a willingness to obey into justifying Faith which they are convinc'd they must do or they shall make mad work on 't that is that they may make S. Iames not to contradict S. Paul they say that justifying Faith must be a working obediential Faith yet as it justifieth must be considered as distinct from obedience But because it is replied that to rely upon Christs merits is an act of obedience or a work they answer that though it be yet it doth not justifie as it is a work and therefore with the other men they will not have it called a condition of Justification but the instrument Philal. But don't you think that this elaborate acuteness might be well spared by understanding works when they are undervalued comparatively to grace and faith as quite distinct things from sincere obedience to the Gospel of Christ Theoph. I am verily perswaded it may and that the way in which those that are called the Moral Preachers go as to this point will be made as clear as our hearts can wish by so understanding them Philal. I desire you to give me as full an account as briefly you can how they deliver this doctrine of Faith in reference to Justification Theoph. Justifying Faith because they would express themselvs as plainly as may be in a matter of most weighty importance they describe much after this manner That It is so full a perswasion that Christ Iesus is the Saviour of Mankinde and that his Gospel is true as causeth a hearty and sincere willingness to yeild obedience to all his precepts or to take that course which he hath prescribed in order to Salvation Philal. This is plain enough And I should think not capable of being misunderstood Theoph. Though I cannot say that I speak the words of any of them yet sure I am that those I have heard them use in defining justifying faith are as easily intelligible as these are and have the same sence Philal. I have heard you heretofore say that when you were a youth you was taught this definition viz. Iustifying faith is a grace of the holy Spirit whereby a man being convinced of his sin and miserable estate in regard of it and an all-sufficiencie in Christ to save from both receives him as he is tendered in the Gospel or according to his three Offices of Prophet Priest and King What fault can be found with the wording of this Theoph. None at all not is a better definition of Faith desirable I was taught this when other kinde of definitions of that grace were all the Mode by a most judicious as well as pious Divine I cannot forbear to call him so though he is of all men most nearly related to me to him I shall ever acknowledge my self obliged for first rightly instructing me in this point and antidoting me against the forementioned false notions concerning it with divers others that were highly by very many cryed up in those as well as in these wilde days Philal. You are not less beholden to that Reverend and worthy person upon those accounts than you are for your very being But I pray do the Preachers you have undertaken to represent not onely say that Justifying faith includes obedience but also that it justifieth as it doth so Theoph. Yes Philalethes that they do For they do not think that the Scriptures make any difference between the two forementioned acts of faith as to the influence it hath upon Justification and that not without cause S. Paul tells us Gal. 5. 6. that neither circumcision nor uncircumcision availeth any thing he means especially as to Justification as appears by vers 4 but faith that worketh by love which takes in the whole of obedience and there he stops The Apostle troubleth not himself to give any caution to the Galatians that they should not understand him as if his meaning was any more than this That justifying faith worketh by love or as if he had said That faith justifieth as it worketh by love Philal. There comes into my minde an Argument that seems to me demonstrative that there is to be made no distinction between those acts of faith in justifying namely the Scriptures assure us that our Saviours death was intended not onely to deliver us from wrath but from sin too and it is plain that this later was its immediate end deliverance from wrath being a consequent of deliverance from sin And therefore faith in Christs bloud must needs justifie as it designs obtaining this as well as that Theoph. Your Argument will rather prove more than that for which you bring it viz. That if those acts of faith be at all to be distinguished in the business of Justification the greater stress is to be laid on that which complieth with the principal end of our Saviours death And so if we must be making comparisons Faith justifieth as it receives Christ quâ Lord rather than quâ Priest or Saviour But however I am not for any comparisons they being perfectly needless and nothing gotten by them Philal. That act of receiving Christ as Lord is to go before that of receiving him as Priest for we may not rely upon him for salvation till we are willing to yeeld obedience to him Theoph. 