The True Non-Conformist, Part 6

The True Non-Conformist · Part 6

p. 303The sixth DIALOGUE Answered.

SIR, To this conference, very visibly contrived for the commendation of your self and your way, and wherein pretending, by sublime speculations and the swelling words of a faire profession, to elevat Souls to the solid hights, and true liberty of Christianity, you plainly go about, to introduce a regardless indifferencie, for all these corruptions and superstitious practices, whereunto, in a convenient compliance with the present course, you cunningly endeavour to subjecte us; you make you N. C. preface, That there is no good to be hoped from you, who are so fierce against us, and to add with little serious reverence, but God be thanked an ill-willed Cow hath short hornes: Whence taking the occasion, you tell us of your extreme aversion from fierce and violent courses, your love to all Christians, your pitie of such as you judge mistaken, and that you quarrel with no man for his opinion, in these lesser matters, Which are but the skirts and suburbs of Religion, and so forth. Sir, if Censure were either my Genius or office, how easie were it for me, to strip both you and your partie of this your sheeps clothing: We have heard in the preceeding Dialogues, your frequent accusations of Rebellion and Faction, your virulent calumnies of the most inhumane, p. 304unnatural, and barbarous Wickedness that can be paralleled, your insolent mockeries at fancied mistakes, and lastly, all that hath preceeded, a continual quarrel about these things, which you call lesser matters, and all this, against the generality, nay, against the whole of the Godly and sober in the Land; but especially, the Lords faithful and suffering Ministers; and yet you have the boldnes, to wipe your mouth, and make a boast of your singular gentlenes, Christian love, compassion upon them that are out of the way, and tender forbearance toward dissenters in lesser things. But, I have already medled too far in this concention, only, as I would not have men mistaken concerning you, so, for preventing of their mistake of us, from your N. C. suggestion, I assure you plainly, that though any man may affirme, without fear of a contradiction, that the Prelatick Spirit, mingled in the midst of you, is irreligious, false, fierce, jealous, cruell, covetous and proud; and, in these few years bygone, hath less or more appeared, in all these evill qualities, yet as the seen fury, folly and prophanitie of your Bishops and Curates, and a secret conviction, in all men, of the consistencie of true Loyalty with the Countreys just aversion from them, may in politick prudence, induce our Governours to restrain some what of the rage of that Partie, which we are thankfully to acknowledge, so it is our Prayer to God, that he would lead them on, to a full and just consideration of the true causes of all our grievances, and to serious repentance and returning unto God, who alone, with truth, can restore unto us true peace and establishment. You subjoine here the late King's advice of Moderation to his Son, who now reigneth; and would, forsooth, have us to beleeve, that his words to express both your opinion, p. 305and temper: and really, though I cannot altogether acquit their strain of prejudice, nor carrie their designe higher then the ends of Policie; yet they contain so much of sound reason, and the later part of them, viz. take heed, that outward circumstances and formalities of Religion devour not all, or the best, encouragements of Learning, Industrie, and Pietie, is so sadly verified, in the present condition of affaires, that I cannot but with wonder reflect, how such a rational instruction, taught to the Author, by long and costly experience, should at his Majesties return, have been so much neglected, and, even to this day, after so visible an accomplishment, so little remembred? But the use you make of this passage, is only to bewray your N. C. childishnesse, and shew a little of your own affectation, by causing him first to say, It seems you are a Latitudinarian, and then by your answering, that if by latitude be meant charity, you glory in it; but as I have already demonstrat, in the second Dialogue, that it is conveniencie, more then sincerity, which relaxes and dilates your charity; and, as it is too too evident, that it is the love of Peace, more then of Truth, which doth recommend men to the favour of your good opinion; so, I would have you to consider, that rectitude, and not latitude, is the measure and character of the wayes of God: Nay, when I remember our Lord's words, Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction; but strait is the gate, and narrow is the way, that leadeth unto life: The fairest gloss, whereof your latitude is capable, cannot reconcile me to the designation: It is therefore, in the streightness, yea and straitnes of this Rule, and in the practice of the new commandement of Love, that you may truly glory, but only in the Lord: The p. 306assuming of Names, other then that of Christian, is but an emptie vanity, and that of latitude, is so little expressive of pure Christian charity, that you see it is the very Gospel-epithet of the broad way of damnation.

In the next place, taking, as it appears, with this new name of Latitudinarian, for all your disowning of it, within a few lines preceeding, you and your N. C. together, playing to others hands, compound a prettie garland of praises, for your self, and complices: And where he acknowledgeth, That you live very good lives, are strong witted People, sound against Socinianisme, clear and free from Popish errors, you add on your part, That your principles are neither dangerous nor loose; that there are none greater haters of, and enemies to, Atheisme; that you give a rational and convincing account of Christianity, to all clear witted men; that with a due measure of Charity for Papists, and regard to the union of the Catholick Church, you disclame all errors, and give a most clear and scriptural account, of the points debateable; and lastly, that even where the attributes of Gods soveraignity, and goodness, seem to interfere, by faith, you stope the mouth of weak reason: Certainly, then, the men of the latitude are sound, and orthodox men; nay, no doubt, but ye are the people, and wisdome shal die with you: Yet, if I might a little search you out, I would demand, 1. Why you thus distinctly characterize your self, under a peculiar name; for, that you do not understand these Epithets of all your partie, nay, not of your Bishops, and most of your Curates, is evident, even from the first, whereby you assert, that you live very good lives, which, I am certain, many of them do not so much as pretend to? 2. If the principles of you Latitudinarians, be the same, that we have set down, in the preceeding p. 307Dialogues, viz. that preaching is not to be termed the Word of God; and consequently that Ministers are not his Messengers; that the Church (and we know not what Church) may antiquat and cause to cease, the obligation of practices, such as the washing of feet, and anointing the sick with oil, though, as punctually and perpetually enjoined in the Scripture, as either of the Sacraments; that Christs Kingdome is so inward and spiritual, that Offices, and Officers, can no more be thence pleaded for, in the Church, then the stamping of Coin; that, if the inward opinion be left free, no imposition upon the outward practice can wrong Christian liberty; that extemporate prayer is but fancicall and carnal; that there is no praying by the Spirit, unless in a manner and in words infallible; that the English Liturgie is an excellent Rule of Worship; and many such like things: Certainly, if these, I say, be the principles of the Latitudinarians, as they are yours, they are very loose and dangerous, even subversive of the very foundations, the Word of God, and the Ordinances therein appointed. 3. You take to your selves the commendation of very good lives: I wish you may not be deceived; the Pharisees made clean the outside of the cup and of the plater; but God requireth and searcheth the heart, and these things that come forth from the heart, evill thoughts, deceit, blasphemies, pride, foolishnes, as well as adulteries, murders, thefts, these defile the man: What of these may be found in this little Volume of your Dialogues, especially, lies, calumnies, mockings, it were too rigid for me to recapitulat; I leave it to the impartial perusal of what both of us have said: Only as I desire not to be accounted so uncharitable, as to propose this, as a proportional cognizance of all the writings and sayings of the men of your way; so, I heartily pray the Lord, p. 308to make all of you, indeed, rectitudinarians. 4. As for your strong wits, I wish you may be as little puffed up with the conceit of them, as we are terri…fied by their opposition; that you do not abuse them to Atheism, or Socinianism, we chearfully accept of the acknowledgement: Only let me tell you, that though we be as loath, as you are, to deny Christianity, both in its Articles of beliefe, and precepts of practice, to be highly congruous, to the dictats of right reason; and do grant, that Religion, the highest accomplishment of Nature, is suteable to mans supreme faculty; yet, that thus to propose them, is the most convincing way to all clear witted men, labours of these difficulties, 1. That, although there be not only as much obvious reason, in the revelation of the Gospel, as may stop the mouth of all Gainsayers, and unanswerably confound the vanities of Atheism, and all false Religions, but also, such a Divine congruous light, as, once entering and dispelling the natural man's darkeness, causeth these things, which formerly were to him as foolishness, appear to be the wisdome of God; yet, it is certain, that the things of God, depending solely upon his free, holy, and unsearchable good pleasure, and decree, and being only communicat by the revelation, and receivable in the illumination of the Spirit, to think to propose and enforce them, by rational perswasion, for the conversion of men in the state of nature, is vain and presumptuous: and therefore, if it be in this manner, that you do understand your assertion, viz. that thus to propose them, is the most convincing way to all clear witted men, seing, it both imports a sufficiencie in the proposer, and a possible capacity in the hearers, to convert without efficacie of Divine grace, and the light of revelation, it is doubly peccant. 2. In what sort p. 309soever your assertion be understood, the superlative preference, which it giveth to your way of reason, directly impingeth upon the Apostles their manner of preaching; which was not with the wisdom of words, but in that simplicity, which unto these, that sought after wisdom, was as foolishness: It was neither by the Wise, nor by the Scribe; nor by the Disputer; but God choosed the foolish things of the world, to confound the wise: Consider the Apostles their Sermons, yet extant; specially Peters, not only to the Iews, but also to Cornelius and the first converts of the Gentiles, there can be nothing more simple, either in perswasion, or in expression: Hear Pauls testimony of himself [and I brethren, came not with excellencie of speach, or of wisdom, declaring unto you, the testimony of God; but was with you, in weakness, and in fear, and in much trembling:] &c. and certainly, if you will be pleased to ponder the reason and end, which he subjoins, viz. [that your faith should not stand in the wisdom of men; but in the power of God] You cannot but perceive, both the difference of this way from, and its excellencie above that of rational perswasion, which you so much commend. 3. As neither the undoubted congruity of Christianity to reason once enlightned, nor the sufficiency of reason, by its own force, to redargue proud mockers and despisers, do conclude its aptitude for the discovery, explication, or right uptaking of the things of God, without the Spirit, which alone knoweth them; So, it is justly to be feared, that this new method, of adventuring by reason, without the testimony of the word, to propose and explain these mysteries… do not only prove ineffectual, for true instruction; but also inductive of the Authors themselves, into many misprisions and errors: For men to quite and lay aside p. 310the conduct of the true and only light which is the best evidence and manifestation, both of its self, and of its object, and in a vain curiosity, to set up and demonstrat by the taper of Reason, in the sunshine of revelation, and to endeavour, to cause reason lead or guide, which, with much difficultie, is able to follow, is a presumption, not more full of pride then of danger: Paul was a man very learned, long exercised, and no doubt mightily fervid in all the Arts and Methods of reasoning; but from the time, that, that light from Heaven, above the brightnes of the Sun, shined about him, and laid him on the ground, trembling and astonished, we find his speech in the matters of the Gospel, was not with entising or perswasive words of Mans wisdom; but in demonstration of the Spirit, with much fear: sometime indeed he disputes, and thereby also confounds; but it is his preaching that mostly converts. Think not that, by these reflections, I aime particularly at either the fault or fate of the men of your way: no, let their writings speak for themselves; but that there is such a vanity, too much in present practice, the late, more pretendedly rational, then Scriptural, essayes of many, do too sadly evince.

