Vindication of the Protestant Doctrine of Justification, Tract

Vindication of the Protestant Doctrine of Justification · Tract

A VINDICATION OF THE Proteſtant Doctrine Concerning JUSTIFICATION, And of its Preachers and Profeſſors, From the unjuſt charge of ANTINOMIANISM. In a LETTER from a Miniſter in the City, to a Miniſter in the Countrey.

LONDON: Printed, for Dorman Newman, at the King's-Arms in the Poultrey in the Year, 1692.

p. 1A LETTER FROM A Miniſter in the City to a Miniſter in the Countrey, about the preſent Difference concerning JƲSTIFICATION.

YOUR Earneſt Deſire of Information about ſome Difference amongſt Nonconformiſts in London, whereof you hear ſo much by flying Reports, and profeſs you know ſo little of the Truth thereof, is the Cauſe of this Writing.

You know, that not many Months ago, there was a fair-like appearance of Ʋnity betwixt the two moſt conſiderable Parties on that Side; and their Differences having been rather in practice than principle, about Church-Order and Communion, ſeemed eaſily reconciliable, where a Spirit of Love, and of a ſound Mind was at work. But how ſhort was the Calm? For quickly aroſe a greater Storm from another Quarter, and a Quarrel began upon higher Points, even on no leſs than the Doctrine of the Grace of God in Jeſus Chriſt, and the Juſtification of a Sinner by Faith alone. Some think that the Reprinting of Dr. Criſp's Book, gave the firſt Riſe to it. But we muſt look further back for its true Spring. It is well known, but little conſidered, what a great Progreſs Arminianiſm had made in this Nation p. 2before the beginning of the Civil War: And ſurely it hath loſt little ſince it ended. What can be the Reaſon, why the very Parliaments in the Reign of James I. and Charles I. were ſo alarmed with Arminiamſm, as may be read in Hiſtory, and is remembred by Old Men; and that now for a long time there hath been no talk, no fear of it; as if Arminianiſm were dead and buried, and no man knows where its Grave is? Is not the true Reaſon to be found in its Univerſal prevailing in the Nation?

But that which concerneth our Caſe, is, That the Middle way betwixt the Arminians, and the Orthodox, had been eſpouſed, and ſtrenuouſly defended and promoted by ſome Nonconformiſts, of great Note for Piety and Parts, (and uſually ſuch Men that are for middle ways in points of Doctrine, have a greater kindneſs for that Extream they go half way to, than for that which they go half way from) And the Notions thereof were imbibed by a great many Students who laboured (through the Iniquity of the Times) under the great Diſadvantage of the want of grave and ſound Divines to direct and aſſiſt their Studies at Univerſities; and therefore contented themſelves with ſtudying ſuch Engliſh Authors, as had gone in a path untrod, both by our Predeceſſors, and by the Proteſtant Ʋniverſities abroad.

Theſe Notions have been preach'd, and wrote againſt, by ſeveral Divines amongſt our ſelves; and the different Opinions have been, till of late, managed with ſome Moderation, to which our being all born down by Perſecution, did ſomewhat contribute.

It is a ſad, but true Obſervation, That no Contentions are more eaſily kindled, more fiercely purſued, and more hardly compoſed, than thoſe of Divines; ſometimes from their Zeal for Truth, and ſometimes from worſe Principles, that may act in them, as well as in other Men.

The Subject of the Controverſie is about the Juſtifying Grace of God in Jeſus Chriſt. Owned it is by both, and both fear it be abuſed, either by turning it into Wantonneſs, hence the Noiſe of Antinomianiſm; or by corrupting it with the mixture of Works; hence the Fears on the other ſide of Arminianiſm. Both Parties diſown the Name caſt upon them: The one will not be called Arminians, and the other hate both Name and Thing of Antinomianiſm, truly ſo called: Both ſometimes ſay the ſame Thing, and profeſs their p. 3Aſſent to the Doctrinal Articles of the Church of England, to the Confeſſion of Faith and Catechiſms compoſed at Weſtminſter, and to the Harmony of the Confeſſions of all the Reformed Churches, in theſe Doctrines of Grace. And if both be Candid in this Profeſſion, it is very ſtrange that there ſhould be any Controverſie amongſt them.

Let us therefore, firſt, take a View of the Parties, and then of their Principles. As to the Party ſuſpected of Antinomianiſm, and Libertiniſm, (in this City) it is plain, That the Churches wherein they are concerned, are more ſtrict and exact in trying of them that offer themſelves unto their Communion, as to their Faith, and Holineſs, before their admitting them; in the Engagements laid on them to a Goſpel-walking at their Admiſſion, and in their Inſpection over them afterwards. As to their Converſations, they are generally of the more Regular, and Exact Frame, and the Fruits of Holineſs in their Lives, to the Praiſe of God, and Honour of the Goſpel, cannot with modeſty be denied. Is it not unaccountable, to charge a People with Licentiouſneſs, when the Chargers cannot deny, and ſome cannot well bear the Strictneſs of their Walk? It is commonly ſaid, That it is only their Principles, and the tendency of them to looſe Walking, that they blame. But (waying that at preſent) it ſeems not fair to charge a People with Licentious Doctrines, when the Profeſſors thereof are approved of for their Godlineſs, and when they do ſincerely profeſs, that their Godlineſs begun with, and is promoted by the Faith of their Principles. Let it not be miſtaken, if I here make a Compariſon betwixt Papiſts and Proteſtants. The latter did always profeſs the Doctrine of Juſtification by Faith alone. This was Blaſphemy in the Papiſts Ears. They ſtill did, and do cry out againſt it, as a Licentious Doctrine, and deſtructive of Good Works. Many ſufficient Anſwers have been given in to this unjuſt Charge. But to my purpoſe, the Wonder was, that the Papiſts were not convinced by the ſplendid Holineſs of the Old Believers, and by the Viſible Truth of their holy Practice, and their profeſſing, that as long as they lived in the Blindneſs and Darkneſs of Popery, they were profane, and that as ſoon as God revealed the Goſpel to them, and had wrought in them the Faith thereof, they were ſanctified, and led other Lives. So witneſſed the Noble Lord Cobham, who ſuffered in K. Henry the 5th his Time, above an 100 Years before Luther. His Words at his Examination p. 4before the Archbiſhop of Canterbury, and his Clergy, were theſe: As for that Vertuous Man, Wickliff, (for with his Doctrine he was charged) whoſe Judgment ye ſo highly diſdain, I ſhall ſay of my part, both before God and Man, that before I knew that Deſpiſed Doctrine of his, I never abſtained from ſin; but ſince I learned therein to fear my Lord God, it hath otherwiſe, I truſt, been with me. So much Grace could I never find in all your glorious Inſtructions. Fox's Book of Martyrs, Vol. 1. p. 640. Col. 2. Edit. 1664. And ſince I am on that excellent Book, I intreat you to read Mr. Patrick Hamilton's little Treatiſe, to which Frith doth Preface, and Fox doth add ſome Explication, Vol. 2. p. 181. to p. 192, where ye will find the Old plain Proteſtant Truth about Law and Goſpel, delivered without any School-Terms. To this, add in your reading, in the ſame Vol. 2. p. 497. to p. 509. Hereſies and Errors falſty charged on Tindal's Writings. Where ye will ſee the Old Faith of the Saints in its Simplicity, and the Old Craft and Cunning of the Antichriſtian Party, in ſland ering the Truth. I muſt, for my part, confeſs, That theſe plain Declarations of Goſpel-Truth, have a quite other Savour with me, than the Dry Inſipid Accounts thereof, given by Pretendders to humane Wiſdom.

But paſſing theſe things, let us look to Principles, and that with reſpect to their Native and Regular Influence on Sanctification. And I am willing, that that ſhould determine the Matter, next to the Conſonancy of the Principles themſelves to the Word of God. It can be no Doctrine of God, that is not according to Godlineſs. Some think, that if Good Works, and Holineſs, and Repentance, be allowed no room in Juſtification, that there is no room left for them in the World, and in the practice of Believers. So hard ſeems it to be to ſome, to keep in their Eye the certain fixed bounds betwixt Juſtification and Sanctification. There is no difference betwixt a Juſtified and a Sanctified Man; for he is always the ſame perſon that partakes of theſe Priviledges: But Juſtification and Sanctification differ greatly in many Reſpects, as is commonly known. But to come a little cloſer:

The Party here ſuſpected of Antinomianiſm, do confidently proteſt before God, Angels and Men, That they eſpouſe no New Doctrine about the Grace of God, and Juſtification, and the other coincident Points, but what the Reformers at home and abroad did teach, and all the Proteſtant Churches do own; And that in ſum is, p. 5That a Law-condemned Sinner is freely Juſtified by God's Grace through the Redemption that is in Jeſus Chriſt, that he is Juſtified only for the Righteouſneſs of Chriſt imputed to him by God of his free Grace and received by faith alone as an Inſtrument, which faith is the gift of the ſame Grace. For guarding againſt Licentiouſneſs they conſtantly teach out of God's Word, That without Holineſs no man can ſee God, That all that believe truly on Jeſus Chriſt, as they are Juſtified by the ſprinkling of his Blood, ſo are they Sanctified by the effuſion of his Spirit. That all that boaſt of their Faith in Christ, and yet live after their own Luſts, and the courſe of this World, have no true Faith at all; but do in their profeſſion and contradicting Practice, Blaſpheme the Name of God, and the Doctrine of his Grace, and continuing ſo, ſhall periſh with a double Deſtruction beyond that of the openly Profane, that make no Profeſſion. And when they find any ſuch in their Communion, which is exceeding rarely, they caſt them out as Dead Branches; They teach that as the daily Study of Sanctification is a neceſſary exerciſe to all that are in Chriſt, ſo that the Rule of their Direction therein is the Holy ſpotleſs Law of God in Chriſt's Hand, That the Holy Ghoſt is the Beginner and Advancer of this Work, and Faith in Jeſus Chriſt, the great Mean thereof. That no Man can be Holy till he be in Chriſt, and united to him by Faith, and that no Man is truly in Chriſt, but he is thereby Sanctified. They Preach the Law to Condemn all Fleſh out of Chriſt, and to ſhew thereby to people, the neceſſity of betaking themſelves to him for Salvation. See the ſavory words of bleſſed Tindal, called the Apoſtle of England, in his Letter to John Frith, written Jan. 1533. Book of Martyrs, Vol. 2. Page 308. Expound the Law truly, and open the Vail of Moſes to condemn all Fleſh, and prove all Men ſinners, and all deeds under the Law before Mercy have taken away the condemnation thereof, to be Sin and Damnable; and then as a faithful Miniſter ſet abroach the Mercy of our Lord Jeſus, and let the wounded Conſciences Drink of the Water of him. And then ſhall your Preaching be with Power, and not as the Hypocrites. And the Spirit of God ſhall work with you, and all Conſciences ſhall bear record unto you, and feel that it is ſo. And all Doctrine that caſteth a miſt on theſe two, to ſhadow and hide them, I mean the Law of God, and Mercy of Chriſt, that reſiſt you with all your power. And ſo do we.

