speak and they saw themselves ready to be sisted before the righteous Tribunal of God and that for no other cause but because they durst not do as you would have them in adoreing your Dagon and upon the other hand to compleat your wickedness thrusting in Men upon these Flocks who were bereft of such as did stand and feed in the strength of the Lord without any thing else to commend or qualifie them save that ye knew them to be of such mettal and complexion as they would not decline nor dispute your impositions which is certain as to matter of fact that I might here appeal to your own Conscience to the Conscience of the chiefe men who are chiefe in the transgression persecuting them who adhere to their Covenant keep the Commands of God and have the Testimony of Jesus Christ because they will not ackowledge and submit to such obtruded Intruders as the sent called Ministers of Jesus Christ if they would committ the keeping of their dogs the careing for their swine or the feeding of their horses to persons who had so little skill to do and faithfulness to performe it as most of these have to whom the flock of God purchased with his own Blood is committed Sir this is an over-rating with a witness and such as if ye will rate right and reflect upon it may and certainly will fâ—ll your Soul with horrour if the wrath of God be come upon them to the uttermost who forbid his Sent Servants to speak unto his people these words by which they must be saved it only argues a judicial blindness of minde benumnedness of Conscience in the chiefe of your partie and promoters of that interest that their lyableness to the wrath of God Almighty for the desolations made in his Sanctuary by them doth not make them roar by reason of the disquietness of their heart and cry out as persons against whom the terrors of God have sett themselves in array I might tell you of an over-rating also of which ye as we have in part heard already and your companions glory wherein the very fundation of our Salvation is struck at viz such an over-rating of works and our pitiful performances as advances them to the altitude of being the condition of the justification of a sinner before God and is utterly inconsistent with the tenoâ— of the Covenant of Grace the unhappie Author whom we last named hath led you and your companions into this ditch also and ye glory in this shame but I shall forbear the discovery of your dangerous folly and false-hood about this great foundation of Salvation by you put out of course till I come to examine your sixt Dialogue It was only fit here to give the Reader an hint and let him see what over-raters ye are But Sir why are ye so shye as to shun the true known and common definition of Superstition given by Godly and Learned Men ye know that that excellent definition given by Zanchy and followed by other great men makes Superstition to consist in the addition of Ceremonies in the worship of God not instituted by Christ as well as in the addition of more substantial matters but easiely foreseing that this would not serve your evil designe of loading the Servants of Christ with reproach and calumnie and that the bulk of your burdensome Ceremonies must be rejected as reprobate mettal if nothing pass for current as a part of worship in the Church but what hath the Seal and impress of God upon it ye substitute in its place one wherewith ye are at present better pleased but with what advantage to your cause I leave it to be judged But sir since you do not ingage further upon the head of Superstition then first to cast it into such a mould as may sute your designe and having done so then to cast the iniquitie of it upon us I shall at present satisfy my self with what is said and for your further satisfaction I will give you all the assurrances you can require both in my own name and in the name of all the N C. that when ever you are able to instruct your challenge we will thank you for your charitie And if your evidence as to proof answere your confidence in the charge yee shall find us so far from a pertinacious obstinacie that we will abandon with a blush whatsoever of Superstition we might through ignorance have indulged in our way and in the mean time rest confident that as in demonstration of my reality in what I undertake I shall endeavour henceforth to affect my own heart more and more into a deep abhorrence at and detestation of all your abjured usurpations Antiscriptural methods and Episcopal impositions in the matters of God and so far as I am able shall interpose with all the People of God to do the same Yet Sir there is one thing more before we part I must tell you that when I consider your straine thorow the whole by the superstitious over-rateing of things imputed unto us in your first and our being charged with our overprizing of Ordinances in the next with the neglect as you say of your Moralitie and your stretch of charity for Papists with your insinuat censures of all who have stood up in the defence of the absoluteness and immutabilitie of the Decrees of God the efficacie of his Grace c. against Arminians which is to your moderation and latitude but a digladiation about niceties and curiosities I say Sir when I consider these things and grant you the common Privilege acclaimed by every man to be optimus interpres suorum verborum the best expounder of his own words I must take this to be your meaning that we are superstitious over-raters of things in standing at so great a distance from Papists and in contending with Arminians about these things in controversie betuixt them and uâ— and because we are not cast into that new convenient mould of yours whereby you can coutch under and comply with any mutation in the matters of God and in your profound heights deep silences abstractions and novell latitude â—ush at all these things as not to be contended for and despise all the men who are not cast in the new mould of your perfection as pitifull Puntes of the lowest sise this we see is manifestly your meaning and truely Sir I only regrate we are so litle worthy of your indignation and that the truths of God are not more deare to us and that the Zeal of his house doth not more eat us up And while you contemne these things as not to be contended for to make the world beleeve your holy fire is not extinguished though nothing of its flame appear about the conservation of these to us precious things though to you despicable ye would make all these stirrings for them and striveings about them to be the sparkles of a superstitious wild fire and not a flame of God I cannot
above all things plead the necessity and alone sufficiency of the Righteousness of Jesus Christ for our Justification But to restore your words to their own channell you say that since all must be condemned if God enter into judgement therefore God gave his Son unto the death for us that thereby we might obtain Salvation And though by this passage it be clearly enough imported that it is before God and by the sentence of his Law that all men stand condemned and that therefore he hath given his Son whose Death and Bloud is the Propitiation and in whom he is well pleased to be a ransome for liberation and acceptation to all that believe on him whereby Justification by faith in Jesus Christ without the deeds of the Law is in substance granted yet for ushering in your good works to share with faith in Justification by a strange connexion you subjoin And all judgement is committed by the Father to the Son and Iesus Christ hath proposed life through his death to as many as receive his Gospell and live according to it But I must take notice 1. That by laying down the commission of judgement given to the Son as a ground to his proposing of the Gospel offer you manifestly repugne to our Lords own words and testimony expressly distinguishing the character of his first coming which was in the form of a servant to minister not to be ministered unto and by performing the Fathers commandment to save the World and not to judge it from that of his second coming which shall be with power and great glory to the Salvation of all that look for him and to judge and to execute judgement upon all that are ungodly 2. By making our Lords commission to judge antecedent to his ministration of the Gospel you invert Truth and plain Scripture-evidence whereby it is clear that our Lord was first sent into the World to preach the Gospel and lay down his life for sinners that whosoever believeth on him should not perish but have everlasting life And then because of his compleat and perfect obedience is exalted to be the Head of all things unto the Church and hath Authority also to execute judgement committed to him because he is the Son of Man But. 3. By this your doctrine you in effect subvert the grace of the Gospel in as much as in the place of the Gospel-covenant offering pardon and peace to poor lost sinners through Christ Jesus and with and in him all grace and glory you introduce our Lord as having by his death indeed merited the privilege of a new offer of life unto sinners but making and renewing the same in no better termes then these of the Law-covenant for as the Law sayeth that the man that doth these things shall live by them so you tell us that the termes of the Gospel-tender are to receive the same and live according to it Now if the Law doth offer life to such as receive and live according to it and our Lords proposal stand in the like termes admit the proposers not to be the same yet the proposals are certainly coincident and therefore although the eternal transaction betwixt the Father and the Son may be of Grace yet it is undeniable that in your opinion the tenders of the Law and Gospel as to us-ward do rune in the same tenor and the condescendence of both prerequiring our works is equally to be reckoned of debt These being the consequences of that Gospel-method by you here contrived and its designe no less evident to make works with saith the condition and procuring cause of our Iustification at least in the sight of Christ as the Judge appointed I add 1. That your attributing of Iustification to Christ as judge ordained over all in the last judgement is contrary to the Scripture that telleth us that it is one God that justifieth it is Christ that died marke the distinction made and no doubt reason it self informing us that it is the Law and Law-giver and not the Judge which define dutie determine paines and condemne the transgressors poenae enim persecution non Iudicis voluntati mandatur sed legis authoritati reservatur It doth also confirm that it appertaines unto God only as the Law-giver to remit the punishment incurred and accept and justify sinners upon an aequipollent satisfaction 2. The Authority to execute judgement being given to our Lord as the Mediator and because he is the Son of Man in which respect he is not the