Doctrine being in it self of quite another Nature then the Doctrine of Faith and also as such a Covenant by it self it requireth the mind by vertue of it's Commands to stand to THAT and to rest in THAT For of necessity the heart and mind of a Man can go no farther then it seeth and hath learnt but by this Morral Doctrine the heart and mind is bound and limited to it self by the power of the Dictate to obedience and the promise of obtaining the Blessing when the preceptive part of it is fulfilled Hence Paul tells us that though that Ministration that was Written and Ingraven in Stones which in Nature is the same with this is glorious yet these imperfections attended the Man that was in it 1. He was but within the bounds of the Ministration of Death 2. In this estate he was blind and could not see how to be delivered therefrom The vail is over their hâ—art so that they could not heretofore neither can they now see to the end of that which was commanded neither to the perfection of the command nor their own insufficiency to do it nor to thâ— Death and Curse of God that attended him that in every thing continued not in that was Written in the Book of the Law to do them 3. Every Lecture or Reading of this Old Law is as a fresh Hood-winking of it's Disciples and a doubling of the hindrance of their coming to Christ for life But their minds were blinded for until this day the same Vail remaineth untaken away in reading of the Old Testament which Vail is done away in Christ But even unto this day when Moses is read the Vail is over their Hearts 2 Cor. 3. 6 to 15. And let the Reader note that all these things attend the Doctrine of Morrals the Ceremonies being in themselves more apt to instruct Men in the Knowledge of Christ they being by God's Ordaination Figures Shadows Representations and Emblems of him but the Morrals are not so neither as Written in our Natures nor as Written and Engraven in Stones Wherefore your so highly commended obedient temper of mind you intending thereby an hearty complyance before Faith with Morrals for Righteousness is so far off from being an excellent temper and a necessary qualification to help a Man to a firm belief and right understanding of the Gospel that it is the most ready way of all ways in the World to keep a man perpetually blind and ignorant thereof Wherefore the Apostle saith that the Vail the Ignorance cannot be taken away but when the Heart shall turn to the Lord that is from the Doctrine of Morrals as a Law and Covenant in our Natures or as it was Written and Ingraven in Stones to Christ for mercy to pardon our transgressions against it and for imputative Righteousness to Justifie us from it While Moses is Read the Vail is over the Heart that is while Men with their minds stand bending also to do it But mark when it the Heart shall turn to the Lord or to the Word of the Gospel which is the Revelation of him then the Vail shall be taken away And hence it will not be amiss if again we consider how the Holy Ghost compareth or setteth one against another these two Administrations The Law he calls the Letter even the Law of Morrals that Law that was Written and Engraven in Stones The other Ministration he calls the Ministration of the Spirit even that which Christ offered to the World upon believing Again he denyeth himself to be a Minister of the Law of Morrals He hath made us able Ministers of the New Testament noâ— of the Letter or Law but of the Spirit or Gospel The reason is for the Letter or Law can do nothing but kill Curse or Condemn but the Spirt or the Gospel giveth life Farther in comparing he calls the Law the Ministration of Death or that which layeth Death at the Doors of all Flesh but the Gospel the Ministration of Righteousness because by this Ministry there is a Revelation of that Righteousness that is fulfilled by the Person of Christ and to be imputed for Righteousness to them that believe that they might be delivered from the Ministration of death How then hath the Ministration of God no Glory Yes forasmuch as it is a Revelation of the Justice of God against Sin But yet again it 's Glory is turned into no Glory when it is compared with that which excelleth For if the Ministration of Death Written and Graven in the Stones was glorious so that the Children of Israel coulâ— not stedfastly behold the face of Moses for the Glory of his countenancâ— which Glory was to be done away how shall not the Ministratioâ— of the Spirit be rather Glorious For if the Ministration of Condemnation be Glory much more doth the Ministration of Righteousness exceed in Glory For even that which was made Glorious hath no Glory in this respect by reason of the Glory that excelleth 2 Cor. 3. 9 10. So then your obedient temper of mind forasmuch as it respecteth the Law of Morrals and that too before Faith or a right understanding of the Gospel is nothing else but an obedience to the Law a living to Death and the Ministration of Condemnation and is a perswading the World that to be obedient to that Ministration that is not the Ministration of the Gospel but holdeth it's Disciples in blindness and ignorance in which it is impossible Christ should be revealed is an excellent yea a necessary qualification to prepare Men for a firm belief and a right understanding of the Gospel of Christ which yet even blindeth and holdeth all blind that are the followers of that Ministration I come now to your Proof which indeed is no Proof of this Antigospel Assertion but Texts abused and wrestled out of their place to serve to underprop your erronious Doctrine The First is If any Man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self John 7. 17. P. 268. Answ. This Scripture respecteth not at all the Morral Law or obedience to the Dictates of Humane Nature as an acceptable qualification precedent to Faith or that for the sake of which God will give Men Faith in and a right understanding of the Gospel but is it self an immediate exhortation to believing with a promise of what shall follow as who shall say The Father hath sent me into the World to be Salvation to it through Faith in my Blood My Fathers will therefore is that Men believe in me and if any will do his will he shall know of the Doctrine he shall feel the power thereof by the peace and comfort that will presently possess the Soul and by the holy effects that follow That this is the true exposition of this place will be verified if you consider that to do the will of God in a New Testament sence is to be taken under a double
