Confession of His Faith, Title page – Preface

Confession of His Faith · Title page – Preface

RICH: BAXTER'S Confesssion of his Faith, Especially concerning the Interest of Repentance and sincere Obedience to CHRIST, in our JUSTIFICATION & SALVATION.

VVritten for the satisfaction of the misinformed, the conviction of Calumniators, and the Explication and Vindication of some weighty TRUTHS.

1 TIM. 4. 8.

Godliness is profitable to All things, having promise of the Life that now is, and of that which is to come.

REV. 22. 14.

Blessed are they that Do his Commandments, that they may have Right to the Tree of Life, and may enter in by the Gates into the City.

LONDON, Printed by R. W. for Tho. Ʋnderhil, and Fra. Tyton, and are to be sold at the Anchor and Bible in Pauls Church-yard, and at the three Daggers in Fleetstreet. 165….

Greg. Nazianzens Direction to his Flock, what a Pastor to choose when he was gone.

Hoc unum requiro: Ut ex eorum numero sit, qui aliis invidiae sunt; non miserationi: qui non in omnibus rebus, cunctis obsequuntur, sed qui in quibusdam etiam, ob Recti studium, in hominum offensionem incurrunt. Alterum enim in praesens jucundissimum est: alterum in posterum utilissimum.

A Theme for Calumniators.

Concil. Arelatens. prim. Can. 14.

De his qui falso accusant fratres suos, Placuit, eos us{que} ad exitum non Communicare: sed falsum testem, juxta Scripturam, impunitum non licere esse.

The Preface to the Readers; Especially my Reverend Brethren of the Ministry.

AS is the Moon with the Stars unto the expanded Firmament; As are the well ordered Cities with their Ornaments and Fortifications to the Woods and Wilderness; Such is the Church to the rest of the World. The felicity of the Church is in the Love of God, and its blessed influences, whose face is that Sun which doth enlighten and enliven it. If earth and sin had not caused a separation and ecclipse, the World and the Church would have been the same, and this Church would have enjoyed an uninterrupted Day-light. It is the Earth that moveth and turneth from this Sun, and not the Suns receding from our Earth, that brings our Night. It is not God, but Man, that lost his Goodness; Nor is it necessary to our Reparation, that a change be made On him, but on us. Christ came not into the World to make God Better, but to make us Better; Nor did he Die to make him more disposed to do Good, but to Dispose us to Receive it: Though as he is extrinsecally Denominated from the particular Object, to be particularly Willing of this or that, and to Love that which he Loved not before; so we may well say, that Christ dyed to purchase for us the Love of God, and to procure his willingness of a present effecting our Remission, and so to Accept and Approve us as his own▪ But his purchase was not Actually to change the mind of God, nor to incline him to have Mercy, who before was dis-inclined: but to make the Pardon of mans sin a Thing convenient, for the Righteous and Holy Governour of the world to bestow, without any impeachment of the Honour of his Wisdom, Holiness or Justice: yea, to the more eminent Glorifying of them all. Two things are requisite to make man to be Amiable in the eyes of God, and a fit Object for the most Holy to take pleasure in: One is in his suitableness to the Holiness of Gods Nature: The other respecteth his Governing Justice. We must in this life see God in the Glass of the Creature, and specially in Man that beareth his Image. If a good man be the Ruler of a Common-wealth, as he is Ethically Good, he cannot but loath the Evil, and love the Good: And as he is a Wise and Righteous Governour, he must preserve the honor of his Laws, and thereby his own, by doing Justice on them that violate them, and preserving and encouraging those that do obey them. As man is first considerable as Man, before he be to be considered as a Governour; and as a good Man, before as a good Governour, the first being his Natural Goodness, commonly called his universal Justice, the other his Rectoral Goodness, commonly called his particular Justice, flowing out from the first: so must we (through the necessity of our present weakness) conceive of God. Were we Holy, he would love us as a Holy God: and were we Innocent, he would encourage us as a Righteous and Bounteous Governour. But as there is no particular Governing Justice, without that universal Natural Justice, which it presupposeth, and floweth from; so can there be no such thing as Innocency in us as Subjects, which floweth not from a Holiness of our Natures as Men. We must Be Good, before we can Live as the Good. In both these respects man was Amiable in the eyes of his Maker, till sin depraved him, and deprived him of Both. To Both these must the Saviour again Restore him: and this is the work that he came into the World to do, even to seek and to save that which was doubly lost, and to destroy that two-fold work of the Devil, who had drawn us to be both Unholy and Guilty. As in the Fall the natural Real Evil was Antecedent to the Relative (Guilt); so is it in the Good conferred in the Reparation. We must in order of nature be first Turned by Repentance unto God, through Faith in the Redeemer, and then receive the Remission of our sins, Acts 26. 18. Rom. 8. 30. And as it was man himself that was the subject of that two-fold unrighteousness, so is it man himself that must be restored to that two-fold Righteousness which he lost, that is, Sanctity and Not-Guiltiness. Christ came not to possess God with any false opinion of us; nor is he such a Physitian as to perform but a supposed or Reputative Cure: He came not to perswade his Father to judge Us to be Well, because He is Well; nor to leave us uncured, and to perswade God that we are Cured. It is We that were guilty and unholy; it is We that must be justified or condemned; and therefore it is We that must be restored unto Righteousness. If Christ only were Righteous, Christ only would be reputed and judged Righteous, and Christ only would be Happy. The Judge of the world will not justifie the unrighteous, meerly because another is Righteous: Nor can the Holy God take Complacency in an unholy sinner, because another is Holy. Never did the blessed Son of God intend in his dying or merits, to change the holy Nature of his Father, and to cause him to Love that which is not Lovely, or to Reconcile him to that which he Abhorreth, as he is God. We must bear his own Image, and be Holy as he is Holy, before he can Approve us, or Love us in Complacency. This is the work of our blessed Redeemer, to make Man fit for Gods Approbation and Delight. Though we are the Subjects, he is the Cause. He Regenerateth us, That he may Pardon us; and pardoneth us, that he may further sanctifie us, and make us fit for our Masters use. He will not remove our Guilt till we Return; nor will he Accept our actual services till our Guilt be removed. By supernatural operations must both be accomplished: A Regress from such a Privation as was our Unholiness, requireth a supernatural work upon us: And a deliverance from such Guilt and deserved Punishment, requireth a supernatural operation for us. The one Christ effecteth by his sanctifying Spirit, through the instrumentality of his Word, as Informing and Exciting: The other he effecteth by his own (and his Fathers) Will, through the instrumentality of his Gospel-Grant, by way of Donation, making an universal conditional▪ Deed of gift of himself and Remission and Right to Glory, to all that Return by Repentance and Faith. His Blood is the meritorious cause of both, but not of both on the same Account: For it was directly Guilt only that made his Blood Necessary for our Recovery: Had there been nothing to do but Renew us by Repentance and Sanctification, this might have been done without any Bloodshed, by the work of the Word and Spirit: As God at first gave man his Image freely, and did not sell it for a Price of Blood: Nor doth he so Delight in Blood, as to desire it, or accept it for it self, but for the ends which it must, as a convenient means, attain. Those ends are the Demonstration proximately of his governing Justice, in the vindication of the honour of his Law and Rule, and for the awing of others: ultimately and principally, it is the Demonstration of his natural sin-hating Holiness, and his unspeakable Love to the sons of men, but specially to his Elect: In this sense was Christ a Sacrifice and ransome, and may truly be said to have satisfied for our sins. He was not a sinner, nor so esteemed, nor could possibly take upon himself the same Numerical Guilt which lay on us (the Accident, if removed from its Subject, perisheth) nor yet a Guilt of the same sort, as having not the same sort of foundation or efficient; ours arising from the Merit of our sin, and the Commination of the Law, and His being rather Occasioned then Merited by our sin, and occasioned by the Laws threatening of us (both which are, as we may call them, but Pro-causes, as to him) having neither sin of his own, nor merit of wrath from such sin; nor did the Law oblige him to suffer for our sins; but he obliged himself to suffer for our sins, though not as in our Persons strictly, yet in our stead, in the person of a Mediator.