principal Author and efficient but only the meritorious cause of our Iustification not the very act but only the solemn declaration thereof can be ascrived to him in this capacity unless you can conceive that our Lord is not only both the Ransome and the accepter thereof but that by becoming the Propitiation he also becometh the partie to be appeased which are palpably inconsistent 3. The plain Scripture-truth in this point is that our Lord having compleatly obeyed the will of God and being made perfect through suffering is therefore highly exalted above every name and hath all power and judgement committed to him whereby as he doth here in time enrich with all Grace guid support and preserve all that beleeve in him and also over-rule restrain and punish all his and their Adversaries so shal he in the last day appear first to receive and welcome all his redeemed ones formerly justified by his Righteousnesse and sanctified by his Grace unto his Fathers joy And then with them to judge the reprobate and take vengeance on all that know not God and obey not the Gospel by which it is evident that Justification proceeding from God for Christs sake and necessarily preceeding both our Sanctification here and Glorification in the last day cannot be referred unto that judgement which is only declarative and executive according to these words Come ye blessed of my Father nor explicate according to its scheme And therefore although our Lord do therein for our encouragement in well doing and the commendation of the riches of his bountie make mention of our good works and shall certainly in that day also crown his own free grace in us with a reward yet thence to inferre that our Justification before God and in order to his holy justice having for its alone cause the Righteousnes of Jesus Christ and imported in the compellation ye blessed of my Father is founded on our weak love and scant charity which even the Righteous in that day seeme ashamed to owne is both a groundless error and high presumption But I proceed to your next words viz. That Christ Iesus hath proposed life through his death to as many as receive his Gospel and live according to it That this is a manifest perversion of the free Grace of God whereby our Lord Jesus doth freely hold out himself unto us not only for to be our Righteousnesse for Justification but also our Sanctification through his Spirit unto the glory of God and therefore
doth not require our holinesse as an antecedent condition seing it is indeed his own subsequent Giâ—t the obvious evidence of so clear a truth may sufficiently confirme and the following argumeâ—ts do unanswerably evince 1. Our Lords own words the surest Rule for understanding the proposal controverted do contain a free tender and not the termes by you represented Hear what he saith to Nicodemus Whosoever beleeveth in the Son of man shall no perish but have eternal life For God so loved the world that he gave his only begotten Son that whosoever beleeveth on him should not perish but have everlasting life Iohn 3. 15 16. Iohn addeth he that beleeveth on the Son hath everlasting life chap. 3. v. 36. And again our Lord sayeth this is the work of God that you beleive on him whom he hath sent And this is his will that every one which seeth the Son and beleeveth may have everlasting life Verily verily I say unto you he that beleeveth on me hath everlasting life Iohn 6. 29 40 47. Surely these are Gospel proposalls yea the very summe and substance of its offer whereof your condition of a conformable life maketh no part I might add Paul's words to the Jailour believe on the Lord Iesus Christ and thou shall be saved but it is so much the strain of the whole New Testament that it were unnecessary to enlarge 2. If when we were Enemies and not for works of Righteousnesse which we have done we were reconciled unto God by the death of his Son then the proposal of life and Justification is made through faith in his Name without the condition of these good works which you join with it but so it is that the antecedent is plain Scripture therefore that the consequent is identick with it as Justification and Reconciliation are cannot be denied 3. That which is the end of our Election Calling and Redemption by Jesus Christ is his undertaking for us in that respect and is the fruit of our faith and of our acceptation therethrough yea and is the product of the Fathers care over us as accepted in the Beloved cannot be said to be required of us as a condition antecedent to our justification no more then the same thing can be thought to be really both antecedent and subsequent But so it is that we are chosen and called to be holy and created in Christ Iesus unto good works through faith it is and that not of our selves it is the Giâ—t oâ— God that we become partakers of Christ for Reconciliation and of all his graces for Sanctification and lastly we are in him Gods husbandrie that we may bring forth the fruits of righteousnesse Therefore c. 4. Your requiring of good works together with faith previous to our acceptance by Jesus Christ is an uncertain and desperat thing in as much as it is evident that unless we be first accepted of him and united to him it is not possible for us to do any thing without me you can do nothing are our Lords own words Say not that this Argument equally militats against previous faith if we did hold faith as it is our act to be required as a proper potestative foregoing condition of our acceptance the objection might be of some moment but since we do affirme faith to be only the instrumental act to which the word of power exciting the Soul doth thereby lay hold on and close with Jesus Christ it is thence manifest that immediatly without any other prerequisite he becometh our propitiation peace and all 5. To these may be added that this your Doctrine joining good works to faith for attaining to our Lords acceptation subverteth the peace taketh away the joy of Beleevers checketh Paul's exultation in his so much professed assurance of the love of God in Christ Jesus and lastly as to sinners in extremity called immediatly before the twelfth hour removeth all ground of hope but I am already too full in a matter so clear and so largely handled by many more able Pens I might here subjoin that as your joining of good works as a condition with faith in the proposal of the Gospel is a manifest perverting of the free grace of God upon which these good works having a subsequent dependence cannot by any reall antecedent influence possibly move it so your turning faith by this conjunction to be a motive of the same nature and to be also respected in the quality of a condition is a palpable depravation of its use and comfort It s true our Divines taking the word condition in a large sense as it signifieth any thing prerequired do ordinarily say that faith and faith only is the condition on our part of the gospel-Gospel-covenant but that it is not therein a condition as a condition doth properly and legally import viz. that which though by convention only yet hath a meriting or moving influence upon the other parties performance and such as works previously required either in the Covenant of works or in that of Grace as you would have it certainly hath and can have no other I firmly maintain I further grant that the requiring of faith as a proper condition doth no less exact the existence of the thing then if it were repute to be necessary as an instrument yet that it clearly changeth the office of faith in the new Covenant unto that of the condition of works under the old and that by respecting it as a condition on our part it doth diminish that immediat regard we ought to have to and comfort which we derive from Jesus Christ and his Righteousnesse tendered unto us to be laid hold upon as the alone motive and satisfaction acceptable to God for our Justification cannot be denied But I go on with your discourse you add And as that which giveth us a title to the favour of God is the bloud of Christ so that which giveth us an interest in his death is faith with a life conforme to the rules of the Gospel But passing your conjunction and this your third and which I am certain would require more study to discover therein a connexion then you did adhibite in the using let me ask if the bloud of Christ giveth us a title to the favour of God is it not then the sufficient and sole price and purchase of our Iustification in his sight And must not faith its alone proper application render us accepted to the Beloved What then can your So further import Viz. so that which giveth an interest in the death of Christ is faith with a life conforme to the Gospel Can you or any man elsâ— conceive that a man by faith alone in the propitiation the bloud of Christ should be reconciled unto God and yet not attain to an interest in Christs death without a holy life superadded and concurring in the same causality Nay these things are plainly inconsistent 2. The fairest sense that your words can bear is that as we are restored to a
unto the grace of God in Christ Jesus while in the mean time you do still arrogate them as a condition on the creatures part you the more declare the folly but in nothing diminish the sinfulnesse of your vanity These things need not to be illustrat questionless who ever doth consider his lost condition by reason of sin and wrath and hearkeneth unto that fundamental Gospel-precept deny thy self imprimis all self-righteousnesse and beleeve will find the power thereof so deeply descending into his Soul that all the desire trust and hope thereof will be fixed on Jesus Christ alone and to be found in him not having his own righteousnesse which unto his sincere reflection will be so far from appearing a condition that it will disappeare as dung but that Righteousnesse which is through the faith of Christ the Righteousnesse which is of God by faith But who can sufficiently declare and regret the madnes and ingratitude of this pride of man Jesus Christ is made of God unto us Righteousnesse and yet we will thereto join our own for Justification in Gods sight He is also made unto us Sanctification that in Him we may bring forth the fruits of holinesse unto the glory of God and the very same fruits will we impropriat to be the condition and as it were the price of our acceptance even with himself who is our only acceptation and our all Sir be not deceived as they who in the sight of sin and fear of wrath fâ—ee unto Christ alone for a refuge do finde his Righteousness not more sufficient then freely offered to every one that willeth for Justification in Gods sight so your Doctrine requiring both faith and a holy life as the previous conditions to give an interest in Christs Death and ascriving Justification to faith because forsooth of the pitiful fruits of our righteousnesse and not that perfect Righteousnesse