4. You say that you Latitudinarians are neither Papists, nor Cassandrians; but, in effect, charitable Protestants, and that you are far from that hight of rigour, of damning all Papists, which some of us owne. 'Tis answered, That we are sufficiently tender in this point, is notour to all, and this your challenge, if rightly understood of Papists, that is of all, who live within the verge of and own the Church of Rome, is as groundless as your needless profession of an uncontroverted charity, because they hold the foundation Iesus Christ, though they build upon it, wood, hay, and stuble: p. 311I confess that, seing thereby you plainly enough insinuate, that Papists, even as such, do not erre fundamentally, and consequently, under this reduplication may be saved, it imports to me an excess, wherewith we ought not to comply. To join with the merit of Jesus Christ, that of their own good works, nay, of their own superstitious inventions; and to his Mediation, that of Saints, seem to me to impinge upon the very foundation, which you acknowledge. What shal we then say, of the avowed gross Idolatries and Superstitions, ridiculous penitences and perverted morality, whereby, both the truth, and spirituality of Gods Worship and Service, with the inward and genuine Grace of Obedience and Sanctification, are subverted? Really, Sir, these appear to me, to be a superstructure of such naughty stuffe, as neither the sincerity of Grace, with which I judge them incompatible, nor even the flames of their own purgatory, will ever purge away.

But you proceed: That though you will not say, that all things controverted, betwixt the Reformed Churches and them, are matters of Salvation; yet in their greater errors, such as the Popes Supremacie, the Churches infallibility, the corporal presence &c. you condemne them, and perhaps on clearer grounds, then we do: 'Tis answered, 1. That the things controverted with the Papists are not all of them such, as do directly and necessarily, in beleefe or practice, appertain to Salvation, is not by us denied; but, where, in this your latitude, you do in effect intimate such a dissent from the Reformed Churches, as if many things betwixt us and the Papists, were needlessly by us drawn in question, it is such an undervaluing of the will and way of the Lord, whereupon, even in our smallest differences, we hope, we are founded; that I p. 312could not pass it, without an observation. 2. Whether you do indeed condemn the Papists, in many of the points by you enumerate, let be on better grounds, is to me very dubious? You say, you are against the Popes Supremacie; but how is it then, that you have transferred it upon his Majesty, and that with a more ample extent, then ever was conceded to, nay, or arrogat by any Pope? That the King, may enact such Acts, and Orders, concerning the administration of the external Government of the Church, and the Persons therein imployed, and concerning all Ecclesiastick Meetings and matters, therein to be proposed, as he shall think fit, is more then any Pope ever assumed: Pray, Sir, is the difference betwixt the persons of the Pope, and Prince, the hinge of the controversie? Or, is this one of the clearer grounds, you talk of? consider it at your leisure. In the next place, you tell us, that you condemn the Churches infallibility, and yet, p. 31. of this same Book, your affirme that even in matters, as punctually set down in Scripture, as either of these Sacraments, the Church may judge, that God did not therein intend any perpetual obligation, and, by her practice, oblige us to a cessation, and consequently, alter Scripture-determinations: Beside, you know what power you attribute to the Church, to impose significant ceremonies and other observances; which, although you tell us, for an evasion, do not take away the liberty of inward opinion; yet you affirme, that they do bind in Conscience to a conformable practice: Verily, if a Church so impowered be not infallible, the concessions are too large; but the truth is, Scripture defectible, the Church fallible, and nothing fixed, appear to be most aggreeable, to the lightnes of your brains, and the Conveniencie of your new latitude. 3. You affirme, that you are against the corporal presence, and p. 313also the worshiping of Images; and yet, you are for Adoration, to, before, or, in order to, the Eliments: For call it as you will, you plead for it, as due veneration, in the action, whereof, they are the necessary objects: how these do consist, I see not: For my part, I cannot but judge, the Papists, though more gross, yet more consequent. But we have enough of this subject, and these few instances premised may indeed well justify the excessive love, which you profess to the unity of the Catholick Church, wherein you include the Roman; and your esteem for such, meaning by Cassander, and others of his way, who have studied to bring things to a temper, do palpably hold out your byass to their haltings: But if the unity and temper, that you aime at, be of this temper, since it hath not truth for its foundation, the Lord deliver his Churches from it.

In the next place your N. C. and you fall a quarrelling, about Iustification, and after you have first taxed, then smoothed, and again, in a manner, rejected the Papists their Iustification by works, and their Merit, you proceed to Iustification by faith only: and when you have given us your explanation of it, you make a prettie bo…st, as it, forsooth, by your right apprehension of things, you had, in a few words, told that, which, with much nicety swels amongst us to Volumes: Sir, I so greatly defire to find you walking in the truth, and am so little in love with contention, especially in a matter of this importance, that I am resolved, rather fanely to pass, then rigidly to strain, even your more ambiguous expressions; but since you would make the World beleeve, that, with you and you only, is to be found both Truth and Light; and that, on the other hand, we do perplexe this point, with Nic…ties and subtilties, it p. 314will not be amiss, that in this matter, I examine you more particularly: which that I may performe, with the greater candor and perspiciuty, I shall first exhibit your words, in their full context, and thereafter review them in parts.

You say then, That Iustification and Condemnation are two opposite legall termes, relating to the judgement shal be given out, at the last day: For though we are said to be condemned already, this is only, that we are now in the state of such, as shal be solemnly justified or condemned. Now, at the great day, we must give an account of our actions, and we must be judged accordingly; but since all must be condemned, if God enter in judgement with them; therefore God gave his Son to the death for us, that thereby we might obtain Salvation: And all judment is, by the Father, committed to the Son: and Iesus Christ hath proposed life, through his death, to as many as receive his Gospell, and live according to it: And as that, which gives us a title to the favour of God, is the blood of Christ; so that which gives us an interest in his death, is faith, with a life conforme to the rules of the Gospel, and the root of this new life, is a faith which worketh by love, purifyeth the heart, and overcometh the world, and therefore Iustification is ascribed to it in Scripture: and this, you say, is the right apprehension of things; both ascribing all to Christ, and declaring clearly the necessity of a holy life. 'Tis answered; The matter of Justification, being, in effect, the very substance of the Gospel, and its right uptaking, of the greatest moment, in order to our Salvation, for as much, as you, by an affected simplicity, and simulat smoothness, do palpably laboure to involve and pervert it; I shal first represent, in your words, and in its own colours, the error which you would impose, and then discusse these reasons, and insinuations, p. 315whereby you endeavour, rather cunningly to cover and convey it, then plainly to maintain it.

The scope then and aime of your discourse is, that the proposall of life in the Gospel, through the death of Christ, is to as many as receive it, and live according to it; that, that which giveth us an interest in the death of Christ, is …aith with a li…e con…orme to the ral…s of the Gospel, and that because of the fruits of faith, love, purity of heart, and victorie over the world; therefore Iustification is ascribed unto it in Scripture. The meaning of which expressions in plain language, is, that it is by good works, joined with faith, nay, by good works principally, and faith referred to them, as the root thereof, and not by faith only, as the instrument, whereby the perfect Righteousness of Jesus Christ is laid hold upon, and becometh ours, in Gods sight, that we are justified. Now, that this your opinion is false, and is to be rejected, appeareth by these many, and plain Scriptures: By the deeds of the Law there shal no flesh be justifyed in his sight, Rom. 3. 20. The man is blessed, to whom God imputeth righteousnesse without works, Rom. 4. 6. By grace we are saved, not of works, lest any man should boast, Eph. 2. 8. 9. Not by works of righteousnesse, which we have done, but according to his Mercy he saved us, Tit. 3. 5. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, 2. Cor. 5. 19. God hath saved us with an holy calling, not according to our works; but according to his own purpose and grace, which was given us, in Christ Iesus, before the world began, 2 Tim. 1. 9. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. 2. Cor. 5. 21. Iesus Christ, is made of God, unto us, Wisdom, and righteousness, and sanctification, and redemption, 1. Corin. 1. 30. He is the LORD OUR p. 316RIGHTEOUSNESSE, Ier. 23. 6. We are justified freely by Gods Grace, through the redemption that is in Christ Iesus. Whom God hath set forth to be a propisiation through faith in his blood. Rom. 3. 24, 25. By the righteousnesse of Christ, the free gift came upon all men to the justification of life: and by the obedience of one shall many be made righteous, Rom. 5, 18. 19. We are justifyed by the faith of Iesus Christ, and not by the works of the law Gal. 2. 16. He that worketh not, but believeth on him that justifyeth the ungodly, his faith is counted unto him for righteousnesse, Rom. 4. 5. And lastly, A man is justifyed by faith, it without the works of the law, Ro. 5. 28. This … hope is plain Scripture language, without any subtil…y: How can you then joine our works of the Law with the righteousnesse of faith, even the righteousness of Jesus Christ, which faith doth apprehend, & appropriat for our Justification in Gods sight, contrary to these most manifest testimonies? Certainly, if men would but seriously examine and consider what Gods word doth so plainly and rationally hold forth, anent this purpose, how quickly would that pure and perfect light dispel darknesse, clear doubtings, and give us both a right understanding, and sound and easie expression therein. God did creat and appoint man to bear, and be conformable to his image, for the manifestation of his own glory; and thereby to partake and enjoy his favour, for our felicity: for that end, he gave his holy and righteous Law, on the one hand, being both the way to, and bearing the promise of life unto the obedient; and on the other, pronouncing wrath and death, against such, as should be disobedient: The sanction and pain of this divine Law being by … incurred, and all mankind standing thereby condemned, and bound over to wrath in Gods sight, the Grace of God that bringeth Salvation, appeareth, p. 317holding forth Jesus Christ, manifested in our flesh, and therein fulfilling all righteousnesse, suffering in both Bodie and Soul, dying, shedding his bloud, and making his Soul an offering, for a propitiation and ransome, for satisfiing Divine justice, and reconciling us unto God, rising again for our Justification, and being made perfect through suffering, became the Author of eternal salvation to all them that obey him; that is, believe and receive this Gospel-covenant (whereof he himself was also the Minister) holding him forth, for Wisdom, Righte, ousnes, Sanctification, and absolute Redemption-to all that come unto and imbrace him: And therefore, as at first, Christ came into the world, by doing the will of God, and making his Soul an offering for sin, to bring in everlasting Righteousnes, even the Righteousnesse of God through faith in his Name; so, because he was obedient unto death, even the death of the Cross, God hath therefore highly exalted him and given him a name, which is above every name, and, vesting him with all power in Heaven and in Earth, hath made him the Head of all things, unto his Church, and committed unto him all Judgement, that he may, one day, render both vengeance unto the Disobedient and Unbelievers, and receive unto himself and the Fathers Glory, his own, who, through faith in his Name, are justifyed in Gods sight, and by his grace purifyed, and preserved unto his heavenly Kingdom. This being then the plain Gospel-revelation, to lost and condemned sinners: what els doth it require, then, that in the knowledge and sense of this our sinful, wretched and miserable estate, flowing from Jesus Christ our Wisdom, we, by faith, lay hold on him and his Righteousnesse, for our ransome from wrath, and alone acceptation in God's p. 318sight; and also for obtaining of Sanctification, consisting in the purging away of all filthiness of the flesh and Spirit; which the penitent Convert; as he feareth its guilt and wrath, doth, in like manner, detest and abhorre; and the perfecting holiness in the fear of God: And lastly for compleat Redemption from, and victorie over, Sathan, the World, the body of this death it self, in the triumph of the Resurrection, and the plenarie possession of Eternal life. By all which, it is evident, that whatever be these other graces and blessings, which we partake, in and through our Lord Jesus; yet it is through and by faith alone, as an instrument, and in respect of its peculiar aptitude for that end, apprehending or laying hold on Christ Jesus, the only Propitiation, and his Righteousnes, the alone Satisfaction, that we are justifyed in Gods sight. And really, Sir, when in this sincere and clear light, I have proposed this matter, I wonder, what vanity or ignorance could seduce you, to the doctrine which you here deliver. To grant, as you do, Justification to be a judicial act, whereby, no doubt, we are to understand, that God as the great Judge, attempe…ing justice with merciemercy, doth thereby accept of a Ransome and Surety offered, and therefore absolve, yea justify the Criminal; and yet, notwithstanding of the evident Scripture testimonies, that shew the Lord our Righteousness to be, in very deed, this Ransome and Surety, and faith only its instrumental application, to join good works with it, and state both, as the condition of our Justification, is not only reproved by the Papists their more consequent explication, who, because they admit of works in Justification, do therefore hold it, not to be a judicial act; but rather a gracious work; but by the common sense of all men, in these similare instances, p. 319from which the manner of explaining these things is borrowed: If in our ordinarie Courts, the Law being transgressed, and the transgressor convicted, the pronouncing of the doome of judgement, and its execution, were stopt, by the interposition of a ransome and surety offered, so fully satisfying and acceptable in the eyes of the judge, that, for his sake, the poor Criminal were both pardoned and received to special favour, would any rational man say, that the person guilty, were thus absolved and justifyed, either for his act of laying claime to the price and pledge, as a condition; seing it is only the moral instrument, whereby the true motive of the ransomers satisfaction is applyed; or yet for the act it self, together with the absolved person his consequent good behaviour, which is the parallel of your interpretation which is yet more absurd; And not rather affirme plainly, that it is for the ransome and surety only, that the man is acquit and accepted? Certainly common ingenuity, which must acknowledge all the defects of this similitude, to be the manifest advantages of the point, principally pressed, will both cede to the conviction of its evidence, aud transferre it plainly to the case in hand.

