The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

THE Presbyter's Antidote TRYED, Or Stephen Scandret (with his Antidote against Quakerism) Proved a PHYSICIAN of No Value; AND The Truth plainly asserted and vindicated in di∣vers Weighty Points, against both the Imperfect and corrupt Work of S. S. and his Masters, the Assembly of Divines (so called, who sat at West∣minster in the long Parliament's Time) and of the general Assembly of the Kirk of Scotland, about their Confession of Faith, which was first printed at Edenburg, and after reprinted at London, Anno 1651.

G. W.

Ye are all Physicians of no Value, Job. 13. 4.

Printed in the Year 1673.

THE Presbyter's Antidote TRYED, &c.

CHAP. I.

A Comprehensive Account concerning the Rule, the Light, and Scripture, Explaining both •…•…ur sense of the terms and S. Scandret's; together with the Assemblies Confession about the Scriptures.

BY the word [RULE] we understand, 1st, The Power of Government, and Authority to order and rule, in the Sense that in the first Creation the greater Light was set to rule the Day, Gen. 1. 16. or for the Rule and Order of the Day: So in the new Creation the divine Light of Christ, the Son of Righteousness, doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous; the Path of the Just being this shining Light, which shineth more and more until this perfect Day.

2ly, So this divine Light is truly the only Rule, for its being most eminent (above all outward Rules and Prescriptions) •…•…or its Power, Glory, Virtue, Order, and Government (as Rule of Life) in all the Children of Light.

The only trying and discovering Rule, for its manifesting whatsoever things are reproveable, Ephes. 5. 13. whether they be Spirits, Works or Words; and he that doth Truth, cometh to the Light, that his Deeds may be made mani∣•…•…est, that they are wrought in God, Joh. 3. 21.

3dly, By only Rule, An universal, manifest, publick Standard •…•…or Truth and Righteousness, in the Consciences, of all People and Nations, and against all Sin, Wicked∣ness

and Unrighteousness; and so is the S piritual and Divine Light of the Son of God, in whom was Life, and the Life was the Light of Men, Joh. 1. 4. whose Life is Supernatural, Increated and Incorruptible, Christ the divine Word being that true Light that inlightens every Man coming into the World, vers. 9.

4thly, Concerning that heavenly Gift, or divine Ma∣nifestation within, which was the Saints Rule of Life, the Apostle Paul thus speaketh, 2 Cor. 10. 13. But we will not boast of things without our Measure; but according to the mea∣sure of the Rule, which God hath distributed to us, &c. ver. 15. not boasting of things without our Measure, that is of other mens Labours; but having Hope when your Faith is increased, that we shall be enlarged by you, according to our Rule abundantly, vers. 16. not to boast in another Mans Line of things made ready to our hand; And Philip. 3. 16. whereto ye have already attained, let us walk by the same Rule, let us mind the same thing, Gal. 5. 15. and 16. for in Christ Jesus, neither Circumcision, nor Uncircumcision availeth any thing, but a new Creature; and as Many as walk according to this Rule, Peace be on them. By all which note, that there was an universal, divine and spiritual Rule, dist•…•…ibuted of God to the true Believers, and new Creatures in Christ, in whom stood their several Attainments and Growths (and this was not other mens Lines nor the Letter) wherein they were mutually enlarged: nor could the Letter be this Rule, for that required Circumcision what then was Paul's Rule, for denying it, but the Spirit of Li•…•…e, the new Covenant, the Immediate Dictates of the holy Ghost? see Act. 15. 24, 28. Heb. 8, 9, 10.

By the Word Scriptures we understand, not only Writings in general, but particularly all the holy Scriptures contained in the Bible, not excluding those many Writings of Prophets and Apostles, which are not inserted in the Bible, which contain a Plurality of Words of Truth, Commands, Pre∣scriptions, Precepts, &c. (and in that Sense) Rules or Di∣rections, relating to both the old and new Covenant; and to divers States, Occasions and Dispensations, many of which are abolisht with the old Covenant, which there∣fore cannot properly (in the Singular) be called the Rule, or one Intire full Rule, much less the only Rule (with Exclusion of all others, as falfe as S. S. very blasphe∣mously doth) the Chiefest and highest Rule, as he unscrip∣turally

and erroneously calls them; for the Spirit or Light that first gave them forth with its Immediate Illumi∣nation, Motions, and Directions, being both before and higher then the Scriptures or Writings, how true soever they be.