of Jesus Christ which it doth apprehend is wholly dissonant unto the method of the Gospel and cannot possibly attain its end What shall be then said of your ensuing words Now judge but a little what it is to have a right apprehension of things since I have in a few plain words told you that which with much nicety swels among you to Volumes Really Sir if I may use the liberty of answering by you permitted I would say what a sad thing is it to have a wrong and conceited apprehension of things since you have in a few involved words in such a manner obscured and confounded a plain point of truth that notwithstanding of express Scripture-light yet it hath necessarily required a great many words clearly to unsold it There remaineth now to be considered the main reason whereby as you shut up so you would seem to enforce the opinion which we have heard and that is the necessity of a holy life which you say Your way of Iustification doth clearly declare as being that whereupon we shall be solemnly judged justified and absolved at the last day and afterward you add That it may correct the error of many carnall Christians who love well to hear of Salvation by the death of Christ provided they be bound to do nothing themselves that they may be saved 'T is answered 1. That there are many seeming Christians who have a name that they live and are dead who have and do delight in a form of knowledge but want the power of whose delusion the error which you mention may be a part is an old and true regret And yet the explication by you delivered being so many wayes unsound and peccant as we have heard cannot possibly be an antidote 2. As these carnal Christians pretending to lay hold on Jesus Christ for Righteousnesse and yet wholly neglecting the study of holiness are of all men the most sadly deceived and most wretched deceivers so your manner of Justification derogating from the holy Iustice of God and the perfect Righteousnesse of Jesus Christ flattering the natural mans pride to which of all vices we are most prone and seducing souls from the free Grace of the Gospel cannot be less dangerous and pernicious But 3. This your reason for departing from Justification by faith only as encouraging to licentiousness is so directly the objection which the Apostle Paul taketh notice of and fully answereth after his having declared the truth of Justification as by us professed that we are thereby exceedingly fortified The passage is thus the Apostle having shewed that it is by the Righteousnesse of Jesus Christ that the free Gift cometh upon all men to Iustification of life and that it is by the obedience of one that many are made righteous and summing up the whole matter that it is grace that reigneth through Righteousnesse unto eternal life by Iesus Christ our Lord he subjoineth What shall we say then shall we continow in sin that grace may abound Seing it is not by our works but of free grace through faith in the Righteousness of Jesus Christ that we are justified from sin shall we therefore in as much as sin commendeth grace and our good works availl not continow in sin that grace may abound The plain insinuation of what you object Now hear the Apostles answere both for us and himself 1. He saveth justification by faith only cannot encourage to sin because such as do thereby truely lay hold on Jesus Christ partake of his death and are made conformable thereto How shall they then that are dead to sin live any longer therein Sin may indeed remain but that they who through faith in his Death are planted in the likenesse thereof and become as crucified with him should live any longer in sin is not possible To the same purpose it is that the Apostle Iohn saith whosoever is born of God doth not commit sin and he cannot sin because he is born of God And yet if any false pretender should therefore say either that he cannot transgress or that his transgressions are no sins and so license himself unto wickedness he but deceiveth himself and the truth is not in him 2. Paul saith that Justification through faith importeth a more certain assurance of good works then any thing by you urged The necessity of good works which ye plead for is only that of a condition strict indeed as to its obligation but very uncertain if not desperat as to its cause and reall existence being previously required unto our acceptance by and being in Christ as I have already shewed whereas the Apostle tells us plainly that according to the truth of Justification by him and by us asserted the necessity of good works is causally certain depending upon such infallible causes that whereever true Faith is the study of holiness must necessarily ensue and where this is not the pretense of Faith and Justification thereby is but vain and groundlesse For seing by Faith the only requisite on our part for Justification we are not only dead indeed with Jesus Christ unto sin but planted
of my writing is such as I conceived to be most proper for my purpose if the prosecution of your particularities specially in an essay pretended indeed to be equally managed but without question unequally designed for the parties therein contending prove irksome and tedious to others as it hath been to my self I have no Apologie but the necessity of a full reply aswel to deliver the true Non-Conformist from your disingenuous imposings as to refute your Conformist's Objections As for other matters I referr all to the Reader There is one thing only I would intreat and that is that if in the perusal of what I have written you do find any thing that may move you again to take up your pen you would not imploy it in any further continuation of this dramatick way of scribling But seeing truth's interest is that which both of us ought to regard let the differences in controversie be fairly stated propositions clearly drawn forth and by you either defended or impugned according to the exigence of your cause and I promise you either my assent or the reasons of my dissent without passion or partiality Now as to your language and manner of writing your Friend sayes It is accommodated to these meaner capacities who are most apt to be abused by such as care not nay which is very sad but too true wish not Religion nor godlinesse to prosper in the hands of those who differ from them in opinion about external things which are not of great moment Sir this is a charge of too high an import to be let flye at randome There are I confesse amongst us who do apprehend that both the opinions and practices of you and your Associats do directly tend to the debauching of Conscience by the false pretences and undue extensions of Civil Obedience and Allegeance the perverting and destroying of Gospel Ordinances not only of Church-government and a sent Ministry but even of the two Sacraments by turning their divine institution into ecclesiastick custome and lastly to the subverting of the very foundation Justification through faith in Jesus Christ by the superadding of our own to his righteousnesse and who therefore justly fearing that your colouring and covering of these most momentous points as if different opinions about things externall were all the controversie to be only a turning of things upside down and a seeking deep to hide your Counsel from the Lord do wish that the Lords people may bewar of such deceivers specially seeing their universal perjury and intrusion their common profanity and ordinary insufficiency are obvious to all men But that there are any of us who care not nay wish not Religion to prosper even in the manner here represented is not more groundlesse then it is most certain that the prospering of Religion and godlinesse would be the most effectual mean both to ruine your course and establish what me maintain But let us hear how your Friend makes out his accusation and he saith it may appear from their perswading poor souls to take for a mark of zeal that which in all christian Nations is lookt on as a very great mark of impiety to wit not going to Church A mighty conviction and worthy to be write in greater letters But where did he learn that not going to Church in the meaning only pertinent to his reflection viz our not going to the house appointed indeed for publick divine worship but invaded and usurped by perjurious Intruders for the most part as palpably wicked and naughty as their intrusion is undeniable is lookt on in all Christian Nations as a great mark of impiety Or how will he make it out that we perswade not going to Church that is to the assembling of our selves together for the more solemn worship and adoration of God and hearing of our lawful Pastors though in corners as God gives opportunity which is most certainly all whereunto Christianity doth oblidge Let him prove either and then let him boast himself But seeing either of these demands must of necessity sinke him into perpetual silence how foolishly doth he second his allegeances He subjoynes that you mean no prejudice to any person in writing of it viz. your DIALOGUES that it is only published to informe sincere people Whither it be so or not let the work bear witness As for my intention in answering I have already declared it and I hope the answer it selfe will not contradict I wish indeed it had been more timous But as I affect not hasty productions so there are many other reasons easily supposible for the delay If it may give any light for establishment in this evil time I know it is not yet unseasonable And in this single and earnest desire I recommend it to all that love our righteous Cause and wait for the Lords appearance A short INDEX Of the chief things handled in this Treatise DIAL I. NOn-Conformists vindicated from some groundlesse and odious charges suggested in the entrie Pag. 2 3 c. The sound clear rule for Christian practice in the point of Separation with the true reason why Non-Conformists cannot join with Curats 6 c. The work of God which Non-Conformists owne no Rebellion 9 Whether that argument taken from the Prophets their not exhorting to Popular Reformation doth militat against Subjects their fighting for Religion 10 Positive grounds from Scripture warranding Subjects to defend Religion by armes 11 12 c. The Peoples obligation to Popular Reformation cleared 16 The example of the Maccabees a good ground for Peoples maintaining Religion by armes 18 19 The invalidity of these Objections taken from the mortifying design of Religion and our Lords beginning the Gospel with suffering discovered 20 21 c. Whether that injunction of our Saviours to his Disciples not to draw for him and his words to Pilat Iohn 18. 36. doth militat against the defending of Religion by Armes 24 c. Whether the Practice of the Primitive Christians be a sufficient argument to condemn fighting for Religion 29 30 Why N. C. cannot keep the Anniversary day 32 The Publick course against the adversaries of the Covenant Work of Reformation vindicated from the Calumny of Cruelty and rigor and proven to be most rational and righteous 34 35 A short account of the barbarous and inhumane Cruelty of the Prelats and their party against innocent Non-Conformists 36 Ministers cleared from that charge of Medling in State or Publick affairs 39 Superstition how unjustly charged upon N. C. 41 c. DIAL II. A discovery of the evil of the new convenient contrivance of Religion 52 Kirk-Sessions vindicated 54 55 Their excellent use for suppressing ungodliness 57 The Ministers liberty and manner of reproving sin vindicated also their cariage toward the late King Ibid. Their Preaching vindicated 60 Communions vindicated 67 Of the posture in time of publick Prayer 70 Family Worship and private meetings vindicated 71 c. The Divisions charged upon N. C. whence they did proceed