Having thus set down a Scriptural and easie account of this important truth, which (reflecting upon almost all Protestant Divines, with whom in this we agree, and wandering in your raveries, after no better guid then Patrick the Pilgrim) you say, is by us handled, with much niceness and subtilty: for its further clearing, and the better discoverie of your vanity: I shal now examine your discourse in its particulars: and 1. you say, Iustification and Condemnation are two opposite legal termes. By legal, I know you mean judicial, and therefore, in place of urging your mistake, I seriously p. 320wish that the tenor of what ensues, had been consistent to so true and solid a ground: but you add: That they relate to the judgement shall be given out at the last day: a strange fetch to compasse a false designe, I might remember you, that the Scripture is express, That being justifyed by faith, we have peace with God, through our Lord Iesus Christ: and there is now therefore, no condemnation to them which are in Christ Iesus, who (by their assured partaking of his grace, and in consequence of their true faith in him, and Justification therethrough) walk not after the flesh, but after the Spirit: and that thence it is evident, that, as it is God that judgeth; so it is by an act of his free grace, in Jesus Christ, antecedent to the last judgement, that we are reconciled unto him, and justified in his sight. But your own words, viz. For though we are said to be now justified as the unbeleeving are said to be condemned already, this is only, that we are now in the state of such, as shall be solemnly justified or condemned; do sufficiently reprove you, because,

1. It is certain, that the unbelieving are not, improperly, and with respect only to that future judgement, said to be condemned already; but, as by reason of sin, judgement is already come upon all unto condemnation, and he that beleeveth not the Son shall not see life, is under the curse, and the wrath of God abideth on him; so it is manifest, that now it is, that they stand truely under the condemning power and sentence of Gods holy Law, from which, it is most unquestionable, that condemnation doth directly proceed against all transgressours; however, in the forbearance of God, they are not only for a time reprived, but place left for a ransome.

2. To be justified freely through grace, doth plainly import, the person justified to be antecedently p. 321under condemnation; if by the offence, judgement had not come upon all to condemnation, there had been no need of the Righteousnes of Christ, to the Iustification of life: How then, can the opposite instance of Condemnation, be by your referred unto the last day? Far less made an argument to deferre, untill that judgement, our Iustification, which of necessity doth presuppose it: Certainly, you cannot but grant it to be most absurd, to think, that Believers shall, in that day, be first condemned, and thereafter justified.

3. When you say, That it is in that day, that men shall be solemnly justified or condemned, you clearly resolve the matter: viz. that as the solemnity of the judgement of that day, shall be only declarative, and finally executive; so it evidently concludes, that the judgement, then to be pronounced, was given and established of before. Pray, Sir, do you think the Spirits of just men made perfect, are not as yet justified?

But 4. you grant, that we are now in the state of such, as shall be solemnily justified or condemned; which clearly shews; your insinuation premised to be only a designe, to obscure by words without knowledge, in as much, as the question remains the same, anent this state, and how we now attaine to it, as anent the justification, which you would deferre: And 1. What is the state of Iustification? Is it not that we who were under the Curse and aliens, are accepted unto favour, pardoned, and brought near? Wherein doth it then differ, from actual Iustification? 2. How is it, that we attain to this state? Sure not by works, either alone, or in conjunction with faith, as we have heard from Scripture, and shall be further evinced. But if it be by faith alone, as the instrument laying hold on p. 322the sole meritorious Righteousnes of Christ, our difference is only verbal, wherein you foolishly resile from Scripture phrase: If you shall further add, that by faith we do indeed attain to this state, but only inchoatly, or unfixedly, and changeably, then you evidently impinge, both upon the perfection of Christs Righteousnes, and the faire and certain grounds of the Saints their perseverance.

It followeth in your discourse, Now at the great day we must give an account of our actions, and we must be judged accordingly: And I note in your ensuing words That since all must be condemned, if God enter into judgement with them, and that not only, if he should charge us with our transgressions, but even if he should only reckon with us, upon our good works, and for that imperfection and weakness, wherewith, as they are from us, they are tainted; doth not the certainty of this judgement, above all things, plead the necessity, and alone sufficiency of the Righteousness of Jesus Christ, for our Justification? But to restore your words to their own channell, you say, that since all must be condemned, if God enter into judgement; therefore God gave his Son unto the death for us, that thereby we might obtain Salvation: And though by this passage, it be clearly enough imported; that it is before God, and by the sentence of his Law, that all men stand condemned; and that therefore, he hath given his Son, whose Death and Bloud is the Propitiation, and in whom he is well pleased, to be a ransome, for liberation and acceptation to all that believe on him; whereby Justification by faith in Jesus Christ, without the deeds of the Law, is in substance granted; yet for ushering in your good works, to share with faith, in Justification, by a strange connexion, you subjoin: And all judgement is committed by the Father to the Son, p. 323and Iesus Christ hath proposed life through his death to as many as receive his Gospell, and live according to it. But I must take notice.

1. That by laying down the commission of judgement given to the Son, as a ground to his proposing of the Gospel offer, you manifestly repugne to our Lords own words and testimony, expressly distinguishing the character of his first coming, which was in the form of a servant, to minister, not to be ministered unto, and by performing the Fathers commandment, to save the World, and not to judge it; from that of his second coming, which shall be with power and great glory, to the Salvation of all that look for him, and to judge and to execute judgement upon all, that are ungodly.

2. By making our Lords commission to judge, antecedent to his ministration of the Gospel, you invert Truth and plain Scripture-evidence, whereby it is clear, that our Lord was first sent into the World, to preach the Gospel, and lay down his life for sinners; that, whosoever believeth on him should not perish, but have everlasting life: And then, because of his compleat, and perfect obedience, is exalted to be the Head of all things, unto the Church, and hath Authority also to execute judgement committed to him, because he is the Son of Man.

But. 3. By this your doctrine, you in effect subvert the grace of the Gospel, in as much as, in the place of the Gospel-covenant, offering pardon and peace to poor lost sinners, through Christ Jesus, and, with and in him, all grace and glory; you introduce our Lord, as having, by his death, indeed merited the privilege of a new offer of life unto sinners; but making and renewing the same, in no better termes, then these of the Law-covenant; for as the Law p. 324sayeth, that the man that doth these things shall live by them; so, you tell us, that the termes of the Gospel-tender, are to receive the same, and live according to it: Now, if the Law doth offer life, to such as receive and live according to it; and our Lords proposal stand in the like termes, admit the proposers not to be the same; yet the proposals are certainly coincident: and therefore, although the eternal transaction betwixt the Father and the Son, may be of Grace; yet it is undeniable, that, in your opinion, the tenders of the Law and Gospel, as to us-ward, do rune in the same tenor; and the condescendence of both, prerequiring our works, is equally to be reckoned of debt: These being the consequences of that Gospel-method, by you here contrived, and its designe no less evident, to make works with saith, the condition and procuring cause of our Iustification, at least in the sight of Christ, as the Judge appointed: I add;

1. That your attributing of Iustification to Christ, as judge ordained over all, in the last judgement, is contrary to the Scripture, that telleth us, that it is one God that justifieth, it is Christ that died, marke the distinction made; and no doubt, reason it self informing us, that it is the Law and Law-giver, and not the Judge, which define dutie, determine paines, and condemne the transgressors, poenae enim persecution, non Iudicis voluntati mandatur; sed legis authoritati reservatur: It doth also confirm, that it appertaines unto God only, as the Law-giver, to remit the punishment incurred, and accept and justify sinners, upon an aequipollent satisfaction.

2. The Authority to execute judgement being given to our Lord, as the Mediator; and because he is the Son of Man, in which respect, he is not the p. 325principal Author and efficient, but only the meritorious cause of our Iustification; not the very act, but only the solemn declaration thereof, can be ascrived to him, in this capacity; unless you can conceive, that our Lord is not only, both the Ransome, and the accepter thereof, but that, by becoming the Propitiation, he also becometh the partie to be appeased, which are palpably inconsistent.