What is there in all this, to be offended with? is not this enough to Vindicate our Doctrine from any tendency to Licentiouſneſs? p. 6I am afraid, that there are ſome things wherein we differ more than they think fit yet to expreſs. And I ſhall gueſs at them:

1. Is about the Imputed Righteouſneſs of Chriſt. This Righteouſneſs of Chriſt, in his Active and Paſſive Obedience, hath been aſſerted by Proteſtant Divines, to be not only the Procuring, and Meritorious Cauſe of our Juſtification, for this the Papiſts own; But the Matter, as the Imputation of it is the Form of our Juſtification: Though I think that our Logical Terms are not ſo adapted for ſuch Divine Myſteries. But whatever Propriety, or Impropriety be in ſuch School-Terms, the common Proteſtant Doctrine hath been, That a convinced Sinner ſeeking Juſtification, muſt have nothing in his Eye but this Righteouſneſs of Chriſt, as God propoſeth nothing elſe to Him; And that God in juſtifying a Sinner, accepts him in this Righteouſneſs only, when he imputes it to him.

Now about the Imputed Righteouſneſs of Chriſt, ſome ſay, That it belongs only to the Perſon of Chriſt: He was under the Law, and bound to keep it for himſelf, that he might be a fit Mediator, without Spot or Blemiſh: That it is a Qualification in the Mediator, rather than a Benefit acquired by him, to be communicated to his People. For they will not allow this Perſonal Righteonſneſs of Chriſt to be imputed to us any otherwiſe than in the Merit of it, as purchaſing for us a more eaſie Law of Grace; in the Obſervation whereof they place all our Juſtifying Righteouſneſs: Underſtanding hereby our own Perſonal inherent Holineſs, and nothing elſe. They hold, That Chriſt died to merit this of the Father; viz. That we might be Juſtified upon eaſier Terms, under the Goſpel, than thoſe of the Law of Innocency; Inſtead of Juſtification by perfect Obedience, we are now to be juſtified by our own Evangelical Righteouſneſs, made up of Faith, Repentance, and ſincere Obedience. And if we hold not with them in this, they tell the World, we are Enemies to Evangelical Holineſs, ſlighting the practice of all Good Works, and allowing our Hearers to live as they liſt. Thus they ſlander the Preachers of Free Grace, becauſe we do not place Juſtification in our own inherent Holineſs, but in Chriſt's perfect Righteouſneſs, imputed to us upon our believing in him. Which Faith, we teach, purifies the heart, and always inclines to Holineſs of Life. Neither do we hold any Faith to be true and ſaving, that doth not ſhew it ſelf by Good Works, without which no man is, or p. 7can be Juſtified, either in his own Conſcience, or before Men. But it doth not hence follow, that we cannot be juſtified in the ſight of God by Faith only; as the Apoſtle Paul aſſerts the latter, and the Apoſtle James the former in a good Agreement.

2. There appears to be ſome difference, or miſ-underſtanding of one another, about the true Notion and Nature of Juſtifying Faith. Divines commonly diſtinguiſh betwixt the Direct Act of Faith, and the Reflex Act. The Direct Act is properly Juſtifying and Saving Faith, by which a loſt ſinner comes to Chriſt, and relies upon him for Salvation. The Reflex Act is the looking back of the Soul upon a former Act of Faith. A Rational Creature can reflect upon his own Acts, whether they be Acts of Reaſon, Faith or Unbelief.

A Direct Act of ſaving Faith, is that by which a loſt Sinner goes out of himſelf to Chriſt for help, relying upon him only for Salvation. A Reflex Act ariſeth from the ſenſe that Faith gives of its own inward Act, upon a ſerious Review; the truth and ſincerity of which is further cleared up to the Conſcience, by the Genuine Fruits of an unfeigned Faith, appearing to all men in our good Lives, and holy Converſation. But for as plain as theſe things be, yet we find we are frequently miſtaken by others; and we wonder at the Miſtake; for we dare not aſcribe to ſome Learned and Good Men, the Principles of Ignorance, or Willfulneſs, from whence miſtakes in plain Caſes uſually proceed. When we do preſs Sinners to come to Chriſt by a Direct Act of Faith, conſiſting in an humble Reliance upon him for Mercy and Pardon: They will underſtand us (whether we will or not) of a Reflex Act of Faith, by which a Man knows and believes that his ſins are pardoned, and that Chriſt is his: When they might eaſily know, that we mean no ſuch thing. Mr. Walter Marſhall in his excellent Book, lately Publiſhed, hath largely opened this, and the true Controverly of this day, though it be 8 or 9 Years ſince he died.

3. We ſeem to differ about the Intereſt, and Room, and Place that Faith hath in Juſtification. That we are juſtified by Faith in Jeſus Chriſt, is ſo plainly a New Teſtament-Truth, that no Man pretending never ſo bately to the Chriſtian Name, denies it. The Papiſts own it, and the Socinians and Arminians, and all own it. But how different are their ſenſes of it? And indeed you cannot more ſpeedily and certainly judge of the ſpirit of a Man, than by his real inward p. 8ſenſe of this phraſe (if you could reach it) a Sinner is juſtified by Faith in Jeſus Chriſt. Some ſay, that Faith in Jeſus Chriſt juſtifies as it is a Work by the foreign credere, as if it came in the room of perfect Obedience, required by the Law. Some that Faith juſtifies, as it is informed and animated by Charity; ſo the Papists, who plainly Confound Juſtification and Sanctification. Some ſay, That Faith juſtifies, as it is a fullfilling of the Condition of the New Covenant, if thon believeſt, thou ſhalt be ſaved. Nay, they will not hold there, but they will have this Faith to Juſtifie, as it hath a Principle, and Fitneſs in it to diſpoſe to ſincere Obedience. The plain Old Proteſtant Doctrine is, That the place of Faith in Juſtification, is only that of a Hand, or Inſtrument, receiving the Righteouſneſs of Chriſt, for which only we are juſtified. So that though great Scholars do often confound themſelves, and others, in their Diſputations about Faith's juſtifying a Sinner, every poor plain Believer hath the Marrow of this Myſtery feeding his heart, and he can readily tell you, That to be juſtified by Faith, is to be justified by Chriſt's Righteouſneſs, apprehended by Faith.

4. We ſeem to miſunderſtand one another about the Two Adams, and eſpecially the latter. See Rom. 5.12. to the end. In that excellent Scripture a Compariſon is inſtituted, which if we did duly underſtand, and agree in, we ſhould not readily differ in the Main things of the Goſpel. The Apoſtle there tells us, That the Firſt Adam ſtood in the Room of all his Natural Poſterity; He had their Stock in his hand, While he ſtood, they ſtood in him; when he fell, they fell with him; by his Fall he derived Sin and Death to all them that ſpring from him by Natural Generation. This is the ſad ſide. But he tells us, in oppoſition thereto, and in comparing therewith, that Chriſt, the Second Man, is the New Head of the Redeemed World. He ſtands in their Room, his Obedience is theirs, and he communicates to his Spiritual Off-ſpring, the juſt contrary to what the firſt ſinful Adam doth to his Natural Off-ſpring; Righteouſneſs inſtead of Guilt and Sin, Life inſtead of Death, Juſtification inſtead of Condemnation, and Eternal Life inſtead of Hell deſerved. So that I think, the 3d, 4th, and 5th Chapters of the Epiſtle to the Romans, for the Myſtery of Juſtification, and the 6th, 7th, and 8th, for the Myſtery of Sanctification, deſerve our deep Study. But what ſay others about Chriſt's being the Second Adam? We find them unwilling to ſpeak of it; and when they do, it is quite alien p. 9from the Scope of the Apoſtle in that Chapter. Thus to us they ſeem to ſay, That God as a Rector, Ruler, Governour, hath reſolved to ſave Men by Jeſus Chriſt; That the Rule of this Government is the Goſpel, as a new Law of Grace: That Jeſus Chriſt is ſet at the Head of this Rectoral Government; That in that State he ſits in Glory; ready, and able, out of his Purchaſe and Merits, to give Juſtification, and Eternal Life, to all that can bring good Evidence of their having complied with the Terms and Conditions of the Law of Grace. Thus they antedate the Laſt Day, and hold forth Chriſt as a Judge, rather than a Saviour. Luther was wont to warn people of this diſtinction, frequently in his Comment on the Epiſtle to the Galatians. And no other Headſhip to Chriſt, do we find ſome willing to admit, but what belongs to his Kingly Office: As for his Suretiſhip, and being the Second Adam, and a publick perſon, ſome treat it with Contempt. I have heard, that Dr. Tho. Goodwin was in his Youth an Arminian, or at leaſt inclining that way, but was by the Lord's Grace brought off by Dr. Sibbs his clearing up to him this ſame Point of Chriſt's being the Head and Repreſentative of all his People. Now though we maintain ſtedfaſtly this Headſhip of Jeſus Chriſt, yet we ſay not, That there is an actual partaking of his Fulneſs of Grace, till we be in him by Faith, though this Faith is alſo given us on Chriſt's behalf, Phil. 1.29. and we believe through Grace, Acts 18.27. And we know no Grace, we can call nothing Grace, we care for no Grace, but what comes from this Head, the Saviour of the Body. But ſo much ſhall ſerve to point forth the main things of difference and Miſtakes.