Created or made Thirdly The Law also which you call Divine Moral and Eternal is that which is naturally seated in the Heart and as you your self express it is originally the Dictates of humane Nature or that which Mankind doth naturally assent to Page 11. Now I say that a man cannot by these Principles and these qualifications please the God of Heaven is apparent 1. Because none of these are Faith but without Faith it is impossible to please him Heb. 11. 6. 2. Because none of these is the Holy Ghost but there is nothing accepted of God under a New Testament consideration but those which are the fruits of the Spirit Gal. 5. 22. 3. The Man and Principles you have stated may be such as are utterly Ignorant of Jesus Christ and of all his New Testament things as such But the Natural man receiveth not the things of the Spirit of God the things of his New Testament for they are foolishness to him neither can he know them because they are Spiritually discerned 1 Cor. 2. 24. 4. Your qualifications and considerations know nothing at all of the adoption of Sons and of our acting and doing our Duty as such You only content your self to rest within the confines of the humane Nature acts of reason as men or Creatures only or in their supposed pure natural Principles And Sir a little by way of digression I will tell you also of our truly Christian righteousness both as to its original or first Principle and also how or under what capacity it puts the Person that is acted by it First The Principle which is laid within us it is not the purity of the humane Nature but of the Holy Ghost it self which we have of God received by believing in the Son of God a principle as far above yours of Humanity as is the Heavens above the Earth yours being but like those of the first Adam but ours truly those of the second As is the Earthly such are those that are Earthly and as is the Heavenly such are those that are Heavenly Now whosoever hath not this Principle although he be a Creature and also have the Dictates of the humane Nature yea and also follows them yet he is not Christs If any man have not the Spirit of Christ he is none of his Thus therefore is the Christian Principle another from and far above your Heathenish Pagan one By 〈◊〉 is Spirit is the Christian qualified with Principles not Nâ—â—ural but Spiritual such as Faith Hope Joy Peace c. all which are the fruits of the Revelation of the forgiveness of sins freely by Grace though the Redemption that it in Jesus Christ In this Spirit and Faith we walk by this Spirit we are led even into the Joy and Peace of the New Testament of our Lord wherefore our Holy Actions are the fruits of Righteousness that is by Jesus Christ not by our humane Nature or the purity of it in us yea they are the fruits of the Spirit of God the qualifications that attend the new Covenant and those that by the work of regeneration are brought within the bounds and Priviledges thereof Wherefore Secondly The capacity that we are in who act and do from the Heavenly Principle it is that of Sons the Sons of God by adoption as the Apostle said Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father And again As many as are led by the Spirit of God they are the Sons of God This is a far other then is your humane description of acting as a Creature indued with a Principle of Reason for here is a man acts as a Son indued with the Holy Spirit of God who hath before the World was predestinated him to this Estate by Jesus Christ to himself As a Son therefore the Christian acts and does because he is indued with that high and heavenly Principle mentioned before by which Principle this man hath received a new Heart a new Spirit a new understanding a good Conscience so made by Faith in the blood of the Lord Jesus Thus being made again anew and another man he acts from a new and another Principle then yours a Principle as far beyond and above you as is a Man above a Bruit and as is Grace above Nature Thirdly As the Christian acts does from a better Principle and under a better capacity or consideration then that you have described so to allude to your own notion the first Principles by which they receive this Spirit and Adoption are not those Principles of Morals or those originally dictates of humane Nature but it is through the hearing of Faith Gal. 3. 1 2 3. by which we understand that the Son of God became a Man dyed for our sins hath saved us from the curse of God and accounted us to be the righteousness of God in him this being heard with the Gospel and a new-Testament hearing the Holy Ghost forthwith possesseth us by the glorious working whereof we are helped through the Son to call the God of Heaven our Father Now thus being made free from sin by the only Faith of Jesus Christ we have our fruit unto holiness and the end everlasting life And here come in those reasonable conclusions which you would make the very radicals of Christianity they being only remote and after conclusions drawn from the forementioned Mercy of God viz. from predestination Calling Adoption and Justification by Christs Blood sinners I say these are the things which Paul endeavored to provoke the Romans Philippians and Colossians to an Holy Conversation by 1. To the Romans I beseech you therefore saith he by the Mercies of God What Mercies Why those of Election Redemption Calling Justification and Adoption mentioned in the foregoing Chapters that you present your Bodies a living Sacrifice Holy acceptable to God which is your reasonable service Rev. 12. 1. 2. To the Philippians If there be therefore any consolation in Christ if any Comfort of Love if any fellowship of the Spirit if any Bowels and Mercies fulfill ye my joy that ye be like minded Phil. 2. 1. 3. To the Colossians If you be risen with Christ seek those things that are above where Christ sitteth on the right hand of God set your affections on things above not on things of the Earth for you are dead and your life is hid with Christ in God when Christ who is our life shall appear then shall ye also appear with him in Glory Now mark mortifie therefore therefore wherefore why because they were risen with Christ because they should appear at the end of this World with Christ himself in Glory therefore mortifie the deeds of the Body or our Members that are upon the Earth Col. 3. 1 2 3 4 5. These Sir are the Motives by which we Christians act because we are forgiven because we are Sons and if Sons then Heirs and so we act
Of his fulness have we all Saints received and grace for grace Wherefore the holiness that hath its original from us from the purity of the humane nature which is the thing you aim at and that originally as you term it is the dictates thereof is the Religion of the Socinians Quakers c. and not the Religion of Jesus Christ. And now I will come to your indifferent things viz. those which you call positive Precepts things say you of an indifferent nature and absolutely considered are neither good nor evil but are capable of becoming so onely by reason of certain Circumstances Of these positive indifferent Precepts you say you know but three in the Gospel but three that are purely so viz. That of coming to God by Christ the Institutions of Baptisme and the Lords Supper This we have in Page 7. and 9. 1. These words as I hinted before are highly derogatory to the Lord the King of Glory and trample as much upon the Blood of the Son of God as words can likely do For first If coming to God by Christ be in it self but an Indifferent thing then as I also hinted before it is not of the substance of Christianity but a man may be truely a Christian without it may be saved and go to heaven without it This is in truth the Consequence of your words for things purely of an indifferent nature do not in themselves either make or marre the Righteousness that justifieth us from the Curse before God Wherefore by your Argument if a man remain ignorant of that positive Precept of coming to God by Christ he remaineth ignorant but of an Indifferent thing a thing that in its self is neither good nor evil and therefore not essentially material to his Faith or justifying Righteousness 2. An indifferent thing in it self is next to nothing neither good nor evil then but a thing betwixt them both Then is the Blood of the Lord Jesus in it self of no value at all nor Faith in him of it self any more then a thingâ— of â—ought their virtue and goodness onely dependeth uponâ— certain Circumstances that make them soo For the indifferency of the thing lyeth not simply in coming to God but in coming to him by Christ Coming otherwise to God even in this mans eyes being the All in All but in this coming in coming to him by Christ there lyeth the