'T is most true we have not any ground at all so to do we must be willing to be to our power universally obedient before we take that confidence Philal. Before you go farther I pray tell me what distinction you would make betwixt Faith and Repentance and the other graces also if its nature be extended so far as to imply obedience Theoph. The Scriptures are seldom so curious when they speak of Faith or Repentance or the love or fear or knowledge of God c. as to understand them in so restrained a sence as to abstract them from other vertues but sometimes they express all by one We finde in multitudes of places some one of the principal vertues put to express the whole of practical Religion as each of those last mentioned of which I need not give you instances And whereas Faith and Repentance are sometimes distinguished it is onely because believing the Gospel implieth more than bare Repentance in its strict notion Irenaeus therefore gives this honest description of faith in Christ Credere ei est facere ejus voluntatem To believe in Christ is to do his will Moreover we shall finde that Justification and Remission of sins for the Scripture makes no difference betwixt those two is sometimes ascribed to other vertues as well as to Faith but then they are understood either in so general a sence as to include Faith or as supposing it For instance Acts 3. 19. 't is attributed to conversion and repentance Repent and be converted that your sins may be blotted out To forgiveness of trespasses Matth. 6. 14. If you forgive men their trespasses your heavenly Father will also forgive you To shewing mercy Mat. 5. 7. Blessed are
yet he is not like to apologize for it till thou canst convince him that the neglect of Formalities and curious exactness of any kind in Discourses between Friends is blame worthy Nor yet will he plead excuse for the plainness of his Style till he hath reason to believe that the Vulgar whose benefit is here principally intended are capable of understanding higher Language I shall detain thee no longer than till I have told thee that he saith may this trifle be instrumental to beget in but any one a more free ingenuous and amicable Temper he shall not think he hath cause to repent his permitting it to be exposed to publick Censure The Contents The First Part Page 1. I. THE entrance into the Discourse Ibid. ii The hateful Character given by some to certain Friends of Theophilus and Philalethes 7 iii. An Argument of their being greatly abused in that Character 12 iv That Character due to the Broachers of Hobbian Doctrine 13 v. But that Doctrine by none better confuted than by these men 14 vi That Preaching some of their Adversaries Doctrines might render them too well deserving that Character in the Iudgment of over-critical Persons ibid. vii Another Argument that they are abused 18 viii Theophilus undertaketh impartially to Represent them 20 ix Of their Practises 22 x. Of their Conformity to the Ecclesiastical Laws 23 xi The unreasonableness of Censuring Men upon the account of their Conformity 24 xii Of their Conversation 37 xiii Of their Preaching 40 xiv Of their Preaching the Reasonableness of the Christian Precepts 42 xv Of the Use of Reason in Matters of Religion ibid. xvi 1 Cor. 2. 14. considered 43 xvii One advantage that is gotten by demonstrating the Reasonableness of Christian Duties 49 xviii The consideration of the goodness of the Doctrine of the Gospel necessary to accompany that of Miracles to prove its Divine Authority ibid. xix Of the Testimony of the Spirit to the Truth of Scripture 54 xx Theophilus his Opinion concerning the inward Testimony of the Spirit 56 xxi The believing of Divine Things a Divine Faith whatever the Motives thereunto are 58 xxii Of Moral Certainty 61 xxiii Of the Scripture bearing Testimony to it self 64 xxiv A second Advantage gotten by demonstrating the Reasonableness of the Precepts of the Gospel 66 xxv In what sence the Precepts of the Gospel are highly reasonable 69 xxvi A Description of Reason 70 xxvii The first Proposition shewing in what sence the Precepts of the Gospel are reasonable with a brief Demonstration that they are so 71 xxviii The Design of the Christian Religion 72 xxix The Second Proposition ibid. xxx A more particular demonstration of the Reasonableness of the Gospel Precepts 75 xxxi Almost all the Duties injoyned in the Gospel commended by Heathens 80 xxxii Those vindicated from making the Gospel but a little better than a meer Natural Religion that assert that Reason alone is able to prompt to us most of the Duties therein injoyned 86 xxxiii