So, though we confess the holy Scriptures to contain true Words, Commandments, Precepts, Directions (and so Rules) yet it's no more proper to call them the only highest Rule and Guide to Heaven and Glory (as S. S. doth) then to call them the only highest Word, Commandment and Light, which they are not: We can neither call the Scriptures God, nor Christ, nor the Light, nor the Spirit, nor the Power of God; but Innocently and simply as they term or call themselves, owning them in the true Light given us, according to the true Intent, Purpose and End, for which they were first given out from divine Inspiration; for which none that are Ingenuous will Blame us: for, the Word lives forever; It's setled in Heaven; It's also to be known and felt nigh in the Heart; and it is the holy and living Commandment of Power, which is called Life Everlasting, and this is Immediate. This Word was to David a Light, and Lanthorn to his Paths; and therefore his only Way and Rule to Felicity: Yea, for its Eminency it may be truly esteemed the Word of Words, the Commandment of Com∣mandments, the Rule of Rules, that divine Light, wherein consists the Government, Rule and Order of the Everlast∣ing Day of Salvation, Glory and Life, to all the Chil∣dren of the Day, who in order to that Attainment, have obeyed and followed the Degree and Measure of this true and divine Light in its Manifestation in them.

The Scriptures also (or Bible) contain many various Passa∣ges, as well Historical as Doctrinal, even of the Exam∣ples of Men in the fallen State, of things done in the time of Ignorance, and of the Failings and Weaknesses of divers, of things transacted and do•…•…e in a Time and State not sutable to that of Man in the beginning, nor to that of the Gospel or new Covenant: As for any Man to have divers Wives, or many Concubines at once; it was not so in the Beginning, nor ought to be so now, yet such things are recorded in Scripture of divers; Therefore 'tis both Gross, Impious, and Contradictory for any to count the whole Bible the Rule of Life, and Duty without

Exemption, according to our Opposer, p. 61. Moreover, for his Asserting the Scriptures Infallibility, and as so being the highest Rule, * He neither puts a Limitation of what part of the Scripture or Bible he intends, nor yet tells us in what Language, Copy or Translation they are infallible; for every Rule whether moral or artificial, ought to be infallible, otherwise 'tis n•…•… Rule, but therein lyes ob∣scure under Ambiguities: Howbeit, we may suppose he means, according to his Masters, the Assembly of pre∣tended Divines, Confes. Chap. 1. where having decla∣red, that the holy Scriptures are given by Inspiration of God to be the Rule of Faith and Life, they add Artic. 8. The old Testament in Hebrew (which was the Native Language of the People of God of old) and the new Testament in Greek (which at the time of the writing of it was most generally known to the Nations) being immediately Inspired by God, and by his sin∣gular Care and Providence kept pure in all Ages, are therefore Authentical, so as in all Controversies of Religion the Church is finally to appeal to them (thus far the Assembly) From hence it follows, that when Steph. Scandret and these his Masters tell us, that the Scriptures are the chief and highest Rule, the only Infallible Rule to Heaven and Glory, or the Rule of Faith and Life, and to decide Controversies, we are to under∣stand it is as they are in Hebrew and Greek, and as in the first Copies as given by Divine Inspiration, by which these men still lead people in the dark and in Doubtful∣ness, at a Distance from Life and Glory, and Ignorant of the Rule, and Way thereto; implying this Difficulty, that they must first learn Hebrew and Greek, and be ascer∣tained of the truth of the Copies, as concurring with the first; And this must be from their own knowledge (not from the Priests Interpretations and various Meanings) and yet the Assembly and S. S. still fall short of clearing the mat∣ter of the Greek, not resolving which is the true infallible Copy, there being divers Greek Lections or Copies of the new Testament: But further, if they could produce or evince the first Copy, or that which most agrees with it, while they prefer the Writing as the chief or only Rule of Faith and Life, they leave people in Darkness and Death, in not referring them to the Inward Divine Light or Inspi∣ration of the Almighty, as the chief and only Rule, which gave forth the holy Scriptures, and without which they cannot be truly understood in any Language.

Moreover, concerning the Hebrew W. Tindal (of whose Translation we have one ancient English Bible without Verses) in his Prologue prefixt in some Bibles, he saith thus, viz.