indifferency I marvel what injury the Lord Jesus hath done this man that he should have such indifferent thought of coming to God by him But hath he no better thoughts of his own good deeds which are by the Law Yes doubtless for those saith he are of an indispensible and eternal obligation which were first written in mens hearts and originally dictates of humane nature pag 8. Mark Not a dictate of humane nature or necessary conclusion on deduction from it is of an indifferent but of an indispensible not of a transient but of an eternal obligation It is onely going to God by Christ and two other things that he findeth in the Gospel that of themselves are of an indifferent nature But how indifferent Even as indifferent in it self as the blood of a silly Sheep or the ashes of an Heifer for these are his very words SVCH that is such ordinances as in themselves are of an indifferent nature were all the Injunctions and Prohibitions of the Ceremonial Law and some few SUCH we have under the Gospel page 7. Then in page 9. â—he tells you what these positive Precepts under the Gospel or things indifferent are THAT of going to God by Christ is one and the other two are Institutions of Baptisme and the Lords Supper SVCH therefore as were the Ceremonies of the Law such even SVCH saith he is that of going to God by Christ c. Wherefore he that shall lay no more stress upon the Lord Jesus to come to God by then this man doth would lay as much were the old Ceremonies in force upon a silly Sheep as upon the Christ of God For these are all alike positive Precepts such as were the Ceremonies of the Law things in themselves neither good nor evil but absolutely considered of an indifferent nature So that to come to God by Christ is reckoned of it self by him a thing of a very indifferent nature and therefore this man cannot do it but with a very indifferent heart his great and most substantial coming to God must needs be by some other way But why should this THIEF love thus to Clamber and seek to go to God by other Means such which he reckoneth of a more dispensible nature and eternal seeing Christ onely as indifferent as he is is the onely way to the Father I am the Way saith he the Truth and the Life No man cometh to the Father but by me If he be the onâ—ly Way then there is none other if he be thus the Truth then is all other the Lye and if he be here the Life then is all other the Death let him call them indispensible and eternal never so often So then how far off this mans Doctrine is of sinning against the Holy Ghost let him that is wise consider it For if coming to God by Christ be in it self but a thing indifferent and onely made a Duty upon the account of certain Circumstances then to come to God by Christ is a duty incumbent upon us onely by reason of certain Circumstances not that the thing in it self is good or that the nature of sin and the Justice of God layeth a necessâ—y on us so to But what be these certain Circumstances For it is because of these if you will believe him that God the Father yea the whole Trinity did consult in Eternity and consent that Christ should be the Way to Life Now I say it is partly because by Him was the greatest safety he being naturally the Justice Wisdome and Power of God and partly because it would we having sinned be utterly impossible we should come to God by other means and live He that will call these Circumstances that is things over and above besides the Substantials of the Gospel will but discover his unbelief and ignorance c. As for your saying That Calvin Peter Martyr Musculus Zanchy and others did not question but that God could have Pardoned sin without any other Satisfaction then the Repentance of the Sinner pagâ— 84 It matters nothing to me I have neither made my Creed out of them nor other then the Holy Scriptures of God But if Christ was from before all World 's ordained to be the Saviour then was he from all Eternity so appointed and prepared to be And if God be as you say infinitely page 136. and I will add Eternally just how can he Pardon without he be presented with that Satisfaction for Sin that to all points of the highest perfection doth answer the Demands of this Infinite and Eternal Justice unless you will say that the
you Mentioned the First though but once your Babel had tumbled about your Ears For if in the Holy Jesus did dwell the Word One of the Three in Heaven or if the Lord and Saviour Jesus Christ was Truly Essentially and Naturally God then must the Principle from whence his Works did Proceed be better then the Principle from whence Proceeded the Goodness in Adam otherwise Adam must be God and Man Also you do or may know that the self same act may be done from several Principles And again that it is the Principle from whence the act is done and not the bare doing of the act that makes it better or worse Accepted or not in the Eyes either of God or Men. Now then to shew you the Main or Chief Design of the Life and Conversation of the Lord Jesus First It was not to shew us what an Excellent Holiness we once had in Adam But that thereby God the Eternal Majesty according to his Promise might be seen by and dwell with Mortal Men For the Godhead being altogether in it's own Nature Invisible and yet desirous to be seen by and dwell with the Children of Men therefore was the Son who is the self same Substance with the Father closed with or Tabernacled in our Flesh that in that Flesh the Nature and Glory of the Godhead might be seen by and dwell with us The Word was made Flesh and dwelt among us and we beheld his glory What Glory The Glory as of the onely Begotten of the Father full of Grace and Truth Again The Life that is the Life of God in the Works and Conversation of Christ was Manifest and we have seen it and bear Witness and shew unto you that Eternal Life which was with the Father and was Manifested unto us And hence he is called the Image of the Invisible God or he by whom the Invisible God is most perfectly presented to the Sons of Men. Did I say before that the God of Glory is desirous to be seen of us Even so also have the Pure in Heart a desire that it should be so Lord say they shew us the Father and it suffiseth us And therefore the promise is for their comfort that they shall see God But how then must they see him Why in the Person and by the Life and Works of Jesus When Philip under a mistake thought of seeing God some other way then in and by this Lord Jesus Christ What is the Answer Have I been so long time with you saith Christ and hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then shew us the Father Believest thou not that I am in the Father and the Father in me The Words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works Believe me that I am in the Father and the Father in me or else Believe me for the very Works sake See here that both the Words and Works of the Lord Jesus were not to shew you and so to call you back to the Holiness that we had lost but to give us Visions of the Perfections that are in the Father He hath given us the Knowledge of the Glory of God in the Face of Jesus Christ. And hence it is that the Apostle in that brief Collection of the wonderful Mystery of Godliness placeth this in the Front thereof God was Manifested in the Flesh Was Manifested viz. In and by the Person of Christ when in the Flesh he lived among us Manifest I say for this as one Reason that the Pure in heart who long after nothing more might see him I beseech thee said Moses shew me thy Glory And will God indeed dwell with Men on the Earth faith Solomon Now to fullfil the desires of them that fear