3. The plain Scripture-truth, in this point, is that our Lord having compleatly obeyed the will of God, and being made perfect through suffering, is therefore highly exalted above every name, and hath all power and judgement committed to him; whereby, as he doth, here in time, enrich with all Grace, guid, support, and preserve all that beleeve in him; and also over-rule, restrain, and punish all his, and their Adversaries; so, shal he, in the last day, appear, first, to receive and welcome all his redeemed ones, formerly justified by his Righteousnesse, and sanctified by his Grace, unto his Fathers joy: And then with them, to judge the reprobate, and take vengeance on all, that know not God, and obey not the Gospel: by which it is evident, that Justification proceeding from God, for Christs sake, and necessarily preceeding, both our Sanctification here, and Glorification in the last day, cannot be referred unto that judgement, which is only declarative and executive, according to these words, Come ye blessed of my Father, nor explicate, according to its scheme: And therefore, although our Lord do therein, for our encouragement in well doing, and the commendation of the riches of his bountie, make mention of our good works, and shall certainly, in that day, also crown his own free grace in us, with a reward; yet, thence to inferre, that our Justification before p. 326God, and in order to his holy justice, having for its alone cause, the Righteousnes of Jesus Christ, and imported in the compellation, ye blessed of my Father, is founded, on our weak love, and scant charity which, even the Righteous in that day, seeme ashamed to owne, is both a groundless error, and high presumption.

But I proceed to your next words viz. That Christ Iesus hath proposed life through his death, to as many as receive his Gospel and live according to it. That, this is a manifest perversion of the free Grace of God, whereby our Lord Jesus doth freely hold out himself unto us, not only for to be our Righteousnesse for Justification; but also our Sanctification through his Spirit, unto the glory of God; and therefore doth not require our holinesse, as an antecedent condition, seing, it is indeed his own subsequent Gi…t, the obvious evidence of so clear a truth, may sufficiently confirme, and the following argume…ts do unanswerably evince.

1. Our Lords own words, the surest Rule for understanding the proposal controverted, do contain a free tender, and not the termes by you represented: Hear what he saith to Nicodemus: Whosoever beleeveth in the Son of man, shall no, perish, but have eternal life: For God so loved the world, that he gave his only begotten Son, that whosoever beleeveth on him, should not perish, but have everlasting life, Iohn 3. 15, 16. Iohn addeth, he that beleeveth on the Son, hath everlasting life, chap. 3. v. 36. And again, our Lord sayeth, this is the work of God, that you beleive on him, whom he hath sent: And this is his will, that every one which seeth the Son, and beleeveth, may have everlasting life: Verily verily I say unto you, he that beleeveth on me, hath everlasting life. Iohn. 6. 29, 40, 47. Surely these are Gospel proposalls, yea p. 327the very summe and substance of its offer, whereof your condition of a conformable life, maketh no part: I might add Paul's words to the Jailour, believe on the Lord Iesus Christ, and thou shall be saved; but it is so much the strain of the whole New Testament, that it were unnecessary to enlarge.

2. If when we were Enemies, and not for works of Righteousnesse, which we have done, we were reconciled unto God, by the death of his Son, then the proposal of life, and Justification, is made through faith in his Name, without the condition of these good works, which you join with it; but so it is, that the antecedent is plain Scripture; therefore that the consequent is identick with it, as Justification and Reconciliation are, cannot be denied.

3. That which is the end of our Election, Calling and Redemption by Jesus Christ, & is his undertaking for us, in that respect, and is the fruit of our faith, and of our acceptation therethrough, yea, and is the product of the Fathers care over us, as accepted in the Beloved, cannot be said to be required of us as a condition antecedent to our justification, no more then the same thing, can be thought, to be really both antecedent and subsequent. But so it is, that we are chosen, and called to be holy, and created in Christ Iesus unto good works; through faith it is, and that not of our selves, it is the Gi…t o… God, that we become partakers of Christ, for Reconciliation, and of all his graces for Sanctification; and lastly we are in him, Gods husbandrie, that we may bring forth the fruits of righteousnesse. Therefore &c.

4. Your requiring of good works, together with faith, previous to our acceptance by Jesus Christ, is an uncertain and desperat thing, in as much, as it is evident, that unless we be first accepted of him, p. 328and united to him, it is not possible for us to do any thing: without me you can do nothing, are our Lords own words. Say not that this Argument, equally militats against previous faith, if we did hold faith, as it is our act to be required as a proper potestative foregoing condition of our acceptance, the objection might be of some moment; but since we do affirme, faith to be only the instrumental act, (to which the word of power exciting) the Soul doth thereby lay hold on, and close with Jesus Christ, it is thence manifest, that immediatly, without any other prerequisite, he becometh our propitiation, peace, and all.

5. To these may be added, that this your Doctrine joining good works to faith, for attaining to our Lords acceptation, subverteth the peace, taketh away the joy of Beleevers, checketh Paul's exultation, in his so much professed assurance of the love of God in Christ Jesus; and lastly, as to sinners in extremity, called immediatly before the twelfth hour, removeth all ground of hope; but I am already too full, in a matter so clear, and so largely handled by many more able Pens. I might here subjoin, that as your joining of good works, as a condition with faith, in the proposal of the Gospel, is a manifest perverting of the free grace of God, upon which these good works, having a subsequent dependence, cannot, by any reall antecedent influence, possibly move it; so your turning faith, by this conjunction, to be a motive of the same nature, and to be also respected in the quality of a condition, is a palpable depravation of its use, and comfort. Its true, our Divines taking the word condition, in a large sense, as it signifieth any thing prerequired, do ordinarily say, that faith and faith only is the condition, on our part, of the Gospel-covenant; but that it is not therein a condition, as a p. 329condition doth properly and legally import: viz. that which, though by convention only, yet hath a meriting or moving influence, upon the other parties performance, and such as works, previously required, either in the Covenant of works, or in that of Grace (as you would have it,) certainly hath, and can have, no other, I firmly maintain. I further grant, that the requiring of faith, as a proper condition, doth no less exact the existence of the thing, then if it were repute to be necessary as an instrument; yet that it clearly changeth the office of faith, in the new Covenant, unto that of the condition of works, under the old; and that by respecting it as a condition, on our part, it doth diminish that immediat regard, we ought to have to, and comfort, which we derive from, Jesus Christ and his Righteousnesse, tendered unto us to be laid hold upon, as the alone motive and satisfaction, acceptable to God for our Justification, cannot be denied.

But I go on with your discourse, you add, And as that which giveth us a title to the favour of God, is the bloud of Christ; so that, which giveth us an interest in his death, is faith, with a life conforme to the rules of the Gospel: But passing your conjunction, and this your third and which I am certain would require more study, to discover therein a connexion, then you did adhibite in the using; let me ask if the bloud of Christ giveth us a title to the favour of God, is it not then the sufficient, and sole price and purchase of our Iustification, in his sight? And must not faith its alone proper application render us accepted to the Beloved? What then can your, So, further import, Viz. so, that which giveth an interest in the death of Christ, is faith, with a life conforme to the Gospel? Can you, or any man els…, conceive, that a man by faith alone p. 330in the propitiation, the bloud of Christ, should be reconciled unto God; and yet not attain, to an interest in Christs death, without a holy life, superadded and concurring, in the same causality? Nay, these things are plainly inconsistent: 2. The fairest sense that your words can bear, is that, as we are restored to a capacity of favour with God, by the bloud of Christ; so, it is faith, with a life conforme to the Gospel, that gives us an actual interest in his Death, and thereby unto the peace of God; but seing the result of this, in plain language, is no other then, that our Lord, having by his own bloud ransomed fallen and forfeited mankind, hath in liew of the first Covenant, made with man and by him transgressed, proposed to us a second, adding to the condition of a holy life, required by the f…st, that of beleeving. That this is altogether dissonant, both to the declared love of God, and the grace revealed by Jesus Christ, in his Gospel, any Christian may discern.

