall live in them, by them. Contend earnestly for the Faith, for there are certain men crept in unawares, which were before of old ordained unto this Condemnation; even the Condemnation that is to come upon them that Contend against the Faith;) for these ungodly Men turn the Grace of God into Lasciviousness, and deny the onelyonly Lord God, and our Lord Jesus Christ. Now these creeping ungodly Men, may be divided into three Rancks.

1. Such as by Principle, and Practice both, say, Let us do evil, that good may come thereon; and their Damnation in Just, Rom. 3. 8, 9.

2. Such as by Practice onelyonly, appear to be such, denying to profess the Principle thereof, such are they that made excuse and delay, when invited to come to the Wedding, Mat. 22. 1, 2, 3. Luke 14.

3. There is yet another sort; And they are such as seem to deny it, both in Principle, and Practice also; onelyonly they do it Covertly, PRIVILY bringing in Damnable Heresies, even denying the Lord that bought them. These bring upon themselves swift destruction, 2. Pet. 2. 1.

This Third sort, make of the Doctrine of Grace, and of the forgiveness of Sins, through the Faith of the Righteousness of Christ, a Loose, and Liscentious Doctrine, or a Doctrine that giveth liberty to the Flesh: By reason of THESE the way of truth is evil spoken of, and the Hearts of Innocent ones Alienated therefrom: These will not stick to charge it upon the very chief of the Brethren, if they shall say, As Sin abounded, Grace hath much more abounded; that they press men to do evil, that good may come of it, Rom. 3. 8, 9. But (as I said) these Vilisie Christ, not with open Words, but Covertly; PRIVILY they bring in their Blasphemy under a Cloak, crying, the Law, Holiness, Strictness, good Works, &c. Besides, these cloath their Doctrines with Names and Notions that belong not at all unto them; as of Christ, Grace, the Spirit, the Gospel, when there is onelyonly there, the Devil, and his Angels, and Errours; as Angels of Light, and Ministers of Righteousness. Of this last sort, are you, and the subject matter of your Book; for you bring into the World an Antigospel Holiness, p. 90Holiness, Antigospel Principles, and Antigospel Fundamentals; and that these things might be Worshiped by your Disciples, you give them the Name of Holiness, the Design of Christ, and of Christianity; by which means you remove the Christ of God, from before, and set him behind, forbiding Men to believe on him, till they have Practiced your things first: Nay, after they have Practiced yours, they then must come to God by him; still respecting the Principles and Dictates of Humanity, as things of the greatest weight, things that are good in themselves; Still considering that coming to God by Christ, is not good in it self, but so, onelyonly upon the account of certain Circumstances; a thing in it self of an indifferent Nature, and absolutely considered neither good nor evil.

Wherefore, Sir, laying aside all fear of men, not regarding what you may procure to be inflicted upon me, for this may plain dealing with you, I tell you again, that your self is one of them, that have Closely, Privily, and Devilishly, by your Book, turned the Grace of our God into a Lascivious Doctrine, bespattering it with giving liberty to looseness, and the hardening of the ungodly in Wickedness, against whom shall you persist in your Wickedness: I shall not fail (may I live, and know it, and be helped of God to do it) to discover yet farther the rottenness of your Doctrine, with the accursed tendencies thereof.

What you say about doubtful Opinion, alterable Modes, Rites, and Circumstances in Religion, Pag. 239. I know none so wedded thereto as your selves, even the whole gang of your rabling counterfeit Clergy; who generally like the Ape you speak of, lye blowing up the Aplause and Glory of your Trumpery, and like the Tail, with your Foolish and Sophistical arguings, you cover the filthy parts thereof; as you sweetly argue in the next Chapter, Pag. 242. saying, Whatsoever of such are Commended by the custome of the place we live in, or commanded by Superiours, or made by ANY Circumstance convenient to be done, our Christian liberty Consists in this, that we have leave to do them. So that do but call them things indifferent, things that are the customs of the place we live in, or made by ANY Circumstance convenient, and a man may not doubt but he hath leave to do them, let him live at Rome or Constantinople, or amidst the greatest Corruption of Worship and Government. These are therefo… doubtless, a Third sort of Fundamentals, by which you can Wrastle with Conviction of p. 91Conscience, and stifle it; by which you can suit your self for every Fashion, Mode, and Way of Religion. Here you may hop from Presbiterianism, to a Prelatical Mode; and if time and chance should serve you, backwards, and forwards again: Yea, here you can make use of several Consciences, one for this way now, another for that anon; now putting out the Light of this by a Sophistical Delusive Argument, then putting out the other, by an argument that best suits the time. Yea, how oft is the Candle of the Wicked put out, by such glorious Learning as this. Nay, I doubt not, but a man of your Principles, were he put upon it, would not stick to count those you call Gospell-possitive Precepts, of no Value at all in the Christian Religion; for now, even now, you do not stick to say that, that even that of going to God by Christ, is one of these, and that such an one, as if absolutely Considered in it self, is neither good nor evil. How then, if God should cast you into Turky, where Mahomet Reigns as Lord? It is but reckoning that it is the Religion, and Custome of the Country, and that which is Authorized by the Power that is there; wherefore it is but sticking to your Dictates of Humane Nature, and remembring that coming to God by Christ is a thing of an indifferent Nature in it self, and then for peace sake, and to sleep in a whole skin, you may comply, and do as your Superiour commands. Why? Because in Turky, are your first sort of Fundamentals found: There are Men that have Humane Nature, and the Law of Morrals written in their hearts; they have also the Dictates thereof written within them, which teach them, those you call the Eternal Laws of Righteousness; wherefore you both would agree in your Essential, and immutable differences of good and evil, Pag. 6. and differ onelyonly about these possitive Laws, Indifferent things. Yea, and Mahomet also for the time, because by a custome made convenient, might be now accounted worshipful, and the Circumstances that attend his Worship, especiall those of them, that clash not with the Dictates of your Humane Nature, might also be swallowed down.

Behold you here then (good Reader) a glorious Latitudinarian, that can, as to Religion, turn and twist like an Eel on the Angle; or rather like the Weather-cock that stands on the Steeple.

But (saith he) our refusing to comply with these can hardly proceed from any thing better then a proud affection of singularity, or at best, from Supersticious Scrupulosity, Pag. 242.

p. 92Do but believe him therefore in what he saith, and you cannot chuse but be ready with him to comply with all Modes, that may serve for advantage.

Besides, he saith, that the Word Superstition, in the Greek implyeth, a frightful, and over-timerous apprehension of the Divine Nature; and consequently abase and under-valuing conception of it.