him hath he shewed himself in Flesh unto them which Discovery Principally is made by the Words and Works of Christ. But Secondly Christ by his Words and Works of Righteousness in the days of his Flesh neither shewed us which was nor called us back to the Possession of the Holiness that we had lost but did Perfect in and by himself the Law for us that we had Broken Man being Involved in Sin and Misery by reason of Transgression Committed against the Law or Ministration of Death and being utterly unable to Recover himself there-from the Son of God himself Assumeth the Flesh of Man and for Sin Condemned Sin in that Flesh. And that First by walking through the Power of his Eternal Spirit in the highest Perfection to every point of the whole Law in it's most Exact and full Requirements which was to be done not onely without Commixing Sin in his doing but by one that was perfectly without the least being of it in his Nature yea by one that now was God-Man because it was God whose Law was broken and whose Justice was offended For were it now possible to give a Man Possession of that Holiness that he hath lost in Adam that Holiness could neither in the Principle nor Act deliver from the Sin by him before Committed This is Evident by many Reasons First because it is not a Righteousness able to answer the Demands of the Law for Sin that requiring not onely a perfect abiding in the thing Commanded but a satisfaction by death for the Transgression Committed against the Law The Wages of Sin is Death Wherefore he that would undertake the Salvation of the World must be one who can do both these things One that can perfectly do the Demands of the Law in Thought Word and Deed without the least Commixture of the least Sinful thought in the whole Course of his Life He must be also able to give by Death even by the Death that hath the Curse of God in it a compleat satisfaction to the Law for the breach thereof Now this could none but Christ accomplish none else having Power to do it I have Power said he to lay down my Life and I have Power to take it again And this Commandment have I Received of my Father This Work then must be done not by another Earthly Adam but by the Lord from Heaven by one that can Abollish Sin Destroy the Devil Kill Death and Rule as Lord in Heaven and Earth Now the Words and Works of the Lord Jesus declared him to be such a one He was first without Sin then he did no Sin neither could either the Devil the whole World or the Law find any Deceit in his mouth But by being under the Law and walking in the Law by that Spirit which was the Lord God of the Law he not onely did always the things that pleased the Father but by that means in mans Flesh he did perfectly accomplish and fullfil that Law which all Flesh stood Condemned by It is a Foolish and an Heathenish thing nay worse to think that the Son of God
the Son of God if I do not the Works of my Father believe me not but if I do though you believe not me believe the Works that ye may know and believe that the Father is in me and I in him John 10. 37 38. But what is it to believe that he is Messias or Christ Even to believe that this Man Jesus was ordained and appointed of God and that before all Worlds to be the Saviour of Men by accomplishing in himself an Everlasting Righteousness for them and by bearing their Sins in his Body on the Tree that it was he that was to Reconcile us to God by the Body of his Flesh when he hanged on the Cross. This is the Doctrine that at the beginning Christ Preached to that Learned Ignorant Nicodemus As Moses said he lifted up the Serpent in the Wilderness so must the Son of Man be lifted up that whosoever believeth in him should not Perish but have Everlasting Life The Serpent was lifted up upon a Pole Christ was hanged on a Tree the Serpent was lifted up for Murmurers Christ was hanged up for Sinners the Serpent was lifted up for them that were bitten with Fiery Serpents the fruits of their wicked Murmuring Christ was hanged up for them that are bitten with Guilt the rage of the Devil and the fear of Death and Wrath the Serpent was hanged up to be looked on Christ was hanged up that we might believe in him that we might have Faith in his Blood They that looked upon the Serpent of Brass lived They that believe in Christ shall be saved and shall never perish Was the Serpent then lifted up for them that were good and Godly No but for the Sinners So God commended his Love to us in that while we were yet Sinners Christ dyed for us But what if they that were Stung could not because of the swelling of their face look up to the Brazen Serpent then without remedy they dye So he that believeth not in Christ shall be Damned But might they not be healed by humbling themselves one would think that better then to live by looking up onely No onely looking up did it when death swallowed up them that looked not This then is the Doctrine Christ came into the World to save Sinners according to the Proclamation of Paul Be it known unto you therefore Men and Brethren that through this Man is Preached unto you the forgiveness of Sins and by him all that believe are Justified from all things from which they could not be Justified by the Law of Moses The forgiveness of Sins But what is meant by forgiveness Forgiveness doth strictly respect the Debt or Punishment that by Sin we have brought upon our selves But how are we by this Man forgiven this Because by his Blood he hath answered the Justice of the Law so made amends to an offended Majesty Besides this Man's Righteousness is made over to him that looks up to him for Life Yea that man is made the Righteousness of God in him This is the Doctrine that the Miracles were wrought to confirm and that both by Christ and his Apostles and not that Holiness and Righteousness that is the fruit of a feigned Purity of our Nature Take two or three Instances for all The Jews came round about him and said unto him How long dost thou make us to doubt If thou be the Christ tell us plainly Jesus answered them I told you and you believed not the Works that I do in my Fathers name they bear witness of me but ye believe not because ye are not of my Sheep John 10. 24 25 26. By this Scripture the Lord Jesus testifies what was the end of his Words and wondrous Works viz. That men might know that he was the Christ that he was sent of God to be the Saviour of the World and that these Miracles required of them first of all that they accept of him by believing a thing little set by by our Author for in Pag. 299. he preferâ—eth his doing Righteousness far before it and above ALL things else his words are Verbatim thus Let us exercise our selves unto Real and Substantial Godliness such as he hath Described in the first part of his Book viz. That which is the Dictares of his Humane Nature c. and in keeping our Consciences vsid of Offence both towards God and towards Men and in studying the Gospel to enable us not to Discourse or onely to BELIEVE but also and above ALL things to DOWELL But Believing though not with this man yet by Christ and his wondrous Miracles is expected first and above ALL things from men and to do well in the best Sence though his Sence is the worst is that which by the Gospel is to come after Secondly Go into all the World and Preach the Gospel unto every Creature He that Believeth and is Baptized shall be saved and he that Believeth not shall be Damned And these signs shall follow them that Believe In my Name shall they cast out Devils they shall speak with New Tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt them c. Mark 16. 