Your next words are, And (a fourth And) the root of this new life is a faith, which worketh by love, purifieth the heart, and overcometh the world; and there fore Iustification is ascribed unto it, in Scripture: But pray, Sir, how is it, that faith becometh such a fruitful root? Is it not by laying hold on Christs Righteousnesse, by which, pardon being obtained, and we reconciled unto God, we have right unto, and so do attain, in due time, the benefite of all the promises of Grace, which, in Christ Jesus, are yea, and Amen? or, that the same faith, which layeth hold on him, as our Righteousnesse in Gods sight, doth also unite us to him, for Sanctification, and ingraffing us, as it were in him, through the communication of his grace, purifieth the heart, and overcometh p. 331the World? Or lastly, is it not, that by faith we are brought to the bloud of Sprinkling, which is both the bloud of atonement, that sprinkleth from an evill Conscience; and also the Laver, which cleanseth from all sin, and wherewith we are sanctifyed? This being then, the Scripture account, and it being most apparent, that Christ, through faith, becometh, first our Righteousnesse, for remission of sin and Justification in Gods sight, and then our Sanctification unto Good works; your own acknowledgement, that faith is the root of this new life of holiness, may evince, that a holy life, subsequent to faith, and our acceptation therethrough, cannot be therewith joined, as a condition, for our Justification. But that which followeth in your discourse, and therefore (i. e. because of the above enumerat frui…s, which it produceth) Iustification is ascribed unto faith, in the Scripture: is, the grossest error of all, because 1. It directly repugnes to Scripture, clearly intimating, that it is unto faith, as the instrument only, whereby the Righteousnesse of Jesus Christ is unto us applyed, that Justification is in Scripture ascrived. If we be justifyed by the faith of Jesus Christ, and if, by the Righteousnesse of Jesus Christ, the free gift cometh upon all, to the Justification of life; if he be the propitiation, through faith in his bloud; and our righteousnesse, which is of God by faith, are you not affrayed to say, that Justification, requiring a satisfactorie righteousnesse, is ascrived to faith, because of its poor, and imperfect fruits in us, and thereby to …light and vilipend the perfect Righteousnesse of Christ, the immediat object, whereon it layeth hold, and our only acceptation in Gods sight? 2. Because this your error derogates from Divine justice. We have already heard you call Justification a legal or judicial p. 332act, and consequently, an act, wherein free grace doth not more favour the lost sinner, then justice doth regard a valuable ransome and surety: If Iustification then be ascribed in Scripture to faith, this must certainly be understood, either as faith is in it self, or is relative to a compleat and adequat satisfaction. Now, to think that faith in it self, or as it is an act, or habite, which is the Gift of God; or its fruits, which, (beside, that they are also the gift of God, and our dutie as from us, are mixed with much weakness and imperfection: or lastly, that any thing else then the Righteousnesse of Jesus Christ apprehended by faith, can be commensurable to holy Iustice, is more then redargued, by the simple proposal. 3. This your ascribing Iustification unto faith, in regard of a holy life, which it produceth, doth no less detract from the praise of the glory of the grace of God wherein he hath made us accepted in the Beloved: Is it the praise and commendation of this wonderful love, and grace, that he spared not, but gave his only begotten Son, to be a ransome for sinners; and that it is in the Beloved, that we are accepted and justifyed; and should not you be ashamed to say, that it is unto faith, as the root of a holy life, and not as it doth respect and take hold on him, who was made to be sin for us, and knew no sin, that we might be made the Righteousnesse of God in him, that Iustification is in Scripture ascrived? 4. This your error, as it is contrary to the Scripture, and derogatorie to the Righteousnesse of Christ, the Holinesse of Divine justice, and the Glory of free Grace; so, it is the manifest product of, and cannot but be a most dangerous temptation to, that inward and spiritual pride, in the heart of man, of all sin the most subtilly insinuating, deeply rooted, and pernicious: A price, p. 333or something meriting, or moving, at least of our own, is that which the natural man liketh well; nay knoweth not how to renounce: was it not a subtile and strange effect of this pride, and corrupt selfe? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? When as the thing required by the Lord, was to do justly, love mercy, and walk humbly with God. And whence did the Iews their stumbling at the Gospel proceed? Was it not, that they went about to establish their own righteousnesse; and therefore, they did not submit themselves unto the Righteousnesse of God? Say not, that this accusation against you, is unwarranted: I know you tell us, That your explanation ascribes all to Christ, through, whom it is, that our sinnes are pardoned, our services accepted, and grace and glory conveyed to us, But it is evident, that these are but vain words; in as much as, though you here tell us, that our services are accepted through Christ; yet almost immediatly before, we heard you say, that it is faith and a life conforme to the Gospel, by way of antecedent condition, which gives us an interest in his bloud: Now, that our services cannot be prerequired, by way of condition, to his acceptance of us, and also only accepted as performed by us, in him… is of it self manifest. 2. Though you should, more clearly, and consistently, ascribe all unto Jesus Christ; yet by turning his grace into a condition, the subtilty and folly of your pride doth but the more bewray it self: For, as simply to obtrude our own good works, which in the acknowledgement of the most exact and confident legalist, are both commanded and given us of God, is a proud presumption; so, the more you attribute either the strength or the acceptance of performances unto the grace of God in Christ Jesus, while, in the mean p. 334time, you do still arrogate them, as a condition on the creatures part, you the more declare the folly, but in nothing diminish the sinfulnesse, of your vanity. These things need not to be illustrat: questionless, who ever doth consider his lost condition, by reason of sin and wrath, and hearkeneth unto that fundamental Gospel-precept, deny thy self, imprimis all self-righteousnesse, and beleeve; will find the power thereof so deeply descending into his Soul, that all the desire, trust, and hope thereof, will be fixed on Jesus Christ alone, and to be found in him, not having his own righteousnesse, which unto his sincere reflection, will be so far from appearing a condition, that it will disappeare as dung; but that Righteousnesse, which is through the faith of Christ, the Righteousnesse which is of God by faith. But who can sufficiently declare and regret the madnes and ingratitude of this pride of man? Jesus Christ is made of God unto us, Righteousnesse; and yet we will thereto join our own, for Justification in Gods sight: He is also made unto us Sanctification, that in Him we may bring forth the fruits of holinesse unto the glory of God; and the very same fruits, will we impropriat, to be the condition, and, as it were, the price of our acceptance, even with himself, who is our only acceptation, and our all. Sir, be not deceived, as they who in the sight of sin, and fear of wrath, f…ee unto Christ alone, for a refuge, do finde his Righteousness, not more sufficient, then freely offered, to every one that willeth, for Justification in Gods sight; so, your Doctrine, requiring both faith and a holy life, as the previous conditions, to give an interest in Christs Death, and ascriving Justification to faith, because, forsooth, of the pitiful fruits of our righteousnesse, and not that perfect p. 335Righteousnesse of Jesus Christ, which it doth apprehend, is wholly dissonant unto the method of the Gospel, and cannot possibly attain its end. What shall be then said of your ensuing words? Now judge, but a little, what it is, to have a right apprehension of things? since I have, in a few plain words, told you that, which with much nicety, swels among you, to Volumes: Really, Sir, if I may use the liberty of answering, by you permitted: I would say, what a sad thing is it, to have a wrong and conceited apprehension of things; since you have in a few involved words, in such a manner, obscured and confounded a plain point of truth, that notwithstanding of express Scripture-light; yet it hath necessarily required a great many words, clearly to unsold it. There remaineth now to be considered the main reason, whereby as you shut up, so you would seem to enforce, the opinion which we have heard: and that is the necessity of a holy life, which you say, Your way of Iustification, doth clearly declare; as being that, whereupon we shall be solemnly judged, justified, and absolved, at the last day: and afterward, you add, That it may correct the error of many carnall Christians, who love well to hear of Salvation, by the death of Christ, provided they be bound to do nothing themselves, that they may be saved. 'Tis answered.

1. That there are many seeming Christians, who have a name that they live and are dead, who have and do delight in a form of knowledge, but want the power; of whose delusion, the error which you mention, may be a part, is an old and true regret: And yet the explication by you delivered, being so many wayes unsound and peccant, as we have heard, cannot possibly be an antidote.

2. As these carnal Christians, pretending to lay p. 336hold on Jesus Christ for Righteousnesse, and yet wholly neglecting the study of holiness, are, of all men, the most sadly deceived, and most wretched deceivers; so, your manner of Justification, derogating from the holy Iustice of God, and the perfect Righteousnesse of Jesus Christ, flattering the natural mans pride, to which, of all vices, we are most prone, and seducing souls, from the free Grace of the Gospel, cannot be less dangerous and pernicious.

But 3. This your reason, for departing from Justification by faith only, as encouraging to licentiousness, is so directly the objection which the Apostle Paul taketh notice of, and fully answereth, after his having declared the truth of Justification, as by us professed, that we are thereby exceedingly fortified: The passage is thus, the Apostle having shewed, that it is by the Righteousnesse of Jesus Christ, that the free Gift cometh upon all men, to Iustification of life, and that it is by the obedience of one, that many are made righteous; and summing up the whole matter, that it is grace that reigneth through Righteousnesse, unto eternal life, by Iesus Christ our Lord; he subjoineth, What shall we say then? shall we continow in sin that grace may abound? Seing it is not by our works, but of free grace, through faith in the Righteousness of Jesus Christ, that we are justified from sin, shall we therefore, in as much as sin commendeth grace, and our good works availl not, continow in sin, that grace may abound? The plain insinuation of what you object: Now hear the Apostles answere both for us and himself. 1. He saveth justification by faith only, cannot encourage to sin; because such as do thereby, truely lay hold on Jesus Christ, partake of his death, and are made conformable thereto: How shall they then, that are dead to sin, live any longer p. 337therein? Sin may indeed remain, but that they who through faith in his Death, are planted in the likenesse thereof, and become as crucified with him, should live any longer in sin, is not possible: To the same purpose it is, that the Apostle Iohn, saith, whosoever is born of God doth not commit sin, and he cannot sin, because he is born of God: And yet, if any false pretender, should therefore say, either that he cannot transgress, or that his transgressions are no sins, and so license himself unto wickedness, he but deceiveth himself, and the truth is not in him. 2. Paul saith that Justification through faith importeth a more certain assurance of good works, then any thing by you urged. The necessity of good works, which ye plead for, is only that of a condition, strict indeed, as to its obligation; but very uncertain, if not desperat, as to its cause and reall existence; being previously required, unto our acceptance by, and being in, Christ, as I have already shewed: whereas the Apostle tells us plainly, that according to the truth of Justification, by him and by us asserted, the necessity of good works, is causally certain, depending upon such infallible causes, that whereever true Faith is, the study of holiness must necessarily ensue; and where this is not, the pretense of Faith, and Justification thereby, is but vain and groundlesse: For seing by Faith, the only requisite, on our part, for Justification, we are not only dead indeed with Jesus Christ unto sin, but planted together with him, in the likeness of his Resurrection, and alive through him unto God, that we also should walk in newness of life, the necessity of holiness is evidently thereby as much assured, as the acts of life are in their proper principle: How can it then be alledged, that, in our way, the necessity of holiness is less secured, then in yours? Nay, p. 338such is the certainty of this truth, that true Faith in Jesus Christ, is the root and principle of the new life of holiness, that, as it is by you acknowledged; so, I cannot but wonder, how reason could so quickly desert you, as to think, that any necessary effect, such as you must grant good works to be of true Faith, can be rationally joined with its cause, in the consideration of a condition, which your discourse imports? If fire or life were, in any case, required as a condition, he that should thereto join heat or motion, necessarily thereon dependent, were plainly ridiculous: I need not take notice, of what may be objected, from these seeming Beleevers, who, because of their profession, are said to be in Christ, and yet for want of fruits, to be cut off; as it doth not more militat against us, then against you, who acknowledge true faith to be alwayes fruitful; so, it answereth it self: But 3. because by necessity, its like that you do understand, the obligation to holiness, as if, in your way, it were rendered more binding and pressing, and thence would commend your explanation, as more engaging unto a holy life; I shall not here resume, what I have already declared, viz. 1. That to press the necessity of holiness, antecedently to our being, and acceptation, in Jesus Christ, is vain, and fruitless. 2. That to join our imperfect holiness, with Christs unspotted and alone sufficient Righteousnesse, which is faiths value, is proud and presumptuous; but rather represent these true grounds of the necessity of holinesse, which are found in our way, equally, yea more obliging, then all your vain pretenses.

And 1. We say with the Apostle, that the holy and just and good Law of God remaineth in its entire force, threatning and condemning all sin, whereever p. 339found; and as the poor sinner convicted, is thereby urged to flee for refuge unto Christ, who alone delivereth from the wrath to come; so, he who expecteth Salvation, by the Death of Christ, and doth not witness the truth of his profession, in a holy life, is, in so farre, no less exposed to its severity and terror; neither can the Beleever sinning, whatever may be the difference of his state in Gods sight, more pretend to the peace and favour of God, without repentance renewed, and faith in Christ reacted, whence the study of holiness will undoubtedly revive and flow; then the wicked, persisting in his impenitence: What is then the difference betwixt you and us? You must acknowledge, that the great obligation of holiness doth descend from the Law of God; and we grant that this holy Law continueth, in the same force and power, against all sin (I say not sinners) whereever found, whether in the Beleever or Unbeleever; so, that thereby, in our way, licentiousnesse to sin must be equally excluded. If you say, that by requiring Faith alone for Iustification, we relaxe the study of holiness; I must again tell you, that true faith in Christ Iesus, the thing which we require, cannot be without the study of holiness: Next, if any person should thence delude himself unto licentiousness, the Holy Law of God remaining in the same severity against it, cannot but, in our way, wherein that high aggravation of turning the Grace of God unto wantonnesse, is more manifest, be also more powerful. If any man go on to urge us with the possible delusions of presumption and libertinisme, whereunto the Devil both hath, and may abuse the truth and free grace of God, he but fighteth with the Devils weapons, whereby mans wretched frailty is indeed discovered; but the truth, by Paul plainly asserted p. 340against the like cav…a…ions, and by us owned, not in the least impugned: Nay, I may further affirme, that as all error is delus…on, and inductive of more; so, where one hath been tempted to abuse the proposal of free Grace, hundreds, through Natures pride, both desiring, and overvaluing propriety, have stumbled upon this your so descrived conjunction of our good works, and fallen into that, not entire submitting unto the Righteousness of God, and a going about to establish their own Righteousness; by which sin, the rock of Salvation became unto the Iews a rock of offence.