Is it not a little provoking, that ſome are ſo captious, that no Miniſter can preach in the hearing of ſome, (of the Freedom of God's Grace, of the Imputation of Chriſt's Righteouſneſs, of ſole and ſingle believing on him for Righteouſneſs and Eternal Life, of the Impoſſibility of a Natural Man's doing any good Work, before he be in Chriſt; of the impoſſibility of the mixing of Man's Righteouſneſs and Works, with Chriſt's Righteouſneſs in the buſineſs of Juſtification, and ſeveral other Points,) but he is immediately called, or ſuſpected to be an Antinomian. If we ſay, that Faith in Jeſus Chriſt is neither Work, nor Condition, nor Qualification in Juſtification, but is a meer Inſtrument, receiving (as an empty Hand receiveth the freely given Alms) the Righteouſneſs of Chriſt, and that in its very Act, it is a renouncing of all things but the Gift of Grace, the fire p. 10is kindled. So that it is come to that, as Mr. Chriſtopher Fowler ſaid, That he that will not be Antichriſtian, muſt be called an Antinomian. Is there a Miniſter in London, who did not preach, ſome twenty, ſome thirty years ago, according to their ſtanding, that ſame Doctrine now by ſome called Antinomian. Let not Dr. Criſp's Book be looked upon as the Standard of our Doctrine; there are many good things in it; and alſo many expreſſions in it, that we generally diſlike. It's true that Mr. Burgeſs, and Mr. Rutherford wrote againſt Antinomianiſm, and againſt ſome that were both Antinomians and Arminians: And it is no leſs true that they wrote againſt the Arminians, and did hate the New Scheme of Divinity, ſo much now contended for, and to which we owe all our preſent contentions. I am perſuaded that if theſe godly and ſound Divines, were on the preſent Stage, they would be as ready to draw their Pens againſt two Books lately printed againſt Dr. Criſp, as ever they were to write againſt the Doctor's Book. Truth is to be defended by Truth, but Error is often, and unhappily oppoſed, by Error under Truth's Name.

But what ſhall we do in this caſe? What ſhall we do for peace with our Brethren? Shall we lie ſtill under their undeſerved Reproaches, and for keeping the peace, ſilently ſuffer others to beat us unjuſtly? If it were our own perſonal concern, we ſhould bear it: If it were only their charging us with ignorance, weakneſs, and being unſtudied Divines (as they have uſed liberally to call all that have not learned, and dare not believe their New Divinity) we might eaſily paſs it by, or put it up. But when we ſee the pure Goſpel of Chriſt corrupted, and an Arminian Goſpel new vanmpt and obtruded on people, to the certain peril of the ſouls of ſuch as believe it, and our Miniſtry reflected upon, which ſhould be dearer to us than our lives, can we be ſilent! As we have a charge from the Lord, to deliver to our people what we have received from Him, ſo as he calls and enables, we are not to give place by ſubjection not for an hour, to ſuch as creep in, not only to ſpy out, but to deſtroy, not ſo much the Goſpel Liberty, as the Goſpel Salvation we have in Chriſt Jeſus, and to bring us back under the Yoke of Legal Bondage. And indeed the caſe in that Epiſtle to the Galatians, and ours have a great affinity.

p. 11Is it deſired that we ſhould forbear to make a free offer of God's Grace in Chriſt, to the worſt of Sinners? This cannot be granted by us, for this is the Goſpel faithful ſaying, and worthy of all acceptation (and therefore worthy of all our preaching of it) that Jeſus Chriſt came into the world to ſave inners, and the chief of them, 1 Tim. 1.15. This was the Apoſtolick practice according to their Lord's command, Mark 16.15, 16. Luke 24.47. They began at Jeruſalem, where the Lord of Life was wickedly ſlain by them, and yet Life in and through his Blood was offered to, and accepted, and obtained by many of them. Every believers experience witneſſeth to this, That every one that believes on Jeſus Chriſt, acts that faith as the Chief of Sinners. Every man that ſeeth himſelf rightly, thinks ſo of himſelf, and therein thinks not amiſs. God only knoweth who is truly the greateſt Sinner, and every humbled Sinner will think that he is the Man.

Shall we tell men, that unleſs they be holy, they muſt not believe on Jeſus Chriſt? That they muſt not venture on Chriſt for Salvation, till they be qualified and fit to be received and welcomed by him! This were to forbear preaching the Goſpel at all, or to forbid all men to believe on Chriſt; For never was any ſinner qualified for Chriſt. He is well qualified for us, 1 Cor. 1.30. but a ſinner out of Chriſt, hath no qualification for Chriſt but ſin and miſery. Whence ſhould he have any better, but in and from Chriſt? Nay, ſuppoſe an impoſſibility, that a man were qualified for Chriſt, I boldly aſſert, that ſuch a man would not, nor could ever believe on Chriſt. For Faith is a loſt, helpleſs, condemned ſinner's caſting himſelf on Chriſt for Salvation; and the qualified man is no ſuch perſon.

Shall we warn people that they ſhould not believe on Chriſt too ſoon? It is impoſſible that they ſhould do it too ſoon. Can a man obey the great Goſpel Command too ſoon? 1 John 3.23. or do the Great Work of God too ſoon? John 6.28, 29. A man may too ſoon think that he is in Chriſt, and that is when it is not ſo indeed; and this we frequently teach. But this is but an idle Dream, and not Faith. A man may too ſoon fancy that he hath Faith, but, I hope, he cannot act Faith too ſoon? If any ſhould ſay, a man may be holy too ſoon, how would that ſaying be reflected upon? And yet it is certain, that though no man can be too ſoon holy, (becauſe he cannot too ſoon believe on p. 12Chriſt, which is the only Spring of true Holineſs) yet he may, and many do ſet about the ſtudy of that he counts holineſs, too ſoon, that is, before the Tree be changed, Matth. 12.33, 34, 35. before he have the new heart, Ezek. 36 26, 27. and the Spirit of God dwelling in him, which is only got by Faith in Chriſt, Gal. 3.14. And therefore all this mans ſtudying of Holineſs, is not only vain labour, but acting of Sin. And if this ſtudy, and theſe endeavours be managed, as commonly they are, to obtain Juſtification before God, they are the more wicked Works ſtill. And becauſe this point is needful to be known, I would give you ſome Teſtimonies for it. Doctrine of the Church of England, in her 39 Articles, Art. 13. Works done before the Grace of Chriſt, and the inſpiration of his Spirit, are not pleaſant to God, foraſmuch as they ſpring not of Faith in Jeſus Chriſt, neither do they make men meet to receive Grace, or (as the School Authors ſay) deſerve Grace of Congruity: Yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the Nature of Sin. So Confeſſion of Faith, Chap. 16. Art. 7. Calvin. Inſtit. Lib. 3. Cap. 15. Sect. 6. They (ſaith he, ſpeaking of the Popiſh Schoolmen) have found out, I know not what, moral good works, whereby men are made acceptable to God before they are engrafted into Chriſt. As if the Scripture lyed, when it ſaid; They are all in death who have not the Son, 1 John 5.12. If they be in death, how can they beget matter of life? As if it were of no force, whatſoever is not of Faith is Sin; as if evil trees could bring forth good fruit. Read the reſt of that Section. On the contrary, the Council of Trent, Seſſ. 6. Cannon 7. ſay boldly, Whoſoever ſhall ſay, That all Works done before Juſtification, howſoever they be done, are truly ſin, and deſerve the hatred of God, Let him be Anathema. And to give you one more bellowing of the Beaſt, wounded by the Light of the Goſpel, ſee the ſame Council Seſſ. 6. Can. 11. Si quis dixerit, Gratiam quâ juſtificamur, eſſe tantùm favorem Dei, Anathema ſit. This is fearful blaſphemy, ſaith Dr. Downham, Biſhop of London-derry, in his Orthodox Book of Juſtification, Lib. 3. Cap. 1. Where he ſaith, That the Hebrew words, which in the Old Teſtament ſignifie the Grace of God, do always ſignifie favour, and never grace inherent. And above fifty Teſtimonies may be brought from the New Teſtament to prove that by God's Grace, his favour is ſtill meant. But what was good Church of England Doctrine, at, and after the Reformation, p. 13cannot now go down with ſome Arminianizing Nonconformiſts.

If then nothing will ſatisfie our quarrelling Brethren, but, either Silence as to the Main Points of the Goſpel which we believe, and live by the faith of, and look to be ſaved in, which we have for many years preached with ſome ſeals of the Holy Ghoſt in converting ſinners unto God, and in building them up in holineſs and comfort, by the faith and power of them, which alſo we vowed to the Lord to preach to all that will hear us, as long as we live, in the day when we gave up our ſelves to ſerve God with our Spirit in the Goſpel of his Son; If either this Silence, or the ſwallowing down of Arminian Schemes of the Goſpel contrary to the New Teſtament, and unknown to the Reformed Churches, in their greateſt purity, be the only terms of peace with our Brethren, we muſt then maintain our peace with God, and our own Conſciences in the defence of plain Goſpel Truth, And our Harmony with the Reformed Churches, and in the comfort of theſe, bear their Enmity. And though it be uſual with them to vilifie and contemn ſuch as differ from them, for their fewneſs, weakneſs and want of Learning; yet they might know that the moſt Learned and Godly in the Chriſtian World, have maintained and defended the ſame Doctrine we ſtand for, for ſome Ages. The Grace of God will never want, for it can and will furniſh, Defenders of it. England hath been bleſſed with a Bradwardine, an Archbiſhop of Canterbury, againſt the Pelagians, a Twiſs and Ames againſt the Arminians. And though they that contend with us would ſeparate their Cauſe altogether from that of theſe two peſts of the Church of Chriſt, I mean Pelagius and Arminius; yet judicious obſervers cannot but already perceive a coincidency, and do fear more, when either the force of Argument ſhall drive them out of their lurking holes, or when they ſhall think fit to diſcover their ſecret ſentiments, which yet we but gueſs at; Then as we ſhall know better what they would be at, ſo it is very like, that they will then find Enemies in many, whom they have ſeduced by their craft, and do yet ſeem to be in their Camp, and will meet with Oppoſers both at home and abroad, that they think not of.

p. 14Our Doctrine of the Juſtification of a Sinner by the free grace of God in Jeſus Chriſt, however it be miſrepreſented and reflected upon, is yet undeniably recommended by four things.