W. Tindal unto the Christian Reader.

If ought seem Changed, or not altogether agreeing with the Greek, let the Finder of the Fault consider the Hebrew Phrase, or Manner of Speech left in the Greek Words, whose Preterperfect Tense and Present Tense is oft both one; and the Future Tense is the Optative Mood also; and the Future Tense is oft the Imperative Mood in the Active Voyce, and in the Pas∣sive ev•…•…r; likewise Person for Person; Number for Number, and Interrogation for a Conditional; and such like is with the He∣brews and Common usage [and he further adds] if I shall per∣ceive, either by my self, or by the Information of others, that ought be escaped me, or might be more plainly Translated, I will shortly after cause it to be amended; howbeit, in many places, me thinketh it better to put a Declaration in the Marg•…•…nt then to run too far from the Text.

Now, from hence considering the Difficulty of truly translating the Scriptures from the Hebrew, both as to Time, Manner, Voice, Person, Number, and Condition, &c. how easily herein may the Sense be greatly changed, and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the He∣brew, but ingenuously proffereth Amendment of it, if either by himself or an others Information he shall perceive a Deficiency in which he hath done; and also considering what Irreconcileable Controversies have been among many counted Learned, about the Translations in di∣vers Places of Scriptures, and how many Amendments have from Time to Time been made upon them, and even how many various English Translations we have, what Dubiousness and Uncertainty are both Priests and People in, both as to Rule, Faith, and Foundation of their Religion, who neither know nor own the Principle of true Knowledge, and divine Understanding (which is God's Gift) while they have no regard to divine Illumi∣nation — as the Rule of Faith, before the Scriptures; but do cry and set up, one while a meer Translation or Reading (which to them may be dubious) as their only highest

infallible Rule of Faith; another while their own uncertain Meanings, private Conceptions, and fallible Interpreta∣tions upon the Scriptures, they set up as the Rule and Judge over them, (as their Phrase hath been) to Recon∣cile the Scriptu•…•…es, which (as given by divine Inspiration) cannot be broken. And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth, and its Inlightning, as the chief and only infallible Guide and Rule, where will they center? and what a Babylonish Structure do they erect upon their uncer∣tain Conjectures and dubious Interpretations, from their fallible Spirits and Judgments? And to place Infallibili∣ty upon the Letter, or Writing, or English Translation; whereas W. Tindal, a Translator himself did not attribute this to his Translation, nor divers others in their putting many marginal Notes upon some English Bibles, as from the Hebrew and Greek; and even their learned D. Ce•…•…l, set forth a large Book in Folio, entituled, An Essay to the Amend∣ment of the Last English Translation of the Bible, wh•…•… he finds fault with, and corrects several noted Places; and what less is signified in their ample Annotations, and ma∣nifold Notes upon some Bibles? And moreover, when some of the Clergy have made that of Job 2. 9. their Texit, viz. that Job's Wife said unto him, Curse God 〈◊〉〈◊〉 dye; they have told People, that that Hebrew Text signifieth, Bless God and dye; and some take it so, as to desire humbly of God, that he might dye (which arguing Impatiency was reproveable) others, that it was, Curse God and dye (which was much more reproveable, not only as Foolishness but Wickedness) And concerning that of Saul and the Witch of Endor, his bidding her bring him up Samuel, it's said, And when the Woman saw Samuel, ver. 12. and Saul know, that it was Samuel, vers. 14. And Samuel, said unto Saul, why hast thou disquieted me, &c. ver. 15. then said Samuel, ver. 16. So the matter runs in Samuel's name; Whereas those of the Clergy have told us it was Satan, and that Saul spake according to his gross Ignorance, not considering the slate of the Saints after this Life, and how Satan hath no Power over them, it was Satan who to blind Saul's Eyes took upon him the Form of Samuel, &c. Now seeing this Interpretation is so plainly contrary to the Words themselves (for which I blame them not in this, though in many others I do) I query, how the•…•… a∣grees this with their placing Infallibility upon the Scrip∣tures,

not only on the Doctrinal, but on the Historical Part, when they are minded to oppose the Sufficiency of the Light of Christ within? Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations: By the Tenor of all which Discourse before of this Import, it's evident, that their Confession (at least of many of them) is, that a•…•…l the Scriptures are not Infallible; but some Corrupted in the various Translations, •…•…hers, not to be taken meerly as the Words import.