The Lord our Redeemer having thus laid the foundation, by paying a sufficient ransom for all mankind, and perfectly finished his work of satisfaction, he taketh a longer time for the conveyance of the fruits of it. As the Expiatory sacrifice was for All, so will he have the tenour of his Grant in the Gospel to be Universal, without restraint to any, or excepting any: All shall have Pardon and Right to life Eternal, if they will Believe and Repent, and none shall have them that Refuse these Conditions: Antecedently to Believing; All have an equal Conditional Gift of pardon, and None have an Absolute, nor an Actual Right: The Gospel findeth us equal, and makes no inequality, till we first make it our selves: But the secret unsearchable workings of Divine Grace do begin the difference, and make it in us, before it is made by us. As an Eternal Purpose did Design it, so an insuperable Victorious hand doth execute it: When the same Christ hath dyed for All, and the same Conditional Grant is made to All, and the same Promulgation of it is made to many, even to All that hear it; Yet the same Victorious Internal Grace is not afforded to All; nor doth God give All a Heart to Believe and Accept of what the Promise offereth them. The Spirit is as the wind, that bloweth where it listeth. All have sufficient Objective Grace, that live under the Go…; and all have a sufficient Help External or Internal, to make them Better, and bring them Neerer to Christ than they were: But All have not sufficient Internal Grace Immediately to cause them to Believe: much less Effectual. That this is denyed to any, is long of themselves, who abuse that Commoner Grace which was sufficient to have made them Better: That it is Granted to Any, is from the Bounty of God: That it is Granted to This man rather then to That, is from his Absolute Dominion, and Will, and his Differencing Grace. We do not only All deserve Death, by Original sin, but we did All Deserve to be Denyed the Grace of Christ, by a following Demerit: And All that want the Gospel, or the special efficacy of it in Regeneration, do by sin against some Common Grace, Deserve that want: (We still suppose Infants Involved in their Parents case) so that God will Judge none on the meer terms of the rigid Law of Nature, nor Condemn them only for Original sin. They that say otherwise, do too injuriously extenuate both the Grace of God, and the sin of man. If All have some Grace shewed them (that is, some Mercy contrary to their Merit) then all have some sin against Grace: and then All shall be Judged by the Procurer of that Grace, for their sin against it. It is not the least wrong that the Pelagians, Jesuites and Arminians have done to the Church, that by making Grace Universal further than was just, they have tempted others in way of Opposition to deny that Grace of God which is indeed Universal, or which is Common to more than the Elect alone: and by making Christ to have dyed for All with an equal Intention of saving them, they have occasioned so many to deny that indeed he did dye for All: So that had not the Notions of an Universal sufficiency of Christs Death, and of an Universal Offer of him in the Gospel, through the Great Mercy of God been preserved among us, and these had much Influence into our Popular and Practical Preaching, we had been drawn very neer to a subverting of the very foundation, and should have been too like to them that preach another Gospel, to the great danger of the souls of our hearers, and the dishonour of our Redeemer.

The two great works of Christ in the Application or Collation of the Benefits which he hath Merited, are those before mentioned: Justification, and Sanctification: under the first I contain Remission, Acceptance, Absolution, and Imply Adoption, and our Right to Glory. Under the latter I comprehend, the Giving of the Spirit, and all its Purifying Works upon our souls.

I think it had been well for the Church, if we had used less in our Disputes the term Justification, or had differenced better between the Name and the Thing, and discerned about which it was that we contended: and when we once saw that there was no Hope of agreeing about the sense of that word, if we had treated more fully and distinctly about Remission of sin alone, and under that term, and tryed how we could have agreed upon that: Could we yet be so discreet, I think the Church would reap much benefit by it. Doubtless we might much easier convince a Papist, who will allow us so much of that which we demand about Remission of sin, while they contend against us in the point of Justification: when so many of ours do take Remission and Justification for the same thing.

It pleaseth our Physitian in a sweet equality to carry on both these happy Works, Remission and Sanctification, and not to let one go so far before the other, as those think, who suppose our sins to be pardoned before they are sins, or that our Pardon is absolutely perfect before our Death. As we shall have more sins to remove by further Sanctification, so shall we have more still to pardon, to the last: and one of these works as well as the other, will be imperfect, till we are perfected. And they that take Pardon and Justification for the same, or the former to be any part of the latter, must then confess that Justification is no more perfect than Pardon is.

They are very different Questions, How we are constituted just, or put into a Justifyed state at our Conversion? and how we are sentenced just, or justifyed at Gods Judgement Seat? They that will needs (to the great disgrace of their understandings) deny that there is any such thing as a justification at Judgement, must either say that there is no Judgement, or that All are Condemned; or that judging doth not contain Justification and Condemnation, as its disjunct species; but some men shall then be judged, who shall neither be justifyed or condemned. To which end, when they have first taken down the Authority of Christ, who tells us that By our words we shall (then) be justifyed, or by our words we shall be condemned, they must next take down the Authority of Lawyers, and then, of our common custom of speech, and must set up their own Authority instead of all. To say, God will then but declare us just, is no answer, till they have proved that it is not by a sentence of judgement that he will declare it; or else, that declaring by a sentence of judgement, is no justification; yea, that it is not the most proper and full justification imaginable.

I have said enough in the following Treatise, to shew my thoughts of the Necessity and Excellency of Holiness, and sincere obedience. We are taught to pray for it in the Lords Prayer, (in the three first Petitions) before the forgiveness of sin (in the fifth) And doubtless it is that higher Blessing, which forgiveness tendeth to, as a means to the end: Even that God may have his own again, which was lost, and man may again be neerer and liker to God, and fitter to know, love and honour him, and be happy therein. I scarce know any one error that hath subjected the Church and Christian Religion so much to the jealousies and reproach of unbelievers, or the Reformed Churches to the scorn of the Papists, and so hardened them in their way, as some mens misunderstanding, and misreporting the doctrine of the imputation of Christs Righteousness to a sinner. But especially by those men, who affirm that we are justified even before we repent or believe, and that through the imputation of Christs Righteousness, God judgeth the most swinish impenitent wretch, (so he be elect) to be righteous in his sight, and the object of his complacency. As if a man should fall in love with a Toad, upon a false supposition that it is a Lark. Christs Righteousness is ours for the pardon of our sin, and the merit of Grace and Glory for us: but not to be instead of Faith, Repentance, Sanctification or sincere Obedience. He that hath not these, shall never be saved by Christs Righteousness. So far as we are sinners, a Pardon is our Righteousness: but so far as we are holy, it is not so: And he that hath not somewhat better then sin in him, is none of Christs.

As the very constitution of Faith and Repentance to be conditions of pardon, and sincere Obedience to be a condition of Salvation, hath plainly excepted final infidelity and impenitency, and Rebellion, from the number of those sins that shall be pardoned, and we shall be justified from; so must their contraries be found in us at Judgement, if we will be then justified. And then, as the Blood and Merits of Christ (or as commonly its called, his imputed Righteousness) must be the matter of our justification from the guilt of all other sins (that is, from the guilt of all sin, which believers did commit) so must our own personal Faith, Repentance, and sincere Obedience be the matter of our Justification from the particular false Accusation, (potential or actual) of final non-performance of these conditions of the Gospel, and of our having no part in Christ and Life, for want of those conditions. This is the Justification by works (as many are willing to call it, to make it odious) which I do assert and defend, and which I judge so necessary to be believed, that I shall endeavour to acquaint those with it whom I must Catechise.

The summe of what I have said is this; That Mans perfection and felicity is finally in God; and that his Recovery consisteth in being brought b…ck to him, which must be done, as by the Merits of Ch…ist, so by Union with him, and consequently by communication of Life from him: And having union with Christ▪ it necessarily followeth that we have union with the Church, which is his Body, and communion with it. Were we not One among our selves, we were not A Body: and were we not One in Christ our center and Head, we wer… not His Body. As we have internal communion in the same Spirit, in the same Faith, Hope, and Love; so have we external communion in the same Profession of Faith and Piety (in the essentials) and in the same Practise of Worshiping God through our Lord Iesus Christ, and in sincerely assisting each other for our Salvation.

There is therefore as One only Head and Lord, so one Only Body and Catholike Church, and one only true Religion in the world, and that is the Christian Religion: All that hold the Essentials of this Religion sincerely, are of the true Church, and of the true Religion, and all of One Religion, how different soever in lesser things. Though they may each appropriate Christ and the Church, and the true Religion to themselves, and censoriously exclude all others (as do the Papists) yet are their censured Brethren nevertheless Christians, and of the true Church and Religion for all their censures. Every Child is not a Bastard, nor disinherited, nor cast out of the Family, whom an angry brother shall call Bastard in their fallings out. The relative union holds, even when local conjunction and communion in actual worship, and in the profession of lower Truths is disclaimed. Yea, if a froward Christian say, I am not of the same Church or Religion as you, yet is he not the less of the same (if the other be a Christian): nor doth that break him off, seeing he intendeth not to disclaim Christians as Christians, but as Erroneous. Yet such dislocations, and breaches, and divisions, are the great rejoycing of the enemy of the Church, and the great dishonour of our sacred profession, and tendeth to the great hurt and ruin of the dividers; and hath ever been an exceeding hinderance of the Gospel.

AS it is thus the great design of Christ, by Unity and Purity to bring his Church to perfect felicity, in the full enjoyment of the ever blessed God; so is it the design and …aily business of Satan to counter-work him, and to keep men from felicity in God, by keeping them from Chr…st, from Unity, and from Purity.

His first work is to disgrace the Christian Faith, and to tell men how improbable it is to be true; and to that end to hide the Evidence from their eyes. If he cannot thus totally keep them from Christ, he usually perswadeth them to take up with a bare opinionative assent; and putteth before them the Idols of Pleasure, Profits, and Vain-glory, that they may by a seeming felicity be detained from God.

And as knowing how much the Churches welfare, and the saving of souls, dependeth upon the Teachers and Leaders of the Flocks, his chiefest endeavors are for the perverting of them; that they may become his instruments, to the perverting of the rest.