2. As the Law, in the severity of its sanction, doth still abide in force, to deterre from all sin, to bring in and reclaime unto Iesus Christ our Righteousnesse and also our Sanctification; so, its more binding Authority, derived from the greatness and goodness of God, its own holiness and perfection, are, upon none so powerful, and in none so effectual, as these, who, through faith, have laid hold on Christ Iesus, for Righteousness, and therethrough alone have attained unto peace. I need not tell you, that true repentance, discovering the sinfulness, as well as the guiltiness of sin, cannot but endeare holiness; and that God appearing in Christ Iesus, in that inconceivable glory of his Holiness, Iustice, Love and Mercy, and justifying us through Faith, in his Name, cannot, but beget a deeper reverence, and a greater regard to his will and commandments; then all the thunderings of mount Sinai, the greatest motive to holiness in the construction of your way. But when I consider, that Christ is the end of the Law for Righteousnesse, and that the Law through Faith is not made void, but more established; and therefore we are chosen, and created in him unto holiness, and good works, to p. 341the Glory of God; when I observe the connexion, that God hath established, and his word holds out, betwixt Iustification and Sanctification: (1.) In his purpose, Eph. 1. 4. 2 Thess. 2. 13. (2.) In his promise, Ezek 36. 25, 26, 27. Micah 7. 19. 2 Pet. 1. 4. (3.) In his precept, Tit. 3. 8. (4.) In Christs purchass, Tit. 2. 14. (5.) In the Gift of Christ to his people, 1 Cor 1. 30. (6) In the sincere desire of and great d…light in holiness, as well as pardon, recorded of the Saints, in all the Scripture, specially Psal. 51. & 103. 3. (7.) In the description of lustification, given us by Paul, in the first 6 chap. Rom. and Gal. 2. I seriously wonder, how you, or any man, can doubt, but a holy life, both in its obligation, and also in its performance, is, by the way of Iustification by Faith only, molsty assured.

3. In the way of Justification by faith only, not only the obligation of the Law of God remains, in the manner declared; but also, our Lord, for our further encouragement unto holiness, hath graciously intimat, that even these good works, w…ich we performe in his strength, shall be, by the same grace from which they flow, also graciously rewarded: Wherefore the Apostle saith, That being made free from sin, and become servants to God, we have our fruit unto holiness, and the end everlasting life. Now then, if there be a constraint in love and gratitude, above the perswasion of fear; and if the desire of reward be powerful, above the apprehension of punishment, these considerations are certainly cumulative, and, in our way, above any thing that yours doth contain. That I may therefore summe up this discourse, anent the necessity of holiness: Know, that without holiness none shall see the Lord: But hence it doth so ill follow, that holiness by way of previous condition, is to be p. 342joined unto our Faith, in order to our Justification, that on the contrary, as God hath elected us in Christ Jesus to be holy; so, he also justifieth us through Faith in his Name, not because we are, but that in, and by him, we may be partakers of the glorious riches of his free grace, in begun holiness here, and consummat holin…ss in Glory hereafter; and hereby is our obligation unto and study of holiness, so far from being remitted; that it is both promoved, by the same standing fierie Law against all sin & ungodliness, and strengthened, by that alsufficiency of grace, which is in Christ Jesus for our compleating, to whom, through Faith, we are united: And lastly, we are bound and encouraged unto it, by all that is most binding in the Laws Authority, and obliging in Divine bounty. To all which, this consideration may also be superadded; that, as the exercise of holiness remaineth with us, still under the obligation of Divine precept, and is certainly the end and effect of our acceptation in Gods sight; so, the same being the necessary consequence, and inseparable effect of beleeving, and thereby becoming its most assured test, must, upon this ground, stirre up as effectually unto the truth and sincerity of Faith, whence it flows, and which doth again incite to the sincere, closs, and constant study of holiness, by a reciprocal influence, as your vain stating of it, as a condition in our Justification, doth but lamely perswade its persuite.

But I hasten to the last part of your discourse, viz. That it is upon the necessity of holiness that we shall be solemnly judged justified and absolved at the last day: I cannot now enlarge upon these mistakes, that are again by you crouded into these few words, it may here suffice, that I tell you, that it is without all doubt, that, on that day, all men shall be solemnly p. 343judged, according to the holy Law of God; and therefore seing, by the deeds of the Law, there shal no flesh be justifyed in his sight, The righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that beleeve, without the mixture, or conjunction of our imperfect righteousness, in the often forementioned respect, is only thereby the more recommended 2. Where you say, that it is upon this, so understood, necessity of holiness, or upon our holiness, that we shall be, in that day, solemnly justifyed and absolved; you erre, and impinge most grosly, contrary to Scripture-evidence, the value of Christs Righteousnesse, the holiness of Gods Justice, and the glory of free Grace. as I have already demonstrat. I grant indeed, that, in that day, when our Lord shal gather into one, welcome, and appear glorious in, all Beleevers, he will also confess them before his Father, and the holy Angels, commemorate their charity and good works, and, in the exceding riches of his bountie, reckon his own grace in them, unto the increase of their reward; but thence to inferre, that it is upon our holiness that we are justifyed, and absolved in Gods sight, is destitute of all truth and reason: Nay, the very figure of that judgement, wherever represented in Scripture, bearing, only, in order to Beleevers, their solemne reception and welcome from our Lord and Saviour, as such, who are already, in him, blessed and justifyed, and by him redeemed and sanctifyed, doth, most plainly, and powerfully confute it.

And thus, I hope, I have evidently demonstrat, not in the language of men, or in Schoole termes, which on purpose I have declined; but in the express revelation of the Gospel, that, that Doctrine of yours, which you make your N. C. only to taxe, p. 344as singular in its phrase, and you your self do the more commend, as being closely Scriptu…al, is in effect, both vain and antiscriptural, in matter, as well as expression. What you mean by preferring the stile of the Catholick Church to Modern and Scholastical expressions, under which the Doctrine of all the Reformed Churches is unavoidably comprised, let others judge: but as for the abuses which you mention, viz. the presumption of such, who love to hear of Salvation by the Death of Christ… provided they be bound to do nothing themselves, that they may be saved: seing there can be nothing more engaging, and effectual unto holiness, then that, which in Scripture termes we do assert; viz. That we are saved, and called with an holy calling, not according to our works, or doings; but according to his own purpose, and grace, given us in Christ Jesus, the sin thereof remaineth with the Authors, and pure and certain truth, is neither thereby lessened, nor ought to be stumbled at: And therefore having fully redargued the falsehood of your Doctrine, and the vanity of all your pretenses, that I may, once for all, vindicat this most precious and important truth, of Iustification by Faith only, from all calumnie; and warne all of that delusion, which you would, very unjustly, make proper to our way; I plainly and positively affirme, that the study of holiness is a most necessary and indispensable dutie, unto the justifyed Beleever, 1. By the necessity of Divine precept, at length above declared. 2. By the necessity of loves constraint; holiness being both amiable in it self, and the high path way leading unto the seeing and enjoying of God, who therein delights. 3. By the force of fears perswasion, in regard of Gods fatherly displeasure against all sin; a motive most tenderly perswasive to all, that are truely godly. 4. By p. 345the obligation of gratitude, which is indeed the cords of a man, and cannot but powerfully engage the Beleever to the constant acknowledgement of God's free love, and grace, and to walk worthy of him, who hath delivered us from death, and called us with so heavenly a calling. 5. For the manifestation, to our selves, of our faith, and justifyed state, to our own peace and comfort. 6. For the adorning of the Gospel, to the edification of others; nay, in a word, if our felicity be in God; if glory be our desire; if free grace be the most powerfull attractive, and sufficient help; and if there be any dread and terror from Gods displeasure, the study of holiness, is by the united force of all these motives, most strongly recommended, and by the wonderful free love of God, in our Justification, through faith in Christ Jesus, only yea infinitly intended.

In the next place, your N. C. having acquit you of Poperie, how justly, or unjustly, I leave it to the Reader: You make him say, but are you not, ARMINIANS? And to that I must confess, in the words of your N. C. you answere with so much Legerdemain, that you are not easily discovered; yet these few things are manifest.

1. That such is the strange extent of this your latitude, that it is more inclineable, and favourable to any Sect or Partie, then Conscientious Non-conformists: If you deal with Papists, then all their gross Idolatries and superstitions, yea and their horrid Rebellions and Cruelties, are forgotten, and they forsooth, hold the foundation, and only build upon it wood, hay, and stuble: And you earnestly wish for a temper, which, undeniable experience shews, your partie hath endeavoured after, at the rate of a hundred fold more condescendence, then is required p. 346to the appeasing of all our complaints: If Arminians, come in your way: not one word of all these errors, so highly injurious to the Doctrine of the certainty & immutability of Gods holy Decrees; of the freeness and efficacie of his Grace, of the extent of the merit of Christs Death; and to the comfortable truth of the Saints Perseverance; nor yet of these disorders and tumults, wherewith, we know, they have infested the Reformed Churches: but away with these controversies, the itch of multiplying, and canvassing subtill questions, hath proven the chief pest of the Church: It is good to be sober-minded: And, thus, we see, they do indeed vent, profess, and seduce, according to their pleasure, whereas, if this your tendernesse of Religion, and sober-mindedness, were reall, would not the first more readily teach you, that the departing from the simplicity, and humility of the Gospel, hath been the visible inlet to all the wickedness, and darknesse, at this day in the Church of Rome? And the second, that in nothing sober-mindednesse, is more sober, then anent imposing upon such, as do really scruple in Conscience, things that the Lord hath no where commanded: which two, are the hinges of most of these debates, which at present disturbe us. Now on the other hand, how you have treated Non-conformists, all alongs, I leave it to your own, and every mans obvious reflection: Rebellion, Hypocrisy, and Peevishness, you, falsely, make their ordinary Epithets: And for your inclinations towards them, a short look forward exhibits them in Verse, wherein, after your approbation of the bloud and fynings, that we have suffered, you melodiously sing.

p. 347This strange distemper doth all skill defy:

Physicians hopes still falsify.

But as a joint, which Gangren doth corrupt,

Must be cut off, from the sound lump,

Better the body grow a stump;

Then by such members, banckrrupt.

And then again, lest such rigour may prove a stain to your Christian and Catholick latitude, you add a forbearance for us, such as it is, wherein, though your own interest plead for a delay; yet you can forgive nothing, it is only

Till brimful be their cup;

Then chaffed justice, shall the chaff devour,

And Angel-reapers bring the Iust to Heavens floor:

This, this, I fear, is the inside of your pretended charity; and it but too plainly evinces, that all your professed stretches of a faire and comprehensive Latitude, are, in their regard to us, but the forced product, of your own conveniencie.