Howbeit for all this, many Priests and Professors, for their own Ends, if they be about to oppose the Light with∣in or divine Illumination, and the Sufficiency of the holy Spi∣rit's Teaching, denying it to be either the Rule of Faith or Life, or sufficient to guide to Heaven without the Scrip∣tures (which argues their gross and carnal Diffidence and sinful Unbelief) then in plain Contradiction, they place all the Infallibility and sole Sufficiency therein upon the Scrip∣tures, as the only highest Rule of Faith and Life, the only Rule and Way to Heaven and Glory, the only Rule totry both Doctrines and Spirits by: And here they most Idolatrously, and in a most pre•…•…sterous Manner, prefer the Scriptures before Christ, and set them up above the Spirit that gave them forth, while they slight and cry down the Light of Christ within, as not any Rule, &c. though it both manifests all things reproveable, and be the Prover of Deeds, whether they are wrought in God; for which End, he that doth Truth bringeth his Deeds to the Light, Joh. 3. 19, 20. But as Christ said to the unbelieving Jews, so it may justly be said to these Opposers of his Light within now, Ye search the Scriptures, for in them ye think to have Eternal Life, and they are they which testifie of me; but ye will not come to me that you might have Life, Joh. 5. 39, 40. Mark, ye will not come to Christ, that ye might have Life; and now, the Scriptures do not direct Men to them∣selves for Life and Salvation, but to the Son of God, who is both the Life, the Foundation, the Way, and so the only Rule, Guide and Teacher and not the Scriptures. But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations, as the Rule above the Scriptures, contrary to the great Stress, which at other times they lay upon the Scriptures? So that finally, they deny both the Spirit & the Scriptures to be the Rule,

setting up their own Meanings over both, being ignorant of the Scriptures and the Power of God. We may be∣lieve, that the Truth of it is, It is more consistent with their Gain and Trade of Preaching, that their Meanings should be the Rule over or above the Scriptures, then that the Scriptures should be the only or highest Rule to Heaven (as sometimes they pretend) for that Bibles are had at a great deal cheaper Rate, then their Trade of Preaching can be had: But then for their own Ends on the other Ha•…•…d, they can (in plain self-Contradiction) cry up the Scriptures, as the only 〈◊〉〈◊〉 Rule to Heaven, when their Design is to divert Peoples Minds from depending upon the DIVINE LIGHT and IMMEDIATE TEACHING OF GOD WITHIN (for Life and Salvation) Seeing, that it's evident, they can more easily avoid the Scriptures Infallibility (for their own Ends, that they may be Masters, both over the Scriptures and Mens Faith, for their Lucre and Gain) than they can get any of the Children of Light to assist their Trade (or any to main∣tain them therein) who are turned from Darkness to the LIGHT, to wait upon the Immediate Teachings of God; it's easier for them to evade or dispense with the Scripture's Infallibility, then to hinder the true LIGHT WITHIN from shining in Mens Hearts; for that is impossible for them. Again, the Scriptures were not the Presbyterians sole Rule of Faith and Practice, when they set forth their 〈◊〉〈◊〉, Confession of Faith, and Scotch Covenant, agreed upon by the Kirk of Scotland and the Assembly at Westmin∣ster, which was of no small Charge: It's easie to see, that their sole Rule (as they have pretended the Scriptures to be) they can easily dispense with, add to, or vary from, for their own Ends at their Pleasure, both in Doctrine, Discipline and Practice, as might be instanced, not only for their unscriptural Sprinkling Infants, but in many othe•…•… Traditions and Babylonish Reliques.

S. Scandret's Sense about the Points in Controversie examined.

S. S. BY the Light in every Man understand — not the Light of the Gospel, 2 Cor. 4. 4. lest the Light of the glorious Gospel should shine, &c. p. 1, 2.

Answ. The God of the World hath blinded the Minds

of them that are lost, lest the Light of the glorious Gos∣pel should shine unto them, 2 Cor. 4. 4. And this Man's Work is of the same Tendency, viz. to blind Peoples Minds, which implies, that the Light of Christ Jesus (which is Gospel-Light) is given to all; but the Minds blinded by Satan oppose it. The Subject which Satan works upon and prevails with, is their Minds, not the Light.

S. S. Mark, 'tis not said the Light, but (God) hath shi∣ned, p. 7.

Answ. A frivolous Exception; Can there be such di∣vine Shi•…•…ing without his divine Light? God hath shined in our Hearts, &c. and God is Light.

S. S. (Upon Phil. 3. 16.) The Saints were to walk accor∣ding to their several Attainments what they had got out of the Scri•…•…s, by the same Rule, &c. p. 9.