So that to be tender of Conscience, especially in things of Divine Worship, binding up the Soul to the words of the everlasting Testament, in such things especially, as a Fool can call little, and insignificant trivial matters, rendreth a man such an one as hath a very Erronious Conscience.

But he would not be understood (Pag. 244.) as if he here intended to vilifie things that are plainly commanded, or to tolerate that which is plainly forbidden, onelyonly he would have all things that may fall within the reach of these two general Heads, be examined by this general Rule, HIS discription of the Design of Christianity.

Answ. But I could tell him, that whatsoever is imposed as a part of God's Worship, is Judged by a better rule then his, both as to it's goodness and badness, neither can we account any thing indifferent that is a part thereof. Besides, whatsoever is reputed a part of God's Worship, layeth hold on the Conscience of the Go…ly: Although a ranting Latitudinarian may say, If the Devil should Preach, I would hear him, before I would suffer Persecution: (As a brave fellow which I could name, in his Zeal was pleased to declare.)

But what trust should any man put to the rule to which you direct him for help, and relief therein; seeing that from the beginning to the end, from the top to the bottom, it is a cursed Blasphemous Book; a Book that more vilifieth Jesus Christ, then many of the Quakers themselves: for which of them said worse of him, and make coming to God by him, a more insignificant thing, then you by your pretended design of Christianity have done.

We have therefore a more sure Word of the Prophets, to the which we do well to take heed; 2 Pet. 1. 19.2 Pet 1:19by which, both your Doctrine, and practice, is already judged to be naught, as will be farther discovered time enough, when you shall Justifie or Condemn Particulars.

Your Twenty Fourth Chapter I shall now pass by, until I can better compare you and Popery, against which you there so stoutly diggle together.

p. 93Your Twenty Fifth Chapter carrieth in it an hideous outcry against many of your Ministers and Guides, complaining, and confessing, That nothing hath so conduced to the Prejudice of your Church of England, and done the seperating parties so much service, as the Scandalous lives of some that exercise your Ministerial Function, P. 258.

Answ. I will grant it, if you respect these poor carnal People, who yet have been shamed from your Assemblies, by such Vicious Persons you mention: But the truly Godly, and Spiritually Judicious have left you from other Arguments, of which I shall not here Dilate.

But from Page 261. to the end of the Chapter, you take upon you to particularize other of your Ministers that are an offence to you, and to the Design of your Christianity.

1. Such as affect to make people stare at their high flown bumbast Language, or to please their Phantacies with foolish Jugglings, and Poedantick or Boyish wit; or to be admired for their ability in dividing of an hair, their Metaphysical Acuteness, and Scholastick subtilety, or for their Daughty Dexterity in Controversial Squabbles. And I add, had you joyned herewith, such as vilifie, and trample upon the Blood of the Lord Jesus, preferring the Snivel of their own brains before him, you had herein but drawn your own Picture, and given your Reader an Emblem of your self.

2. The Second sort you blame, are such as seek to approve themselves to their Auditories to be Men of Mysteries, and endeavour to make the plain and easie Doctrines of the Gospel as Intricate and obscure as ever they are Able. I will add to these, such as take away the Doctrine of Faith, and that set themselves and their Works in the room thereof: Such as have sought to overturn the Foundation, Jesus Christ, and have made coming to God by him, in it self of a far more indifferent Nature then the Dictates of our Humanity.

3. Another sort (you say) are such as Preach upon free Grace, and Christian Priviledges, otherwise then as Motives to cite to obedience, and never scarce insist upon any Duties, but those of believing, laying hold on Christ's Righteousness, applying the promises, and renouncing our own Righteousness, which they that have none at all to renounce, have a mighty kindness for.

Answ. 1. Who they are that Preach free Grace in your Church, to excite Men to uncleanness, you may know better then I. But if these Words (otherwise then to Cite men to obedience) be p. 94thus thrust in, of purpose thereby to speak evil of the Preachers of free Grace, and the exalters of the imputed Righteousness of Christ, then look to it; for such venome Language as this, doth but involve you within the bowels of that most dreadful Prophecy, concerning the false Prophets of the last days, that shall privily bring in damnable Heresies, even denying the Lord that bought them.

2. The Preaching of free Grace, pressing to believing, and laying hold on Christ's Righteousness, is the most available means under Heaven, to make Men Holy, and Righteous: 1. Before God. 2. Then before Men.

3. The Phreaching of these are first, and principally to beget Faith, to beget Life, to beget Souls to God; yea, to beget in Men such a Principle, whereby they may serve God acceptably, with reverence and Godly fear.

4. But to Preach free Grace, doth much condemn your freewill; to Preach Christ's Righteousness doth utter Curse, and Condemn yours; and to Preach the Promise of Grace, doth quite shut out a Covenant of Works: Therefore no marvel if you, who are so Wedded to these things, be such an Enemy to free Grace, the Righteousness of Christ, and the Gospel-promises, that you make even these things a Characteristical note (first abusing the Consequences of them) of a Church-troubling-Preacher.

5. You tauntingly proceed, saying, Such Preachers also press us to renounce our own Righteousness, which they that have none at all to renounce, have a mighty kindness for.

Answ. Indeed those that have a Righteousness of their own, as the Pharisees, and Hyprocrites of old, had never much kindness for the Doctrine of Grace, and the Ministers of Christ, but the Publicans and harlots had: and therefore these (while they that had Righteousness stumbled and fell) entred into the Kingdom of Heaven. The Publicans and Harlots entred the Kingdom of Heaven, before you. But what Righteousness have you of your own, to which you so dearly are Wedded, that it may not be let go, for the sake of Christ?Rom. 10. 3.Rom 10:3 seeing also so long as you go about to establish it, you submit not your self to the Righteousness of God: Yea, Why do you taunt those Ministers that perswade us to Renounce our own Righteousness, and those also that follow their Doctrine? seeing this was both the Doctrine and Practice of Paul and all others, save onelyonly those that had Moses Vail over their Hearts.

p. 95Another sort of Ministers that you say are Enemies to the promoting of Holiness, are such as are never in their Element, but when they are talking of the Irrespectiveness of God's Decrees, the absoluteness of his promises, the utter disability, and perfect impotency of Natural Men, to do any thing towards their own Conversion, and that insists with great Emphasis, and Vehemency, upon such like false, and dangerous opinions. Pag. 262.