institute for and greatly commended by the effectual propagation of the Gospel and conspicuous advancement of holinesse so the ignorance and licentiousness which as the shadow doth the body do attend the prevailing of your Order are not more the imputation of men then the bitter and corrupt fruits that undeniably demonstrate the corruptnes of that plant of Prelacie not planted by God whereby they are produced ye shal know them by their fruits is a Test for Courses as well as Persones and that a good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit is no lesse applicable to and clearly verified in the one then in the other The pure ordinances of a Gospel Ministrie and Church-Government according to our Lords appointment as they have his warrant and promise so they may expect his blessing but Lordly Prelacie the unwarrantable invention of man accomodate to a politique or worse designe and carried on by palpable avarice pride and falshood for the reducing of the just liberty of preaching and due respect to Conscience unto a subserviencie to mens lusts and secular interests cannot be more attended with the evil effects of ignorance profanitie and irreligion then it hath a peculiar influence directly productive thereof and therefore Sir as you say that you are so far Episcopal as to love the order I suppose because it is Ordered and submit to it because you see that rest is good so â— intreat you to be so far Rational as to consider that Presbytery and Prelacie are not meere distinguishing names but such realities as have even in our experience produced most Important and different effects and then I question not but the sad and woful consequences of that abounding Sin and Profanenesse which from your Prophets are gone forth into all the land will render you so far Christian as to know by such fruits the corruptnes of your Episcopacie that hath brought them forthâ— and without adjuring you to any Sect turne you not only to be a mouâ—ner for the sins of your partiâ— but a serious supplicant that the accursed cause thereof may be removed But you say that Non-conformists are guiltie of the present loosnesse who 1. By making Religion a cloak to so many State-designes make too many suspect Religion to be but a designe oâ— it self 2. by driving people to an outward compliance in formes cause them to nauseat at all Religion but. 3. and mostly by their waxing cold in love to which our Saviour plainly knits the abounding of iniquitie Sir as to your two first reasons If I should as lightly deny them as you do affirme them you should be fully answered but this your accustomed confidence of objecting to Non-conformists these things whereof their Adversaries are mostly if not only guilty obliges me to a further reflection That Religion may be made a cloak to State-designes nay to the greatest villanies is certainly one of the most grievous of these offences because of which a wo is pronounced to the world but that this hath not been so much the accidentall practice of any Person of our way as the very substance of your whole course is obvious to the meanest Consideration How austerly our first Reformers were denied to all Worldly advantages and how faithfull to the Crown and then infant King I leave it to the candid and impartiall consideration of all sober Men not preferring the vain pretenses made for perverted yea profaned Authority in Odium of Truth to the most convincing evidences of all impotencie and wickednesse that can be instanced from any History The next passage that occurres of these who on our part in a most stedfast simplicity did assert and establish Presbytrie untill the year 1596. of others who on your part by Fraud Perjury and Violence did in compliance with King Iames his design of Complementing the English Clergie on the one hand and attaining to a greater freedom of indulging and gratifying the Popish partie on the other both supposed necessaire for assuring the then much courted Succession endeavour the overthrow of Presbytrie as being too straight for such crooked courses is an instance against your first reason which I am bound in Charity to think you did not call to minde sure I am that which you object of our aiming at State-designes change but State into Court and you will finde it was so far from being our guilt that it was King Iames his regret on our behalf that honest Men would not be thereby tempted But it is like the times you hint at are these of our late Troubles Wherein though I acknowledge that the feigned concurse and corrupt designes of some did in their occasion discover themselves Yet it cannot be denied that such was and is the truth of the work of God and stedfastnesse of its faithfull Adherers that even unto this day through all the various temptations of Malignancie on the one hand and Sectarianisme on the other both it and they do retain their integrity Really Sir when I consider that neither the tempting terrour of the prevailing Malignant interest in the Years 1645. and 48. nor the succeeding victory usurpation and very plausible and insinuating offers of the Sectarians with all these strange revolutions that have since happened have moved the Lords faithfull remnant in the Land from that well tempered and justly ballanced fear of God and honour to the King which from the beginning they professed and do hold forth in the Covenant and all their Publick actings Your accusation of the work of God as a State design appears to me a very palpable inconsistencie and ridiculous calumny to design State changes or advantages and yet to omit and slight all the probable yea and possible opportunities of compassing them are things which Malice it self cannot affirme to be compatible As for these who not being upright nor stable in the Lords Covenant have according to the impulse of their own worldly designes turned and figured themselves unto every sort of compliance they are now so unexpectedly and wholly almost become of your way that there needs no other evidence of the eà sie accommodation that all selfâ—seekers and time-servers do finde in it but wherefore do I seek to retort Can there be any thing more certain then that as corrupt Court designes have only imposed this heavy Yoke of Prelacie upon the Lords Church and People amongst us so such have been and are the wicked and ungodly practices of its Lords and their dependents the vast dissonancie of their lives even from their own Canons and profession that I do not so much wonder at your impudence in objecting against our course The tempting of many to suspect Religion to be but a design of it self as that the monstrousnesse of your Hierarchy hath not scandalized the whole world to account all Religion but a cheat 2. You say by driving of people to an outward compliance in forms we have caused them to Nauseat at all Religion
it imports to me an excess wherewith we ought not to comply To join with the merit of Jesus Christ that of their own good works nay of their own superstitious inventions and to his Mediation that of Saints seem to me to impinge upon the very foundation which you acknowledge What shal we then say of the avowed gross Idolatries and Superstitions ridiculous penitences and perverted morality whereby both the truth and spirituality of Gods Worship and Service with the inward and genuine Grace of Obedience and Sanctification are subverted Really Sir these appear to me to be a superstructure of such naughty stuffe as neither the sincerity of Grace with which I judge them incompatible nor even the flames of their own purgatory will ever purge away But you proceed That though you will not say that all things controverted betwixt the Reformed Churches and them are matters of Salvation yet in their greater errors such as the Popes Supremacie the Churches infallibility the corporal presence c. you condemne them and perhaps on clearer grounds then we do 'T is answered 1. That the things controverted with the Papists are not all of them such as do directly and necessarily in beleefe or practice appertain to Salvation is not by us denied but where in this your latitude you do in effect intimate such a dissent from the Reformed Churches as if many things betwixt us and the Papists were needlessly by us drawn in question it is such an undervaluing of the will and way of the Lord whereupon even in our smallest differences we hope we are founded that I could not pass it without an observation 2. Whether you do indeed condemn the Papists in many of the points by you enumerate let be on better grounds is to me very dubious You say you are against the Popes Supremacie but how is it then that you have transferred it upon his Majesty and that with a more ample extent then ever was conceded to nay or arrogat by any Pope That the King may enact such Acts and Orders concerning the administration of the external Government of the Church and the Persons therein imployed and concerning all Ecclesiastick Meetings and matters therein to be proposed as he shall think fit is more then any Pope ever assumed Pray Sir is the difference betwixt the persons of the Pope and Prince the hinge of the controversie Or is this one of the clearer grounds you talk of consider it at your leisure In the next place you tell us that you condemn the Churches infallibility and yet p. 31. of this same Book your affirme that even in matters as punctually set down in Scripture as either of these Sacraments the Church may judge that God did not therein intend any perpetual obligation and by her practice oblige us to a cessation and consequently alter Scripture-determinations Beside you know what power you attribute to the Church to impose significant ceremonies and other observances which although you tell us for an evasion do not take away the liberty of inward opinion yet you affirme that they do bind in Conscience to a conformable practice Verily if a Church so impowered be not infallible the concessions are too large but the truth is Scripture defectible the Church