1 It is a Doctrine ſavoury and precious unto all ſer ous Godly Perſons Dr. Ames his obſervation holds good as to all the Arminian Divinity, that it is contra communem ſenſum fidelium, againſt the common ſenſe of Believers. And though this be an argument of little weight with them, that value more the judgment of the Scribes and the Wiſe, and Diſputers of this World, 1 Cor. 1.18, 19, 20, 21. than of all the Godly; Yet the Spirit of God by John gives us this ſame argument 1 John 4.5, 6. They are of the World, therefore ſpeak they of the World, and the World heareth them. We are of God; he that knoweth God, heareth us; he that is not of God, heareth not us: Hereby know we the Spirit of Truth, and the Spirit of Error. How evident is it, that ſeveral who by Education, or an unſound Miniſtry, having had their Natural Enmity againſt the Grace of God ſtrengthned, when the Lord by his Spirit hath broke in upon their hearts, and hath raiſed a ſerious Soul-exerciſe about their Salvation, their turning to God in Chriſt, and their turning from Arminianiſm, have begun together? And ſome of the greateſt Champions for the Grace of God, have been perſons thus dealt with, as we might inſtance. And as it is thus with men at their Converſion, ſo is it found afterward, that ſtill as it is well with them in their inner man, ſo doth the Doctrine of Grace ſtill appear more precious and ſavoury. On the other part, all the ungodly and unrenewed have a diſlike and diſreliſh of this Doctrine, and are all for the Doctrine of doing, and love to hear it, and in their ſorry exerciſe, are ſtill for doing their own buſineſs in Salvation, though they be nothing, and can do nothing, but Sin, and deſtroy themſelves.

2. It is that Doctrine only, by which a convinced ſinner can be dealt with effectually. When a man is awakened and brought to that, that all muſt be brought to, or to worſe, What ſhall I do to be ſaved? Acts 16.30, 31. We have the Apoſtolick anſwer to it, Believe on the Lord Jeſus Chriſt and thou ſhalt be ſaved, and thy houſe. This Anſwer is ſo old, that with many it ſeems out of date; But it is ſtill, and will ever be freſh and new and ſavoury, and the only Reſolution of this grand Caſe of Conſcience, as p. 15long as Conſcience and the World laſts. No Wit or Art of Man, will ever find a crack or flaw in it, or deviſe another or a better anſwer; nor can any but this alone, heal rightly the wound of an awakened Conſcience. Let us ſet this man to ſeek reſolution in this caſe, of ſome Maſters in our Iſrael. According to their Principles, they muſt ſay to him, Repent and Mourn for your known Sins, and leave and loath them, and God will have mercy on you. Alas! ſaith the poor Man, My Heart is hard and I cannot repent aright; yea I find my heart more hard and vile, than when I was ſecure in ſin. If you ſpeak to this man of qualifications for Chriſt, he knows nothing of them: if of ſincere Obedience, his anſwer is native and ready, Obedience is the work of a living man, and Sincerity is only in a renewed Soul: ſincere Obedience is therefore as impoſſible to a dead unrenewed ſinner, as perfect Obedience is. Why ſhould not the right anſwer be given, Believe on the Lord Jeſus Chriſt, and you ſhall be ſaved. Tell him what Chriſt is, what he hath done and ſuffered to obtain eternal Redemption for ſinners, and that according to the Will of God and his Father. Give him a plain downright Narrative of the Goſpel Salvation wrought out by the Son of God; tell him the Hiſtory and Myſtery of the Goſpel plainly; it may be the Holy Ghoſt will work faith thereby, as he did in thoſe firſt fruits of the Gentiles, Acts 10.44. If he ask, what warrant he hath to believe on Jeſus Chriſt, Tell him, that he hath utter indiſpenſible Neceſſity for it (for without believing on him, he muſt periſh eternally.) That, he hath God's gracious Offer of Chriſt and all his Redemption, with a promiſe, that upon accepting the Offer by Faith, Chriſt and Salvation with Him is his. That he hath God's expreſs commandment, 1 John 3.23. to believe on Chriſt's Name, and that he ſhould make conſcience of obeying it, as well as any command in the Moral Law. Tell him of Chriſts ability and good-will to ſave, that no man was ever rejected by him, that caſt himſelf upon him, that deſperate caſes are the glorious Triumphs of his Art of ſaving. Tell him that there is no midſt between Faith and Ʋnbelief; that there is no excuſe for neglecting the one, and continuing in the the other. That believing on the Lord Jeſus for ſalvation is more pleaſing to God, that all obedience to his Law, and that unbelief is the moſt provoking to God, p. 16and the moſt damning to man, of all ſins. Againſt the greatneſs of his ſins, the Curſe of the Law, and the ſeverity of God as Judge, there is no relief to be held forth to him, but the free and boundleſs Grace of God in the Merit of Chriſt's Satisfaction by the ſacrifice of himſelf. If he ſhould ſay, What is it to believe on Jeſus Chriſt? As to this, I find no ſuch queſtion in the Word; but that all did ſome way underſtand the notion of it: The Jews that did not believe on him, John 6 28, 29, 30. the Chief Prieſts and Phariſees, John 7 48 the blind Men, John 9.35. When Chriſt asked him, Believeſt thou on the Son of God? He anſwered, Who is he Lord, that I may believe on him? Immediately, when Chriſt had told him, ver. 37. he ſaith not, what is it to believe on him? but, Lord, I believe, and worſhipped him: and ſo both profeſſ'd, and acted Faith in him. So the Father of the Lunatick, Mark 9.23, 24. The Eunuch, Act, 8.37. They all, both Chriſt's Enemies and his Diſciples, knew, that Faith in him, was a believing that the Man Jeſus of Nazareth, was the Son of God, the Meſſiah, and Saviour of the World, ſo as to receive, and look for Salvation in his Name, Acts 4.12. This was the common Report, publiſhed by Chriſt, and his Apoſtles, and Diſciples; and known by all that heard it. If he yet ask, What he is to believe; you tell him, that he is not called to believe that he is in Chriſt, and that his Sins are pardoned, and he a Juſtified Man; but that he is to believe God's Record concerning Chriſt. 1 John 5, 10, 11, 12. And this Record is, that God giveth; that is, offereth to us Eternal Life in his Son Jeſus Chriſt. And that all that with the heart believe this Report, and reſt their Souls on theſe glad Tidings, ſhall be ſaved, Rom. 10.9, 10.11. And thus he is to believe, that he may be juſtified, Gal. 2.16. If he ſtill ſay; That this Believing is hard. This is a good doubt, but eaſily reſolved. It beſpeaks a Man deeply humbled. Any body may ſee his own Impotence, to obey the Law of God fully; but few find the Difficulty of believing; For his Reſolution, ask him, what it is he finds, makes believing difficult to him. Is it unwillingneſs to be juſtified and ſaved? Is it unwillingneſs to be ſo ſaved by Jeſus Chriſt, to the praiſe of Gods Grace in him, and to the voiding of all boaſting in himſelf? This he will ſurely deny. Is it a Diſtruſt of the Truth of the Goſpel-Record? This he dare not own. Is it a Doubt of Chriſt's Ability, or p. 17Good Will to ſave? This is to contradict the Teſtimony of God in the Goſpel. Is it becauſe he doubts of an Intereſt in Chriſt and his Redemption? You tell him, That believing on Chriſt makes up the Intereſt in him. If he ſay, that he cannot believe on Jeſus Chriſt, becauſe of the difficulty of the acting this Faith? and that a Divine Power is needful to draw it forth, which he finds not? You tell him, that believing in Jeſus Chriſt is no work, but a reſting on Jeſus Chriſt. And that this pretence is as unreaſonable as that if a Man wearied with a Journey, and who is not able to go one ſtep further, ſhould argue, I vm ſo tired, that I am not able to lye down; when indeed he can neither ſtand nor go. The poor wearied ſinner can never believe on Jeſus Chriſt till he finds he can do nothing for himſelf; and in his firſt believing doth always apply himſelf to Chriſt for Salvation, as a man hopeleſs and helpleſs in himſelf. And by ſuch reaſonings with him from the Goſpel, the Lord will (as he hath often done) convey faith, and joy, and peace by believing.