2. By your opposing to the Soveraignity of God, which the Arminian opinion doth proudly impugne, his infinite Goodness, and Holiness, which they make their great pretense; and declaring, that the reconciling of these attributes is beyond your capacity; it is evident, by resolving this objection in the common difficulty of the unsearcheablenesse of Gods judgements, both by them and by us acknowledged, you take part on their side; however it is not my purpose to draw you unto debate; the Counsel o… God, though imperscrutable, yet it standeth sure, having this seal, the Lord knoweth them that are his: The Soveraignity p. 348o… God, though part …nding ou…; … it only so much the more, establisheth the liberty and certainty of his Decrees, without all shadow of unrighteousnesse, and in stead of interfering with, doth plainly render, both his Goodness and Holiness, the more eminent, and glorious: These are the ref…ections, that the Apostle maketh upon this subject: Pray consider the passage, Rom. 9. where the Apostle, after having shewed, that before the children had done any good or evil, God in his free purpose according to Election, not of works, but of … that calleth, preferreth the Younger, and passeth by the Elder, loving Iacob but hating Esaw, to vindicate the Righteousnesse of God, which is your stumbling, recurreth to his Soveraignity, having merciemercy on whom he will have merciemercy, and whom he will hardening: And he is so far from conceiving with you, that the Soveraignity of God, on the one hand, and his infinite Goodness and Holiness on the other, are to humane capacity irreconcileable attributes; that it is from this high Soveraignity, that he not only deduceth the excellencies of mercy, and illustrateth the glory of Gods power, and wrath; but rationally answereth, the proud reply of poor clayes carnal arguings against the Lord, its infinite maker, and free and absolute disposer. But you say, that you may well take his own oath for it, that he taketh no pleasure in the death of sinners: And so you may indeed very safely, if either you understand it, of the death of sinners, simply and abstractly in it self considered, or with respect to his serious call, to them to repent, and live, as the context of that passage doth hold out; but if you would thence deny, that God willing to shew his wrath, and to make his power known, purposed from all eternity, to pass by such, on whom he willeth not to shew mercy, p. 349enduring with much long… uffering the vessel…s of wrath, fitted to destruction; you directly contradict the Apostle, and all these other Scripture-passages, whereby God, and the Saints their rejoicings, in the manifestation of his righteous Judgements, are clearly holden out.

But 3. wishing to you, and all men, much fear, sobriety, and Scripture-simplicitie, in the Doctrine of this high mystery of Predestination, and not urging further the designed indifference, which, under a faire general, you clearly go about to introduce, for all Arminian tenents; my earnest desire is, that the Rule, which you give for a conclusion, may indeed both stint curiosity, and direct practice, Viz. Let none of our good be ascribed to our selves, and none of our evill be imputed unto God.

You proceed to make your N. C. alledge our Ministers their jealousies, of this your new way; that you ma… again appeal to, and make a boast of your fruits; but since I have, without boasting, abundan…ly searched, and shaken you, and left all to open view; I also referre the judgem…nt, to that most righteous cognizance.

But now, you are wearied of these your wranglings, and therefore you resolve to leave these dry, and arid matters, and talk a little with your N. C. on better subjects. Sir, your resolution is just and good; only transferre not the faults, of your vain, airie, and insipid reasonings, upon the matters themselves by you treated: If you have foolishly and petulantly impugned, not only the work of God, and his Covenant, in these Lands; the Ordinances, of the Government, Discipline, and Worship of his House; but also endeavoured to unsetle and subvert the very foundations of Justification by Faith in Christ Jesus, without p. 350the deeds of the Law; a sent Gospel-ministerie, determined Sacraments, and Christian Liberty; And if your N. C. pretending to be the Respondent, hath on the other hand, manifestly betrayed the Cause, by such a faint, ridiculous, and absurd defence, as you were pleased to suggest, the folly of this your wrangling remaineth with your self alone; the matters therein handled, as they continow still to be the firme truths, signal blessings, and especial means given us of God, for the declaring of his Glory, and the promoving of our Salvation, and are not by your discourse, in the least, prejudged; so, they are so farre from excusing, that they greatly aggravat these jejune and gustless Methods, wherewith you manage this your conference; but foreseeing this censure, you cunningly cast in our way, the mention of better subjects; whether with a designe thus to evade, or by your insinuat distinction betwixt the forgoing matters, as dry, and arid, and your subsequent speculations, as these better things, only to be pursued, to drive on the deceit of an irreligious indifferencie, so much at present studied by the Adversarie, and his Emissaries, let others Judge? Two things only I must say. 1. That to go about to smooth the World, with the pretensions of sublime and Seraphick attainments, and, in the mean time, from these hights, as it were, but really, in a convenient accommodation to every guise, whereunto carnal ease doth invite, and outward peace perswade, to slight, despise, and labour to relaxe from, the conscientious observance of these ordinances and midses, which the Lord hath given and appointed, as the only way, leading to himself, and the felicity of his favour, is the most delusive appearance of an Angelick light, wherewith Sathan can possibly palliat his blackest enterprises. 2. Though p. 351your subsequent discourse were much more sound and candid, both in its tenor and scope, then truely it is; yet, therein to figure your self, to be, as it were, a new burning, and shining light, teaching your N. C. in such a strain, as if all of us, whom by him you personat, were wholly ignorant of the truth of Religion, both in its methods, and ends; and altogether strangers to its life, is visibly more disingenuous and arrogant, then sincerely charitable: Say not that I am ill natured, if you find these words a little more pointed, its you that hath sharpened them: Nay, if I should assume a furder confidence of boasting, in behalf of the Lords Ministers, and the true Seekers of his face, found amongst us, according to the measure of the grace, which God hath distributed unto us, and even become a fool in glorying, for the abasing of your self-flatterie, I do neither want a just provocation, nor a clear precedent, for my warrant. But seing there are several things by you here proposed, which may be for the use of edifying, to a serious and considerat Soul, and wherein a real union would indeed prove a most effectuall corrective, both of sinistruous designes, and evill mixtures; I shall therefore wave the direct prosecution of such discoveries, and wishing that, that power, light, and life, which is in true and pure Religion, may indeed end all our differences, I heartily join my assent to your subsequent discourse, with all the harmony and affection, that truth doth allow. That some do place Religion wholly in debates, others in external Forms, others in some privat devotions, others in the regulation of the outward man, and others in certain inward speculations, and self-devised strains, are things not so strange, as grievous; but as to know the Father, the only true God, and Jesus Christ whom he hath sent, is the p. 352summe and substance of Religion, and Eternal life, in which profession we are all agreed; so, it is the power of this knowledge, descending from Christ Jesus our Wisdom, and apprehending him, for Righteousnesse, Sanctification, and Redemption, which is mostly, and most sadly wanting: If in the conduct thereof, men were abhorring and denying themselves, and in the acknowledgement of him, who hath called us unto Glory, and Virtue, laying hold on these great and precious promises, which in Christ Jesus are all yea and amen; then, from the application of His Righteousnesse should the peace of reconciliation, and joy in the Holy Ghost abound; from the communication of his life and grace, should the Divine seed propagat, and diffuse it self through the whole man; and from and by this truth, and power of Religion, Believers should be transformed, into the likeness and image of God, and rendered partakers of the Divine Nature, by which, it is manifest, that as Christ Jesus is the only foundation; so it is, that in him alone, there is Salvation, neither is there any other name under Heaven given amongst men, whereby we must be saved: The power, as well as the reward, of Natures light, was long since forfeited in Adam; and though in the succeeding Ages, God left not himself without a witness, in that he did good, and gave the invisible things of him, from the creation of the World, to be clearly seen, being understood by the things that are made, even his eternal power and Godhead; yet, the ungodliness of men still prevailing, and holding the truth in unrighteousness, this weaker light, served only to render them without excuse: 'tis true, the Patriarchs were burning and shining lights; but it was from Divine revelation, and the oracles, and promises of God, in p. 353which they saw Christ's day and rejoiced, and not from natures light, that this their radiancy was derived: The dawning opened by Moses, had certainly a great splendour, and therein Christ Jesus, the end of the Law for Righteousnesse, was very observably held forth; but as it pleased the Lord to vail the glory of this discovery, with many types and shadows, not making it a great ridle, as you do unadvisedly affirme; but keeping and conducting that people, under the Pedagogie of that more burdensome and severe dispensation, until the fulness of the time should come; so then it was, that he sent forth his own Son, a light to lighten the Gentiles, and the glory of his people Israel; to bless them, in turning away every one of them, from their iniquities: to turne them from darkness unto light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctifyed, by faith that is in him: & thus our Lord Jesus abolished death; and brought life and immortality to light through the Gospel: and the great designes thereof not lying in that preposterous in coherent order, by you represented, are first, by proposing to us that stupendious mysterie of the Redemption of sinners through Jesus Christ; and proclaiming, that whosoever beleeveth on him, shal not perish, but have everlasting life; to reconcile us enemies, and bring us aliens, nigh unto God; and then being thus accepted, that in the same Lord Jesus, we may be filled with all grace, by the Spirit of grace, to the knowledge, and acknowledgement of God his wonderful bountie, his unmeasurable love, his glorious holiness, his eternal truth and faithfulness, and unto the exciting, in us… of that ravishing and constraining love, that filial p. 354and perswasive fear, and that comforting and joyous hope; which graces, more and more moulding us into a lively conformity unto him, that loved us, and washed us from our sins, in his own bloud, and is become our life, our light, and our all; and thereby causing us, to bring forth the fruite, of holiness, meekness, patience, brotherly love, and of all virtues, to the praise of God, are the sweetness, excellency, and delight of Grace, here, untill it shall be perfected by, and swallowed up of Glory, hereafter: This, this is the work and purpose of the Gospel. And seing, it shall availl us nothing, to gain the whole world and lose our own souls, it ought indeed to be the great designe of our lives, to conforme unto it, even to hearken unto the call of God, and by beleeving in Christ Jesus, that we may be delivered from the wrath to come, to labour to be fou…d in him, not having our own righteousness, which is of the Law; but the righteousness, which is of God by faith; that so we may know him, and the power of his Resurrection, and the fellowship of his sufferings, and still reaching forth, unto these things which are before, press toward the mark, for the prize of the high calling of God, in Christ Jesus. The way then, to purify and save our souls, is not barely to affect a little virtue, or morality; nay, nor yet, from our selves, without the Mediator, to apply our mindes to God: God not in Christ Jesus is a consuming fire, the contemplations of his Glory, and Holiness, instead of deriving, into our souls, his excellent perfections, would but fill them with amazement and horrour: If the externall shew and figure only of this sight, was so terrible even to Moses, that he said, I exceedingly fear and quake; How do you think, that poor sinners can approach? We are therefore, to apply onr minde unto p. 355God; but, only in and through Christ Jesus, that by him, obtaining peace, and from him, grace, we may have access, and by faith (not by speculation only) have our hearts purified. Your precepts of stilness and abstraction of minde, to become of a thinking temper, and give up with passions &c. and use much inward recollection: As by you proposed, for the way to spirituality, without Jesus Christ, who is the only true way; are but stoical dreames… and deluding vanities: The awakened sinner, whom sin affrights, and wrath terrifies, findeth no rest nor refuge; but in Christ Jesus, and the peace, and favour of God in him; and being in him accepted, is by his grace purified, and made to partake of that blessedness, pronounced by the procurer of it, Blessed are the pure in heart, for they shall see God: And thus with open face, beholding as in a glass, the Glory of the Lord, he is changed into the same image, from glory to glory, untill that hereafter, he be brought to see him, as he is, and thereby be perfected; these are the great means, to attain to, and continue in, converse and fellowship with God. If any man love me, saith our Lord, he will keep my words, and the Father will love him, and we will come unto him, and make our abode with him: And thence, no doubt, it is that, not only all that sweetness of the meditation of God and his attributes, the admiration of his merciemercy and love in Christ, the adoration of his excellencies, and these soul breathings, and continual aspirings toward him, which you here mention, will flow in into the soul, to its constant satisfaction, in an entire submission and delightsome complacencie, in all Gods wayes and actings; but also the Beleever will be stirred up, prompted, and animat, in the holy and pure zeal of God's Glory, to fight out the good fight p. 356of faith, acquit himself strenuously, in that warfare, with the World, Sin, and Sathan; wherein now we stand ingaged, and readily to embrace every occasion, whereby he may approve himself unto him, who hath so dearly loved us; and walk worthy of God, who hath called us unto his Kingdom and Glory: but to suppose, that a man may think himself into this frame, or by the simple means of that Metaphorick ass…ilation, that is in meer thinking, attain to this Divine likeness, is no less groundless, then the active militant state of Christians, within time, is ill defined, by your imaginary stilness. Now, if any man would understand, wherein the sweetness, that is to be found in Divine converse, doth consist? The stilness, wherewith the minde is overflowed; the clearness of the judgement, stedfastness of the will, and calmeness of the passions, wherein you place it, are indeed qualities, which do highly advance a man, unto the perfection of his nature; and the Divine touches, that you mention, whereby the soul is sometimes carried unto sublimities not utterable, are also found in the records of Christian experience: but the only proper answere, which can be returned, is, O tast and see, that the Lord is good! The unsearcheable treasures of his goodness have no measure; the excellencies of his glorious perfections, have no parallel; the poor narrow soul, admitted unto these felicities, by attributing unto God, the very form, essence, and substance of all its pleasure; and magnifying him, as its alone love, joy, and delight, hath, by these, as by the application of whatsomever else it doth conceive to be amiable and delectable, endeavoured to adumbrat this Divine satisfaction: But as the constant result of these ref…ections hath been ever admiration and wonder; so, a forced silence in that p. 357transport, of the Spouse her raptures, yea he is altogether lovely, is only its most significant period. What part our affections and passions have, in these enjoyments, it is not needfull to mention; certainly, God who hath commanded, that we love him, with all the heart, with all the soul, with all the strength, and with all the minde, will both purify and satiat all these capacities.