fallible and nothing fixed appear to be most aggreeable to the lightnes of your brains and the Conveniencie of your new latitude 3. You affirme that you are against the corporal presence and also the worshiping of Images and yet you are for Adoration to before or in order to the Eliments For call it as you will you plead for it as due veneration in the action whereof they are the necessary objects how these do consist I see not For my part I cannot but judge the Papists though more gross yet more consequent But we have enough of this subject and these few instances premised may indeed well justify the excessive love which you profess to the unity of the Catholick Church wherein you include the Roman and your esteem for such meaning by Cassander and others of his way who have studied to bring things to a temper do palpably hold out your byass to their haltings But if the unity and temper that you aime at be of this temper since it hath not truth for its foundation the Lord deliver his Churches from it In the next place your N. C. and you fall a quarrelling about Iustification and after you have first taxed then smoothed and again in a manner rejected the Papists their Iustification by works and their Merit you proceed to Iustification by faith only and when you have given us your explanation of it you make a prettie boâ—st as it forsooth by your right apprehension of things you had in a few words told that which with much nicety swels amongst us to Volumes Sir I so greatly defire to find you walking in the truth and am so little in love with contention especially in a matter of this importance that I am resolved rather fanely to pass then rigidly to strain even your more ambiguous expressions but since you would make the World beleeve that with you and you only is to be found both Truth and Light and that on the other hand we do perplexe this point with Nicâ—ties and subtilties it will not be amiss that in this matter I examine you more particularly which that I may performe with the greater candor and perspiciuty I shall first exhibit your words in their full context and thereafter review them in parts You say then That Iustification and Condemnation are two opposite legall termes relating to the judgement shal be given out at the last day For though we are said to be condemned already this is only that we are now in the state of such as shal be solemnly justified or condemned Now at the great day we must give an account of our actions and we must be judged accordingly but since all must be condemned if God enter in judgement with them therefore God gave his Son to the death for us that thereby we might obtain Salvation And all judment is by the Father committed to the Son and Iesus Christ hath proposed life through his death to as many as receive his Gospell and live according to it And as that which gives us a title to the favour of God is the blood of Christ so that which gives us an interest in his death is faith with a life conforme to the rules of the Gospel and the root of this new life is a faith which worketh by love purifyeth the heart and overcometh the world and therefore Iustification is ascribed to it in Scripture and this you say is the right apprehension of things both ascribing all to Christ and declaring clearly the necessity of a holy life 'T is answered The matter of Justification being in effect the very substance of the Gospel and its right uptaking of the greatest moment in order to our Salvation for as much as you by
an affected simplicity and simulat smoothness do palpably laboure to involve and pervert it I shal first represent in your words and in its own colours the error which you would impose and then discusse these reasons and insinuations whereby you endeavour rather cunningly to cover and convey it then plainly to maintain it The scope then and aime of your discourse is that the proposall of life in the Gospel through the death of Christ is to as many as receive it and live according to it that that which giveth us an interest in the death of Christ is â—aith with a liâ—e conâ—orme to the ralâ—s of the Gospel and that because of the fruits of faith love purity of heart and victorie over the world therefore Iustification is ascribed unto it in Scripture The meaning of which expressions in plain language is that it is by good works joined with faith nay by good works principally and faith referred to them as the root thereof and not by faith only as the instrument whereby the perfect Righteousness of Jesus Christ is laid hold upon and becometh ours in Gods sight that we are justified Now that this your opinion is false and is to be rejected appeareth by these many and plain Scriptures By the deeds of the Law there shal no flesh be justifyed in his sight Rom. 3. 20. The man is blessed to whom God imputeth righteousnesse without works Rom. 4. 6. By grace we are saved not of works lest any man should boast Eph. 2. 8. 9. Not by works of righteousnesse which we have done but according to his Mercy he saved us Tit. 3. 5. God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2. Cor. 5. 19. God hath saved us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began 2 Tim. 1. 9. He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 2. Cor. 5. 21. Iesus Christ is made of God unto us Wisdom and righteousness and sanctification and redemption 1. Corin. 1. 30. He is the LORD OUR RIGHTEOUSNESSE Ier. 23. 6. We are justified freely by Gods Grace through the redemption that is in Christ Iesus Whom God hath set forth to be a propisiation through faith in his blood Rom. 3. 24 25. By the righteousnesse of Christ the free gift came upon all men to the justification of life and by the obedience of one shall many be made righteous Rom. 5 18. 19. We are justifyed by the faith of Iesus Christ and not by the works of the law Gal. 2. 16. He that worketh not but believeth on him that justifyeth the ungodly his faith is counted unto him for righteousnesse Rom. 4. 5. And lastly A man is justifyed by faith it without the works of the law Ro. 5. 28. This 〈◊〉 hope is plain Scripture language without any subtilâ—y How can you then joine our works of the Law with the righteousnesse of faith even the righteousness of Jesus Christ which faith doth apprehend appropriat for our Justification in Gods sight contrary to these most manifest testimonies Certainly if men would but seriously examine and consider what Gods word doth so plainly and rationally hold forth anent this purpose how quickly would that pure and perfect light dispel darknesse clear doubtings and give us both a right understanding and sound and easie expression therein God did creat and appoint man to bear and be conformable to his image for the manifestation of his own glory and thereby to partake and enjoy his favour for our felicity for that end he gave his holy and righteous Law on the one hand being both the way to and bearing the promise of life unto the obedient and on the other pronouncing wrath and death against such as should be disobedient The sanction and pain of this divine Law being by 〈◊〉 incurred and all mankind standing thereby condemned and bound over to wrath in Gods sight the Grace of God that bringeth Salvation appeareth holding forth Jesus Christ manifested in our flesh and therein fulfilling all righteousnesse suffering in both Bodie and Soul dying shedding his bloud and making his Soul an offering for a propitiation and ransome for satisfiing Divine justice and reconciling us unto God rising again for our Justification and being made perfect through suffering became the Author of eternal salvation to all them that obey him that is believe and receive this Gospel-covenant whereof he himself was also the Minister holding him forth for Wisdom Righte ousnes Sanctification and absolute Redemption-to all that come unto and imbrace him And therefore as at first Christ came into the world by doing the will of God and making his Soul an offering for sin to bring in everlasting Righteousnes even the Righteousnesse of God through faith in his Name so because he was obedient unto death even the death of the Cross God hath therefore highly exalted him and given him a name which is above every name and vesting him with all power in Heaven and in Earth hath made him the Head of all things unto his Church and committed unto him all Judgement that he may one day render both vengeance unto the Disobedient and Unbelievers and receive unto himself and the Fathers Glory his own who through faith in his Name are justifyed in Gods sight and by his grace purifyed and preserved unto his heavenly Kingdom This being then the plain Gospel-revelation to lost and condemned sinners what els doth it require then that in the knowledge and sense of this our sinful wretched and miserable estate flowing from Jesus Christ our Wisdom we by faith lay hold on him and his Righteousnesse for our ransome from wrath and alone acceptation in God's sight and also for obtaining of Sanctification consisting in the purging away of all filthiness of the flesh and Spirit which the penitent Convert as he feareth its guilt and wrath doth in like manner detest and abhorre and the perfecting holiness in the fear of God And lastly for compleat Redemption from and victorie over Sathan the World the body of this death it self in the triumph of the Resurrection and the plenarie possession of Eternal life By all which it is evident that whatever be these other graces and blessings which we partake in and through our Lord Jesus yet it is through and by faith alone as an instrument and in respect of its peculiar aptitude for that end apprehending or laying hold on Christ Jesus the only Propitiation and his Righteousnes the alone Satisfaction that we are justifyed in Gods sight And really Sir when in this sincere and clear light I have proposed this matter I wonder what vanity or ignorance could seduce you to the doctrine which you here deliver To grant as you do Justification to be a judicial act whereby no doubt we are to understand that