3. This Doctrine of free Juſtification by Faith alone, hath this Advantage, That it ſuits all men's Spirits and Frame, in their ſerious Approaches to God in Worſhip. Men may think and talk boldly, of inherent Righteouſneſs, and of its worth and value, of good Works, and Frames, and Diſpoſitions; but when men preſent themſelves before the Lord, and have any diſcoveries of his Glory, all things in themſelves will diſappear, and be looked upon as nothing. Zophar, though the hotteſt Speaker of Job's Friends, did yet ſpeak rightly to him, Job 11.4, 5. For thou haſt ſaid, My Doctrine is pure, and I am clean in thine eyes. But, O that God would ſpeak! And ſo Job found it, when God diſplaid his Glory to him, and that only in the works of Creation and Providence, Chap. 38, 39. He then changed his note, Job 40.4, 5. and 42.2, — 6. So was it with Iſaiah, Chap 6.5. till pardoning Grace was imparted to him. No man can ſtand before this Holy Lord God, with any peace and Comfort, unleſs he have God himſelf to ſtay upon. His Grace and Mercy in Jeſus Chriſt, can only preſerve a man from being conſumed, and the Faith of it, from being confounded. Hence we ſee the difference betwixt mens frame in their Diſputes and Doctrine about theſe points, and their own ſenſe and pleadings with God in Prayer.

p. 184. This Doctrine of Juſtification by Faith without any mixtures of man (however and by what Names and Titles ſoever they be dignified or diſtinguiſhed) hath this undoubted advantage, that, it is that, which all not judicially hardened and blinded, do, or would, or muſt betake themſelves unto, when dying. How loath would men be to plead that Cauſe on a Death-bed, which they ſo ſtoutly ſtand up for with Tongue and Pen, when at eaſe, and that evil day far away? They ſeem to be jealous, leaſt God's Grace and Chriſt's Righteouſneſs have too much room, and Men's Works too little, in the the buſineſs of Juſtification; But was ever a ſenſible dying perſon, exerciſed with this jealouſie as to himſelf? Even bloody Stephen Gardiner, when a dying, could anſwer Dr. Day, Biſhop of Chicheſter, who offered comfort to him, by this Doctrine, What, my Lord, will you open that Gap now? then farewel altogether. To me, and ſuch other in my caſe, you may ſpeak it, but open this Window to the People, then farewel altogether. Book of Martyrs, V. 3. p. 450. In which words, he bewrayed a conviction of the fitneſs of the Doctrine to dying perſons, and his knowledge that it tended to the deſtroying the Kingdom of Antichriſt. As Fox in the ſame Book of Martyrs, Vol. 2. p. 46. gives this as the reaſon of Luther's ſucceſs againſt Popery, above all former attempts of preceeding Witneſſes. But, ſaith he, Luther gave the ſtroke, and pluckt down the ſoundation, and all by opening one vein, long hid before, wherein lieth the touchſtone of all Truth and Doctrine, as the only Principal Origine of our Salvation, which is our free Juſtification by Faith only, in Chriſt the Son of God. Conſider how it is with the moſt holy and eminent Saints, when dying? Did ye ever ſee or hear any boaſting of their works and performances? They may and do own to the praiſe of his Grace, what they have been made to be, what they have been helped to do or ſuffer for Chriſt's ſake. But when they draw near to the Awful Tribunal, what elſe is in their Eye and Heart, but only Free-Grace, Ranſoming Blood, and a Well-ordered Covenant in Chriſt the Surety? They cannot bear to hear any make mention to them of their Holineſs, their own Grace and Attainments. In a word, the Doctrine of Conditions, Qualifications, and Rectoral Government, and the diſtribution of Rewards and Puniſhments, according to the New Law of Grace, will make but an uneaſie Bed to a dying Man's Conſcience, and will leave him in a very bad condition at preſent, and in dread p. 19of worſe, when he is feeling in his laſt Agonies, that the Wages of Sin is Death, if he cannot by Faith add, but the Gift of God is Eternal Life, through Jeſus Chriſt our Lord, Rom. 6.23. He is a wiſe and happy man that anchors his Soul on that Rock, at which he can ride out the ſtorm of Death. Why ſhould men contend for that in their life, that they know they muſt renounce at their death? Or neglect that Truth now, that they muſt betake themſelves unto then; why ſhould a man build a Houſe, which he muſt leave in a Storm, or be buried in its ruines? Many Architects have attempted to make a ſure Houſe of their own Righteouſneſs; but it is without a Foundation, and muſt fall, or be thrown down ſorrowfully by the fooliſh Builder, which is the better way. It is a great Teſt of the Truth of Doctrine, about the way of Salvation, when it is generally approv'd of by ſenſible dying men. And what the Univerſal Senſe of all ſuch in this caſe is, as to the Righteouſneſs of Chriſt, and their own, is obvious to any man. He was an ingenuous Balaamite, who being himſelf a Papiſt, ſaid to a Proteſtant, Our Religion is beſt to live in, and yours beſt to die in.

But notwithſtanding of theſe great advantages (and they are but a few of many) that this Doctrine is attended with; There are not a few diſadvantages, it labours under, which though they are rather to its commendation than reproach, yet they do hinder its Welcome and Reception.

As 1. This Doctrine is a Spiritual Myſtery, and lyeth not level to a Natural Underſtanding, 1 Cor. 2.10, 14. Working for Life, a man naturally underſtands; but believing for Life, he underſtands not. To mend the Old Man, he knows, but to put on the New Man by Faith is a Riddle to him. The ſtudy of Holineſs, and to endeavour to ſquare his Life according to God's Law, he knows a little of, though he can never do it; but to draw Sanctification from Chriſt by Faith, and to walk holily, in and through the force of the Spirit of Chriſt in the Heart by Faith, is meer canting to him. A new Life he underſtands a little, but nothing of a New Birth and Regeneration. He never ſaw himſelf ſtark dead. Nay, not only is it unknown to the Natural Man, but he is by his Natural State, an enemy to it: he neither doth, nor can know it, nor approve of it, 1 Cor. 2.14. Wiſdom that is Chriſt's way of ſaving men revealed in the Goſpel, is p. 20juſtified of all her Children, and of them only, Matth. 11.19. Luke 7.29, 30, 35. This Enmity in Men to the Wiſdom of God, is the cauſe not only of this contempt of its Miniſtry, but is a Temptation to many Miniſters to patch up and frame a Goſpel that is more ſuited to, and taking with, and more eaſily underſtood, by ſuch men, than the true Goſpel of Chriſt is: this Paul complains of in others, and vindicates himſelf from, 1 Cor. 1: 17. and 2.2. he warns others againſt it, Col. 2.8. 2 Cor. 11.3, 4. Gal. 1.6, 7, 8, 9. And it is certain that doing for Life, is more ſuited to corrupt Nature, than Believing is.

2. Our Oppoſers in this Doctrine have the Many for them and againſt us, as they of old boaſted, John 7.48. This they have no ground to glory in, though they do, not we to be aſhamed of the Truth, becauſe we cannot vie numbers with them. With our Oppoſers, are all theſe ſorts (and they make a great number) though I do not ſay or think that all our Oppoſers are to be ranked in any of theſe Liſts, for ſome both Godly and Learned may miſtake us and the Truth in this matter. 1. They have all the Ignorant People, that know nothing of either Law or Goſpel. They ſerve God (they ſay, but moſt faſly) and hope that God will be merciful to them and ſave them. To all ſuch, both the clear explication of God's Law, and the Myſteries of the Goſpel, are ſtrange things. Yet ſincere obedience they love to hear of (for all of them think there is ſome ſincerity in their hearts, and that they can do ſomewhat.) But of Faith in Chriſt they have no knowledge, except by faith you underſtand a dream of being ſaved by Jeſus Chriſt, though they know nothing of him, or of his way of ſaving men, nor of the way of being ſaved by him. 2. All Formaliſts are on their ſide. People that place their Religion in Trifles, becauſe they are ſtrangers to the ſubſtance thereof. 3. All proud ſecure ſinners are againſt us, that go about, with the Jews, to eſtabliſh their own Righteouſneſs, Rom. 10.3. The ſecure are whole, and ſee no need of the Phyſician; the proud have phyſick at home, and deſpiſe that that came down from Heaven. 4. All the zealous devout people in a Natural Religion, are utter enemies to the Goſpel. By a Natural Religion, I mean that, that is the product of the remnants of God's image in fallen man, a little improved by the Light of God's Word. All ſuch cannot endure to hear, that God's Law muſt p. 21be perfectly fulfilled in every tittle of it, or no man can be ſaved by doing. That they muſt all periſh for ever that have not the Righteouſneſs of a man that never ſinned, who is alſo God over all bleſſed for ever, to ſhelter and cover them from a holy God's anger, and to render them accepted of him. That this Righteouſneſs is put on by the Grace of God, and a man muſt betake himſelf to it, and receive as a naked bluſhing ſinner. That no man can do any thing that is good, till Goſpel Grace renew him and make him firſt a good man: This they will never receive, but do ſtill think that a man may grow good by doing good.

3. Natural Reaſon is very fertile in its Objections and Cavils againſt the Doctrine of the Grace of God. And eſpecially when this corrupt Reaſon is poliſhed by learning and ſtrong natural parts. When there are many to broach ſuch Doctrines, and many ſo diſpoſed to receive it, is it any wonder that the Goſpel Truth makes little progreſs in the World? Nay, were it not for the Divine Power that ſupports it, and the promiſes of its preſervation, its enemies are ſo many and ſtrong, and true friends ſo few and feeble, we might fear its periſhing from the earth. But we know it is impoſſible. And if the Lord have a deſign of mercy to theſe Nations, and hath a vein of his Election to dig up amongſt us, we make no doubt but the Glory of Chriſt, as a crucified Saviour, ſhall yet be diſplaid in the midſt of us, to the joy of all that love his ſalvation, and to the ſhame of others, Iſa. 66.5.

4. I might add the great Declenſion of ſome of the Reformed Churches from the purity and ſimplicity of that Doctrine they were firſt planted in. The new Methodiſts about the Grace of God, had too great an increaſe in the French Churches. And which was very ſtrange, this Declenſion advanced amongſt them, at the ſame time when Janſoniſm was ſpreading amongſt many of the Church of Rome: So that a man might have ſeen Papiſts growing better in their Doctrine, and Proteſtants growing worſe. See Mr. Gale's Idea of Janſeniſm, with Dr. Owen's Preface. What there is of this amongſt us in England, I leave the Reader to Mr. Jenkyn's Coleuſma, and to the Naked Truth, Part 4. And if there be any warping toward Arminian Doctrine, by ſome on our ſide, in order to ingratiate themſelves with that Church that hath the ſecular advantages to diſpenſe, and to make way for ſome accommodation with them, I had rather wait in fear till a further diſcovery of it, than offer to gueſs at.

p. 22Laſtly, It is no ſmall diſadvantage this Doctrine lies under from the Spirit of this Day, we live in. A light, frothy, trifling temper prevails generally: Doctrines of the greateſt weight, are talked of and treated about, with a vain unconcerned frame of Spirit, as if men contended rather about Opinions and School-points, than about the Oracles of God, and matters of Faith. But if mens hearts were ſeen by themſelves, if Sin were felt, if mens Conſciences were enlivened, if God's Holy Law were known in its exactneſs and ſeverity, and the Glory and Majeſty of the Law-giver ſhining before mens eyes, if men were living as leaving Time and launching forth into Eternity, the Goſpel Salvation by Jeſus Chriſt, would be more regarded.