Answ. The Men that Preach these things, being rightly stated, Preach the truth of God, if the Scriptures may bear sway; they having all been prooved the truth of the Gospel, both by the Prophets and Apostles: And when you shall think meet by argument to contradict them, either I, or some other may shew you the folly of your undertaking. In the mean time let the Reader take notice that here you have judged not by Scripture, nor by Reason, but upon a bare Presumption, a rising from your Pride or Ignorance. Wherefore pray you in your next, shew us.

1. What is in Man that the decree of Election should respect as a thing fore-seen of God, to prevail with him to predestinate him to Eternal life by Jesus Christ our Lord.

2. Make it manifest that in the Word of God there neither is, nor can be any absolute promise contained.

3. Shew us what ability there is in a Natural Man, as such, to do things towards his own Conversion; I mean things immediately tending to, and that must infallibly consummate therein, and let us see what things they are: And know that when you have well done all this, according to the Scriptures of truth, that then it will be time enough to condemn the contrary, for false, and dangerous opinions.

But shall I speak the truth for you? The reason of this your presumptuous exclamation, and condemnation of these things, is because they stand in the way of promoting your ignorant, tottering, promiseless, and Gospelless Holiness; they stand in the way of old Adam, they stand in the way of your dunghil rebellious Righteousness, they stand in the way of your freedom of will, and a great rable more of such like pretended Vertues. Yea, they do, and must, and shall stand there, when you and the rest of the Socinians, and Quakers, have said their all against them.

There is yet another sort of Preachers whom you condemn, and so do I as well as you, though not in your Spirit, nor to advance your Pestiferous Principles: and they are such as make it their p. 96great business, to advance the petty interest of any party whatsoever, and concern themselves more about doing this, then about promoting, and carrying on that, wherein consists the chief good of all Mankind, and are more Zealous to make Prosilites to their particular Sects, then Converts (I will add first to Jesus Christ, and then) to an Holy Life, and press more exact and ridged conformity to their Modes and Forms, then to the Laws of God, and the Essential Duties of the Christian Religion.

Lastly, the Caution which you give to Ministers, because there wanteth for it, among you, a Foundation, is to be esteemed but an Error, and an abuse of the words, and practices of the Apostle. And as for your subtile and close incensing the power to persecute Non-conformists, know that we are willing, God assisting, to overcome you with truth, and patience, not sticking to Sacrifice our lives, and dearest concerns in a faithful Witness-baring against your filthy errors, Compiled and Foisted into the World, by your Devilish design to promote Paganism, against Christianity, Pag. 265, 266.

I come now to your Twenty Sixth Chapter, which is spent to prove, that an obedient temper of mind is a necessary, and excellent qualification to prepare men for a firm belief, and a right understanding of the Gospel of Christ, Pag. 267.

Answ. 1. For as much as the obedient temper you mention, is Precedent to, or before Faith, and the right understanding of the Gospel, it must needs be also, that which stands with unbelief, and ignorant of the same. Now that this should be an excellent, and necessary qualification, to a firm belief, and right understanding of the Gospel, is altogether without proof, and truth. But this is affirmed for the farther promoting of your Humane Nature, and the things that Originally are Dictates thereof. But,

2. The obedience or inclination to obedience that is before Faith, or the understanding of the Gospel, is so far off from being an excellent preparative, or good qualification for Faith, and the knowledge of the Gospel, that in its own Nature (which is more then in its Consequences) it is a great obstruction thereto.

For, while a Man remains faithless and ignorant of the Gospel, to what doth his obedient temper of mind incline? Not to Faith, nor the Gospel of Christ; for with these, as yet you suppose he hath not to doe; therefore he inclineth to the Law of Morrals, either as it was delivered in Tables of Stone from Sinai, or as p. 97written in the hearts of all the Children of Men, to it under the last consideration, (which is in truth the most Heathen and Pagan) to it, as so you intend your obedient temper of mind should incline, Pag. 7, 8, 9, 10.

Now this Doctrine being in it self of quite another Nature then the Doctrine of Faith, and also, as such, a Covenant by it self, it requireth the mind by vertue of it's Commands, to stand to THAT, and to rest in THAT: For of necessity the heart and mind of a Man, can go no farther, then it seeth, and hath learnt; but by this Morral Doctrine, the heart and mind is bound and limited to it self, by the power of the Dictate to obedience, and the promise of obtaining the Blessing,2 Cor 3.2 Cor 3 when the preceptive part of it is fulfilled. Hence Paul tells us that though that Ministration, that was Written, and Ingraven in Stones, (which in Nature is the same with this) is glorious, yet these imperfections attended, the Man that was in it.

1. He was but within the bounds of the Ministration of Death.

2. In this estate he was blind, and could not see how to be delivered therefrom: The vail is over their h…art, so that they could not heretofore, neither can they now see to the end of that which was commanded, neither to the perfection of the command, nor their own insufficiency to do it, nor to th… Death and Curse of God, that attended him, that in every thing continued not in that was Written in the Book of the Law to do them.

3. Every Lecture, or Reading of this Old Law, is as a fresh Hood-winking of it's Disciples, and a doubling of the hindrance of their coming to Christ for life. But their minds were blinded, for until this day the same Vail remaineth untaken away, in reading of the Old Testament, which Vail is done away in Christ; But even unto this day when Moses is read, the Vail is over their Hearts, 2 Cor. 3. 6, to 15.

And let the Reader note, that all these things attend the Doctrine of Morrals;Gal. 3 24.Gal 3:24 the Ceremonies being in themselves more apt to instruct Men in the Knowledge of Christ, they being by God's Ordaination, Figures, Shadows, Representations, and Emblems of him; but the Morrals are not so, neither as Written in our Natures, nor as Written and Engraven in Stones. Wherefore your so highly commended obedient temper of mind (you intending thereby an hearty complyance before Faith, with Morrals for Righteousness) is so far off from being an excellent p. 98temper, and a necessary qualification, to help a Man to a firm belief, and right understanding of the Gospel; that it is the most ready way of all ways in the World, to keep a man perpetually blind, and ignorant thereof. Wherefore the Apostle saith, that the Vail, the Ignorance cannot be taken away, but when the Heart shall turn to the Lord, that is from the Doctrine of Morrals as a Law and Covenant in our Natures, or as it was Written, and Ingraven in Stones, to Christ for mercy to pardon our transgressions against it, and for imputative Righteousness to Justifie us from it. While Moses is Read, the Vail is over the Heart; that is, while Men with their minds stand bending also to do it: But mark, when it, the Heart, shall turn to the Lord, or to the Word of the Gospel, which is the Revelation of him, then the Vail shall be taken away.