God as the great Judge attempeâ—ing justice with mercie doth thereby accept of a Ransome and Surety offered and therefore absolve yea justify the Criminal and yet notwithstanding of the evident Scripture testimonies that shew the Lord our Righteousness to be in very deed this Ransome and Surety and faith only its instrumental application to join good works with it and state both as the condition of our Justification is not only reproved by the Papists their more consequent explication who because they admit of works in Justification do therefore hold it not to be a judicial act but rather a gracious work but by the common sense of all men in these similare instances from which the manner of explaining these things is borrowed If in our ordinarie Courts the Law being transgressed and the transgressor convicted the pronouncing of the doome of judgement and its execution were stopt by the interposition of a ransome and surety offered so fully satisfying and acceptable in the eyes of the judge that for his sake the poor Criminal were both pardoned and received to special favour would any rational man say that the person guilty were thus absolved and justifyed either for his act of laying claime to the price and pledge as a condition seing it is only the moral instrument whereby the true motive of the ransomers satisfaction is applyed or yet for the act it self together with the absolved person his consequent good behaviour which is the parallel of your interpretation which is yet more absurd And not rather affirme plainly that it is for the ransome and surety only that the man is acquit and accepted Certainly common ingenuity which must acknowledge all the defects of this similitude to be the manifest advantages of the point principally pressed will both cede to the conviction of its evidence aud transferre it plainly to the case in hand Having thus set down a Scriptural and easie account of this important truth which reflecting upon almost all Protestant Divines with whom in this we agree and wandering in your raveries after no better guid then Patrick the Pilgrim you say is by us handled with much niceness and subtilty for it s further clearing and the better discoverie of your vanity I shal now examine your discourse in its particulars and 1. you say Iustification and Condemnation are two opposite legal termes By legal I know you mean judicial and therefore in place of urging your mistake I seriously wish that the tenor of what ensues had been consistent to so true and solid a ground but you add That they relate to the judgement shall be given out at the last day a strange fetch to compasse a false designe I might remember you that the Scripture is express That being justifyed by faith we have peace with God through our Lord Iesus Christ and there is now therefore no condemnation to them which are in Christ Iesus who by their assured partaking of his grace and in consequence of their true faith in him and Justification therethrough walk not after the flesh but after the Spirit and that thence it is evident that as it is God that judgeth so it is by an act of his free grace in Jesus Christ antecedent to the last judgement that we are reconciled unto him and justified in his sight But your own words viz. For though we are said to be now justified as the unbeleeving are said to be condemned already this is only that we are now in the state of such as shall be solemnly justified or condemned do sufficiently reprove you because 1. It is certain that the unbelieving are not improperly and with respect only to that future judgement said to be condemned already but as by reason of sin judgement is already come upon all unto condemnation and he that beleeveth not the Son shall not see life is under the curse and the wrath of God abideth on him so it is manifest that now it is that they stand truely under the condemning power and sentence of Gods holy Law from which it is most unquestionable that condemnation doth directly proceed against all transgressours however in the forbearance of God they are not only for a time reprived but place left for a ransome 2. To be justified freely through grace doth plainly import the person justified to be antecedently under condemnation if by the offence judgement had not come upon all to condemnation there had been no need of the Righteousnes of Christ to the Iustification of life How then can the opposite instance of Condemnation be by your referred unto the last day Far less made an argument to deferre untill that judgement our Iustification which of necessity doth presuppose it Certainly you cannot but grant it to be most absurd to think that Believers shall in that day be first condemned and thereafter justified 3. When you say That it is in that day that men shall be solemnly justified or condemned you clearly resolve the matter viz. that as the solemnity of the judgement of that day shall be only declarative and finally executive so it evidently concludes that the judgement then to be pronounced was given and established of before Pray Sir do you think the Spirits of just men made perfect are not as yet justified But 4. you grant that we are now in the state of such as shall be solemnily justified or condemned which clearly shews your insinuation premised to be only a designe to obscure by words without knowledge in as much as the question remains the same anent this state and how we now attaine to it as anent the justification which you would deferre And 1. What is the state of Iustification Is it not that we who were under the Curse and aliens are accepted unto favour pardoned and brought near Wherein doth it then differ from actual Iustification 2. How is it that we attain to this state Sure not by works either alone or in conjunction with faith as we have heard from Scripture and shall be further evinced But if it be by faith alone as the instrument laying hold on the sole meritorious Righteousnes of Christ our difference is only verbal wherein you foolishly resile from Scripture phrase If you shall further add that by faith we do indeed attain to this state but only inchoatly or unfixedly and changeably then you evidently impinge both upon the perfection of Christs Righteousnes and the faire and certain grounds of the Saints their perseverance It followeth in your discourse Now at the great day we must give an account of our actions and we must be judged accordingly And I note in your ensuing words That since all must be condemned if God enter into judgement with them and that not only if he should charge us with our transgressions but even if he should only reckon with us upon our good works and for that imperfection and weakness wherewith as they are from us they are tainted doth not the certainty of this judgement
capacity of favour with God by the bloud of Christ so it is faith with a life conforme to the Gospel that gives us an actual interest in his Death and thereby unto the peace of God but seing the result of this in plain language is no other then that our Lord having by his own bloud ransomed fallen and forfeited mankind hath in liew of the first Covenant made with man and by him transgressed proposed to us a second adding to the condition of a holy life required by the fâ—â—st that of beleeving That this is altogether dissonant both to the declared love of God and the grace revealed by Jesus Christ in his Gospel any Christian may discern Your next words are And a fourth And the root of this new life is a faith which worketh by love purifieth the heart and overcometh the world and there fore Iustification is ascribed unto it in Scripture But pray Sir how is it that faith becometh such a fruitful root Is it not by laying hold on Christs Righteousnesse by which pardon being obtained and we reconciled unto God we have right unto and so do attain in due time the benefite of all the promises of Grace which in Christ Jesus are yea and Amen or that the same faith which layeth hold on him as our Righteousnesse in Gods sight doth also unite us to him for Sanctification and ingraffing us as it were in him through the communication of his grace purifieth the heart and overcometh the World Or lastly is it not that by faith we are brought to the bloud of Sprinkling which is both the bloud of atonement that sprinkleth from an evill Conscience and also the Laver which cleanseth from all sin and wherewith we are sanctifyed This being then the Scripture account and it being most apparent that Christ through faith becometh first our Righteousnesse for remission of sin and Justification in Gods sight and then our Sanctification unto Good works your own acknowledgement that faith is the root of this new life of holiness may evince that a holy life subsequent to faith and our acceptation therethrough cannot be therewith joined as a condition for our Justification But that which followeth in your discourse and therefore i. e. because of the above enumerat fruiâ—s which it produceth Iustification is ascribed unto faith in the Scripture is the grossest error of all because 1. It directly repugnes to Scripture clearly intimating that it is unto faith as the instrument only whereby the Righteousnesse of Jesus Christ is unto us applyed that Justification is in Scripture ascrived If we be justifyed by the faith of Jesus Christ and if by the Righteousnesse of Jesus Christ the free gift cometh upon all to the Justification of life if he be the propitiation through faith in his bloud and our righteousnesse which is of God by faith are you not affrayed to say that Justification requiring a satisfactorie righteousnesse is ascrived to faith because of its poor and imperfect fruits in us and thereby to â—light and vilipend the perfect Righteousnesse of Christ the immediat object whereon it layeth hold and our only acceptation in Gods sight 2. Because this your error derogates from Divine justice We have already heard you call Justification a legal or judicial act and consequently an act wherein free grace doth not more favour the lost sinner then justice doth regard a valuable ransome and surety If Iustification then be ascribed in Scripture to faith this must certainly be understood either as faith is in it self or is relative to a compleat and adequat satisfaction Now to think that faith in it self or as it is an act or habite which is the Gift of God or its fruits which beside that they are also the gift of God and our dutie as from us are mixed with much weakness and imperfection or lastly that any thing else then the Righteousnesse of Jesus Christ apprehended by faith can be commensurable to holy Iustice is more then redargued by the simple proposal 3. This your ascribing Iustification unto faith in regard of a holy life which it produceth doth no less detract from the praise of the glory of the grace of God wherein he hath made us accepted in the Beloved Is it the praise and commendation of this wonderful love and grace that he spared not but gave his only begotten Son to be a ransome for sinners and that it is in the Beloved that we are accepted and justifyed and should not you be ashamed to say that it is unto faith as the root of a holy life and not as it doth respect and take hold on him who was made to be sin for us and knew no sin that we might be made the Righteousnesse of God in him that Iustification is in Scripture ascrived 4. This your error as it is contrary to the Scripture and derogatorie to the Righteousnesse of Christ the Holinesse of Divine justice and the Glory of free Grace so it is the manifest product of and cannot but be a most dangerous temptation to that inward and spiritual pride in the heart of man of all sin the most