Object. 1. Is there not a great decay amongſt Profeſſors in real practical Godlineſs? Are we like the Old Protestants, or the Old Puritans? I anſwer, That the Decay and Degeneracy is great and heavily to be bewailed. But what is the cauſe? and what will be its cure? Is it becauſe the Doctrine of Morality, and Vertue and Good Works is not enough preached? This cannot be; For there hath been for many years a publick Miniſtry in the Nation, that make theſe their conſtant themes. Yet the Land is become as Sodom for all lewdneſs; and the Tree of Prophaneneſs is ſo grown, that the Sword of the Magiſtrate hath not yet been able to lop off any of its Branches. Is it becauſe men have too much Faith in Chriſt? or too little? or none at all? Would not faith in Chriſt increaſe Holineſs? did it not always ſo? and will it not ſtill do it? Was not the holineſs of the firſt Proteſtants eminent and ſhining? And yet they generally put aſſurance in the definition of their faith. We cannot ſay that Goſpel Holineſs hath proſpered much by the correction or mittigation of that harſh-like definition. The certain ſpring of this prevailing Wickedneſs in the Land, is peoples ignorance and unbelief of the Goſpel of Chriſt, and that grows by many Prophets that ſpeak lies to them in the Name of the Lord.

Object. 2. But do not ſome abuſe the Grace of the Goſpel and turn it into Wantonneſs. Anſwer. Yes, Some do, ever did, and ſtill will do ſo. But it is only the ill-underſtood and not-believed Doctrine of Grace that they abuſe; the Grace it ſelf no man can abuſe, for its power prevents its abuſe. Let us ſee how Paul, that bleſſed Herald of this Grace (as he was an eminent inſtance of it) dealeth with this Objection, Rom. 6.1, &c. What doth he to p. 23prevent this abuſe? Is it by extenuating what he had ſaid, Chap. 5.20. that Grace abounds much more, where Sin had abounded? Is it by mincing Grace ſmaller, that men may not choke upon it, or ſurfeit by it? Is it by mixing ſomthing of the Law with it, to make it more wholeſome? No: But only by plain aſſerting the power and influence of this Grace, wherever it really is, as at length in that Chapter. This Grace is all treaſured up in Chriſt Jeſus, offered to all men in the Goſpel, poured forth by our Lord in the Working of Faith, and drunk in by the Elect in the exerciſe of Faith, and becomes in them a living ſpring, which will and muſt break out and ſpring up in all holy converſation. He exhorts them to drink in more and more of this Grace by Faith. And as for ſuch as pretend to Grace and live ungodly, the Spirit of God declares they are void of Grace, which is always fruitful in good works, 2 Pet. 2. and Jude's Epiſtle. The Apoſtle orders the Churches to caſt ſuch out, 1 Cor. 5. 2 Tim. 3.5. And to declare to them as Peter did to a Profeſſor, Acts 8.20, 21. That they have no part nor portion in this matter, for their heart is not right in the ſight of God, though the Doctrine be right, that they hypocritically profeſs.

But if our Brethren will not forbear their charge of Antinomianiſm, we entreat them that they will give it in juſtly. As 1. On them that ſay that the ſanction of the Holy Law of God is repealed, ſo that no man is now under it, either to be condemned for breaking it, or to be ſaved by keeping it; which to us is rank Antinomianiſm and Arminianiſm both. Yea that it doth not now require perfect holineſs; but indeed what can it require? For it is no Law, if its Sanction be repealed. 2. On them let the charge lye, that are ungodly under the name of Chriſtianity. And both they and we know where to find ſuch true Antinomians in great abundance, who yet are never called by that name. And is it not ſomewhat ſtrange that men who have ſo much zeal againſt an Antinomian principle, have ſo much kindneſs for true Antinomians in practice? 3. Let him be called by this ugly name, that judgeth not the Holy Law and Word of God written in the Old and New Teſtament to be a perfect rule of life, to all Believers, and ſaith not that all ſuch ſhould ſtudy conformity thereunto, Rom. 12.2. 4. That encourageth himſelf in Sin, and hardneth himſelf in Impenitence, by the Doctrine of the Goſpel. No man that knows and believes the Goſpel, can do ſo. What ſome hypocrites may do, is nothing to us, who diſown all ſuch perſons and p. 24practices, and own no principle that can really encourage the one, or influence the other. 5. That thinketh holineſs is not neceſſary to all that would be ſaved. We maintain not only that it is neceſſary to, but that it is a great part of, Salvation. 6. Whoever thinks, that when a Believer comes ſhort in obeying God's Law, he ſins not, and that he ought not to mourn becauſe of it as provoking to God, and hurtful to the new creation in him, and that he needs not renew the exerciſe of Faith and Repentance for repeated waſhing and pardoning. Laſtly, That ſay that a Sinner is actually juſtfied before he be united to Chriſt by faith. It's ſtrange that ſuch that are charged with this, of all men do moſt preſs on Sinners to believe on Jeſus Chriſt, and urge the damnation threatned in the Goſpel upon all Unbelievers. That there is a decreed Juſtification from Eternity, particular and fixed as to all the Elect, and a Virtual Perfect Juſtification of all the Red emed, in and by the Death and Reſurrection of Jeſus Chriſt, Iſa. 53 11. Rom. 4.25. Heb. 9.26, 28. and 10.14 is not yet called in queſtion by any amongſt us; and more is not craved, but that a Sinner for his Actual Juſtification muſt lay hold on and plead this Redemption in Chriſt's blood by Faith.

But on the other hand, we glory in any name of Reproach (as the honourable reproach of Chriſt) that is caſt upon us for aſſerting the abſolute boundleſs freedom of the Grace of God, which excludes all merit and every thing like it; The Abſoluteneſs of the Covenant of Grace (for the Covenant of Redemption was plainly and ſtrictly a conditional one, and the nobleſt of all conditions was in it; the Son of God's taking on him man's nature, and offering it in Sacrifice, was the ſtrict condition of all the Glory and Reward promiſed to Chriſt and his ſeed, Iſa. 53.10, 11.) wherein all things are freely promiſed, and that Faith that is required for ſealing a mans Intereſt in the Covenant, is promiſed in it and wrought by the Grace of it, Epheſ 2.8. That Faith at firſt, is wrought by, and acts upon, a full and abſolute offer of Chriſt, and of all his fulneſs; an Offer that hath no condition in it, but that native one to all Offers, acceptance; and in the very act of this Acceptance, the Accepter doth expreſly diſclaim all things in himſelf, but Sinfulneſs and Miſery. That Faith in Jeſus Chriſt doth juſtifie (although by the way it is to be noted, that it is never written in the Word, that Faith juſtifieth actively, but always paſſively, that a man is juſtified by faith, and that God juſtifieth men by, and p. 25through faith, yet admitting the phraſe) only as a meer inſtrument receiving that Imputed Righteouſneſs of Chriſt, for which we are juſtified; and that this Faith in the Office of Juſtification, is neither condition nor qualification, nor our Goſpel-Righteouſneſs, but in its very Act is a renouncing of all ſuch pretences.

We proclaim the Market of Grace to be free, Iſai. 55.1, 2, 3. It's Chriſt's laſt offer and loweſt, Rev. 22 17. If there be any price or mony ſpoke of, it is no price, no money. And where ſuch are the terms and conditions, if we be forced to call them ſo, we muſt ſay that they look liker a renouncing, than a boaſting of any Qualifications or Conditions. Surely the Terms of the Goſpel-Bargain, are God's free giving, and our free taking and receiving.

We are not aſhamed of teaching the ineffectualneſs of the Law, and all the works of it, to give Life, either that of Juſtification, or of Regeneration and Sanctification, or of Eternal Life. That the Law of God can only damn all ſinners, that it only rebukes, and thereby irritates and increaſeth ſin, and can never ſubdue it, till Goſpel Grace come with power upon the heart, and then when the Law is written in the heart, it is copyed out in the life.

That we call men to believe on the Lord Jeſus Chriſt, in that caſe the firſt Adam brought them to, and left them in, in that caſe that the Law finds and leaves them in, guilty, filthy, condemned, out of which caſe they can only be delivered by Chriſt, and by believing on him.

That we tell Sinners, that Jeſus Chriſt will ſurely welcome all that come to him, and as he will not caſt them out for their ſinfulneſs, in their Nature and by paſt Life, ſo neither for their Miſery in the want of ſuch Qualifications and Graces, that he only can give.

That we do hold forth the Propitiation in Chriſt's Blood, as the only thing to be in the eye of a man that would believe on Chriſt unto juſtification of Life; and that by this faith alone a ſinner is juſtified, and God is juſtified in doing ſo.

That God juſtifieth the Ʋngodly, Rom. 4.5. neither by making him godly before he juſtifie him, nor leaving him ungodly after he hath juſtified him; But that the ſame Grace that juſtifies him, doth immediately ſanctifie him.