For Magistrates, he would first taint them with secret infidelity; or else engage them to the utmost in a carnal self-interest, and perswade them that Christs Interest doth stand in their way. He would delude them so far as to cause them to mistake where their interest lyeth, and so to espouse them to an interest inconsistent with Christs; and then will they be involved before they are aware into a seeming necessity of fighting against Heaven, and secret or open opposition of the Church: The deceiver would make them forget, that from Christ they have their power, and under him and for him must they hold it, and exercise it. A fairer opportunity indeed he hath to draw the Princes and Great ones of the world, to forget that they are but men, and servants, and to forget the fading vanity and danger of their condition, and to Rebel against Christ by self exaltation, then with the meaner and poorer inhabitants of the earth: He offereth them a more golden and glorious bait, and thereby hath hitherto befooled the most of them, to fall upon that stone that will dash them in pieces. Or else if he cannot taint them with the common Profaness, he will at least engage them to a hatred of the power of Godliness. Or if he can taint them (as he did Constantius) with Heresie, he will engage them to fall upon the soundest in the Church▪ Or can he but delude them to sit by, and as Neuters to look on, as being indifferent between Christ and him, at least, he will deprive the Church of the benefit of their power, or of that special interest in them, which they may claim from their commission. As Nazianzen calls the Magistrate the Vice-gerent of Christ; so may the Church justly say as Tertullian did, Apologet. cap. 33. Imper atorem necesse est ut suspiciamus, ut eum quem Dominus Noster elegit: ut merito dixerim, Noster est magis Caesar, ut à Nostro Deo Constitutus.

But the main design of the enemy is against their Pastors.

Some of them he keeps in a superficial, carnal and customary Christianity; So that they never soundly believed the great mysteries which (for a Living) they study and preach: And how such are like to edifie the Church, and preach that heartily to others, that never was in their own hearts, you may easily Judge: when they must speak all out of their books, and by hear-say, and the common opinion of others, of things which they never well believed or felt themselves.

Others he intangleth in worldly affairs, and causeth them to mind the matters of the flesh, that they are heartless and unfaithful in their masters work; So that poor souls may go to Hell with very little disturbance, and starve even at the next door to them, while they are minding their Own matters, or are dulled by lazyness, and addict their chiefest affections and endeavours to the service of so vile a master as their flesh.

How far Satan hath prevailed this way, with the Pastors of the Congregations, is a matter of too clear Evidence, and very sad▪ consideration. As they do most grosly miscarry among the Papists, and more defiled parts of the Church, by keeping up Ignorance, and Discord, and a Carnal, Pompous, Ceremonious worship, that they may uphold a carnal Interest of their own; So I would in the most Reformed Churches we were more Innocent then we are. What an ignorant, or negligent ministery was (for the greater part) in England, in the time of the late Bishops rule, yea what opposers of Godlyness, and too many of them openly deboist, I need not tell any that will believe their eyes and ears. And, though through the great mercy of God, the case is much altered in those respects, yet alas, how few are they even of those that we hope are Godly, who earnestly thirst after the saving of mens souls, and lay out themselves freely in publike and private, in faithful endeavors to that end? What a multitude of sleepy, heartless Preachers are there, that give not the Alarum of Gods approaching Iudgement to the drowsie souls that daily sit under them, nor speak to poor people with any such seriousness, as beseems them in a matter of such unspeakable consequence. How seldom in many places shall we hear an awakening heart-warming Sermon? And of those few that are serious and diligent, so few have ability to put their matter into any handsom dress, and so many run out into intemperance and divisions, that it hardeneth the drowsie Preachers the more in their way; and they take their dulness for soberness, and their consciences do the less check them for their neglect of mens souls. This is the unhappy case of many men of Good learning and parts: They are so sensible of the evil of the exorbitancies of the times, that they overlook and regard not the evil of their own heartless and unfaithful Administration. If they hear a Private man use some unfit expressions in prayer, it extreamly offendeth them: but if they totally omit it, they are not much offended at it. They forget that God will bear more with many slips of the tongue, and unhandsom words, then with a neglect of his worship, or a heartless performance of it: and that their well-drest forms, if lifeless, are stinking carkasses, or useless pictures, when a broken heart, with broken expressions may go away with the blessing. And therefore they are commonly against private mens praying together, especially before many; And as the Papists would drive them from the Scripture for fear of abusing it, so would they drive them from such Prayer, lest they should hap to use some unhansome words.

Were there no other charge against the pious Ministery of England, but only the common neglect of Discipline, I think we should be ashamed to look up to heaven. Because the Sword doth not enforce it, they think nothing can be done; such contemptuous thoughts have they of their own offices, and the spiritual Sword which Christ hath put into their hands. Because there are differences about some Modes and Accidents of Discipline, therefore will they neglect the substance, which most are agreed in. Some will examine mens fitness for the Sacrament, and think they have done all, if they keep the unworthy from that Ordinance; suffering them still to remain members, and enjoy other parts of Communion. If Ruling be as Essential a part of our Pastoral work as Preaching, then are those to be numbred among Negligent Ministers, that neglect to Rule, as well as those that neglect to Preach. And why the Magistrate should not Punish such negligent ones, as well as the other, I yet know not.

But the great advantage that Satan hath got upon the Church, through the sin of the Pastors in these latter times, is by Division: For by this he hath much promoted all the rest of his Designs. Infidelity it self breaks in upon us; and not only the vulgar, but many of former forwardness and parts, do question or cast off all Religion, because they see us of so many minds and wayes. And our sin hath as haynous Aggravations as most mens can have: In that We are the men that have seen the sad effects of Division, that have had such extraordinary medicines to heal them; such Calls, such opportunities and advantages for a closure, and so long time in all: We have lived to see the Church in danger of being swallowed up by deceit and by violence; and yet as we have laid it open to all this danger by our divisions or negligence, so we do sit still and do little to rescue it from the danger.

Some are regardless of these matters: some only enquire as of a matter of news, what others do in it, and wish it were done, while they sit still: some cry out of the Magistrate for not doing his part, not considering how they condemn themselves for neglecting their own. Few are able to do what our necessity requireth; and not many willing: Few have a skill in narrowing a difference; in finding out the true point and state of it, and hitting on the right remedy: And fewer know their own inability; and therefore we do not only want Healers, but we want men of so much meekness, and self-denial, and Christian humility, as to give their consent, that others may do that, which they cannot do themselves: And well were it if they would not reject what they approve of, meerly because it is not of their doing or motioning, or because it comes not from those whom they esteem. Too many there are also, that are so apparently carnal, that they will do nothing till they know whether it be pleasing to those in Power, lest they should make an ill bargain in hazarding their outward welfare, and in displeasing men that can hurt them, to please Christ, who they presume will not hurt them. And yet more are there, that apprehending how much the exercise of Christian Discipline displeaseth the vulgar, and consequently will lose them their love and maintenance, will rather quietly let all alone, then unite with any in so ungratefull a work.

And yet more hainous is our sin in the continuance of these divisions, in that we have been too much guilty of being the Leaders into it, and therefore should lead out of it; and in that it especially belongeth to our office; and in that we have yet some such interest in our peoples estimation that we may probably do somewhat toward it. But specially, because the remedy is so obvious, and our union so easie, were we but truly willing and industrious to attain it. 1. For Discipline, our differences lie in so narrow a room, that there is no probability of the continuance of a breach, if we had but got together, and humbly and lovingly followed on the work, in impartial consultations, and in seeking Gods direction. 2. And for Doctrine, we have a Test and Rule sufficient to unite in: we have the whole sacred Scripture, which if we all profess to believe, we surely make a full profession of Faith. Or if that be too large, we have the Apostles Creed, or other ancient Creeds of the Church; and the Scripture before us, sufficient to afford us both matter and words for a full and fit Confession of our Faith.

But the Deceiver hath here over-reacht us as much as in any thing. Some are such Infidels and indifferent to all Religions, that they would have no Test at all, but have all to live in a broken Licentiousness: But I hope amongst Ministers these are but few. The far greater number run into the contrary extream, and would have almost all that thrust on others which they are confident of themselves: (And confidence is not the best or commonest sign of Truth.) Hence are our large and disputable confessions, to be imposed on others: Hence is it that every man is so ready to lay the heaviest charges on those that differ from his own conceits. That is hainous error which crosseth our opinions, and where we err not for company: and we are willing the Magistrate should restrain men from contradicting us, as being secretly conscious of our own disability, to make good the cause that we are so confident is the right.

All this must be done under some pious pretence: It is in a blinde zeal for unity that the Papists destroy (as much as in them lyeth) the Unity of the Church: It is in a blinde zeal against error that many an error is promoted. The most destructive engine (for ought I can understand that ever was used to divide that Church, were Humane, superfluous, and questionable Rules, in imposed Confessions, intended by proud and ignorant men, for the Unity of that Church, and the security of the Truth.