Wherein the Gospel excelleth all other Religions 88 xxxiv To say that what the Gospel requireth is most suteable to Reason is highly to commend it c. 91 xxxv Of their Preaching the Reasonableness of the Points of meer belief 93 xxxvi All the Points of meer belief to be consistent with Reason sometimes proved by them 94 xxxvii That they do not endeavour to level all such Points with mens Capacities 95 xxxviii That they acknowledge incomprehensible Mysteries in the Christian Religion ibid. xxxix That they prove the Consistency of such Points with Reason as they are delivered in the Scripture only 97 xl That they assert many Speculative Points to be also suteable to the Dictates of Reason ibid. xli An Argument drawn from Notions of the Heathens to prove the most weighty Points of Faith suteable to the Dictates of Reason 98 xlii Of their Style in Preaching 104 xliii Of their making Doctrines intelligible 105 xliv A sort of men that are Obscurers of the Gospel ibid. xlv Another sort of such 106 xlvi Of the Perspicuity of Scripture 108 xlvii Their Opinion of powerful Preaching 112 xlviii Of Carnal and Spiritual Reason 113 xlix A farther account of their Preaching 114 l. Of their being accused of Preaching up only a Moral Righteousness 117 li. In what sence they do not so and in what sence they do ibid. 118 lii No difference betwixt Evangelical Righteousness and that which is the best sence Moral 119 liii To work in us such a Moral Righteousness the Design of the Gospel 120 liv A Righteousness in no sence Moral a Contradiction 124 lv Of Imputative Righteousness and in what sence they believe and Preach it 126 lvi Their notion of Christ's imputed Righteousnesse ibid. lvii A false notion of it 128 lviii The first Mistake in that Notion 129 lix The second Mistake ibid. lx A false definition of Faith they Confute in their Preaching 130 lxi Christ's imputed Righteousnesse no Scripture Phrase 133 lxii Some Verses in the fourth to the Romans considered ibid. lxiii St. James 2. 23. considered 135 lxiv. Philippians 3. 9. considered 137 lxv As high a favour to be dealt with as if we were perfectly Righteous as to be so esteemed 139 lxvi The dangerous consequence of the Antinomian Doctrine about Imputed Righteousness 141 lxvii The Antinomians Opinion of Sin 143 lxviii Theophilus his Charity for some Antinomians 146 lxix A Defective Definition of Faith that those Divines Preach against and the ill consequence of it 148 lxx A full Definition of Faith ill applyed to the business of Iustifying 154 lxxi A full and plain Definition of Faith used by those Preachers 157 lxxii Of that Doctrine of those Preachers that Faith justifyeth as it implyeth Obedience 159 lxxiii An Argument to prove that Faith justifieth as it receiveth Christ quà Lord as well as quà Saviour 160 lxxiv. The Act of receiving Christ quà Lord to go before that of receiving him quà Priest 161 lxxv How Faith is distinguished from Repentance and other vertues in the business of Iustification 162 lxxvi Why Iustification is mostly ascribed to Faith 164 lxxvii Two Acceptations of the Word Faith ibid. lxxviii The vertue of Faith variously expressed in Scripture ibid. lxxix How Faith justifieth 165 lxxx The Covenant of Grace conditional 167 lxxxi Hebrews 8. 10. considered 168 lxxxii Men not without all power to cooperate with with God's Grace in their Conversion 174 lxxxiii A middle way to be taken in giving account of Mens Conversion 175 lxxxiv Faith the Condition of the New Covenant ibid. lxxxv Of their being accused for the foregoing Doctrine as holding Iustification by Works and Enemies to God's Grace 176 lxxxvi A Digression concerning censuring men upon the account of their Opinions ibid. lxxxvii A vindication of the foregoing account of Faith justifying from being opposite to free Grace 180 lxxxviii A vindication of that Doctrine from asserting Iustification by Works in St. Paul's sence 186 lxxxix By Works when opposed
Nay how then could he marvail as we read he did at their unbelief Philal. But they will tell you that to assent to the truth of the Scriptures from the forementioned motives is no divine Faith Theoph. But I dare tell them that the believing of Divine things is a divine Faith let the motives inducing thereunto be what they will and that it is no unusual thing for the Act to receive its denomination from its Object But with a divine Faith in their sense also we no less than they believe what is contained in the Scriptures true viz. because God that cannot lye hath reveled it but that he hath indeed reveled it the Miracles as was said whereby this is confirmed and the goodness of the Doctrine to which I may adde also the completion of Prophecies as being of no less consideration than the Miracles do assure us And again that such Miracles as are recorded were really