And hence it will not be amiss, if again we consider how the Holy Ghost compareth, or setteth one against another, these two Administrations.

The Law he calls the Letter, even the Law of Morrals, that Law that was Written and Engraven in Stones. The other Ministration he calls the Ministration of the Spirit, even that which Christ offered to the World, upon believing.

Again, he denyeth himself to be a Minister of the Law of Morrals. He hath made us able Ministers of the New▪ Testament; no… of the Letter (or Law) but of the Spirit (or Gospel.) The reason is, for the Letter, or Law, can do nothing but kill, Curse, or Condemn, but the Spirt or the Gospel, giveth life. Farther, in comparing, he calls the Law, the Ministration of Death; or that which layeth Death at the Doors of all Flesh; but the Gospel the Ministration of Righteousness, because by this Ministry there is a Revelation of that Righteousness that is fulfilled by the Person of Christ, and to be imputed for Righteousness to them that believe, that they might be delivered from the Ministration of death. How then? hath the Ministration of God no Glory? Yes, forasmuch as it is a Revelation of the Justice of God, against Sin. But yet again, it's Glory is turned into no Glory, when it is compared with that which excelleth. For if the Ministration of Death, Written and Graven in the Stones was glorious, so that the Children of Israel coul… not stedfastly behold the face of Moses, for the Glory of his countenanc… which Glory was to be done away: how shall not the Ministratio… of the Spirit be rather Glorious: For if the Ministration of Condemnation be Glory, much more doth the Ministration of Righteousness p. 99exceed in Glory: For even that which was made Glorious hath no Glory in this respect, by reason of the Glory that excelleth, 2 Cor. 3. 9, 10.

So then, your obedient temper of mind, forasmuch as it respecteth the Law of Morrals, and that too, before Faith, or a right understanding of the Gospel, is nothing else but an obedience to the Law, a living to Death, and the Ministration of Condemnation, and is a perswading the World, that to be obedient to that Ministration, that is not the Ministration of the Gospel, but holdeth it's Disciples in blindness and ignorance, in which it is impossible Christ should be revealed, is an excellent, yea, a necessary qualification to prepare Men for a firm belief, and a right understanding of the Gospel of Christ, which yet even blindeth, and holdeth all blind that are the followers of that Ministration. I come now to your Proof, which indeed is no Proof of this Antigospel Assertion, but Texts abused, and wrestled out of their place, to serve to underprop your erronious Doctrine. The First is, If any Man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of my self, John 7. 17. P. 268.

Answ. This Scripture respecteth not at all the Morral Law, or obedience to the Dictates of Humane Nature, as an acceptable qualification precedent to Faith, or that, for the sake of which God will give Men Faith in, and a right understanding of the Gospel; but is it self an immediate exhortation to believing, with a promise of what shall follow; as who shall say, The Father hath sent me into the World to be Salvation to it, through Faith in my Blood: My Fathers will therefore is, that Men believe in me; and if any will do his will, he shall know of the Doctrine, he shall feel the power thereof, by the peace and comfort that will presently possess the Soul, and by the holy effects that follow.

That this is the true exposition of this place, will be verified if you consider, that to do the will of God, in a New Testament sence, is to be taken under a double consideration. 1. As it respecteth Christ. 2. Man.

1. As it respecteth Christ, so it concerns his compleating the Redemption of Man by himself, by his own personal performances, John 6. 38, 39. Heb. 10. 5, 6, 7, 8, 9, 10.

2. As it respecteth Man, it doth first, and immediately respect our believing on him for Remssion of Sins, and Eternal Life. And this is the Will of the Father which sent me, (saith Christ) that every one that seeth the Son, and believeth on him, may have everlasting p. 100Life, and I will raise him up at the last day, John 6. 40. This then is the will of God; That Men do believe in Jesus Christ.

Again, when the Jews asketh Jesus Christ what they should do, that they might work the works of God, he did not send them first to the Morral Precept, or to it's first Principles in the hearts of Men, by obeying that, to fit themselves for Faith; but immediately he tells them, This is the Work of God, that ye believe in him whom he hath sent, John 6. 29. This is the Work of God; that is, this is his Commandement, that we believe in the Name of his Son Jesus Christ, &c. and love one another as he gave us Commandement. 1 John 3. 23. If any Man will do his will, he shall know of the Doctrine, that is, (as I have said) he shall feel, and have the Authourity of this Faith in his heart, both to give Peace, and Joy in his heart, and assurance, and the Sealing of his Soul to Glory. For all these things come in upon believing, First in Christ.

1. By Faith we have Peace with God, Rom. 5. 1.

2. We have Joy and Peace, through Believing, Rom. 15. 13.

3. Assurance comes also through Believing, Joh. 6. 69. Heb. 10. 22.

4. Yea, and the Sealings up to Eternal Life; In whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, Eph. 1. 13.

5. Sanctification, and a right obedient temper, is not to be found in Men before, but after they have believed; He purified their hearts by Faith. Yea, Heaven and Eternal Happiness is promised to them who are Sanctified by Faith which is in Christ, Act. 15. 9. Chap. 26. 18.

This First Text therefore, hath been by you abused, in that you have ungodly strained it, (but in vain) to make it warrant your Heathenish preparations to Faith.

The Second Scripture; He that is of God heareth Gods Words; ye therefore hear them not, because you are not of God, John 8. 47.

Answ. This Scripture supposeth Men must first be of God, before they can hear God's Word; before they can hear it with the hearing of Faith; and therefore nothing respecteth those that before they have Faith, live in the Law of Works; and least of all, those that become obedient thereto, that thereby they may obtain everlasting life: For these are not of God, not of him in a New Testament Sence; not Sons, because they are born of Men, of the will of Men, of the Law, and according to the Wisdom of Flesh and Blood, John 1. 12, 13.

p. 101Your Third Scripture is; And as many as were ordained to Eternal Life, believed, Act. 13. 48. Which Text you thus expound: That as many of the Gentiles as were disposed, or in a ready preparedness for Eternal Life, believed; that is those which were Proselites of the Gate, who were admitted by the Jews, to the hope of Eternal Life, and to have a Portion in the Age to come, without submitting to the whole Law, or any more then owning the God of Israel, and observing the Seven Precepts of Noah.

Answ. 1. That obedience to the Morral Law, is not a preparative to Faith, or an excellent and necessary qualification to the right understanding of the Gospel I have proved.

2. That to be a Jewish Proselite, was to live in the Faith of Messias to come, is the strain of all the Scriptures that have to deal with them.