subtilly insinuating deeply rooted and pernicious A price or something meriting or moving at least of our own is that which the natural man liketh well nay knoweth not how to renounce was it not a subtile and strange effect of this pride and corrupt selfe Shall I give my first-born for my transgression the fruit of my body for the sin of my soul When as the thing required by the Lord was to do justly love mercy and walk humbly with God And whence did the Iews their stumbling at the Gospel proceed Was it not that they went about to establish their own righteousnesse and therefore they did not submit themselves unto the Righteousnesse of God Say not that this accusation against you is unwarranted I know you tell us That your explanation ascribes all to Christ through whom it is that our sinnes are pardoned our services accepted and grace and glory conveyed to us But it is evident that these are but vain words in as much as though you here tell us that our services are accepted through Christ yet almost immediatly before we heard you say that it is faith and a life conforme to the Gospel by way of antecedent condition which gives us an interest in his bloud Now that our services cannot be prerequired by way of condition to his acceptance of us and also only accepted as performed by us in himâ— is of it self manifest 2. Though you should more clearly and consistently ascribe all unto Jesus Christ yet by turning his grace into a condition the subtilty and folly of your pride doth but the more bewray it self For as simply to obtrude our own good works which in the acknowledgement of the most exact and confident legalist are both commanded and given us of God is a proud presumption so the more you attribute either the strength or the acceptance of performances
together with him in the likeness of his Resurrection and alive through him unto God that we also should walk in newness of life the necessity of holiness is evidently thereby as much assured as the acts of life are in their proper principle How can it then be alledged that in our way the necessity of holiness is less secured then in yours Nay such is the certainty of this truth that true Faith in Jesus Christ is the root and principle of the new life of holiness that as it is by you acknowledged so I cannot but wonder how reason could so quickly desert you as to think that any necessary effect such as you must grant good works to be of true Faith can be rationally joined with its cause in the consideration of a condition which your discourse imports If fire or life were in any case required as a condition he that should thereto join heat or motion necessarily thereon dependent were plainly ridiculous I need not take notice of what may be objected from these seeming Beleevers who because of their profession are said to be in Christ and yet for want of fruits to be cut off as it doth not more militat against us then against you who acknowledge true faith to be alwayes fruitful so it answereth it self But 3. because by necessity its like that you do understand the obligation to holiness as if in your way it were rendered more binding and pressing and thence would commend your explanation as more engaging unto a holy life I shall not here resume what I have already declared viz. 1. That to press the necessity of holiness antecedently to our being and acceptation in Jesus Christ is vain and fruitless 2. That to join our imperfect holiness with Christs unspotted and alone sufficient Righteousnesse which is faiths value is proud and presumptuous but rather represent these true grounds of the necessity of holinesse which are found in our way equally yea more obliging then all your vain pretenses And 1. We say with the Apostle that the holy and just and good Law of God remaineth in its entire force threatning and condemning all sin whereever found and as the poor sinner convicted is thereby urged to flee for refuge unto Christ who alone delivereth from the wrath to come so he who expecteth Salvation by the Death of Christ and doth not witness the truth of his profession in a holy life is in so farre no less exposed to its severity and terror neither can the Beleever sinning whatever may be the difference of his state in Gods sight more pretend to the peace and favour of God without repentance renewed and faith in Christ reacted whence the study of holiness will undoubtedly revive and flow then the wicked persisting in his impenitence What is then the difference betwixt you and us You must acknowledge that the great obligation of holiness doth descend from the Law of God and we grant that this holy Law continueth in the same force and power against all sin I say not sinners whereever found whether in the Beleever or Unbeleever so that thereby in our way licentiousnesse to sin must be equally excluded If you say that by requiring Faith alone for Iustification we relaxe the study of holiness I must again tell you that true faith in Christ Iesus the thing which we require cannot be without the study of holiness Next if any person should thence delude himself unto licentiousness the Holy Law of God remaining in the same severity against it cannot but in our way wherein that high aggravation of turning the Grace of God unto wantonnesse is more manifest be also more powerful If any man go on to urge us with the possible delusions of presumption and libertinisme whereunto the Devil both hath and may abuse the truth and free grace of God he but fighteth with the Devils weapons whereby mans wretched frailty is indeed discovered but the truth by Paul plainly asserted against the like cavâ—â—â—aâ—ions and by us owned not in the least impugned Nay I may further affirme that as all error is delusâ—on and inductive of more so where one hath been tempted to abuse the proposal of free Grace hundreds through Natures pride both desiring and overvaluing propriety have stumbled upon this your so descrived conjunction of our good works and fallen into that not entire submitting unto the Righteousness of God and a going about to establish their own Righteousness by which sin the rock of Salvation became unto the Iews a rock of offence 2. As the Law in the severity of its sanction doth still abide in force to deterre from all sin to bring in and reclaime unto Iesus Christ our Righteousnesse and also our Sanctification so it s more binding Authority derived from the greatness and goodness of God it s own holiness and perfection are upon none so powerful and in none so effectual as these who through faith have laid hold on Christ Iesus for Righteousness and therethrough alone have attained unto peace I need not tell you that true repentance discovering the sinfulness as well as the guiltiness of sin cannot but endeare holiness and that God appearing in Christ Iesus in that inconceivable glory of his Holiness Iustice Love and Mercy and justifying us through Faith in his Name cannot but beget a deeper reverence and a greater regard to his will and commandments then all the thunderings of mount Sinai the greatest motive to holiness in the construction of your way But when I consider that Christ is the end of the Law for Righteousnesse and that the Law through Faith is not made void but more established and therefore we are chosen and created in him unto holiness and good works to the Glory of God when I observe the connexion that God hath established and his word holds out betwixt Iustification and Sanctification 1. In his purpose Eph. 1. 4. 2 Thess. 2. 13. 2. In his promise Ezek 36. 25 26 27. Micah 7. 19. 2 Pet. 1. 4. 3. In his precept Tit. 3. 8. 4. In Christs purchass Tit. 2. 14. 5. In the Gift of Christ to his people 1 Cor 1. 30. 6 In the sincere desire of and great dâ—light in holiness as well as pardon recorded of the Saints in all the Scripture specially Psal. 51. 103. 3. 7. In the description of lustification given us by Paul in the first 6 chap. Rom. and Gal. 2. I seriously wonder how you or any man can doubt but a holy life both in its obligation and also in its performance is by the way of Iustification by Faith only molsty assured 3. In the way of Justification by faith only not only the obligation of the Law of God remains in the manner declared but also our Lord for our further encouragement unto holiness hath graciously intimat that even these good works wâ—ich we performe in his strength shall be by the same grace from which they flow also graciously rewarded Wherefore the Apostle saith
faults of your vain airie and insipid reasonings upon the matters themselves by you treated If you have foolishly and petulantly impugned not only the work of God and his Covenant in these Lands the Ordinances of the Government Discipline and Worship of his House but also endeavoured to unsetle and subvert the very foundations of Justification by Faith in Christ Jesus without the deeds of the Law a sent Gospel-ministerie determined Sacraments and Christian Liberty And if your N. C. pretending to be the Respondent hath on the other hand manifestly betrayed the Cause by such a faint ridiculous and absurd defence as you were pleased to suggest the folly of this your wrangling remaineth with your self alone the matters therein handled as they continow still to be the firme truths signal blessings and especial means given us of God for the declaring of his Glory and the promoving of our Salvation and are not by your discourse in the least prejudged so they are so farre from excusing that they greatly aggravat these jejune and gustless Methods wherewith you manage this your conference but foreseeing this censure you cunningly cast in our way the mention of better subjects whether with a designe thus to evade or by your insinuat distinction betwixt the forgoing matters as dry and arid and your subsequent speculations as these better things only to be pursued to drive on the deceit of an irreligious indifferencie so much at present studied by the Adversarie and his Emissaries let others Judge Two things only I must say 1. That to go about to smooth the World with the pretensions of sublime and Seraphick attainments and in the mean time from these hights as it were but really in a convenient accommodation to every guise whereunto carnal ease doth invite and outward peace perswade to slight despise and labour to relaxe from the conscientious observance of these ordinances and midses which the Lord hath given and appointed as the only way leading to himself and the felicity of his favour is the most delusive appearance of an Angelick light wherewith Sathan can possibly palliat his blackest enterprises 2. Though your subsequent discourse were much more sound and candid both in its tenor and scope then truely it is yet therein to figure your self to be as it were a new burning and shining light teaching your N. C. in such a strain as if all of us whom by him you personat