If for ſuch Doctrine we be called Antinomians, we are bold to ſay, that there is ſome ignorance of, or prejudice at, the known Proteſtant Doctrine, in the hearts of the Reproachers.

p. 26There are ſome things we complain of; as, That they load their Brethren ſo grievouſly with unjuſt calumnies, either directly, or by conſequence; As when they preach up holineſs and the neceſſity of it, as if it were their proper Doctrine and diſowned by us, when they cannot but know in their Conſciences, that there is no difference betwixt them and us, about the nature or neceſſity of Holineſs, but only about its Spring and Place in Salvation. We derive it from Jeſus Chriſt and Faith in him, and know aſſuredly that it can ſpring from nothing elſe. We place it betwixt Juſtification and Glory, and that is its Scripture place and no where elſe can it be found or ſtand, let men try it as much and long as they will.

That they ſeem very zealous againſt Antinomianiſm, and forget the other extream of Arminianiſm, which is far more common, as dangerous, and far more natural to all men. For though there have been, and may be this day, ſome true Antinomians, either through ignorance, or weakneſs, reeling to that extreme, or by the heat of contention with, and hatred of Arminianiſm (as it is certain, ſome very good and learned men have inclined to Arminianiſm, through their hatred of Antinomianiſm, and have declared ſo much.) And ſome may, and do corrupt the Doctrine of the Goſpel. through the unrenewedneſs of their hearts; yet how deſtructive ſoever this abuſe may be to the ſouls of the ſeduced, ſuch an appearance of Antinomianiſm, is but as a Meteor or Comet, that will ſoon blaze out, and its folly will be quickly hiſt off the Stage. But the principles of Arminianiſm are the natural dictates of a carnal mind, which is enmity both to the Law of God, and to the Goſpel of Chriſt, and next to the Dead Sea of Popery (into which alſo this ſtream runs) have ſince Pelagius to this day, been the greateſt plague of the Church of Chriſt, and its like will be till his Second Coming.

We do alſo juſtly complain that in their oppoſing of true Antinomian Errors, and particularly the alledged Tenents of Dr. Criſp, they hint that there is a party of Miniſters and Profeſſors that defend them, whereas we can defie them to name one Miniſter in London at leaſt, that doth ſo.

That expreſſions capable of a good ſenſe, are ſtrenuouſly perverted, contrary to the ſcope of the Writer or Speaker. But this and ſuch like are the uſual methods of unfair Contenders. Were the like method taken on the other ſide, how many Popiſh, Arminian, p. 27yea and Socinian expreſſions might be publiſhed? If any Goſpel-Truth be preached or publiſhed, that reflects on the Idol of Self-Righteouſneſs, and Juſtification thereby, it is ſoon quarrelled with: Put Reproaches caſt on the free Grace of God, and the imputed Righteouſneſs of Chriſt, are with them, if not approved, yet but Venial well meant Miſtakes. Let mens ſtated Principles be Known, and their Expreſſions explained accordingly, or Miſtakes and Contentions will be endleſs.

We do alſo complain, That Love to Peace hath made many grave and ſound Divines forbear to utter their Minds freely in publick on theſe Points; Whereby the adverſe Party is emboldened, and ſuch Miniſters as dare not purchaſe Peace by ſilence, when ſo great Truths are undermined, are expoſed as a Mark. But we do not queſtion but theſe Worthy Brethren, when they ſhall ſee the Points of Controverſie accurately ſtated (as they may ſhortly) will openly appear on Truth's ſide, as we know their hearts are for it.

Laſtly, We complain, that the Scheme of the Goſpel contended for by our Oppoſers, is clouded, vailed and darkned by School-Terms, new, uncouth, and unſcriptural Phraſes; whereby, as they think to guard themſelves againſt Oppoſition, ſo they do increaſe the Jealouſies of their Brethren, ánd keep their Principles from the Knowledge of ordinary people, who are as much concerned in thoſe Points as any Scholar or Divine.

This Controverſie looks like a very bad Omen. We thought we might have healed our Old Breaches, in ſmaller things; and behold a New one is threatned in the greateſt Matters. We did hope, that the good Old Proteſtant Doctrine had been rooted and rivetted in the hearts of all the Miniſters on our ſide; but now we find the contrary, and that the ſowre Leaven of Arminianiſm works ſtrongly. Their Advocates do not yet own the Name, but the younger ſort are more bold and free; and with them no Books or Authors are in eſteem and uſe, but ſuch as are for the New Rational Method of Divinity (Rational is a fitter Commendation of a Philoſopher, than of a Divine; and yet it's ſomewhat better applied to a Divine than to Divinity: For true Divinity hath a higher and Nobler Original than Man's Reaſon, even Divine Revelation? and it can never be rightly learned by them that have no higher Principle in them than Reaſon, even the Teaching of the Holy Ghoſt.) But for Luther, Calvin, Zanchy, Twiſſe, Ames, Perkins, and Divines of their Spirit and Stamp, they are generally neglected and deſpiſed.

p. 28We were in hope, that after the Lord had ſo ſignally appeared for his Truth and People, in preſerving both, under the Rage of that Antichriſtian Spirit of Perſecution, and Apoſtaſy to groſs Popery, that wrought ſo mightily under the Two Laſt Reigns; and when he had given us the Long-deſired Mercy of a Legal Eſtabliſhment of our Goſpel-Liberty, in This, that all Hearts and Hands ſhould have been unanimouſly imployed in the advancing the work of Chriſt. But we find, that as we have for a Long Time loſt, in a great meaſure, the Power, we are now in no ſmall danger of loſing alſo the Purity of the Goſpel; And without them what ſignifies Liberty!

It is undoubted, that the Devil deſigns the obſtructing of the Courſe of the Goſpel; and in this he hath often had the Service of the Tongues and Pens of Good Men, as well as of Bad; yet we are not without hope, that the Lord in his Wiſdom and Mercy will defeat him, and that theſe Contentions may yet have good Fruit, and a good Iſſue.

For furthering of this good End, let me requeſt a few things of my Brethren.

1. Let us not receive Reports ſuddenly of one another. In times of Contention, many falſe Reports are raiſed, and raſhly believed. This is both the Fruit and the Fuel of Contention; For all the Noiſe of Antinomianiſm, I muſt declare, that I do not know (and I have both Opportunity and Inclination to inquire) any one Antinomian Miniſter, or Chriſtian in London, who is really ſuch as their Reproachers paint them out, or ſuch as Luther and Calvin wrote againſt.

2. Let us make Chriſt Crucified our great Study, as Christians, and the preaching of him, our main work, as Miniſters, 1 Cor. 2.2. Paul determined to know nothing elſe. But many manage the Miniſtry, as if they had taken up a contrary determination, even to know any thing, ſave Jeſus Chriſt, and him Crucified. We are amazed to ſee ſo many aſhamed of the Croſs of Chriſt, and to behave as if they accounted the Tidings of Salvation, by the ſlain Son of God, an Old An iquated Story, and unfit to be daily preached. And what comes in the room thereof, is not unknown, nor is it worth the mentioning: For all things that come in Chriſt's room, and juſtle him out, either of Hearts, or Pulpits, are alike abominable to a Chriſtian. How many Sermons may a man hear, and read, when printed; yea, and Books written, about the way to Heaven, wherein is hardly the Name of Jeſus Chriſt? And if he be named, it is the Name of Chriſt, p. 29as a Judg and Lawgiver, rather than that of a Saviour. And as little room hath Chriſt in many mens Prayers; except it be in the concluſion. When we cannot avoid the obſerving of thoſe ſad things, let it be a ſharp Spur to us, to Preach Chriſt more, to Pray more in his Name, and to Live more to his Praiſe. Let us not be deceived with that pretence, That Chriſt may be Preached, when he is not Named. The Preaching of the Goſpel, is the Naming of Chriſt, and ſo call'd, Rom. 15.20. And Paul was to bear Chriſt's Name before the Gentiles, and Kings, and the Chrildren of Iſrael, Acts 9.15.

3. Let us Study hard, and Pray much, to know the truth and to cleave unto it. It is an Old Obſervation, Ante Pelagium, ſecuriùs loquebantur Patres. Before Pelagius, even the Fathers ſpoke more careleſly; meaning well, and fearing no Miſtakes in their Hearers. Now it is not ſo; the more careful ſhould we be in our Doctrine. Let us ſearch our own Conſciences. and ſee how we our ſelves are juſtified before God. So Paul argued, Gal. 2.15, 16. And let us bring forth that Doctrine to our People, that we find in our Bibles, and have felt the power of upon our own hearts.

Let us not run into Extreams upon the Right or Left Hand, through the heat of Contention; but carefully keep the good Old way of the Proteſtant Doctrine; wherein ſo many thouſands of Saints and Martyrs of Jeſus; have lived holily, and died happily, who never heard of our New Schemes and Notions.

And for this end, let us take and cleave to the Teſt of the Aſſemblies Confeſſion of Faith and Catechiſms. More we own not our ſelves, more we crave not of our Brethren; and becauſe we deal fairly and openly, I ſhall ſet it down, Verbatim, Conf. Chap. 11. Of Juſtification, Art. 1. Thoſe whom God effectually calleth, he alſo freely Juſtifieth; not by infuſing Righteouſneſs into them, but by Pardoning their Sins, and by accounting and accepting their Perſons as Righteous; not for any thing wrought in them, or done by them, but for Chriſt's ſake alone; not by imputing Faith it ſelf, the Act of Believing, or any other Evangelical Obedience, as their Righteouſneſs; but by imputing the Obedience and Satisfaction of Chriſt unto them, they receiving, and reſting on him and his Righteouſneſs by Faith; which Faith they have not of themſelves, it is the Gift of God.

Art. 2. Faith thus receiving and reſting on Chriſt and his Righteouſneſs, is the alone Inſtrument of Juſtification; yet is it not alone in p. 30the Perſon Juſtified, but is ever Accompanied with all other ſaving Graces, and is no dead Faith, but worketh by Love.

Art 3. Chriſt by his Obedience and Death, did fully diſcharge the Debt of all thoſe that are thus Juſtified, and did make a proper, real, and full ſatisfaction to his Fathers Juſtice in their behalf; yet in as much as he was given by the Father for them, and his Obedience and Satiſfaction accepted in their Stead, and both freely, not for any thing in them, Their Juſtification is only of Free Grace, that both the exact Juſtice, and rich Grace of God, might be glorified in the Juſtification of Sinners.