3. But that ordaining men to Eternal Life, respects an act of the Jews, or that the Jews did dispence with the Gentile Proselites, in their casting off all their Laws, but the seven Precepts of Noah.

4. Or that God counted this a fit, or forerunning qualification to Faith in Jesus Christ, neither stands with the Word of God, nor the Zeal of that People.

5. Besides, the Words presently following seem to me to insinuate more; viz. That the Jews, and Religious Proselites, that adhered to Paul, at his first Sermon, verse 43. did Contradict and Blaspheme at his second, verse 45. And moreover, that it was they that raised Persecution upon him, and expelled him out of their Coasts, verse 50. When the Gentiles, even those that were more Barbarously ignorant at his coming, when they heard that by Christ there was offered to them the forgiveness of Sins, they believed, verse 48. and Glorified the Word of the Lord. The Wisdom of Heaven so disposing such of their hearts, that were before by him, not by Jews, ordained to Life. And as many as were ordained to Eternal Life, believed.

But you come again in Pag. 269. to the Scripture first urged by you; If any man will do his will, &c. and you tell us, That this must also needs be implyed, he shall rightly understand the Doctrine too. Which word (understand) you so carry, as may best help you, in case you should meet with an Adversary. As if any should thus object, that here you have granted that the Words make promise of an understanding of the Gospel; yea, require in it the very first act of the will; then you readily shift it, by saying, That p. 102this is implyed onelyonly, suggesting that obedience to Morrals is expressed, and therefore muh first be thought on, and done. But if one of your Brotherhood stop here, and make the objection; then you add, It is Knowledge, at least, in all the necessary points thereof, absolutely necessary, and Essential parts; from among which, you long since did cast out, Coming to God by Jesus Christ: Yea, you add; That by (that which you call) the design of the Gospel, it may be presumed, that whosoever considereth it, with a design of being so, (that is, of living up to Humane Principles, and that desireth to be possessed again of the Holiness he hath lost; for that is it, for the proof of which you have Written above 300 Pages,) he must needs believe the Gospel to have come from God, and also be inlightned in the true Knowledge of, at least the necessary points of it; viz. All Morral Duties contained therein, which are never a one of them as such an Essential of the Gospel, but are such Duties as are consequential to the belief thereof.

Wherefore (although you feign it) this honest temper, as you call it, will not help you, 1. To judge of the Gospel without Prejudice; nor, 2. To evidence it with satisfaction; nor, 3. Secure those in whom it is, from Error and Delusion; No Man being more Bruitish or Heathenish, nor so void of satisfaction about it, nor more involved in Error concerning it, then your self; being truly what you charge upon others. 1. Grosely ignorant. 2. Too highly Opinionate. 3. Proud in affection. 4. Lignorish. 5. A Self-Lover. 6. And for your Blasphemy under the just Judgement of God. If our Gospel be hid, it is hid to them that are lost: In whom the God of this World hath blinded the minds of them that believe not; least the light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them, 2 Cor. 4. 3, 4.

I am come now to your last Chapter, Pag. 281. which tells us wherein the essence and life of Christianity Censisteth: viz. In a good state and habit of mind, in a holy frame and temper of Soul.

Answ. 1. It consisteth in a Life of Faith, when I live in the belief of this, that Christ loved me, and gave himself for me. The Life that I now live in the Flesh (saith Paul) it is by the Faith of the Son of God, who loved me, and gave himself for me:

2. And besides, a good state and habit of mind, or an Holy frame and temper of Soul, in your notion of them, which respecteth purely obedience to Morrals, from Natural Impulses, or Dictates of our Humanity, they are rather Heathenish then Christian, p. 103and being alone, end in Death, rather then Life. As many as are of the Works of the Law, are under the Curse; (he saith not, they that Sin against it, but they that are OF the Works of it) such as do Justice, Righteousness, Charity, Goodness, Mercy, Patience, and all kind of Morral Duties, from Principles Humane, Natural, or as Men, they are under the Curse, because they have sinned first, and also are in firm and weak in their pursuit after the perfections they desire. These follow after Righteousness, Rom 9. 30, 31, 32.Rom 9:30Rom 9:31Rom 9:32but that flyes from them; wherefore they do not obtain it, because they seek it not by Faith in Christ, but as it were by the Works, the Righteous, Good, and Holy Works of the Law. But you add;

It is such a habit of mind, such a frame▪ and temper of Soul, as esteemeth God as the chiefest good, and preferreth him and his Son Jesus Christ before all the World; and that prizeth above all things an interest in the Divine Perfections, &c.

Answ. 1. God must needs be esteemed the chiefest good, by all that have but, and are ruled by the light of Nature; because they see him by his Works, to be Almighty; Merciful,Rom. 1. 20.Rom 1:20 and Eternal; but this may be where the Knowledge of the Man, the Mediator is not, therefore this, in this, and in your sence, cannot be of the Essence of Christianity, for that it is common to all the World. That estimation of God, which is common to Natural Men, cannot be of the Essence of Christianity, because they want that knowledge of him, that comes by Jesus Christ, and so are not capable to esteem of him under a Christian consideration.

But; you say, it is that good habit, and temper of mind, that preferreth▪ God, and his Son Jesus Christ, before all the World.

Answ. He that esteemeth God above all, must needs, at least in his Judgement, so prefer him; but whereas you add (and his Son Jesus Christ) you put in them Words, but as a Cloak; For your self have not preferred his Son Jesus Christ; no, not before a Morral Law; no, not before your obedience to it, although but by Humane Principles; Yea, you have accounted the Command of God, by which we are injoyned by him, to come to God, a thing in it self but like Levitical Ceremonies, or as Baptism, and the Lord's Supper; a thing in it…self indifferent, and absolutely considered neither good nor evil, Pag. 7, 8, 9.

You add; It is such a temp…r as prizeth above all things; an interest in the Divine Perfections; such as Justice▪ and Righteousness, Vniversal Charity, Goodness, Mercy, Patience, and all kind of Purity.

p. 104Answ. Seeing by these expressions you onelyonly intend Morral Vertues, and those that are inherent in you, and originally operations of Humanity, it is evident that you have but Impiously, and Idolatrously Attributed to your own goodness, so high, and blessed a Title. For whatsoever is in your Nature, and Originally the Dictates thereof, and whatsoever proficiency you make therein, by Humane Principles, and helps of Natural Indowments; these things are but of your self, your own Justice, your own Righteousness, your own Charity, Goodness, Mercy, Patience, Kindness, &c. Now to call these the Divine Perfections, when they are onelyonly your own Humane Vertues, bespeaks you, I say, Fond, Impious, and Idolatrous, and shews you, in the midst of all your prentended design to Glorifie God, such an one, who have set up your own goodness with him, yea, and given it the Title of his blessed Grace and Favour.