THese being the apparent ways of the Churches Recovery by Christ, and its danger from the Deceiver, which are before mentioned; I have judged it my duty to promote as much as I could, Christs means for our recovery, and to oppose as much as I could the Enemies designs and endeavors for our ruine. And in my weak performances my encouragements have been such from God and man, that I have no cause to complain, or to be much discouraged by some smaller Opposition. I must needs confess that I did not, nor could in modesty expect the tenth part of that acceptance and fruit of my poor Labors, as upon experience I have since found. And when I meet with opposition, my conscience constraineth me to suspect my own miscarriage, and first to enquire, how far I have given cause. But when I have made as impartial an enquiry as I am able, and am more confirmed in the Truth which I have owned, I dare not desert that Truth under pretence of humility. Nor dare I bely my self to humour other men.

The Objections that I have heard made against me, besides what in this Book I have answered already, I shall here briefly touch upon, and give some part of my answer in the words of others that can better bear off the blow, because mine own are so lyable to misconstructions, and have by these dissatisfied Brethren been so much wrested as they have oft been.

1. Some have given out that I am addicted to singularity, and affect to hear an Egoprimus inveni. Their proof for ought that ever I could learn, is only from my Writings, because I say not in all things as they do.

To these Brethren I say 1. I shall promise by the grace of God to watch my heart with what diligence I can, against the affectation of singularity, and I desire their prayers and admonitions for my furtherance. 2. And I would have them also search, lest they prove guilty of a slander, while they enter into mens hearts, and venture to proclaim what they do not know. Is this the encouragement they give to Truth, that no man can tell them one word more then they have considered (though he profess himself never so much below them in other things) but it must be rejected as Novelty, and himself charged with singularity? Are they sure that I may not have better ends then they imagine? 3. And I shall engage the small reputation of my reading, to make good, that the Opinions which I oppose are most, if not every one of them, notorious Novelties, contrary to the Doctrine of the Ancient Christians for many hundred years after Christ. I profess to esteem it an unchristian thing to hunt after same and vain-glory, much more to purchase it by the sale of Truth; and such courses can bring nothing but Infamy in the end. The great differencing Characters which Tertullian giveth between an Infidel and a Christian, have taken much with me, and seemed to me excellently accommodated to each, Apol. cap. 46. Quid adeo simile Philosophus & Christianus? Graeciae Discipulus & Coeli? Famae Negotiator, & vitae? Verborum & factorum operator? To Trade for life eternal, is not consistent with Trading principally for Fame.

2. It is objected, that surely I am Proud, and the evidence is, that I contradict so many others, and speak so slightly of others as I do.

Answ. 1. I say to this as to the former: I will by Gods help search my heart for the sin of Pride, and desire them to do the like, and see that they be well acquit from usurping Gods prerogative, and slandering their Brother. And this I dare say, that the evidentest victory that I have had against any sin (except Covetousness) is against Pride; and if I have not conquered this, I have conquered none: And yet I feel such reliques of it, that I am forced to suspect it, and constantly watch against it in all my undertakings. 2. But how come I to be so unhappy, that only those that know me not, load me with this charge, and never any one Brother did tell me of it to my face? 3. It may be worth their labour to search, how much Pride may lie in their impatiency of contradiction, and making a man an offender for a word, and being such that a man knows not how to speak to them, for fear of seeming contumelious, by withdrawing, or not giving them the honour they expect. I remember how Austin excused his friend to a man of such a spirit, and with a fear lest after his greatest caution he should seem contumelious himself by the Apologie, Epist. 143. ad Proculeianum. Audivi de Memorato fratre te fuisse conquestum, quod nescio quid tibi contumeliose responderit: quod quaeso te ne illam contumeliam deputes, quum centum mihi est non de superbo animo processisse: Novi enim fratrem meum: sed siquid in disputando pro fide sua, & pro Ecclesiae charitate, dixit fortasse ferventius, quam tua gravitas nollet audire; non illa **Fortass. Contumel…Contumacia, sed fiducia nominanda est. Collatorem enim & disputatorem, non Assentatorem & Adulatorem, se esse Cupiebat. Vereor ne me quoque aliquid contumeliose in te dicere existimes: quod vehementer Caveo, quantum possum.

4. If it be Pride in me to contradict a few Divines in this part of the Church, in this and one former age, and that with so great tenderness & …espect, what is it in them to Contradict the antient Doctors and Churches, till these dayes, and all the other Churches of the world till now? 5. Let the Citations in this Book witness, whether I proudly affect singularity. 6. I am reviled as a Papist by Mr. Crandon, for teaching People to depend so much upon their Guides. And will they yet condemn me also, for not depending on them? yea for not believing them against the Evidence of Truth? which I never perswaded the lowest Christian to▪ And if I must needs depend on any, me thinks it should be on the Antient Churches and Doctors, whom themselves do contradict, and mention with higher charges of errour (whether that be pride let them see to it) then ever I did them. I remember the antient Character of a Pagan and a Christian: Tertull. Apolog. c. 45. Vobis humana aestimatio innocentiam tradidit: humana item Dominatio imperavit: inde nec plenae, nec adeo timendae estis disciplinae ad innocentiae Veritatem. Tanta est Prudentia hominis ad demonstrandum bonum, quantum authoritas ad exigendum, tam illa falli facilis, quam ista Contemni.

Nazianz. Orat. 27. pag. 468. (Edit. Morel.) Atqui plerisque secus videtur, inquies. Quid vero mea interest, qui rei veritatem magis curo, immo solum curo? hoc enim vel me Condenmaverit, vel absolverit: hoc miserum vel beatum reddiderit. At quid aliis videatur, nihil ad nos, quemadmodum nec alienumsomnium.

Ob. 3. But thus you break the Churches Peace, while you pretend to be zealous for it: why do you not let go Truth for Peace?

Answ. 1. Have the Dissenters studyed an answer to this Question themselves?

2. I resolve by Gods help never to own or subscribe to one word of error for Peace: (& therefore desire much Caution in Imposed Confessions): But I am resolved to silence any Truth for the Churches Peace, which is not of greater moment and worth than its Peace, so to be obtained.

3. I never yet was Conscious of such a Guilt, of breaking the Churches Peace by the divulging my opinions, (except in humane frailties, in the manner of declaring them): I never endeavour to make a partie for my opinions. I ever spoke more against such parties, then for my opinions. My Doctrines, which they blame, are so purposely designed for healing of the divided Churches, that it was my chief motive to publi…h them. The Churches were lamentably divided about such things, before that I did offer my thoughts for a Remedy: Am not I then dealt with, as if I went to part two that are fighting in the street? and though I speak them fair, and perswade them to be friends, they take witness that its I that break the Peace?

4. It is not the peace of one divided party or Countrey, that is the Peace of Christs Church: Nor doth it beseem any Christian to have so narrow a Spirit, and to overlook Christs Interest in the rest of the Churches: but to remember the Condition of their Brethren abroad.

5. I do here offer it as my hea…ty desire, That my Brethren of the Ministry in any of their Associations, when they are Assembled within my reach, where I may be present, would freely question any thing in my Doctrine which they dislike, and when they have heard me speak for my self, if they shall afterward determine that I ought to silence such Doctrines, or that the delivering of them tendeth to the disquiet of the Church, I do promise (if as aforesaid, they seem not to me of such evidence and moment, as to be of more value then the Churches Peace, of which sort I take not many to be besides fundamentals) that I will forbear any further publication of them. Yea we have long been under such an Agreement in this County, whereby we are engaged to be accountable for our Doctrine to the Associated Ministers; and never any yet once questioned me for any thing which I had Printed or Preach't, nor desired me to forbare.

I leave it therefore to a more impartial censure, whether I be guilty of breaking the Churches Peace.

Obj. 4. Some are much offended that I have Replyed to some Brethren that have written against me.

Answ. Is it their duty to begin, and is it my sin to make a necess…ry Defence? Either their writings were contemptible, or of considerable weight; should I say the first, it would be justly taken ill: If the latter, either they prove me erroneous, or not. If they do, let the equal considerer of both discern it: he may best judge that hears both speak: Blame me not then for Replying, (but for erring in my Reply; and shew me the error. If they do not convince me of error, should I silently suffer the Reputation of man to cloud the Truth, and wrong the Church, and draw people into mistakes? And is it not marvel that this Objection should seem of force against me, for my Defence, & not against them that begin by an Accusation? Do we use to hear men called into question at any publike Bar, and then blamed and reviled, for appearing, or for making their Defence? But this proceeds from the respect of persons; which blindeth the wise, and perverteth Justice.

Thence it is, that I am blamed by many Friends for Replying to my Reverend Brother Master Blake, who yet tell me that for all the rest its no matter, they deserved no better: When I used more reverence and care to avoid offensive words to him, then any another. Hierome saith thus to Augustine (Hieron. Tom. 2. p. 352. Edit. Basil. Et inter Epist. August. est Epist. 18. pag. 27. Edit. Paris.) Nec ego tibi, sed causa causae respondit. Et si culpa est respondisse, quaeso ut patienter audias, multo major est provocasse: sed facessant istiusmodi queremoniae; sit inter nos pura Germanitas; & deinceps non Quaestionum, sed charitatis, ad nos Scripta Mittamus.

Object. 5. Others say that by intimating their errors, I dishonour the Ministry, and bring them into reproach.