wrought for the confirmation of the Gospel and likewise that the Doctrine contained in our Books is that Gospel that was confirmed by them we may be convinced by as undeniable Arguments as any matters of fact men have not seen with their own eyes can be proved by and so undeniable that he must needs be a most unreasonable person that requires better Nay he must resolve if he will be consistent with himself to believe nothing he hath not himself seen I will adde too that whoever he be that is dissatisfied as to this matter he doth undoubtedly believe hundreds of things and thinks he should be unwise in questioning them that have not the quarter part of the evidence that this hath nay I may say not the twentieth part If they please Philalethes to call it a humane faith to believe matters of fact upon the account of Tradition I will not contend with them but tell them plainly that I like it never a jot the worse for being so nor can I understand how any wise man should But yet take notice too that such a degree of faith concerning these matters of fact also as hath a powerful operation upon our lives and souls is imputed by us no less than by them to the grace of God and his Holy Spirit though not as operating in us in an immediate manner as I said ordinarily but in making the means effectual and I hope they will acknowledge this in the best of senses a Divine faith Philal. But they say that onely a moral certainty can result from the evidence that is in the most uninterrupted and universal Tradition and therefore how closely soever you tell us the Spirit of God applieth that evidence this way of yours tends to make men no better than morally certain of the truth of our Religion Theoph. What a fault that is â— our certainty thereof may be perfectly undoubted as moral as it is And I fear not to declare that I do not desire to be more undoubtedly assured that there were such persons as our Saviour and his Apostles that they performed such works and preached such Doctrines as we have on Record and that the Books we call Canonical were written by those whose names they bear than I have cause to be and am that there were such great Conquerors as Alexander and Iulius Caesar which yet lived before our Saviour or that those which pass for Tully's Orations were really for the substance of them at least his which yet are elder than the Gospel but for all that my certainty of these things can be no more than moral yet I do notwithstanding no more doubt of them than I do of those things that are plainly objected to my Senses for I do not at all doubt of them and I should be laugh'd at as an arrant fool if I did but should I deny them I should be thought a mad-man by all wise people And yet let me tell you that we have from Tradition a greater certainty in some respect of most of those particulars than we have of these for it hath been the interest of many that those should be false but so hath it not been of any that these should be so But the greatest enemies of the Christian Religion have not so much as attempted to disprove those nay have taken all for granted except one or two Miracles Philal. I have but a Moral assurance that there is such a City as Rome or Venice or that there were such persons as Queen Elizabeth and King Iames yet I should be a Brute did I more question whether there are such Cities or were such persons than I do whether there be such a place as London or Bristol where I have several times been or whether there are such men as Theophilus and Philalethes Theoph. To be sure so you would Well I wish that those men would shew us a more certain way of conviction concerning this matter of weightiest importance and then see whether we would not with great thanks leave ours for it But I fear me in stead of so doing should we give up our selves to their conduct they would most sadly bewilder us and in stead of setled and unshaken believers make mere Scepticks of us or what is worse Philal. There are others Theophilus that say that the Scripture is sufficiently able to convince men of its Divine authority by the witness it can give to it self or to use their own Metaphorical expression by the resplendency of its own light So that he doth enough in order to his believing it to be Gods Word that doth but acquaint himself with the contents thereof which I think follows from that opinion Theoph. If these understand what they say there is no difference betwixt them and us for the Miracles and Goodness of the Doctrine we prove the Scriptures Authority by we fetch onely out of the Scriptures themselves And therefore supposing we believe the matters of fact therein written we say as they do that we need no Argument to prove them Divine but what is therein included But if their meaning be as by their manner of expressing