That Scripture you mention, Rom. 14. 17. Although by the Word (Righteousness) there, is intended obedience to the Morral Law, yet to it by persons already Justified by Christ's Righteousness; hence they are said to do it in the Joy, and Peac… of the Holy Ghost; or by the Joy and Peace, which they had by Faith in Christ's Righteousness, as Revealed to them by the Spirit of God Hence again, they are said in IT to serve Christ, or to receive the Law at his hand, which he giveth to them to walk after, having first justified them from the Curse thereof by his Blood.

2. The Law was given twice on Sinai; the last time, with a Proclamation of Mercy going before, and he that receiveth it thus, receiveth it after a Gospel manner. For they as Justified persons are dead to the Law,Rom 7. Gal. 2 19.Rom 7Gal 2:19 as a Covenant of Works, by the Body of Christ, that they might live to another, even to him that is raised from the Dead. But you by this Scripture intend not this Doctrine, for you make Justification by Christ, come after, not before obedience to the Law: Yea, you make obedience thereto, the Essential, and coming to God by Christ, but a thing of a more remote Nature, from true and substantial Gospel-Righteousness.

In Page 283. you speak again of the old Principle, and thus you comment, A Principle of Holiness that respecteth Duty, as with respect to the Nature of the Command, so not with respect to the Duty as occasioned by certain External Inducements, and Motives, but from a good temper, and disposition of Soul.

Answ. This I say, still respecting your old Principle of Humanity, p. 105and the Purity of your Nature, the most amounts but to this: Your Principle is confined to a liberty of Will and Affections, with respect to doing of the Law of Work, which many have professed to have, and do, before you, and yet have come short of the Glory of God. For as I told you before, I tell you now again, that the Gospel-Principles are the Holy Ghost and Faith, which help that Soul in whom they dwell, to count believing in Jesus Christ the great & Essential part of our Christianity, and our reckoning our selves pardoned, for the sake of him: And thus being set free from Sin, we become the Servants of God, and have our fruit unto Holiness, and the end everlasting Life, Rom. 6. 20.

Your description of a Child of Abraham, you meaning in a new Testament sence, is quite beside the truth: For…albeit, the Sons of Abraham will live Holy Lives, & become obedient to the substantial Laws; yet it is not their subjection to Morrals, but Faith in Jesus, that giveth them the Denomination of Children of Abraham. Gal. 3. 7, 9.Gal 3:7Gal 3:9Know ye therefore that they: that are of Faith, are the Children of faithful Abraham: They that are of Faith, the same are the Children of Abraham: Yea, they that are of Faith, are blessed with faithful Abraham. In Pag. 284. You say, That there is not one Duty more affectionately recommended to us in the Gospel, then is Alms-giving.

Answ. Yes, That there is, and that which more immediately respecteth our Justification with God, then Ten Thousand such Commandements; and that is Faith in Christ. Alms-Deeds is also a blessed Command; yet but one of the Second Table, such as must flow from Faith going before; Faith I mean that layeth hold on Christ's Righteousness, if it be accepted of God. For before the Heart be good, the Action must be naught; now the Heart is good by Faith, because Faith, by applying Christ's Righteousness, makes over whole Christ to the Soul, of whose fulness it receiveth, and Grace, for Grace, John 1. 16. Many things in this last Chapter, are worthy Reprehension, but because you tell us, in the last two Pages thereof, is the Sum of all that need to be said, I will immediately apply my self to what is there contained.

You say, (Pag. 296.) It is not possible we should not have the design of Christianity accomplished in us, and therefore that we should be destitute of the power of it, if we make our Saviours most excellent life, the Pattern of our Lives. (By our Saviours Life (as by a Parenthesis) you also express) you mean, as your self hath in short Described it, Chap. 5. viz. The greatest Freedom, Affability, Courtesie, Candor, Ingenuity, Gentleness, Meekness, Humility, Contempt of the World, p. 106Contentation, Charity, Tenderness, Compassion, Patience, Submission to the Divine Will, Love of God, Devoutest temper of mind towards him, mighty Confidence and trust in God, &c.

Answ. Our Saviours Life, in not onelyonly these, but all other Duties that respected Morrals, was not Principally▪ or▪ First, to be imitated by us, but that the Law, even in the preceptive part thereof, might be fully, and perfectly fulfilled for us … Christ is the … of the Law for Righteousness; the end, not onelyonly of the Ceremonial Law, but the ten Commandments too: For if the word (Righteousness) respecteth in special them. Jesus increased in favour with God. This respecteth him as made under the Law,Luk. 2. 52.Luke 2:52 and his pleasing of God in that Capacity.Mat. 3. 17.Matt 3:17 So also doth that, In him I am well pleased. Now I say, as Jesus stood in this Capacity, he dealt with …lse Law in it is greatest force, and severity, as it immediately came from God, without the advantage of a Mediator; and stood by his perfect complying with, and fulfilling every Title thereof. Besides, as Jesus Christ had thus to do with the Law, he did it in order to his finishing transgression, Dan. 9. 24.Dan 9:24and putting an end to Sin; and so consequently as Mediator, and Undertaker for the World: For his perfect complying withal, and fulfilling every Title of the Law, respected nothing his own private person, that he for himself might be Righteous thereby; for in himself he was eternally Just and Holy, even as the Father, but it respected us, even us; For US he was made under the Law,Gal. 4. 4, 5.Gal 4:4Gal 4:5 that we, by his fulfilling the Law, might by him be Redeemed from under the Law, and also receive the Adoption of SONS. For we having sinned, …nd transgressed the Law, and the Justice of God, yet requiring obedience thereto, and the Law being too weak through our Flesh to do it, God therefore sent his own Son in the likeness of sinful Flesh; who himself for us did first of all, Walk in the Law, and then for Sin suffered also in his Flesh, the Sentence, and Curse pronounced against us by the Law: For it was nothing less necessary, when the Son of God became undertaker for the Sin of the World, that he should walk in obedience to the whole of the Precepts of the Law, to deliver us from the Judgement of the Law; I say it was no less necessary he should so do, then that he should bear our Curse and Death: For it would have been impossible for him to have overcome the last, if he had not been Spotless touching the first: For therefore it was impossible he should be holden of Death, because he did nothing worthy of Death; no, not in the Judgement of the Law, p. 107to which he immediately stood. Now as Christ Jesus stood thus to, and walked in the Law, it is Blasphemy for any to presume to imitate him; because thus to do, is to turn Mediator and Vndertaker for the Sin of the World. Besides, whoso doth attempt it, undertakes an impossibility, for no Man can stand by the Morral Law, as it immediately comes from the Divine Majesty; he having Sinned first; even before he goeth about to fulfil it: And in this sence is that to be understood, as many as are of the Works of the Law; are under the Curse, held accursed, because they have sinned first; accursed in their performances, because of imperfection, and therefore assuredly accursed at last, because they come short of the Righteousness thereof.