16 17 18. Mark you here it is Believing Believing It is I say Believing that is here required by Christ. Believing what The Gospel even good Tydings to Sinners by Jesus Christ good Tydings of Good glad Tydings of good things Mark how the Apostle hath it the glad Tydings is that through Jesus is Preached the forgiveness of Sins and by him all that BELIEVE are Justified from ALL things from which they could not be Justified by the Law of Moses Acts 13. 33 39. These Signs shall follow them that Believe Mark Signs before and Signs after and all to Exite to and Confirm the weight of Believing And they went forth and Preached every where the Lord working with them and Confirming the Word with Signs following Amen Mark 16. 20. Thirdly Therefore we ought to give the more earnest heed to the things that we have heard least at any time we should let them slip For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just Recompence of Reward how shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was Confirmed to us by them that heard him God also bearing them Witness with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own will Heb. 2. 1 2 3 4. Here we are Excited to the Faith of the Lord Jesus under these Words so great Salvation As if he had said Give earnest heed the most earnest heed to the Doctrine of the Lord Jesus because it is SO great Salvation What this Salvation is he tells us it is that which was Preached by the Lord himself That God so loved the World that he gave his onely Begotten Son that whosoever Believed in
that is found in the whole World But you add farther What good ground can Men have for this fancy when as our Saviour hath Merited the Pardon of Sin for this end that it might be an Effectual motive to turn from it Answ. Although you speak this in great Derision to Faith when it worketh right yet know that therefore seeing you would hear it I say therfore hath our Saviour merited pardon and bestowed it on men freely and bid them believe or receive it and have it that thereby they might be incouraged to live to him and love him and comply with his commandements For scarcely for a Righteous Man will one dye yet for peradventure for a good Man some would even dare to dye But God commended his love to us in that while we were yet Sinners Christ dyed for us Much more then being NOW Justified we shall be saved from Wrath through him Now as here we are said to be Justified by his Blood that is as his Blood appeaseth the Justice of God so again it is said that this Blood is set forth by God for us to have Faith in it by the term of a Propitiation Whom God hath set forth to be a Propitiation or a Sacrifice to appease the displeasure of God through Faith in his Blood To declare at this time his Righteousness that he might be Just and the justifier of him that believeth in Jesus Rom. 3. Again As we are thus Justified by Blood in the sight of God by Faith in it so also it is testified of his Blood that it sprinkleth the Conscience of the faithful but still onely as it is received by Faith But from what is the Conscience sprinkled but from those dead Works that remain in all that have not yet been Justified by Faith in this Blood Now if Faith in this Blood doth sprinkle the Conscience and so doth purge it from all dead Works then must Faith go first to the Blood of Christ for Justification and must bring this home to the Defiled Conscience before it be delivered from those dead Works that are in it and made Capable of serving the Living God Rom. 5. 7 to 10. ch 3. 24 25. Heb. 9. 14. ch 10. 19 20 21 22. But you say you will never trust your discoursive faculty so long as you live if you are mistaken here Pag. 224. Tell not me of your discoursive faculty The Word of God is plain And never challenge Man for he that Condemneth your way to Heaven to the very Pit of Hell as Paul doth can yet set forth a better I come now to the Second thing viz. The Doctrine of the imputation of Christ's Righteousness which you thus Expound It Consists in dealing with sincerely Righteous Persons as if they were perfectly so for the sake and upon the account of Christ's Righteousness Pag. 225 226. Answ. 1. Any thing but truth But I would know how sincerely Righteous they were that were Justified without Works or how sincerely Righteous they were whom God Justified as Ungodly Rom. 4. 3 4 5. 2. Your Explication of the imputation of Christ's Righteousness makes it respect our Works rather then our Persons It Consists say you in dealing with sincerely Righteous Persons as if they were Perfectly so That is it Justifieth their imperfect Righteousness First and so Secondarily their Persons for the sake of that But Observe a few things from this Explication 1. This Concludeth that a man may be sincerely Righteous in God's account WITHOUT the Righteousness of Christ for that is to be imputed to such and none but such 2. Thâ— Concludeth that Men may be sincerely Righteous BEFORE Christ's Righteousness is imputed For this sincere Righteousness is Precedent to the Imputation of Christ's 3. This Concludeth that a Man may have true yea saving Grace in great and mighty action in him before he hath Faith in the Righteousness of Christ. For if a Man must be sincerely Righteous first then he must not onely have that we call the Habit but the powerful Acts of Grace Besides if the Righteousness of Christ is not to be looked to First but Secondarily not before but after we be made sincerely Righteous then may not Faith be thus acted if a man should have it until he be first a sincerely Righteous Person 4. This Concludeth that a Man may be brought from under the Curse of the Law in God's sight before he have Faith in the Righteousness of Christ yea before it be imputed to him For he that in God's account is reckoned sincerely Righteous is beloved of his God 5. This Concludeth that a Man may be from under the Curse of God without the Imputation of the Righteousness of Christ For if a Man must be sincerely Righteous in God's account without it then he is from under the Curse of God without it 6. This Doctrine teacheth farther that Christ came to call and Justifie the Righteous contrary to his express Word In short By this account of things first we must be healed and then the Plaister comes Yea so Confident is this Man in this his Assertion that he saith it is not possible any other notion of this Doctrine should have truth in it Pag. 226. O this Jesus this Rock of offence But he that believeth on him shall not be Confounded But Blessed be God for Jesus Christ and for that he took our Nature and Sin and Curse and Death upon him And for that he did also by himself by one Offering Purge our Sins We that have believed have found rest even there where God and his Father hath smelled a sweet savour of rest because we are presented to God even now compleat in the Righteousness of him and stand discharged of guilt even by the Faith of him Yea as Sins past so Sins to come were taken up and satisfied for by that offering of the Body of Jesus we who have had a due sence of Sins and of the Nature of the Justice of God we know that no Remission of the guilt of any one can be but by Attonement made by Blood Heb. 9. 22. We also know that where Faith in Jesus Christ is wanting there can be neither good Principle nor good Indeavour for Faith is the first of all Graces and without it there is nothing but Sin We know also that Faith as a Grace in us severed from the Righteousness of Christ is onely a beholder of things but not a Justifier of Persons and that if it lay not hold of and applyeth not that Righteousness which is in Christ it carrieth us no farther then to the Devils We know that this Doctrine killeth Sin and curseth it at the very roots I say we know it who have mourned over him whom WE have pierced and who have been confounded to see that God by his Blood should be pacified towards us for all the Wickedness we have done Yea we have a double Motive to be Holy and Humble before him one because be dyed for