themselvs one would think it should that there is such a light in Scripture as immediately operates upon mens mindes as proper light doth on the Optick nerves there can be nothing said more inconsiderately For mens understandings cannot discern the truth of things by immediate intuition but onely in a discursive manner that is by such reasons and arguments as perswade to assent And besides if that be true not onely what you concluded from thence is so also viz. that 't is enough in order to our believing it to acquaint our selvs with the contents thereof but likewise that 't is altogether impossible that any man should read the Scriptures and not believe them supposing he be compos mentis and understands what he reads But to convince us that this is not so I fear there are very many sad instances have too good ground for my fears Well Philalethes it
imputed righteousness but they are ready to make an ill use of it by taking from thence an occasion to entertain low and disparaging thoughts of an inward real righteousness I have too good reason to suspect this So that to deal freely with you I think it would be well if it were never used except when there is an opportunity of also explaining it Philal. What you say is considerable but is it not a Scripture-phrase And I have heard you say that you could wish that points of Faith were used to be expressed as they are in Scripture Theoph. It would ordinarily be to very good purpose if they were and therefore these Divines preaching the Doctrine of Remission of sins through the bloud of Christ do preach all that is true of the Doctrine of Christs imputed righteousness in Scripture-language For as a Learned Divine saith If you prescind it from remission of sins through the sacrifice of Christ on the Cross this phrase of Imputative righteousness hath no signification at all and that therefore there is no damage done to our Religion if it be not accounted a distinct Article from the remission of sins in the bloud of Christ. For it cannot afford any true and useful sence distinct therefrom nay I may say any that is not very mischievous and dangerous and such as tends to that loathsome and pestilential errour of Antinomianism Thus far he But take notice moreover that this expression Christs imputed righteousness or the imputation of Christs righteousness is not to be found in all the Bible Nor in any of the places where we finde the word imputed relating to righteousness is the righteousness of Christ at all to be understood but onely an effectual Faith which is the very same with inherent righteousness which as I said is that Moral righteousness onely that those Preachers may be justly charged with altogether insisting upon Phil. I wish we had time before we go farther to consider those places Theoph. There are but two Chapters in all the New Testament where we finde the word imputed mentioned as relating to righteousness One is the Fourth to the Romans and the other the Second of S. Iames. In the Fourth to the Romans we have it four or five times and it is most evident that there still it is to be interpreted as I said For the Apostles defigne in that Chapter is to prove against the Jews that the observance of the Mosaical Rites whereof Circumcision was the chief is not necessary to mens justification or acceptance with God and this he proves by the instance of Abraham who was accepted and also very high in the divine favour even while he was in Uncircumcision Now in several verses his Faith which we know was not idle but very operative is said to be imputed unto him for righteousness in his uncircumcised estate i. e. it was of the same account with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reckoned as in two verses it is there translated or it was valued by God at as high a rate as if it were complete righteousness And in like manner the Apostle assureth the Romans two or three several times that all that believe in Christ whereby we are to understand such a Faith as Abrahams was their Faith shall also be imputed for righteousness to them without the addition of the works of the Law as his was to him And then we have the phrase again Iames 2. 23. But there is onely a repetition of the same that S. Paul had said concerning Abraham viz. that he believed God and it was imputed to him for righteousness which is a quotation out of Genesis 15. 