Answ. 1. And yet I am blamed for honoring them so much, and drawing the people to so much dependance on them.

2. Then do I more dishonour my self: For, though I yet know them not in particular (for else I erred not) yet in general, I doubt not but I have a multitude of errors, and shall have while I am here, where we know but in part.

3. He that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. It will more honour any Minister humbly to confess his imperfection, then to take himself wronged by those that modestly intimate them, by asserting the contrary Truth. Great Augustine was not too good to confess more, Epist. 140. Audaci. Oraculum legis quomodo sum, de cujus latis atque abditis penetralibus, Nescio longe plura quam scio? And oft he hath the like.

4. I can honour and reverence my Brethren, while I honour not their error, which I would hate if I found it in my self. August. Epist. 147. Quid autem in te honorare non dubitem, facile intellig…s: Non errorem schismatis, unde omnes quantum ad me attinet cupio sanari, dignum honore aliquo existimo.

5. I must freely confess that I both take the generality of the Ministers now in England, to be the best and wisest sort of men in the Land; and yet to be a great cause of our troubles and calamities, in that they are not wiser and better then they are: Their calling requireth so much more then a common degree of wisdom and goodness, that if they be but meerly honest as other men, they will be our ruine. Nazianz. Orat. 1. saith (pag. 8.) Praefecti I use the Translation rather then the Greek, as suppoting more Re…ders understand it.vel Autistitis (vitium est) non quam-optimum esse, nec novas subinde virtutum accessiones facere: Siquidem virtutis suae praestantia multitudinem ad mediocritatem tracturus sit: Ibid. Profecto Ars quaedam Artium & scientia scientiarum mihi esse videtur hominem regere, animal omnium maxime varium & multiplex. Et p. 6. At vero homini cum difficile sit scire parere, tum multo difficilius esse videtur, scire hominibus imperare; at praesertim in hoc nostro imperio, quod in lege divina situm est, & ad Deum ducit: cujus quo majus est fastigium, majorque dignitas, eo etiam majus periculum est; prudenti utique homini & corda…o.

Object. 6. Another accusation is, that I am solicitous after a union with such as are not to be united with; and to that end do bend the Truth to such a shape as may seem least offensive to them; which compliance or syncretism affected with such men, doth argue some secret inclination to their opinions, more then I yet manifest.

Answ. 1. For the latter part, I have no answer to make, but to appeal to him that knoweth the heart, and knoweth whether I dissemble my faith, or they be daring slanderers that give this out. I have spoke to this in my following Confession, and add with Tertul. Apol. c. 20. Nemo jam infamiam incutiat, nemo aliud existimet, quia nec fas est ulli de sua Religione mentiri.

2. I affect no union with any that are not united to Christ, or appear so to me, by being in union with his Church: I will incorporate with none that deny any fundamental essential point of Christianity: And for the rest, I close not with them in their errors, but in the true faith which they profess. And those that be unfitted for actual Communion, though I communicate not with them, yet do I take it to be my duty to do my best to make them fit. I will not close with a Papist, as a Papist; but if I meet with a Christian that goeth under that name, I will own him as a Christian, though not as a Papist; and I would endeavor to undeceive him that I might fullyer joyn with him: And to that end I would take out of the way some hurtfull stumbling blocks, that I finde there laid. If he be cursed that putteth a stumbling block before the blind, I doubt he is too guilty that is angry with him that would remove it.

3. In ever affected a Union on unlawfull terms (so far as I could discern them;) Never did I motion that we might renounce the least part of Gods Truth for unity with any: but only that we might finde out the true point of difference, and remove our verbal quarrels out of the way, and then consider, whether our disagreements are such as will warrant a rejection, separation, and condemnation of each other, or not; and accordingly to close, or alienate. In our Agreement about Discipline, some are offended that we affected any agreement with the Episcopal Divines: and most of them, as averse from it, and undisposed to close with others; As if indeed we were not all Brethren; and might not well be agreed, were we truly and conscionably willing: For my part, I see no greater difficulty in the business.

4. The forwardness that is in many men to keep open divisions, and to think those that say not as they, to be so great Hereticks or so erroneous, that we must affect no communion with them, and thus making such grounds of their own for Church Union, which will not bear it, is a downright mark of a Schismatical Spirit, how earnestly soever they may speak against Schism. There will never be a sound Closure and Union but on Christs Ground-work, and in him as the Center. The Papists are the greatest Schismaticks in the world (that I know of) and yet they are the greatest pretenders to Unity, and decryers of Schism, and all by making a new Center for Unity: which who so doth not close in, must be disclaimed by them as Schismatical; that is, by making new Articles of Faith, and a new Head to the Church Catholick. And do not some enemies of Popery, turn so far to Popery, in appropriating the Church to their own party, and making their opinions (which the Church never owned, at least for four hundred years) to be the ground of Unity, and Test of true Christians!

5. I never thought that when ever men differ, it is my duty to go in a middle between both (for so that middle will be next taken for an extream, and men must seek out another middle to avoid that:) but yet I have observed not only that in most differences, men can hardly keep out of extreams, and that Truth and Peace do exceedingly befriend each other: but also that Anstins Argument is very probable, in Epist. 204. Donato: perswading him to return from Schism to the Church, Ibi est veritas & pietas▪ quia ibi est Christiana unitas & Sancti Spiritus Charitas. However I am certain that our torn condition is not so desirable to any sensible well-tempered Christian, as that it should seem to him an evil to attempt to heal us. Its sad to me to see it with us, as Augustine sometime complained, Epist. 147. Mariti & uxores de suo Lecto sibi consentiunt: & de Christi altari dissentiunt: Filii cum perentibus unam domum habent suam; & domum Dei non habent unam. Succedere in eorum haereditatem cupiunt, cum quibus de Christi heriditate rixantur. Servi & Domini Communem Deum dividunt, qui formam servi accepit ut omnes serviendo liberaret.

In a word, it is my daily desire, and prayer to God, That those men who hate so narrow a Creed, and so large a Church, and think so contemptuously of men, for some failings in Doctrine or Practice, may not by a sad eruption of open Infidelity among us (and that by means of such as were strict professors) be forced to set a higher value on those whom they now contemn: I must say as Greg. Nazianz. Orat. 26. pag. 458. Tu viam minime tritam & inaccessam ingrederis: ego tritam atque calcatam, & qua multi ad salutem pervenerunt. Nihil fide nostra, fratres, iniquius fingi posset si in eruditos tantum dicendique facultate, ac Logicis demonstrationibus excellentes caderet; popularis autem multitudo, ut auro & argento, aliisque omnibus rebus, quae hic in pretio habentur, atque a plerisque avidissime expetuntur, sic hac quoque frustraretur, ac Deus id quod altum & excelsum est atque ad paucos pertingit, gratum acceptumque haberet; contra, quod propinquius est, nec vulgi captum superat, aspernaretur & rejiceret. Vide reliq.

Yet I must confess that the Brethren whom I now blame have one extenuation (though not sufficient excuse) for their sin; so many and desperate errors have of late risen up, that it is no wonder, if they be raised to too much jealousie, and be too ready to charge error upon all that speak any thing which they do not well understand. Saith Erasmus in vita Hieronymi. Nullum fuit unquam seculum seditiosius, neque Confusius; & sic omnia contaminarant haereticorum errores ac dissidia, ut magnae cujusdam artis fuerit orthodoxum esse. But yet it is sad that this should so much wrong the Truth of God, by driving men into such extreams, as the same Erasmus there mentioneth, In isto factiosissimo seculo, vix quisquam eximie doctus haereseos suspitione carebat. A wise man is long in attaining to wisdom, and with much diligence knoweth more then others: but its easie for a brainsick self-conceited Opinionist, to call him Heretick for it, when he hath all done.

1. The seventh and great Objection is, that I ascribe too much to mans works. To which having answered through the main body of this Book, I shall now only say, 1. That I suppose if I differ from the commonestSee Bishop And…ews on the fifth Per… tion of the Lords prayer, how forgiving others is a condition of our Pardon. opinion among us, it is but in giving less to mans works then they do: Nor shall their confident denial without any evidence, make me think otherwise. He that is justified by Faith as an instrument, is justified by it as an agent or act; for Actio est Instrumenti causalitas. I dare not go so high for all the new Arguments that I see produced for it. 2. I see many well meaning zealous men dividing our Religion, and running into two desperate extreams. One sort by the heat of opposition to Popery, do seem to have forgotten, that Faith and Christ himself, are but Means, and a way for the revolting soul to come home to God by; and thereupon place all the essence of their Religion in bare Believing, so making that the Whole, which is but the Door or Means to Better, even to a conformity of the soul to the image and will of God.

Others observing this error, flie so far from it as to make Faith it self and Christ to be scarce necessary: so a man have but Gods image, say they, upon his soul, what matter is it, which way he comes by it? whether by Christ or by other means! And so they take all the History of Christ to be a meer Accident to our necessary belief; and the precepts only of Holyness to be of Absolute Necessity.