As for your telling us, that sensible passions may be very high, in an impure minde, and of a natural devotion; specially in a person melancholick, a woman, or hysterical, which may mount very high; but doth not humble, or purify the minde. I judge it, to be such an unsavorie and little pertinent mixture, that I must expresse my fears, that it doth denote a minde, in your self, little humbled, and less purified: But that which you add, of Persons Divinely acted their deniedness unto all things, their absolute resignation unto, and intense delight in, and desires toward God, as the blessed effects of the souls union with him, is that which I rather observe. And here indeed it is, and in your declaring self abhorrence, and abnegation, and humble applications of the soul, unto Jesus Christ, to be that strait passage, and low gate, which is by violence to be entered, for attaining unto that heavenly state, wherein, spiritual solaces here, and immediat Divine enjoyments hereafter, do not only compense and swallow up all the preceeding anguish; but surpass all possible apprehensions of that unconceived glory, that I do most heartily embrace that saving truth, if rightly understood, of Faith and Repentance, which hitherto I have desiderat. O that in the possession of so great a joy, and the hope of a greater blessedness expected, we would all vigorously set about the duties of a Christian life, not intangling p. 358our selves with the pollutions of this world, nor with the affaires of this life, how to serve our own lusts and ease, and comply with every device, and invention of men, but enduring hardness, contradiction, reproach, and all persecution, that we may please him, who hath chosen us to be Souldiers! Certainly, he whose heart is thus fixed on God, in and through Christ Jesus, his life and actions will quickly manifest, that he hath not only the forme, but the power of Godliness; his rational and unconcerned contempt of this present world, his hatred of base and debasing lusts, his undervaluing of the things of sense, his well squared and solid indifferencie for all conditions and occurrents; and lastly, his love of truth, and study of innocencie, and delight in goodness, in all his words, and works, do evidently shew forth the love, and fear of God, to be, as it were, the vital springs of all his thoughts and motions, while self-denyall emptieth, and humility vaileth him, as nothing, and out of the world, the native and genuine lustre of free grace in him, is thereby rendered more conspicuous, and his light, doth the more shine, unto the praise of God, who hath called us unto Glory and virtue: He peaceably, and chearfully obeyeth the publick Father of his Countrey, but only in the Lord; he remembreth and honoureth such, who watch for his soul, who speak unto him the word of God, of these he is a follower, as they are of Christ, following their faith, and considering the end of their conversation; he pursueth Charity, as the Crown of perfection. Be ye therefore perfect, even as your Father, which is in heaven is perfect, hath not with him a more commanding Authority, then an inviting and soul…a…ishing attraction: Hence it is, that as his bounty p. 359and beneficence toward men is prompt and unconfined; so, his obedience toward God is most punctual and circumspect, having respect unto all Gods commandments, and esteeming his precepts, concerning all things to be right, and hating every false way; a latitude of love, and good will toward all men, he heartily acknowledgeth, and rejoiceth in; but a latitude of compliance with sinful courses, and indifferency, even in the smallest matters of God, under whatsomever pretext, he from his heart abhorreth. These, indeed, are a few of the faire lines, that compose the Christians Character, by which, as you may see in part, wherein Christian Religion doth consist; so, it is too too apparent, that many, who in their vain vaunting of serene and still speculations and high abstractions, do alledge the strickness of Conscientious practices, to be but loud pretenses, do themselves sadly and most dangerously, recede from it. O how much is it to be desired, that not only such, but all, would, in their secret retirements, often review and examine their actions, that, discovering their errors and fa…lings, they may be humbled and brought, unto the renewed and more serious exercise of repentance, stirred up by a more lively, and active faith, to lay hold on Jesus Christ, and from him, and by the power of his grace, quickened to new vigour and alacrity, in the wayes of God! Then should the Divine love, in Christ Jesus, inflame and elevat the soul, and captivate the whole powers thereof, unto these pure and free resignations, wherewith God is well pleased; then should the power of the grace of our Lord, mortify sin, overcome temptations, and advance, in every thing acceptable, unto God. And lastly, then should the offerings of our praises p. 360to God, for all his mercies, especially for the invaluable and unspeakeable Gift of Christ Jesus, ascend with gladness, and bring back the returnes of more grace, and joy: and our prayers and supplications, in the name of Christ, according to the will of God, for all things, that we may be careful in nothing, and for all men, especially for Kings, and all that are in Authority, that we may lead a quiet, and peaceable life, in all Godliness and honesty, should be set forth before him, as incense, and mount up, as the evening Sacrifice: And it is, from these heavenly exercises, and the communications of Grace, which flow therein, that the heart is firmly fixed and strenthened, to order and do all to the glory of God, and the minde continually bended, by the strong applications of fear and love, to direct all its wayes, as in his sight: And these truely are the frame, and fruits, of inward and secret devotion. As for publick Worship, he who considereth it, as commanded by God, for the avowed and more solemn acknowledgement of our dependence upon him, and testifying our union with his Church, and that therefore, not only in reason, but also by express precept, it is to be seriously and sincerely performed, with and from the heart, and in that holy and pure manner, which he himself hath prescribed, without the contaminating mixtures of mens presumptuous and vain inventions, will certainly go unto the congregation of the Lords people, met together in his Name, and sincerely professing thus to seek his face, not out of custome or formality, whereunto, of all things, the devising and imposing of humane forms and modes do most powerfully delude; but, that he may, jointly with others, cordially adore, and praise his Maker, and Redeemer, p. 361and give, not only an external concurrence, according to the Rule and decency of the Worship; but with his soul, and all that is within him, will blesse his holy Name, and joine his Amen.

Thus you have my hearts assent, to the truth that I find in your conclusion, my desire to God is, that both you, and we, were by a serious, humble, and holy practice; and not by talking only, experimenting the solid edification, and pleasure, that lyeth in these heads: If this you had minded more, you and your partie would have been farre from vexing the Lords Church and people, in these Lands, contrary to the Word of God, solemn Oaths and Covenants, established Laws, sound Reason, and Policy, and the general inclinations of all, with that grievous yoke of wicked and pervese Prelacie, and these vain and burthensome corruptions, wherewith, in all Ages, it hath been attended: Which things, as to your own recollected thoughts, they appear to be but extrinseck, and of little moment; so, pray Sir, whence did they proceed? And what have they produced? Certainly, if either serious reflections upon all the Ages of Christianity, especially upon these alterations, that have happened amongst us, since the Reformation; or a just consideration, of the present condition, and state of affaires, could have place; as the pride, and avarice of corrupt Church-men, and consequently, of the worst of men, assisted, since the rejection of the Pope, with the same irreligious spirit, and practices, observed in former times, of an aspiring Supremacie, moving under the specious pretexts of order, and peace, will appear to be the only spring, and cause; so, ignorance, profanity, violence, and distraction, will be found, the woful fruits of these innovations. p. 362But it is of the Lord, for the punishment of our iniquities; especially, our not receiving, and walking worthy, of the glorious Gospel, that judgement is farre from us, neither doth justice overtake us, we wait for light, but behold obscurity, for brightness, but we walk in darkness: We look for judgement, but there is none, for salvation, but it is farre from us. The Lord see to it, and let his Arme bring salvation, and his name be glorified.

As for the concluding complement of affection, which you do here give your Non-conformist, and make him to repay, at our cost, with the confession of his former unmeasured fury, it is but too palpably the wantonnesse of your own extravagant fancie, wherein to looke for more truth, then you do shew constancie in your resolution, to put a point to these matters controverted, and never to resume them againe, were great weaknesse. You add in words, Let us provoke therefore one another to charity and good works, and yet we know your practice to be, to press your trifling conformity, and provoke the Powers, against such, as cannot comply: We have indeed a blessed exercise for our tongues, even with them to bless God the Father; but since you do persist, in your maligning the wayes, work, and people of God, your mouth must, and shall be stopt, if the small endeavours, by me used, might make you minde the pursuance of truth more, then the study of your so often repeated Temper, my satisfaction would be little inferior to your advantage; but seing both your words and works, do shew, that thou art neither cold, nor hot; but lukewarm: I counsel the, in the words of the great Counseller, To be Zealous therefore, and repent: behold he standeth at the door, and knocketh, p. 363if any man hear his voice, and open the door, he will come in to him, and sup with him, and he with him. To him that overcometh, will he grant, to sit with him in his throne; even as he also overcame, and is set down with his Father, in his throne. And thus passing your preposterous postscript, and your Icarian Pindarick I proceed to your Continuation.