were wholly ignorant of the truth of Religion both in its methods and ends and altogether strangers to its life is visibly more disingenuous and arrogant then sincerely charitable Say not that I am ill natured if you find these words a little more pointed it s you that hath sharpened them Nay if I should assume a furder confidence of boasting in behalf of the Lords Ministers and the true Seekers of his face found amongst us according to the measure of the grace which God hath distributed unto us and even become a fool in glorying for the abasing of your self-flatterie I do neither want a just provocation nor a clear precedent for my warrant But seing there are several things by you here proposed which may be for the use of edifying to a serious and considerat Soul and wherein a real union would indeed prove a most effectuall corrective both of sinistruous designes and evill mixtures I shall therefore wave the direct prosecution of such discoveries and wishing that that power light and life which is in true and pure Religion may indeed end all our differences I heartily join my assent to your subsequent discourse with all the harmony and affection that truth doth allow That some do place Religion wholly in debates others in external Forms others in some privat devotions others in the regulation of the outward man and others in certain inward speculations and self-devised strains are things not so strange as grievous but as to know the Father the only true God and Jesus Christ whom he hath sent is the summe and substance of Religion and Eternal life in which profession we are all agreed so it is the power of this knowledge descending from Christ Jesus our Wisdom and apprehending him for Righteousnesse Sanctification and Redemption which is mostly and most sadly wanting If in the conduct thereof men were abhorring and denying themselves and in the acknowledgement of him who hath called us unto Glory and Virtue laying hold on these great and precious promises which in Christ Jesus are all yea and amen then from the application of His Righteousnesse should the peace of reconciliation and joy in the Holy Ghost abound from the communication of his life and grace should the Divine seed propagat and diffuse it self through the whole man and from and by this truth and power of Religion Believers should be transformed into the likeness and image of God and rendered partakers of the Divine Nature by which it is manifest that as Christ Jesus is the only foundation so it is that in him alone there is Salvation neither is there any other name under Heaven given amongst men whereby we must be saved The power as well as the reward of Natures light was long since forfeited in Adam and though in the succeeding Ages God left not himself without a witness in that he did good and gave the invisible things of him from the creation of the World to be clearly seen being understood by the things that are made even his eternal power and Godhead yet the ungodliness of men still prevailing and holding the truth in unrighteousness this weaker light served only to render them without excuse 't is true the Patriarchs were burning and shining lights but it was from Divine revelation and the oracles and promises of God in which they saw Christ's day and rejoiced and not from natures light that this their radiancy was derived The dawning opened by Moses had certainly a great splendour and therein Christ Jesus the end of the Law for Righteousnesse was very observably held forth but as it pleased the Lord to vail the glory of this discovery with many types and shadows not making it a great ridle as you do unadvisedly affirme but keeping and conducting that people under the Pedagogie of that more burdensome and severe dispensation until the fulness of the time should come so then it was that he sent forth his own Son a light to lighten the Gentiles and the glory of his people Israel to bless them in turning away every one of them from their iniquities to turne them from darkness unto light and from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them which are sanctifyed by faith that is in him thus our Lord Jesus abolished death and brought life and immortality to light through the Gospel and the great designes thereof not lying in that preposterous in coherent order by you represented are first by proposing to us that stupendious mysterie of the
by their own interest to teach this doctrine of peace It is not many weeks since the chief of your Fathers as you terme them preaching before the King's Commissioner and many members of Parliament on that Text Let us therefore follow after the things which make for peace told his hearers in the very entrie that the particular rules of mutual for bearance and tendernesse given in that Scripture by the Apostle were only convenient for the then state of that Church wanting a Christian Magistrate But now there being a Christian Magistrat his authoritie should quiet all scruples and might not be demurred by these pretenses and going on to show that the only way to peace is to allow to the King not only an outward coercive power but also an inward directive architecktonick uncontrollable power O fear the Lord all ye his Saints over conscience in the matters of Worship with much ado as eye and ear witnesses do attest he stammered through a part of the first chapter of a new Piece entituled a Discours of Ecclesiastical policie And thus he delivered to us the very same doctrine of peace which in several places of your Dialogues you do very plainly hold out Whether or not then it be in the same principle and for the same end that ye do here pray for peace love and charity let men judge For our part your power riches and dignities in themselves to say the truth the very meenest of these trifles are by us neither coveted nor envied Our souls desire and earnest prayer to God both in your and our own behalfe is that God would open our eyes turne back our hearts heal our backslidings and restore unto us his Gospel and blessed Ordinances in power and purity O turne us again Lord God of hosts cause thy face to shine and we shall be saved then shall Glory dwell in our Land mercy and truth meet and righteousnesse and truth kisse each other then should the work of the Lord appear unto his servants and the beauty of the Lord our God even peace unity and love be upon us As for these Scriptures wherewith you second your wish for peace Were I not more tender in opposing Scripture to Scripture then you are in abusing it to your own designe it were easie for me to repay your admonition to love by a more seasonable exhortation to you of repentance But since the very consideration of the words by you cited may rectify your misapplication my single desire is that you had pondered or could yet ponder them If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies let us fulfil the Lords joy that we be first of a sound minde then like minded having the same love being of one accord of one minde Let nothing be done through strife or vain glory a short discharge of all the pride persecution and pompe of your prelatick order but in lowlinesse of minde let each esteeme others better then themselves Who is a wise man and endued with knowledge among us let him show out of a good conversation his◠works with meeknesse of wisdome But if you have bitter zeal or envying For seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting this adjunct signifieth also envie without the least reflection upon that holy zeal of God's house which is said to eat up even the pattern of meekness Prince of peace your poor criticisme in altering the translation shewes more of your malice then your learning and strife in your hearts glory not and lye not against the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Zealous there fore and repent of your perjurie and Covenant breaking this wisdome descendeth not from above but is earthly sensual and devilish for where zeal or envying The word is indeed still the same and so is your folly in this remarke and strife is there is confusion and every evill work But the wisdome that is from above is first pure then peaceable not first peaceable and then impure as that of your partie is Gentle and easie to be entreated full of mercie and good fruits without partiality and without hypocrisie O desirable quality And the fruit of righteousnesse is sowen in peace of them that make peace Let us put on therefore as the elect of God holy and beloved bowels of mercies kindnesse humblenesse of minde meeknesse long-suffering forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave us so let us do and above all things put on charity which is the bond of perfectness And let the peace of God rule in our hearts to the which also we are called in one body and let us be thankfull Let the word of Christ dwell in us richly in all wisdome teaching and admonishing one another in Psalmes and Hymns and Spiritual songs singing with grace in our hearts to the Lord and whatsoever we do in word or deed pray observe this fundamental direction Let us do all in the name of the Lord Iesus What shall we then say to these who in the Bond to the Publict Peace would not admit the name of the Lord to be mentioned Giving thanks to God and the Eather by him In all this I wish we were sincerily agreed And that these words were more deeply infixed in our mindes for I confesse I am wearie of vain janglings as much as you are and do long for truth and peace as much as you do for your much courted peace and indeed there is nothing that doth so much portend the Lords displeasure and imminent wrath as that not any pleadeth for truth they trust in vanity and speak lies they conceive mischief and bring forth iniquitie they hatch cockatrice eggs and weave the spiders web he that eateth of their eggs dieth and that which is crushed breaketh out into a viper their works are works of iniquitie and the act of violence is in their hand they do much love outward peace but the way of peace they know not and there is no judgement in their goings they have made them crooked Pathes whosoever goeth therein shall not know peace Therefore is judgement far from us and justice doth not overtake us we waite for light but behold obscurity for brightness bot we walk in darkness for our transgressions are multiplied before thee and our sins testifie against us for our transgressions are with us and as for our iniquities we know them in transgressing and lying against the Lord and departing away from our God speaking oppression and revolt conceiving and uttering from the heart words of falshood and judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter yea truth faileth and he that departeth from evill maketh himself a prey Whether you or your N. C. account these words to proceed from a fretted minde or not I know not sure I am