consideration 1. As it respecteth Christ. 2. Man 1. As it respecteth Christ so it concerns his compleating the Redemption of Man by himself by his own personal performances John 6. 38 39. Heb. 10. 5 6 7 8 9 10. 2. As it respecteth Man it doth first and immediately respect our believing on him for Remssion of Sins and Eternal Life And this is the Will of the Father which sent me saith Christ that every one that seeth the Son and believeth on him may have everlasting Life and I will raise him up at the last day John 6. 40. This then is the will of God That Men do believe in Jesus Christ. Again when the Jews asketh Jesus Christ what they should do that they might work the works of God he did not send them first to the Morral Precept or to it's first Principles in the hearts of Men by obeying that to fit themselves for Faith but immediately he tells them This is the Work of God that ye believe in him whom he hath sent John 6. 29. This is the Work of God that is this is his Commandement that we believe in the Name of his Son Jesus Christ c. and love one another as he gave us Commandement 1 John 3. 23. If any Man will do his will he shall know of the Doctrine that is as I have said he shall feel and have the Authourity of this Faith in his heart both to give Peace and Joy in his heart and assurance and the Sealing of his Soul to Glory For all these things come in upon believing First in Christ. 1. By Faith we have Peace with God Rom. 5. 1. 2. We have Joy and Peace through Believing Rom. 15. 13. 3. Assurance comes also through Believing Joh. 6. 69. Heb. 10. 22. 4. Yea and the Sealings up to Eternal Life In whom also after that ye believed ye were sealed with that Holy Spirit of Promise Eph. 1. 13. 5. Sanctification and a right obedient temper is not to be found in Men before but after they have believed He purified their hearts by Faith Yea Heaven and Eternal Happiness is promised to them who are Sanctified by Faith which is in Christ Act. 15. 9. Chap. 26. 18. This First Text therefore hath been by you abused in that you have ungodly strained it but in vain to make it warrant your Heathenish preparations to Faith The Second Scripture He that is of God heareth Gods Words ye therefore hear them not because you are not of God John 8. 47. Answ. This Scripture supposeth Men must first be of God before they can hear God's Word before they can hear it with the hearing of Faith and therefore nothing respecteth those that before they have Faith live in the Law of Works and least of all those that become obedient thereto that thereby they may obtain everlasting life For these are not of God not of him in a New Testament Sence not Sons because they are born of Men of the will of Men of the Law and according to the Wisdom of Flesh and Blood John 1. 12 13. Your Third Scripture is And as many as were ordained to Eternal Life believed Act. 13. 48. Which Text you thus expound That as many of the Gentiles as were disposed or in a ready preparedness for Eternal Life believed that is those which were Proselites of the Gate who were admitted by the Jews to the hope of Eternal Life and to have a Portion in the Age to come without submitting to the whole Law or any more then owning the God of Israel and observing the Seven Precepts of Noah Answ. 1. That obedience to the Morral Law is not a preparative to Faith or an excellent and necessary qualification to the right understanding of the Gospel I have proved 2. That to be a Jewish Proselite was to live in the Faith of Messias to come is the strain of all the Scriptures that have to deal with them 3. But that ordaining men to Eternal Life respects an act of the Jews or that the Jews did dispence with the Gentile Proselites in their casting off all their Laws but the seven Precepts of Noah 4. Or that God counted this a fit or forerunning qualification to Faith in Jesus Christ neither stands with the Word of God nor the Zeal of that People 5. Besides the Words presently following seem to me to insinuate more viz. That the Jews and Religious Proselites that adhered to Paul at his first Sermon verse 43. did Contradict and Blaspheme at his second verse 45. And moreover that it was they that raised Persecution upon him and expelled him out of their Coasts verse 50. When the Gentiles even those that were more Barbarously ignorant at his coming when they heard that by Christ there was offered to them the forgiveness of Sins they believed verse 48. and Glorified the Word of the Lord. The Wisdom of Heaven so disposing such of their hearts that were before by him not by Jews ordained to Life And as many as were ordained to Eternal Life believed But you come again in Pag. 269. to the Scripture first urged by you If any man will do his will c. and you tell us That this must also needs be implyed he shall rightly understand the Doctrine too Which word understand you so carry as may best help you in case you should meet with an Adversary As if any should thus object that here you have granted that the Words make promise of an understanding of the Gospel yea require in it the very first act of the will then you readily shift it by saying That this is implyed onely suggesting that obedience to Morrals is expressed and therefore muh first be thought on and done But if one of your Brotherhood stop here and make the objection then you add It is Knowledge at least in all the necessary points thereof absolutely necessary and Essential parts from among which you long since did cast out Coming to God by Jesus Christ Yea you add That by that which you call the design of the Gospel it may be presumed that whosoever considereth it with a design of being so that is of living up to Humane Principles and that desireth to be possessed again of the Holiness he hath lost for that is it for the proof of which you have Written above 300 Pages he must needs believe the Gospel to have come from God and also be inlightned in the true Knowledge of at least the necessary points of it viz. All Morral Duties contained therein which are never a one of them as such an Essential of the Gospel but are such Duties as are consequential to the belief thereof Wherefore although you feign it this honest temper as you call it will not help you 1. To judge of the Gospel without Prejudice nor 2. To evidence it with satisfaction nor 3. Secure those in whom it is from Error and Delusion No Man being more Bruitish or Heathenish nor so void of satisfaction about it nor