The former contemn God, under pretence of extoling Christ. The latter contemn Christ, under pretence of extolling God alone. For the object is apprehended only by the act: he therefore that contemneth the act, doth contemn the object, as an object. And so he that pretending to extol Christ or Faith, degradeth Godlyness, thereby so far rejecteth God: And he that on pretence of extolling Godlyness, degrradeth Faith, so far rejecteth Christ its object, which makes me think of a Passage of Greg. Nazianz. Orat. 1. pa. 16. where shewing how by abusing the Doctrine of the Trinity some were become Atheists (that is, denyed consequently any God-head) and some Jews (as Arrius) he addeth a third sort that in a mistaking way of avoiding the former being nimis Orthodoxi, too Orthodox, did worship many Gods in the Trinity.

On the one side, Christ were not Christ, the Saviour of souls, if he should not by Faith, bring them to holyness, and save them from their sins.

On the other side, it is a false supposition that any but Christ is able to renew Gods Image on the soul. For,

1. It is only Christ that by his blood hath removed Impediments, and purchased this Power, not into anothers hand, but into his own.

2. It is Christ only that by office is appointed thereunto:

3. It is Christ only that hath given sufficient precepts, Directions, and Rules for Sanctification.

4. And he only that hath propounded a sufficient Encouragement and Motive in the Promises of another Life.

5. And it is he only that can send forth a Conquering Spirit, to sanctifie and bring back the souls of men to God. It is only to him that God hath committed the Spirit thus to bestow.

I do therefore detest both these extreams. But yet it being the former that I take to be the greater, and that too many men of better repute do give too much countenanc to, in their inconsiderate disputes against Works in Justification, I thought I had a Call to speak in so great a Cause.

My opinion is that its Essential to Justifying Faith to take Christ as Lord and Saviour; and that they who say, But not qua Justifying, do emply false Doctrine▪ as I have elsewhere discovered: I think that Holyness is of the Essence of Christanity; and if I were sure a man were unholy, I would not call him (except analogically) a Christian. Tertul. Apol. c. 46. saith, Sed dicet aliquis etiam de nostris excedere quosdam a Regula disciplinae: Desunt tum Christiani haberi penes nos: Philosophi vero illi cum talibus factis in Nomine & in honore sapientiae perseverant. And cap. 43. Nemo illic (in carceribus, &c.) Christianus nisi plane tantum Christanus: aut si aliud, jam non Christianus. Athenagoras Legat. pro Christ. p. 3. Nullus enim Christianus malus est, nisi hanc professionem simulaverit. That it is the very business of Christ, the Spirit and all Ordinances, to bring back the soul from God to the Creature. See what Nazianz. saith, Orat. 1 pag. 11. Huic contra a scopus est, animae pennas addere, ac mundo eam eripere, Deoque dare, Divinamque Imaginem, aut manentem Conservare, aut periclitantem fulcire, aut …psum in Pristinum statum revocare, Christumque per spiritum sanctum in pectoris domicilium admittere: atque ut summatim dicam, eum, qui superni agminis sit, Deum efficere, & supernam beatitudinem ipsi comparare: Huc Magistra Lex tendit▪ Huc inter Christum & Legem interjecti prophetae: Huc spiritualis Legis profector & finis, Christus: Huc exinanita Deitas: Huc assumpta Caro: Huc nova illa mixtio, Deus inquam & Homo. Vide reliq.

The Affections of man do shew his Nature and Inclination: what a man Loveth, such he is. God is Holy, and therefore Loveth Holyness: The Righteous Lord loveth Righteousness. Did God care as little what we are in our selves, as some Imagine, & could love with Complacency the unholy, Impenitent, Rebellious sinner, upon supposition that Christ is Righteous and Holy for him, he were not what he hath told us he is in his Word. To deny God to be Holy, is to deny him to be God. And he that once believeth he hath an unholy God, or a God so indifferent to the Holy and unholy, no wonder if he be unholy himself. For all will affect to be like their God; At least none sure will think it necessary to be better then God. No wonder therefore that the Heathens lived wickedly, who worshipped wicked livers as their Gods.

It is a Cutting passage of Augustine, Epist. 202. Neclario, telling out of Terence of the young man that was incited to lechery, by seeing the picture of Jupiter on the wall, committing adultery; he adds, that if he had chosen rather to imitate Cato than Jupiter, he had never been so tempted: Sed quo pacto id faceret cum in Templis adorare cogeretur Jovem potius quam Catonem. They that feign God so indifferent to Holyness, which his people excell in, do either make holyness a defect, and none of Gods Image, or else they make man to be better then God; and Consequently to be Gods: For he that is Best is God.

I must therefore be excused, if I make not such a distance between Faith and Holyness, as some do (And yet a difference I make); and yet suppose that I am so far from dishonouring free Grace hereby, that I should but deny and reproach it, if I did otherwise. For its greater Grace to give Justification and Sanctification, then to give one alone. August. Epist. 3. Volus. saith, Christ came In Magisterium & Adjutorium: And its called Adjutorium because sine Gratia fidei quae ab illo est, Nemo potest vincere concupiscentias vitiosas: Et sique earum residua non vicerit veniali Remissione purgari. Here is that common old Doctrine which some say is a joyning Christs righteousness and our own: viz. (Though Christ pardon all former sins at our Conversion, yet for the time after) his first work is to sanctifie, and pardon doth but save us from the penalty of the rest, which through the Imperfection of Sanctification is not overcome. And doubtless our best obedience is but a Receiving more, and therefore a fruit or part of Grace. August. Epist. 5. Marc…l. Nihil Deus I…bet quod sibi prosit, sed illi cui Iubet.

I do therefore so ascribe to man, that Gods Grace may be advanced by it, and not denyed or extenuated. As August. Epist. 46. Valentino. Si non est Dei Gratia, quomod… salvat mundum? Et si non est liberum Arbitrium, quomodo Iudicat Mundum? The old character of a Christian was not only from his belief or Imputed Righteousness. Tertuall. Apol. c. 40. Nos vero Iejuniis aridi, & omni continentia expressi, ab omni vitae fruge dilati, in sacco & cinere voluntates, invidia Coelum tundimus Deum tangimus, & cum miserecordiam extorscrimus, &c. Augustines whole tractate de fide & operibus is worth the reading to this business, cap. 21. p. 34. Hoc itaque prodest in Deum recta fide credere, Deum colere, Deum nosse, ut & bene vivendi ab illo sit nobis auxilium, & si peccaverimus, ab illo indulgentiam mereamur; non in factis quae odit securi perseverantes, sed ab eis recedentes, &c. Et cap. 23. Inseperabilis est bona vita a fide quae per dilectionem operatur: immo vero ea ipsa est bona vita. Had I said so, it would have been offensive.

The occasion of this writing (as I have shewed in the beginning of it) was a strange Volumn of Mr. Crandons, seconded by Mr. Kendal, ushered in by Mr. Eyre, and modestly commended to the Publike view by Mr. Caryl: This writer did by an Epistle to the Ministers of England invite them to such dealing, as he had given them an Example of. Seeing he hath led me that way, I am willing that They should have the Hearing and true knowledge of the cause. Though I then hated keen Censures and Divisions in the Societies that I affected, yet I must confess the time was when I had too Narrow thoughts of the Church of Christ, and little minded the Peace of any but of that Partie in it which I most honoured; and thus was involved in the guilt of Faction for want of such Catholike Considerations and Affections as beseem a Member of the Catholike Church. Then was I loved and esteemed by my Brethren, and met with none of their Censures or Calumnies; For though I did not wholly put mine eyes and ears into their keeping, having still an unsatisfied thirst after Truth, yet they were the Persons whom I trusted and subscribed to. But since I have seen and disclosed the Evil of a Private Spirit, and of dividing principles, and extreams in▪ Doctrine and Practise, I find the Indignation of that Spirit which I oppose. Christ came not to bring me peace, when he shewed me his Truth. Since I grew into so high an esteem of Unity, some would constrain me to be a man of Contention: and since I so valued Peace as to be even fond on it, it seems to draw back.