1. Christ Jesus did never set himself forth for an example, that we by imitating his steps in Morrals, should obtain Justification with God, from the Curse of that Law; For this would be to overthrow, and utterly abolish the Work which himself came into the World to accomplish, which was not to be our example, that we by treading his steps might have Remission of Sins, but that through the Faith of him, through Faith in his Blood we might be reconciled to God.

2. Besides, thus to imitate Christ, is to make of him a Saviour, not by Sacrifice, but by example: Nay, to speak the whole, this would be to make his Mediatorship wholly to center, rather in prescribing of Rules, and exacting obedience to Morrals, then in giving himself aransome for Men. Yea, I will add, to imitate Christ, as you have prescribed, may be done by him, that yet may be ignorant of the excellency of his Person, and the chief end of his being made Flesh: For in all these things which you have discoursed in that fifth Chapter of him; you have onelyonly spoken of that, something of which is apprehended by the light of Nature. Yea, Nature it self will teach, that men should trust in God, which is the most excellent▪ Particular that there you mention: Wherefore our Lord Jesus himself foreseeing, that in Men there will be a proudness, to contentent themselves with that Confidence, he intimateth that it would be in us insignificant, if it stand without Faith in himself; Ye believe naturally in God; saith he,John 14. 1, 2.John 14:1John 14:2 Believe also in me. Faith in Jesus is as absolutely necessary as to believe immediately in the Divine being: Yea, without Faith in Jesus, whosoever believeth in God is sure to perish, and burn in Hell. If you believe not that I am he, ye shall dye in your Sins. John 8. 24.John 8:24And to take Jesus in Morrals for example, p. 108is no where called believing in him; neither is there one promise of eternal life, annexed to such a practice. But you say, If we tread in his blessed steps, and be such, according to our measure, and capacity, as we have understood he was in this World.

Answ. I say, for a Man to confine himself, onelyonly to the life of the Lord Jesus for an example, or to think it enough to make him, in his life, a pattern for us to follow, leaveth us, through our shortness in the end, with the Devil and his Angels, for want of Faith in the Doctrine of Remission of Sins: For Christ did no where make another Mediator between God and him, nor did he ever trust to another Man's Righteousness, to be thereby Justified from the Curse of the Law, neither did he at all stand in need thereof, without which WE must be Damned, and Perish: Now I say, these things being no where practiced by him, he cannot therein be an example to us: And I say again, seeing that in these things, by Faith in them, is immediately wrapped up our Reconciliation with God, it followeth, that though a Man take the Lord Christ in his whole life, for an example in the end, that notwithstanding, he abideth unreconciled to God. Neither will that clause (and be such) help such a person at all: For Justification with God, comes not by imitating Christ as exemplary in Morrals, but through Faith in his Precious Blood. In the Law I read, that the Paschal Lamb was neither to be eaten Sodden, nor Raw, but Roast with fire, must it be eaten, Exod. 12. Now to make Salvation Principally to depend upon imitating Christ's Life; it is to feed upon him Raw, or at most as Sodden; or Sanctified and Holy: But the precept is, Eat it Roast with fire; is; the Antitype, as accursed of God for Sin,Exod. 19.Exod 19 and induring the punishment for it.Deut. 33. ….Deut 33 The Law is compared to fire, and it's Curse to a burning Oven: Now under the Curse of this fiery Law,Mal. 4. 1.Mal 4:1 was the Lord Jesus afflicted for the Sins of the World: Wherefore, as so considered, our Faith must lay hold upon him, for Justification with God. This is the Law of the Burnt Offering (which was the Offering for Sin;) It is the Burnt Offering, because of the burning upon the Altar all night, unto the morning, and the fire of the Altar shall be burning in it, Levit. 6. 9. But now I would inquire; Had Israel done the Commandment, if they had eaten the Passover Raw; or Boiled in Water? or if they had offered that Offering; that was to be burnt as a Sin Offering, otherwise then it was commanded? Even so, to feed upon Christ, as he is Holy▪ and of good life onelyonly; and also as taking him therein p. 109for an example to us, to follow his steps for Justification with God; this is to eat the Passover Raw, and not as Rost with Fire; this is to feed upon Jesus, without respecting him as accursed of God for our Sin, and so consequently to miss of that eternal life, that by his Blood he hath obtained for every one that believeth on him. I have been pleased with this observation, that none of the Signs and Wonders in Aegypt, could deliver the Children of Israel thence, till the Lamb was slain, and Roast with fire, Exod. 12. 1. And I have been also pleased with this, that the Father, not Moses, gave the Manna from Heaven, which was a Type of the Flesh, and Blood of Christ, that whoso feedeth on, shall live for ever, John 6. 32. Yea, Circumcision also, which was a Type of inward, and Heart-Holiness, was not of Moses, but of the Fathers, and Principally a consequence of the Faith of Abraham, John 7. 22. Whence I gather, That no Wonder, but the Blood of Christ can save: That no Kindess, but the Mercy of God can give this to us: And that no Law, but the Law of Faith, can make us truly Holy in heart. But you add, Those that sincerely, and industrously indeavour to imitate the Holy Jesus in his Spirit, and Actions, can never be ignorant what it is to be truly Christians. Those that follow Jesus in his Spirit, must first receive that Spirit from Heaven, which Spirit is received, as I have often said, by applying first, by Faith, the Merits of Christ to the Soul, for Life, and Justification with God. The Spirit is not received by the Works of the Law, but by the hearing of Faith; neither comes it in the Ministry, or Doctrine of Morrals, but in and by the Ministry of Faith; and the Law is NOT of Faith. Wherefore seeing you have, in Page 223. of your Book, forbidden Sinners to come first to Jesus for Justification with God; the Spirit you talk of, however you call it the Spirit Jesus, can be no other then the Spirit of a Man; which you also your self, in Pag. 7, 8, 9. call the Purity of Humane Nature, a Principle of Reason, the first Principles of Morrals, or those that are Originally Dictates of Humane Nature. Wherefore by these Words (in his Spirit) you do but Blaspheme the Holy Ghost, and abuse your ignorant Reader; calling now (Quaker-like) the Dictates of your Humanity, and your Socinian Complyances therewith, the Spirit of Holy Jesus. I conclude therefore, that the way of Salvation, or the design of Christianity as prescribed by you, is none other then the Errors of your own brain, the way of Death, the Sum and Heart of Papistical Quakerism, and is quite denyed by the Lord Jesus, and by his blessed Testament: And now go your p. 110ways, and imitate the Lord Jesus, and take the whole History of his life for your example, and walk in his steps, and be such as much as you can, yet without Faith in his Blood, first; yea, and if you stand not Just before God through the imputation of his Righteousness, your imitating will be found no better then rebellion, because by that, instead of Faith in his Blood, you hope to obtain remission of Sins, thrusting him thereby from his Office, and Work, and setting your dunghil Righteousness up, in his stead.