us insignificant if it stand without Faith in himself Ye believe naturally in God saith he Believe also in me Faith in Jesus is as absolutely necessary as to believe immediately in the Divine being Yea without Faith in Jesus whosoever believeth in God is sure to perish and burn in Hell If you believe not that I am he ye shall dye in your Sins And to take Jesus in Morrals for example is no where called believing in him neither is there one promise of eternal life annexed to such a practice But you say If we tread in his blessed steps and be such according to our measure and capacity as we have understood he was in this World Answ. I say for a Man to confine himself onely to the life of the Lord Jesus for an example or to think it enough to make him in his life a pattern for us to follow leaveth us through our shortness in the end with the Devil and his Angels for want of Faith in the Doctrine of Remission of Sins For Christ did no where make another Mediator between God and him nor did he ever trust to another Man's Righteousness to be thereby Justified from the Curse of the Law neither did he at all stand in need thereof without which WE must be Damned and Perish Now I say these things being no where practiced by him he cannot therein be an example to us And I say again seeing that in these things by Faith in them is immediately wrapped up our Reconciliation with God it followeth that though a Man take the Lord Christ in his whole life for an example in the end that notwithstanding he abideth unreconciled to God Neither will that clause and be such help such a person at all For Justification with God comes not by imitating Christ as exemplary in Morrals but through Faith in his Precious Blood In the Law I read that the Paschal Lamb was neither to be eaten Sodden nor Raw but Roast with fire must it be eaten Exod. 12. Now to make Salvation Principally to depend upon imitating Christ's Life it is to feed upon him Raw or at most as Sodden or Sanctified and Holy But the precept is Eat it Roast with fire is the Antitype as accursed of God for Sin and induring the punishment for it The Law is compared to fire and it's Curse to a burning Oven Now under the Curse of this fiery Law was the Lord Jesus afflicted for the Sins of the World Wherefore as so considered our Faith must lay hold upon him for Justification with God This is the Law of the Burnt Offering which was the Offering for Sin It is the Burnt Offering because of the burning upon the Altar all night unto the morning and the fire of the Altar shall be burning in it Levit. 6. 9. But now I would inquire Had Israel done the Commandment if they had eaten the Passover Raw or Boiled in Water or if they had offered that Offering that was to be burnt as a Sin Offering otherwise then it was commanded Even so to feed upon Christ as he is Holy and of good life onely and also as taking him therein for an example to us to follow his steps for Justification with God this is to eat the Passover Raw and not as Rost with Fire this is to feed upon Jesus without respecting him as accursed of God for our Sin and so consequently to miss of that eternal life that by his Blood he hath obtained for every one that believeth on him I have been pleased with this observation that none of the Signs and Wonders in Aegypt could deliver the Children of Israel thence till the Lamb was slain and Roast with fire Exod. 12. 1. And I have been also pleased with this that the Father not Moses gave the Manna from Heaven which was a Type of the Flesh and Blood of Christ that whoso feedeth on shall live for ever John 6. 32. Yea Circumcision also which was a Type of inward and Heart-Holiness was not of Moses but of the Fathers and Principally a consequence of the Faith of Abraham John 7. 22. Whence I gather That no Wonder but the Blood of Christ can save That no Kindess but the Mercy of God can give this to us And that no Law but the Law of Faith can make us truly Holy in heart But you add Those that sincerely and industrously indeavour to imitate the Holy Jesus in his Spirit and Actions can never be ignorant what it is to be truly Christians Those that follow Jesus in his Spirit must first receive that Spirit from Heaven which Spirit is received as I have often said by applying first by Faith the Merits of Christ to the Soul for Life and Justification with God The Spirit is not received by the Works of the Law but by the hearing of Faith neither comes it in the Ministry or Doctrine of Morrals but in and by the Ministry of Faith and the Law is NOT of Faith Wherefore seeing you have in Page 223. of your Book forbidden Sinners to come first to Jesus for Justification with God the Spirit you talk of however you call it the Spirit Jesus can be no other then the Spirit of a Man which you also your self in Pag. 7 8 9. call the Purity of Humane Nature a Principle of Reason the first Principles of Morrals or those that are Originally Dictates of Humane Nature Wherefore by these Words in his Spirit you do but Blaspheme the Holy Ghost and abuse your ignorant Reader calling now Quaker-like the Dictates of your Humanity and your Socinian Complyances therewith the Spirit of Holy Jesus I conclude therefore that the way of Salvation or the design of Christianity as prescribed by you is none other then the Errors of your own brain the way of Death the Sum and Heart of Papistical Quakerism and is quite denyed by the Lord Jesus and by his blessed Testament And now go your ways and imitate the Lord Jesus and take the whole History of his life for your example and walk in his steps and be such as much as you can yet without Faith in his Blood first yea and if you stand not Just before God through the imputation of his Righteousness your imitating will be found no better then rebellion because by that instead of Faith in his Blood you hope to obtain remission of Sins thrusting him thereby from his Office and Work and setting your dunghil Righteousness up in his stead I come now to Your Conclusion First in Page 198. You prâ—se men to betake themselves to find that which you call the design of Christianity accomplished in their hearts and lives Answ. Seeing that the Holiness that your erronious Book hath exalted is none other but THAT which we have LOST Yea and again seeing you have set this in the Head of and before the the Righteousness of Christ I admonish my Reader to tremble at the Blasphemy of your Book and account the whole
this horrible thing be contended for by Christians Fowler Pag. 119. If it were possible as it hath been proved it is not that a Wicked Man should have God's pardon it would not make him cease to be miserable Fowler Pag. 120. Were it possible that Christ's Righteousness could be imputed to an unrighteous man I dare boldly affirm it would signifie as little to his happiness as would a Gorgeous and Splendid Garment to one that is almost starved with Hunger or that lyeth racked by the torturing Diseases of the Stone or Cholick Fowler Pag. 130. To Justifie a Wicked man while he continueth so if it were possible for God to do it would far more disparage his Justice and Holiness then advance his Grace and Kindness 7. Pen Pag. 26. Unless we be doers of the Law which Christ came not to destroy but as our example to fulfil we can never be justified before God Fowler Pag. 296. It is impossible we should not have the design of Christianity accomplished in us and therefore that we should be destitute of the power of it if we make our Saviours most excellent Life the pattern of our lives Those that sincerely and industriously indeavour to imitate the Holy Jesus in his Spirit and Actions can never be ignorant what it is to be truly Christians nor can they fail to be so 8. Pen Pag. 26. Nor let any fancy that Christ hath so fulfilled it for them as to exclude their obedience from being exquesite to their acceptance but onely as their pattern Fowler Pag. 148. This Son of God taught Men their Duty by his own example and did himself perform among them what he required of them Now that he should tread before us EVERY step of that way which he hath told us leadeth to Eternal Happiness and commend those Duties which are most ungrateful to our corrupt inclinations by his own practice our having so brave an example is no small incouragement to a chearful performance of all that is commanded Understand thou what thou Readest The End Reader thou art desired to mend these Errataes with thy Pen and to bear with some mis-pointings that have hapned by reason of the Authors absence from the Press PAge 1. line 2. read and that in it c. p. 3. l. 15. r. no. p. 5. l. 39. r. Sinless p. 6. l. 36. r. but. p. 8. l. 24. leave out was p. 9. l. 28. r. then p. 11. l. 35. r. why said you not such p. 12. l. 24. after Exact r. it l. 13. more p. 13. l. 3. for Laws r. Law p. 17. l. 10. after and r. equal to p. 22. l. 25. after Faith make this 1. p. 23. l. 6. after is r. yourâ— p. 24. l. 3. for last r. best p. 27. l. 2. for to r. in l. 9. add as p. 29. l. 7. for dispensible r. indispensible l. 15. add in his l. 22. add do p. 32. l. 4. for Son r. Soul p. 34. l. 2. for here r. hence p. 35. l. 1. after of r. that for l. 13. for Sin r. he l. 26. leave out also p. 36. l. 3. for must r. might p. 37. l. 37. for for r. but. p. 38. l. 9. for 13. r. 3. p. 39. l. 8. after which r. it p. 40. l. 22. for cited r. cited p. 44. l. 22. leave out or not p. 56. l. 19. for sealed r. seated p. 60. l. a. leave out an p. 66. l. 35. r. reconcileable p. 69. l. 33. for our r. your p. 74. l. 1. r. 