Art. 4. God did, from all Eternity, Decree to Juſtifie all the Elect, and Chriſt did, in the fulneſs of time, Die for their Sins, and Riſe again for their Juſtification: Nevertheleſs, they are not Juſtified, until the Holy Spirit doth in due time, actually apply Chriſt unto them.

Art. 5. God doth continue to forgive the ſins of thoſe that are Juſtified: And although they can never fall from the ſtate of Juſtification, yet they may, by their ſins, fall under God's Fatherly diſpleaſure, and not have the light of his Countenance reſtor'd unto them, until they humble themſelves, confeſs their ſins, beg pardon, and renew their Faith and Repentance.

Art. 6. The Juſtification of Believers under the Old Teſtament, was in all theſe Reſpects, one and the ſame with the Juſtification of Believers under the New Teſtament. This is the whole Chapter exactly.

Larger Catechiſm. Q. How doth Faith Juſtifie a ſinner in the ſight of God? Anſ. Faith Juſtifieth a ſinner in the ſight of God, not becauſe of thoſe other graces which do always accompany it, or of good Works, that are the Fruits of it, nor as if the grace of Faith, or any Act thereof, were imputed to him for his Juſtification; but only as it is an Inſtrument, by which he receiveth and applieth Chriſt and his Righteouſneſs.

Let theſe weighty words, be but heartily aſſented to, in their plain and Native Senſe, and we are one in this great point of Juſtification. But can any conſidering Man think, that the new Scheme, of a real Change, Repentance and Sincere Obedience, as neceſſary to be found in a perſon that may Lawfully come to Chriſt for Juſtification, of Faith's Juſtifying as it is the ſpring of ſincere Obedience, of a Man's being Juſtified by, and upon his coming up to the Terms of the new Law of Grace (a new word, but of an old and ill meaning) can any man think that this Scheme and p. 31the ſound words of the Reverend Aſſembly, do agree? Surely if ſuch a Scheme had been offered to that Grave, Learned and Orthodox Synod, it would have had a more ſevere Cenſure paſt upon it, than I am willing to name.

Do not we find in our particular Dealings with Souls, the ſame Principles I am now Oppoſing?

When we deal with the Carnal, Secure, Careleſs Sinners (and they are a vaſt Multitude) and ask them a Reaſon of that hope of Heaven, they pretend to, Is not this their common Anſwer? I live inoffenſively, I keep God's Law as well as I can, and wherein I fail, I repent, and beg God's Mercy for Chriſt's ſake: My Heart is ſincere, though my Knowledg and Attainments be ſhort of others. If we go on to inquire further, what acquaintance they have with Jeſus Chriſt, what Applications their Souls have made to him, what workings of Faith on him, what uſe they have made of his Righteouſneſs for Juſtification, and his Spirit for Sanctification, What they know of living by Faith in Jeſus Chriſt? We are Barbarians to them; and in this ſad ſtate, many Thouſands in England live and die, and Periſh Eternally. Yet ſo thick is the darkneſs of the Age, that many of them live here, and go hence with the Reputation of good Chriſtans; and ſome of them may have their Funeral Sermon and Praiſes Preached by an Ignorant Flattering Miniſter, though it may be the poor creatures never did, in the whole courſe of their Life, nor at their Death, imploy Jeſus Chriſt ſo much, for an Entry to Heaven, purchaſed by his Blood, and only acceſſible by Faith in him, as a poor Turk doth Mahomet, for a Room in his Beaſtly Paradiſe. How common and fearful a thing is this in this Land and City!

When we come to deal with a poor awakened ſinner, who ſeeth his loſt ſtate, and that he is condemned by the Law of God; we find the ſame Principles working in him; for they are Natural, and therefore Univerſal in all Men, and hardly rooted out of any. We find him ſick and wounded; we tell him where his Help lies, in Jeſus Chriſt; what his proper work is, to apply to him by Faith. What is his Anſwer? Alas! ſaith the Man, I have been, and am ſo vile a ſinner, my heart is ſo bad, and ſo full of Plagues and Corruptions, that I cannot think of believing on Chriſt. But if I had but Repentance, and ſome Holineſs in Heart and Life, and ſuch and ſuch gracious Qualifications, I would then believe. When indeed this his Anſwer is as full of Nonſenſe, p. 32Ignorance, and Pride, as words can contain or expreſs. They imply, 1. If I were pretty well recovered, I would imploy the Phyſician, Chriſt. 2. That there is ſome hope to work out theſe good things by my ſelf, without Chriſt. 3. And when I come to Chriſt, with a Price in my hand, I ſhall be wellcome. 4. That I can come to Chriſt when I will. So ignorant are people Naturally of Faith in Jeſus Chriſt; and no Words or Warnings repeated, nor plaineſt Inſtructions can beat into mens heads and hearts, that the firſt coming to Chriſt by Faith, or believing on him, is not a believing we ſhall be ſaved by him, but a believing on him, that we may be ſaved by him. And it is leſs to be wondered at, that ignorant people do not, when ſo many learned men will not underſtand it.

When we deal with a Proud, Self-Righteous Hypocrite, we find the ſame Principles of Enmity againſt the Grace of the Goſpel. A Profane Perſon is not ſo enraged at the rebukes of Sin from the Law, as theſe Phariſees are at the diſcovery of their ruin by Unbelief. They cannot endure to have their Idol of Self Righteouſneſs touched, neither by the Spirituality of God's Law, that condemns all Men, and all their Works, while out of Chriſt, nor by the Goſpel, which Reveals another Righteouſneſs than their own, by which they muſt be Saved; but they will have God's Ark of the Covenant to ſtand as a Captive, in the Temple of their Dagon of Self-Righteouſneſs, until the Vengeance of God's deſpiſed Covenant, over throw both the Temple, and Idol, and Worſhippers.

There is not a Miniſter that dealeth ſeriouſly with the Souls of Men, but he finds an Arminian Scheme of Juſtification in every unrenewed Heart. And is it not ſadly to be bewailed, that Divines ſhould plead that ſame Cauſe, that we daily find the Devil pleading in the Hearts of all Natural Men? And that inſtead of caſting down, 2 Cor. 10.4, 5. they ſhould be making defences for ſuch strong holds, as muſt either be levelled with the duſt, or the Rebel that holds them out, muſt eternally Periſh?

It is no bad way of Studying the Goſpel, and of attaining more Light into it, that may be us'd in dealing particularly with the Conſciences of all ſorts of Men, as we have occaſion. More may be learned this way, than out of many large Books. And if Miniſters would deal more with their own Conſciences, and the Conſciences of others, in and about theſe Points, that are moſt p. 33properly Caſes of Conſcience, we ſhould find an increaſe of Goſpel-Light, and a growing fitneſs to Preach aright, as Paul did, 2 Cor. 4.2. By manifeſtation of the Truth, commending our ſelves to every mans Conſcience in the ſight of God.

Let us keep up in our Hearts and Doctrine, a reverend regard of the Holy Law of God, and ſuffer not a reflecting, diſparaging word, or thought of it. The Great Salvation is contrived with a Regard to it, and the ſatisfaction given to the Law by the Obedience and Death of Chriſt our Surety, hath made it glorious and honourable, more than all the Holineſs of Saints on Earth, or of the Glorified in Heaven, and than all the Torments of the Damned in Hell, though they do alſo magnifie the Law and make it honourable. But if men will teach that the Law and Obedience unto it, whether perfect or ſincere, is the Righteouſneſs we muſt be found and ſtand in, in our pleading for juſtification, they neither underſtand what they ſay, nor whereof they affirm. 1 Tim. 1.7. They become Debters to it, and Chriſt profits them nothing. Gal. 2 21. and 5.2.5. And we know what will become of that man, that hath his Debts to the Law to pay, and hath no Intereſt in the Suretys Payment: Yet many ſuch offer their own Silver, which whatever coin of Man be upon it, is reprobate and rejected both by Law and Goſpel.

Let us carefully keep the bounds clear betwixt the Law and Goſpel (which whoſoever doth is a right perfect Divine, ſaith bleſſed Luther in his Commentary on the Epiſtle to the Galatians. A Book that hath more plain ſound Goſpel, than many Volumes of ſome other Divines.) Let us keep the Law as far from the buſineſs of Juſtification, as we would keep Condemnation, its contrary. For the Law and Condemnation are inſeparable, but by the Intervention of Jeſus Chriſt, our Surety. Gal. 3.10,—14. But in the practice of Holineſs, the fulfilled Law given by Jeſus Chriſt to Believers as a Rule, is of great and good Uſe to them, as hath been declared.

Laſtly, Be exact in your Communion, and Church Adminiſtrations. If any walk otherwiſe than it becometh the Goſpel, if any abuſe the Doctrine of Grace, to Licentiouſneſs; draw the Rod of Diſcipline againſt them the more ſeverely, that ye know ſo many wait for your halting, and are ready to ſpeak evil of the Ways and Truths of God,

p. 34The Wiſdom of God ſometimes orders the Different Opinions of Men about his Truth, for the clearing and confirming of it; while each ſide watch the extreams that others may be in hazard of running into. And if controverſie be fairly and meekly managed this way, we may differ, and plead our Opinions, and both love and edifie them we oppoſe, and may be loved, and edified by them in their Oppoſition.

I know no fear poſſeſſeth our ſide, but that of Arminianiſm. Let us be fairly ſecured from that, and as we ever hated true Antinomianiſm, ſo we are ready to oppoſe it with all our might. But having ſuch grounds of jealouſie as I have named (and its well known that I have not named all) men will allow us to fear, that this Noiſe of Antinomianiſm is raiſed, and any advantage they have by the Raſhneſs and Imprudence of ſome Ignorant Men, is improved to a ſevere height, by ſome, on purpoſe to ſhelter Arminianiſm in its growth, and to advance it further amongſt us, which we pray and hope the Lord will prevent.

Yours, N. N.