6. Now this place of S. Iames will farther explicate that of S. Paul S. Iames saith vers 21. that Abraham was justified by works that is as appears by the next verse an obediential Faith or Faith expressing and exerting it self by good works And then it followeth Abraham believed God and it was imputed to him for righteousness Nothing can be plainer than that this is the Apostle's meaning This working faith of Abraham was accounted or accepted by God for righteousness For as it was the designe of S. Paul in the forementioned Chapter to prove against the Jews or Judaizing Christians that Justification was to be had without the meer external works of the Mosaical dispensation and that these could have no influence into it so is it S. Iames's in this Chapter to prove it is like against the Gnosticks who were Ranting Antinomians the absolute necessity of new obedience in order to mens being received into Gods favour and that justifying faith must be productive of good works Now as S. Paul proved what he designed by shewing that Abraham was justified by faith without the works of the Law so S. Iames proveth his designe by shewing that the faith Abraham was justified by was such as discovered it self by obedience to Gods commands and instanceth in the highest act of obedience too viz. his offering Isaac upon the Altar Philal. All this is as clear as can be But Theophilus is that place of S. Paul Philippians 3. 9. to be understood of inherent righteousness where he saith that he chiefly desires to be found in Christ not having his own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Theoph. There can be no other there intended by this later righteousness For we learn by the preceding verses that by his own righteousness which is of the Law he meant that which consisted in the observance of the Jewish Law which he calleth his own as being that which before his conversion he gloried in or rather as being that which he could obtain by his own natural power it consisting of meerly external performances And it is as evident by the verse following that by the righteousness which is of God by faith which he opposeth to his own and that which is of the Law he means the righteousness of the new creature wrought in him by Gods holy Spirit and is an effect or fruit of believing Christs Gospel For see how he goes on That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death i. e. That I may experimentally know him and the power of his resurrection in raising me up to newness of life and of his death in killing and mortifying all my corrupt affections Well Philalethes considering what hath been said is it not matter of wonder that any but arrant Hypocrites should desire to have more told them than that God is so pleased with the Active and Passive obedience of his Son Jesus as that for his sake he will reward those that accept of him for their Lord and Saviour though they are very weak and imperfect as if they were altogether spotless and sinless persons And is it not every
none better confuted then by these men VI. That preaching some of their adversaries doctrines might render them too well deserving that character in the judgment of over-critical persons VII Another Argument that they are abused VIII Theophilus undertaketh impartially to represent them IX Of their Practices X. Of their Conformity to the Ecclesiastical Laws XI The unreasonableness of censuring men upon the account of their Conformity XII Of their Conversation XIII Of their Preaching XIV Of their preaching the Reasonableness of the Christian precepts XV. Of the use of Reason in matters of Religion XVI 1 Cor. 2. 14. considered XVII One advantage that is gotten by demonstrating the Reasonableness of Christian duties XVIII The consideration of the goodness of the doctrine of the Gospel necessary to accompany that of Miracles to prove its divine authority XIX Of the testimony of the Spirit to the truth of Scripture XX. Theophilus his opinion concerning the inward testimony of the Spirit XXI The believing of divine things a divine Faith whatever the motives thereunto are XXII Of moral certainty See the Learned Dr. Stilling fleets excellent Answer to the Lo. Archbp of Canterbury's Adversary p. 206. XXIII Of the Scriptures bearing testimony to it self XXIV A second Advantage gotten by demonstrating the reasonableness of the precepts of the Gospel XXV In what sence the precepts of the Gospel are highly reasonable XXVI A description of Reason XXVII The first Proposition shewing in what sence the precepts of the Gospel are reasonable with a brief demonstration that they are so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p 22. XXVIII The designe of the Christian Religion XXIX The second Proposition XXX A more particular demonstration of the Reasonableness of the Gospel-precepts XXXI Almost all the duties enjoyned in the Gospel commended by Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 26. XXXII Those vindicated from making the Gospel but little better than a mere natural Religion that assert that Reason alone is able to prompt to us most of the duties therein enjoyned XXXIII Wherein the Gospel excelieth all other Religions XXXIV To say that what the Gospel requireth is most sutable