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should onely or specially fullfil or perfect the Law and the Prophets by giving more and higher Instances of Morral Duties then were before expresly given Pag. 17. This would have been but the Lading of men with heavy Burthens But know then whoever thou art that Readest that Christ's Exposition of the Law was more to shew thee the Perfection of his own Obedience then to drive thee back to the Holiness thou hadst lost For God sent him to fullfil it by doing it and dying to the most sore Sentence it could Pronounce not as he stood a single Person but common as Mediator between God and Man making up in himself the breach that was made by Sin betwixt God and the World For Thirdly He was to dye as a Lamb as a Lamb without Blemish and without Spot according to the Type Your Lamb shall be without Blemish But because there was none such to be found by and among all the Children of Men therefore God sent his from Heaven Hence John calls him the Lamb of God and Peter him that was without Spot who Washed us by his Blood Now wherein doth it appear that he was without Spot and Blemish but as he walked in the Law These words therefore WITHOVT SPOT are the Sentence of the Law who searching him could find nothing in him why he should be slain yet he dyed because there was Sin Sin where Not in him but in his People For the Transgression of my People was he stricken Isa. 53. He dyed then for our Sins and qualified himself so to do by coming Sinless into the World and by going Sin-less through it for had he not done both these he must have dyed for himself But being God even in Despite of all that stumble at him he Conquered Death the Devil Sin and the Curse by himself and then sat down at the Right Hand of God Fourthly And because he hath a Second Part of his Priestly Office to do in Heaven therefore it was thus Requisite that he should thus manifest himself to be Holy and Harmless Undefiled and Seperate from Sinners on the Earth As Aron First put on the Holy Garments and then went into the Holiest of all The Life therefore and Conversation of our Lord Jesus was to shew us with what a Curious Robe and Girdle he went into the Holy Place And not to shew us with what an Adamitish Holiness he would Possess his own Such an High Priest became us who is Holy Harmless and Vndefiled Seperà te from Sinners and made Higher then the Heavens that he might always be Accepted both in Person and Offering when he Presenteth his Blood to God the Attonement for Sin Indeed in some things he was an Example to us to follow him but mark It was not as he was Mediator not as he was under the Law to God not as he dyed for Sin nor as he maketh Reconciliation for Iniquity But in these things Consist the Life of our Soul and the beginning of our Happiness He was then Exemplary to us as he carried it Meekly and Patiently and Self-denyingly towards the World But yet not so neither to any but such to whom he first offered Iustification by the means of his own Righteousness For before he saith Learn of me he saith I will give you Rest Rest from the Guilt of Sin and fear of Everlasting Burnings Mat. 11. And so Peter first tells us he dyed for our Sins And next that he left us an Example But should it be granted that the whole of Christ's Life and Conversation among men was for our Example and for no other end at all but that we should learn to live by his Example yet it would not follow but be as far from truth as the ends of the Earth are assunder that by this means he sought to Possess us with the Holiness we had lost for that he had not in himself 't is true he was born without Sin yet born God and Man he lived in the World without Sin but he lived as God-Man he walked in and up to the Law but it was as God-Man Neither did his Manhood even in those acts of Goodness which as to action most properly respected it do ought without but by and in Conjunction with his Godhead Wherefore all and every whit of the Righteousness and good that he did was that of God-Man the Righteousness of God But this was not Adam's Principle nor any Holiness that we had lost Your Fifth Chapter therefore Consisteth of Words spoken to the Ayr. Your Sixt Chapter tells us That to make Men truly Vertuous and Holy was the Design of Christ's Unimitable Actions or mighty Works and Miracles and these did onely tend to Promote it Pag. 68. He neither did nor needed so much as one small piece of a Miracle to perswade men to seek for the Holiness which they had lost or to give them again Possession of that For that as I have shewed though you would fain have it otherwise is not at all the Christan or Gospel Righteousness Wherefore in one word you are as short by this Chapter to prove your Natural old Covenant Promise-less Figurative Holiness to be here Designed as if you had said so much as amounts to nothing Farther Christ needed not to Work a Miracle to perswade men to fall in Love with themselves their own Natural Dictates to perswade them that they have a Purity of the Humane Nature in them or that the Holiness which they have lost is the onely True Real and Substantial Holiness These things both Corrupted Nature and the Devil have of a long time fastned and fixed in their minds His Miracles therefore tend rather to take Men off of the Pursuit after the Righteousness or Holiness that we had lost and to Confirm unto us the truth of a far more Excellent and Blessed thing to wit the Righteousness of God of Christ of Faith of the Spirit which that you speak of never knew neither is it possible that he should know it who is hunting for your sound Complexion your Purity of Humane Nature or it 's Dictates as the onely True Real and Substantial Righteousness They are Ignorant of God's Righteousness that go about to Establish their own Righteousness and neither have nor can without a Miracle submit themselves unto the Righteousness of God They cannot submit THEMSELVES thereto talk thereof they may notion it they may profess it too they may but for a man to submit himself thereto is by the mighty power of God Miracles and Signs are for them that believe not Why for them That they might believe therefore their State is reckoned fearful that have not yet believed for all his wondrous Works And though he did so many Miracles among them yet they believed him not But what should they believe That Jesus is the true Messias the Christ that should come into the World Do you say that I Blaspheme saith Christ because I said I am