Me thinks I could better bear almost any other censure or opposition, then to be taken for a Divider or disturber of that Peace which I so earnestly affect. But as Seneca makes it the greatest tryal of a Good man, when he can Boni viri famam perdere, for the love of goodness; so I look on it as my Tryal, whether I can lose the fame of being Peaceable, for a love to Peace. Upon enquiry into the cause of this offence, me thinks I have found some in my self, and some in my Brethren. In my self I find 1. That my knowledge being very defective, the imperfections of it will appear in all that I do. But I thought that this would not have offended them that were not offended with me when I knew less: (excuse me that I say, I know more then I did: men that see, are apt to be confident of it, when they cannot well demonstrate it to another.) 2. I find that there are some in cautelous passages in my Aphorisms, not fitted to their reading that come to suck poyson, and to seek for a Word to be matter of Accusation, and food for their censuring Opinionative zeal. I supposed this would have been pardoned also, when the occasion was known, and when I compared my careless style with a multitude of approved Writers. Among others, I thought I discerned these Reasons of the offence. 1. There are so many contrary Parties in the Church, that it is impossible to please all: He therefore that will please, must choose his Party, and resolve to displease all save them, and not extend his ambition too far. 2. He that will please, must have no Adversary. But if there be but one man found that hath malice enough to Accuse, there will many be found to receive his false reports. 3. My Judgement hath led me on to those Doctrines which exasperate not only single persons, but Parties, especially the Antinomians, Anabaptists and Separatists: And there are some men who are half of their mind, that keep up some good reputation with the Orthodox; and so standing in Judgement and Interest between both, are the readyer to receive, and the more capable to hand up the Jealousies of the rest. 4. Local distance doth much disadvantage me: it being only those that know me not, or live not within the reach of my converse that seem offended: and so I have not opportunity to give them that satisfaction, and mollifie their minds, as I doubt not but I should do, if I lived among them. 5. It is an unhappy Age to speak any thing in, that seemeth new, or not common, though but in Method: there being so many Heresies and wicked Doctrines of late sprung up among us, and all under pretence of a progress in knowledge, and of further light, that I cannot blame any wise and godly man to be wary and cautelous what he doth receive. 6. Satan is an enemy to all Truth, but especially to Uniting and Reforming Purifying Truths. 7. Though I offend, I must say that which cannot be hid. Divines are too few that are impartially and diligently studious for Truth, and take not things upon prejudice and trust from a Party: And yet fewer that have strong Judgements, and are able to discern it, though they do study it: When they have followed on an enquiry a little way, and find that truth doth like the branches of a Tree, or the veins in mans body, go smaller and distinct, then are they unable to follow it any further, and to see the truth in so fine a thred. I arrogate not this to my self, the want whereof I discern in others: but yet I wonder oft at the confidence of such men: and can well say as August. Epist. 29. Hieronymo. Adversus eos qui sibi videntur scire quod nesciunt, hoc tutiores sumus, quod hanc ignorantiam nostram non Ignoramus: Which is the scope of much of my Apol. against Mr. K. 8. I find my self much injured by the excessive estimation and praises of those that approve of my Labours, I mean the less discreet among them: for that enrageth some others, and whets them on to a contention. I do therefore bespeak all such friends in the words of Augustine, Epist. 7. Marcell. Vos autem qui me multum diligitis, si talem me asseritis adversus eos quorum malitia, vel Imperitia, vel Intelligentia reprehendor, ut me nusquam scriptorum meorum errasse dicatis, frustra laboratis; non bonam causam suscepistis: facile in ea, meipso judice, superamini; Quoniam non mihi placet cum a charissimis meis talis esse existimor, qualis non sum. Profecto enim non me, sed pro me alium, sub meo nomine diligunt, si non quod sum, sed quod non sum, diligunt.

Yea, the very number of Assenters I find is an offence: but that I cannot help. Good men when they think any Truth to be an Errour, will be sorry that it is entertained. Doctor Owen thus Prefaceth to Mr. Eyre's Book: For the present I shall only say, That there being too great evidence of a very welcome entertainment, and Acceptance given by Many to an almost pure Socinian Justification and Exposition of the Covenant of grace, even amongst them into whose hearts God seems to have shined, in some measure, to give the light of the knowledge of his Glory in the face of Jesus Christ. He that should think any Doctrine to be against God, I wonder not if he think himself bound to oppose it. But to be Almost an Errour, is to be a Truth: There is but a thred between Truth and Errour; and that which is not Neer to that Errour, is not Truth, but is liker to be another Errour in the other extream: For Truth is one strait line, but Errour is manifold; even All that swarveth from that line, in what space and degree soever. I purposed to have said nothing to this Reverend Brother Doctor Owen; but when I came to answet the Arguments for Justification, or Absolution, or Remission before Faith, I found my self engaged to do it, because I knew of none that had said so much as he there doth; and because (since the publishing of my Apology) two or three reverend Brethren told me that, as to that part, it was thought necessary.

There is lately come forth a second Part of a Treatise of Justification, by a Reverend Brother; wherein some things which I have delivered are opposed; especially that sincere obedience is a condition, & causa sine qua non of our Justification as continued (or non-amittendi justificationem, and of final sentential Justification, if he speak to me) He being one of the two to whom I first directed my Aphorisms; I there promised, that if he dissented I would search again, and be the more suspitious of my thoughts: which I have accordingly done. And whether it be my unhappy darkness, or my certain knowledge of his mistake, or what ever the cause be, I am left but the more confident of the Truth of what he opposeth. Certain I am, that I am willing to know the Truth, though it were to tht Retractation of all that I have wrote. The strength of his Arguments lies upon a supposition, that Conditions have a Moral▪ efficiency▪ which he is pleased to prove by his bare affirmation; yea after I had denied it, both to himself in private writings, and in my Books publickly, and affirmed that its against the common sence of Lawyers, and that a Condition qua Condition hath no efficiency, though some Conditions qua Meritorious may; yet was he not pleased to take any notice of this, as if his affirmation excluded all need of a further proof. And pag. 220. he doth thus state the question, Upon what account these are required in justified persons? Whether in some causality or concurrence as faith is? only not with such a degree of excellency? Whether good works be required as well as faith, so that we may say, justifying Repentance, justifying Law, as well as justifying Faith? This is positively and vehemently affirmed by some. And he plainly shews that it is my self that he speaks of. I do truly continue that high estimation of this Reverend Brother which I first did sincerely express. But all men are imperfect: I much desire more candor and truth in these passages. I vehemently disclaimed, 1. All causality of works or Faith to Justification, to himself in private writings. 2. As also I shewed him that if I were guilty of bringing them too neer to an equality, it was by taking down Faith more then he, but not by raising works higher then others. 3. I gave him reasons why it was not fit to say, Justifying Repentance, Love, &c. 4. It was so far from my thoughts to talk or think of Justifying Law, (if he mean not the Gospel promise, as its like he doth not: for else sure he would not account it strange) that I purposely wrote against it, and as plainly as I could speak. And yet must I be said, or intimated vehemently and positively to affirm such things? Why then, what good will disputing do? Or what Remedy but to appeal to a Juster Judge! That Credere, to Believe or lay hold on Christ, though they be Grammatical Actions, yet they are naturally passions, as Intelligere, videre, &c. which pag. 225. he makes to be the fullest representation of that Truth. This, I say, is the point which I gave him in writing my reasons against, but he here takes no notice of them. Whether my forementioned promise in my Epistle to Aphor. oblige me to a Reply to what is said against me in this Book, I shall consider, as God affordeth me opportunity, and shall hearken to what others advise me to therein. But if I return no Reply, I yet conceive my self fully excusable. 1. In that the Author in his Epistle, seemeth to avert it, professing his thoughts against Replying to a whole Book. If I write then, he will take what scraps he please into consideration: and if I Reply to all his, it seems, I shall do what he judgeth unmeet. 2. It so falls out that I have answered him already in this Confession, before I saw his Book: so that I think there needs no more. Whether it be new Doctrine to assert such conditions as I do, and whether his Doctrine, pag. 346. be true or tolerable, that as in Christs suffering we were looked upon by God as suffering in him; so by Christs obeying of the Law, we were beheld as fulfilling the Law in him, &c. I leave it to the Reader to judge, when he hath read what I have here …d to the contrary.

But I must desire my Reverend Brother not to be offended that I prove this doctrine the very foundation of Antinomianism; For when I did that, I little thought that he would own it: and if I had, I durst not have been silent. 3. If I may escape the censure of charging my Reverend Brother with contradictions, or labour in vain, I would desire the Reader to consider, whether after all his gainsaying, he do not openly aver the same doctrine which I maintain? pag. 118. he gives us these words, as remarkable in a different Character. For though holy works do not justifie, yet by them a man is continued in a state and condition of justification: so that did not the Covenant of Grace interpose, gross and wicked wayes would cut off our justification, and put us in a state of condemnation.

And Pag. 429. For although Christ did fulfil the Law for such who are his, yet this is not imputed and accounted immediatly to every one, but its applyed in that way and order which God hath appointed: and that order is to communicate the benefit of his active obedience, to none but such who shall by faith receive him, and obedientially walk in his commands. Believe these things, Reader, and I will not differ with thee about the name of a Condition. Call it what you will for me. 4. My last Reason is, because those Reverend Brethren that I have spoke with since they read it, do tell me, that they judge the contradiction to me to be so superficial and without proof, that I need not be solicitous to hinder its success: Though for my part, I bear some kinde of reverence even to his mistakes, through my love and reverence to himself.