to Reason is highly to commend it c. XXXV Of their preaching the Reasonableness of the points of meer belief XXXVI All the points of mere belief to be consistent with Reason somtimes proved by them XXXVII That they do not endeavour to level all such points with mens capacities XXXviii That they acknowledge incomprehensible Mysteries in the Christian Religion XXXIX That they prove the consistency of such points with reason as they are delivered in Scripture onely XL. That they assert many speculative points to be also suitable to the dictates of Reason XLI An Argument drawn from notions of the Heathens to prove the most weighty Points of Faith suitable to the dictates of Reason XLII Of their Style in Preaching XLIII Of their making Doctrines intelligible XLIV A sort of men that are obscurers of the Gospel XLV Another sort of such XLVI Of the perspicuity of Scripture XLVII Their opinion of powerful Preaching XLVIII Of carnal and spiritual Reason XLIX A farther account of their Preaching L. Of their being accused of preaching up onely a Moral righteousness LI. In what sence they do not so and in what sence they do LII No difference betwixt Evangelical righteousness and that which is in the best sence Moral LIII To work in us such a Moral righteousness the designe of the Gospel LIV. A righteousness in no sence Moral a contradiction LV. Of imputative righteousness and in what sence they believe and preach it LVI Their notion of Christs imputed righteousness LVII A false notion of it LVIII The first Mistake in that notion LIX The second Mistake LX. A false definition of faith they confute in their Preaching Preface to The mystery of Godliness p. 27. LXI Christs imputed righteousness no Scripturephrase LXII Some verses in the fourth to the Romans considered LXIII S. James 2. 23. considered LXIV Philippians 3. 9. considered LXV As high a favour to be dealt with as if we were perfectly righteous as to be so esteemed Dr. Cudworth in his Serm preached at Lincolns Inne LXVI The dangerous consequence of the Antinomian doctrine about imputed righteousness Rom. 4. 5. LXVII The Antinomians opion of sin LXVIII Theophilus his charity for some Antinomians LXIX A defective definition of Faith that those Divines preach against and the ill consequence of it LXX A full definition of Faith ill applied to the business of justifying LXXI A full and plain definition of Faith used by those Preachers LXXII Of that Doctrine of those Preachers that Faith justifieth as it implieth obedience LXXIII An argument to prove that Faith justifieth as it receivs Christ quâ Lord as well as quâ Saviour LXXIV The act of receiving Christ quâ Lord to go before that of receiving him quâ Priest LXXV How faith is distinguisht from repentance and other vertues in the business of Iustification LXXVI Why justification is mostly ascribed to faith LXXVII Two acceptations of the word Faith LXXviii The vertue of faith variously expressed in Scripture LXXIX How faith justifieth LXXX The Covenant of grace conditional LXXXI Heb. 8. 10. considered LXXXII Men not without all power to co-operate with Gods grace in their conversion LXXXiii A middle way to be taken in giving account of mens conversion LXXXiv Faith the condition of the new Covenant LXXXV Of their being accused for the foregoing doctrine as holding justification by works and enemies to Gods grace LXXXvi A digression concerning censuring men upon the account of their opinions LXXXvii A Vindication of the foregoing account of faiths justifying from being opposite to free grace Lxxxviii A vindication of that Doctrine from asserting justification by works in S. Paul's sence Lxxxix By works when opposed to Grace or Faith new obedience never meant XC No crime to hold justification by works in S. James his sence XCI S. Paul's language not to be preferred before S. James his I. A more distinct account of their Opinions II. Of their judgment in Doctrinals III. In what sence the Church of England imposeth subscription to the 39 Articles IV. The Lord Primate of Ireland his testimony V. What Doctrines they most endeavor to confute VI. Philalethes his representation of Gods nature VII Consequences of Opinions not to be charged on all those that hold them VIII That they set themselvs against the Doctrines of Gods absolute decreeing mens sin and misery IX That those two are not to be separated X. That those doctrines make their defenders assert two wills in in God and the one contrary to the others by which means other sad consequences also follow XI Of opposing Gods secret to his reveled will XII That we must resolve to believe nothing at all if we may believe nothing against which we cannot answer all Objections XIII That the forementioned doctrine evidently contradicts our natural notions XIV Which is the safest course in