I come now to Your Conclusion. First, in Page 198. You pr…se men to betake themselves to find (that which you call) the design of Christianity, accomplished in their hearts and lives.

Answ. Seeing that the Holiness that your erronious Book hath exalted, is none other but THAT which we have LOST; Yea, and again seeing you have set this in the Head of, and before the the Righteousness of Christ, I admonish my Reader to tremble at the Blasphemy of your Book, and account the whole design therein to be none other, but that of an enemy to the Son of God, and Salvation of the World: For that Holiness as I have shewed, is none other, but a Shadowish, Christless, Graceless▪ Holiness, and your so exalting of it, very Blasphemy. You proceed, saying, Let us exercise our selves unto real, and substantial Godliness▪ (still meaning your Adamitish Holiness) Let us study the Gospel not to discourse, or onelyonly to believe, but also, and above ALL things, to do well.

Answ. Herein still you manifest, either ignorance of, or malice against the Doctrine of Faith▪ that Doctrine, which above all Doctrines, is the q…intessence of the new Testament, because therein (and not Principally, as you feign, by doing well) is the Righteousness of God revealed, and that from Faith to Faith; not from Faith to Works, nor yet from Works to Faith. Besides, the Gospel is Preached in all Nations for the obedience of FAITH: Rom. 16.Rom 16Neither Works, the Law, the Dictates of Humanity, nor the first Principles of Morrals, knowing what to do with the Righteousness of the Gospel, which is a Righteousness imputed by God, not wrought by us; a Righteousness given, not earned, a Righteousness recived by believing, not that which floweth from our obedience to Laws, a Righteousness which comes from God to us, not one that goeth from us to God. Besides, as I also have hinted before; the Apostle, and you are directly opposite. You cry, above ALL things, DO well: that is Work and do the Law; but he, Above ALL take the SHIELD of Faith, wherewith are quenched ALL the fiery Darts of the Wicked, Eph. 6.

p. 111But you add, Pag. 300. Let us do what lyeth in us to convince our Atheist, that the Religion of the blessed Jesus, is no trick or devi…e, and our wanton and loose Christians, that it is no notional business, speculative Science.

Answ. This you cannot do by your Morral Natural Principles of Humanity: For even some of your BRAVE Phylosophers, whose Godliness you have so much aplauded, were even then in the must of their, and your Vertues, Athestically ignorant of the Religion of Jesus. And as to the loose Christian, Christ neither hath need of, nor will he bless your Blasphemous opinions, nor feigned Godliness, but Real ungodliness, to make them Converts to his Faith and Grace; neither can it be expected it should, seeing you have not onelyonly dirty thoughts, but vilifying Words, and sayings of his Person, Work, and Righteousness. You have set your Works before his, Pag. 223. calling them Substantial, Indispensible, and Real; but coming to God by him, a thing i… it self Indifferent, P. 7, 8, 9. You go on, and say, Let us declare—that we are not hearty …elyers … Christ's Righteousness, by being imitators of it. Pag. 300. You cannot leave off to Contemn and Blaspheme the Son of God. Do you not yet know that the Righteousness of Christ, on which the sinner ought to rely for life, is such, as consisted in his standing to, and doing of the Law, without a Mediator? And would you be doing this? What know you not, that an Essential of the Righteousness he accomplished for Sinners when he was in the World? is, That he was Conceived by the Holy Ghost, Born without Sin, did all things in the Power of, and Vnion with his own eternal God-head. And are you able thus to imitate him? Again, the Righteousness on which we ought to rely for life, is that which hath in it the Merit of Blood: Rom. 5. 4.Rom 5:4We are Justified by his Blood, through Faith in his Blood: Is this the Righteousness you would imitate? Farther, the Righteousness on which poor Sinners should rely, is that, for the sake of which, God forgiveth the Sins of him, that resteth by Faith thereupon. But would you be imitating of, or accompishing such a Righteousness?

Your Book Sir is begun in Ignorance, mannaged with Errour, and ended in Blasphemy.

Now the God of Glory, if it may stand with his Glory, give you a sight of your Sins, against the Son of God, that you may as Saul, lye trembling, and being astonished cry out, to be Justified, with the Righteousness of God, without the Law, even that which is by Faith of Jesus Christ, unto all, and upon all them that believe.

p. 112Many other gross Absurdities, which I have omitted in your whole Book, may (perhaps) be more throughly gathered up, when you shall have taken the opportunity to reply. In the mean time I shall content my self with this.

Behold the Lamb of God that taketh away the Sin of the World, Joh. 1. 29.

Even Jesus, who delivered us from the Wrath to come, 1 Thes. 1. 10.

Who when he had by himself purged our Sins, sat down on the Right Hand of the Majesty on High, Heb. 1. 3.

Christ dyed for our Sins, 1 Cor. 15. 1, 2, 3.

God hath made him to be Sin for us, 2 Cor. 5. 21.

Christ was made a Curse for us. Gal. 3. 13.

He bare our Sins in his own Body on the Tree, 1 Pet. 2. 24.

He loved us, and washed us from our Sins in his own Blood, Rev. 1. 5.

God for Christ's sake …ath forgiven you, Eph. 4. 23.

We have Redemption through his Blood, even the forgiveness of our Sins, according to the riches of his Grace, Eph. 1. 7.

Now unto the King, Eternal, Immortal, Invisible, the onelyonly Wise God, be Honour, and Glory, for ever, and ever. Amen.