And I shall the more easily be perswaded to forbear more writings of this sort, not only because my friends at a distance do so importune me to a more profitable kinde of imployment, but also because it pleaseth God of late to call out more enough to such undertakings. There is newly come out against Antinomianism, as Mr. Hotch his Exercitation of Remission of sin, so Mr. Warren against Mr. Eyre, and Mr. Grail against him also, for the conditionality of the Covenant of Grace: and both judicious, and well worthy the reading: which I willingly say, though the former differ from me about the notion of Faiths instrumentality, and before the later Master Constant Jessop hath published a large Epistle to vindicate Dr. Twiss from that opinion about Justification which I supposed him to be guilty of. And truly I was much taken with that Preface when I read it, and said, Its pity it should be upon mistake: and if it be, me thinks (in that case) I am ready to love his mistake, for the charity in it, and the desirableness of the thing asserted, more then my own ungrateful interpretation, though it should be true. And I heartily thank that▪ Reverend Brother for his candid and ingenuous labor; wherein, if he hit indeed the Doctors sense, he hath not only befriended me, for the rectifying of my mistakes, but also befriended the Church, in taking from the Antinomians the advantage which they seemed to have by the reputation of so Learned a man as Dr Twiss. For my own part, I owe more to his writings, for my information in those points, where many are now offended with me for my judgment, then to any writer in the world, except the Scriptures. In particular, it was he that did not only satisfie me in the point of Universal Redemption, but by clearer distinguishing between Gods Preceptive and Decretive will, then I had found others do, did help me to discern better then before I had done, between the Physical and Ethical considerations in Theologie, and did let in that light at so narrow a crevise, which hath not been a little serviceable to me since then. And indeed it was Doctor Twiss that first drew me out of the road that I was in, if I have in any particulars forsaken it. And the next advantage I had, was by reading Saltmarsh's Flowings of Grace: which I saw so exceedingly taking both in the Country and the Army (where I then was) that I fell on the serious perusal and consideration of it: and its palpable errors were a most usefull discovery to me of some contrary Truths, while I was endeavoring to confute him; so that when I considered of the justest answer to his conceits about Christs Believing, Repenting and Obeying for us; it plainly lead me to the discerning of that necessity of the twofold Righteousness, which some inconsideratly quarrel at. And a long vacancy in deep weakness of body, presently succeeding the beginning of these thoughts, did much more enforce them then before.

This much more I must say concerning this present Confession. 1. The large citations of other mens words must needs seem tedious to many Readers, but I am necessitated to it, as the only answer to the Argument of singularity which I am charged with, and which seemeth the most effectual that they plead. And I hope the matter of those citations will prove worth the reading.

2. If any Brother understand not any word in my Aphorisms which is here interpreted, or mistake my sense about the Matetr of that Book, which is here more fully opened, I must expect that they interpret That by This. And if any one have so little to do, as to write against that Book (which is not unlikely) if he take the sense contrary to what I have here, and elsewhere since then published, I shall but neglect him as a contentious vain wrangler, if not a Calumniator.

If any will needs take any thing in this Book to be rather a Retractation, then an Explication of what I have before said though I should best know my own meaning, yet do such commend me, while they seem to blame me: And for my part I never look to write that which shall have no need of correction, remembring how Austine befooled one contrary minded; and I say as he in another place, Epist. 7. Marcell. pag. 13. In talibus quaestionibus non multum laboro: quia etsi defendi sententia mea liquida ratione non potest, mea est; non ejus Authoris cujus sensum improbare fas non est, &c. Ego proinde fateor me▪ ex eorum numero esse conari, qui proficiendo scribunt, & scribendo proficiunt. Unde si aliquid vel incautius vel indoctius a me positum est, quod non solum ab aliis qui videre id possunt merito reprehendatur, verum etiam a meipso (quia & ego saltem postea videre debeo, si proficio nec mirandum est, nec dolendum, sed potius ignoscendum est & gratulandum; non quia erratum est, sed improbatum▪ Nam nimis perverse seipsum amat, qui & alios vult errare, ut error suus lateat. If any be yet offended after so much endeavour to satisfie them, it is against my will, and I say to them as Hierom, Tom. 1. de vita Cleric. ad Nepot. Aut nihil scribendum fuit, ne hominum Judicium subiremus, quod tu facere prohibuisti: aut scribentes cognoscere cunctorum adversum nos maledicorum tela torquenda: Quos obsecro ut quiescant, & desinant maledicere: non enim ut Adversariis, sed ut Amicis scripsimus: Nec invecti sumus in eos, qui peccant, sed ne peccent monuimus: Ne{que} in illos tantum sed in nosmetipsos severi Iudices fuimus.

The main discouragement that I find in writing of hard controversies, is, because there are so few of the people (to say nothing of the younger, or duller of the Ministry) that are able to make tryal, and discern when a cause is well maintained, and when not: But a man that will confidently pour out words, how far so ever he Digress from the Truth or mark, is as soon believed, as he that giveth the soundest Reasons, saith Hierom▪ (Ubi supr. p. 14.) Nil tam facile quam vilem plebeculam & indoctam Concionem linguae volubilitate decipere; quae quicquid non intelligit, plus Miratur.

If after all this any Brother shall yet confidently charge me with error, I promise him to be diligent in my endeavours to know the Truth: and me thinks I may expect, that whoever so chargeth me, should in all reason have these Qualifications following.

1. That he be a man of a stronger Judgement, and more Discerning Head; and not one of those that Nazianz. describes Orat. 1. (and after, p. 453.) that think themselves wise enough to be Teachers or Contradict others, when they have got two or three words of Scripture: Nor such as have not wit for an ordinary business, and yet think that they can master the deepest Controversies. He that thinks to do this without a piercing wit, (as well as Grace) ordinarily, thinks to see without eyes.

2. I expect that he be one that hath longer and more diligently and seriously exercised himself in these studyes, then I have done.

3. That he be one more free from prejudice and partiality then I am: who, I must needs say, have been deeply convinced of the evil of detaining any Truth in unrighteousness, upon any interest of a Party that is against it.

4. That he have more of the illumination of Gods Spirit, which is the chief.

5. That he have a more sanctified heart, that he may not be led away with wrong ends, or blinded by his vices.

Usually all these are conjunctly necessary: but at le…st there must be so much of the chief, as may supply the want of the rest. And as in all these I unfeignedly lament my defectiveness, and doubt not but there are multitudes of Labourers in Gods Vineyard, with whom in these respects, I am unworthy to be named; so it is these whose judgements I shall value; but for empty, confident, self-conceited ones, that know not what they talk against, I shall regard them as they deserve. I did not easily or rashly fix upon that which they mislike; I was once of their mind in some of those points; and I doubt not but they are verily perswaded that they are right: or else they would not be so zealous in the business. But as confident men as they, and perhaps as able, have seen Truth in some of these things, which they formerly reproached as errors: of whom I may say, as Austin of Paul (in their measure) Epist. 203. Prostratus …st ut excoecaretur, & excoecatus est ut mutaretur, mutatus ut mitteret…r, missus ut qualia fecerat in errore, talia pro veritate p…retur. viz. to be reproached as erroneous, as they did by others. And for friends so to use the Truth and their Brethren is no news: Hierome, Nazianz. Chrysost. and who not of the worthyest Fathers were so used in their times? Saith, Nazianz. Orat. 26. p. 443. Atque ipse exigu… & pauper sum Pastor, Pastoribusque aliis ut parce dicam, nondum gratus atque acceptus: quod rectore Judicio ac ratione, an animi malevolentia, & contentionis studio, fiat, nescio: Enitar tamen quantum potero▪ daboque operam, ne gratiam divinitus acceptam premam ac occultem,—verum & veritatis doctrina vos erudia… ac per spiritum Concordes reddam. Et Orat. 32. p. 523. Lassus sum, dum & cum sermone atque invidia; & cum hostibus, & cum nostris, pugno. Illi pectora feriunt & minus assequuntur quod Cupiunt. (Nam qui aptas inimicitias gerit, facile caveri potest:) hi autem terga observant, & magis molesti sunt.

I am sensible of the trouble that I have put the Reader to buy this tedious Preface: But I remember that Austin Epist. 23. Bonifac. saith of his friend Nebridius, that he exceedingly hated a short Answer to a Great Question, and took it very ill of any that expected the like from him, and where he might be free, would manifest his indignation.

Let the Reader take notice that this Book was written before the last part of my Apology, yea most of it, before I heard of Mr. Crandons death, which was about a fortnight after I saw his Book: And therefore I make more mention of him then else I would have done. It hath (I know not on what impediments) stuck much longer in the Press then I expected.

The Printed sheets were perused by some Learned, Reverend men, whose Judgements I most highly valued; And I resolved and promised them, for the sake of Peace and Truth, to correct and reprint every sheet, where any material passage should be found, which they judged Erroneous: But upon perusal, they desire not the Alteration of any, but approve of the passing of it, as I sent it them.

One of these was that now-blessed man Mr. T. Gattaker, who lived not to peruse it all: but on the chief and most material part, he left me those brief Notes, which I have annexed to the end: And because it pleased▪ the Lord to make this his last work on earth, and to Conclude his Labours in the dictating of an affectionate Valediction and Benediction, which he sent to me with those Notes, I have adjoyned these also; the Memory of his Name, and of his great Love and Respects, being to me so precious. Two other Letters of his I have adjoyned also, wherein he was pleased of his own Accord to declare his Judgement of three other of my writings; which I oppose (as sufficient against the quarrelsome exceptions of Contenders. Had I not been confident that he desired not the keeping secret of these his thoughts, I should not have dared to make them publike; nor would I be in the least injurious to the name which I so much honour, that thereby I might borrow Honour to my own. The Lord pardon all our failings and sanctifie our imperfect labours to the good of his Church.

Rich. Baxter.