Answ. What Scriptures? They were to walk in the Spirit, which directed their Minds to God; that he might reveal his Mind to them: And here was the same Rule, the same Thing, the same Principle; their several Attain∣ments being according to their spiritual Growth in the Light. Was the Rule mentioned in 2 Cor. 10. 13. and Gal. 6. 15, 16. to be got out of the Bible? See this Man's gross Ignorance.

S. S. Innocency, man's perfect Light must not be the whol•…•… his Rule, p. 11.

Answ. A gross Error. God was then his perfect Light and Rule in his Teachings; and is not that Light which is perfect whole?

S. S. We need no infallible Spirit to help to discern the Coun∣sels of Light and Darkness in Scripture; for all there comes from God, p. 27.

Answ. He is not told this by an infallible Spirit; for many Counsels of Darkness, Serpent and wicked Men, both against God, Christ and his People, are recorded in Scripture. And it is the Spirit of Christ which is Infalli∣ble, that truly opens and reveals the Truths in Scripture, to the Understanding of the Children of Light.

S. S. The Spirit dwelling in all Believers, is sometimes a sweet Mo•…•…r to Duty, though no indwelling Spirit, p. 38.

〈◊〉〈◊〉. Gross Ignorance and Confusion; What! no in∣dwelling Spirit, and yet dwelling in all Believers? Did you ever hear such Doctrine before?

S. S. God's Commands cease not to be God's Commands; ei∣ther because the Spirit doth not within put Men on to obey them, &c. p. 38.

Answ. A gross Inference against the Spirit; for the Spi∣rit of Truth leads true Believers into all Truth, from which no true and necessary Commands can be excluded; unless he will say, some of them are no Truths

S. S. We are to obey them, though the Spirit 〈◊〉〈◊〉 puts not on — otherwise, some wicked men in living contr•…•…ry to the Scriptures, do not sin, cannot be dam•…•…ed for so doing; for s•…•…e have sinned away the Motions and Strivings of 〈◊〉〈◊〉 Spirit, p. 8.

Answ. What will become of such poor •…•…eople, that are fed with such Chaff and Darknes, as this? And what is the Tendency of it, but to set 〈◊〉〈◊〉 on, to work in their own Wills, to set up their own 〈◊〉〈◊〉, without the Movings of the Spirit of God? (And what will that profit them) though without this Spiri•…•…, they are carnal and selfish in all their Acti•…•…gs and can•…•…t tru∣ly obey: Nor can wicked Men (who have 〈◊〉〈◊〉 away its Strivings) escape Damnation, withall S. S. •…•…is pressing them to obey the Scriptures, wi•…•…hout the Gui∣dance of the Spirit; for without him we can do 〈◊〉〈◊〉; but all things through him that strengthneth us.

S. S. Because a Thing is written in the Scripture, are we to do it? — I will in God's Assistance, rowl my self, and act Faith on God and Christ, because I see the sweet Words in the Scriptures, &c. p. 38.

Answ. This is a Faith of his own making, a Will act∣ing (that is not grounded upon the Spirit of God, and its Perswasion within) an imperfect Imitation of the •…•…etter wi•…•…h∣out the Spirit; for he hath not an infallible Spirit o•…•… discer∣ning between the Counsels of Light and Darkness in the Heart; nor to discern those few Truths it doth reveal (as he confesseth, p. 27. and 31) So that this Book of his against us, pr•…•…∣ceeded from his Darkness and fallible Spirit.

But if God s Spirit teach us by the Works of Creation, and the Light in every Man propounding the Creation to be considered; and he helps us to conclude a God thence, that he is to be worship∣ed, &c. for in him we live, move and have our being, as is largely confessed, p. 53. Then there is a twofold Testi∣mony afforded of God to Mankind, viz. Immediate and Mediate, as namely,

First, his Spirit or Light. 2dly, His Works of Creation,

thr•…•…gh which his Light gives Men to consider and see God and his eternal Power, Rom. 1. and to worship him: And this Light and Works are (and do preach forth the Pow∣er of God and his Wisdom) where the Scriptures are not; And therefore God affords a Sufficiency, even to the Heathens, both of Light inward, and Evidence outward, of his Power, &c.

They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them, as his Light within opens their Understandings in them to the Right Use of them; A•…•…d they that have not the Bible, have the Book of the Creation to read in; and the Light within to open it, and to read and understand a Deity and Di∣vine Power through all and over all.

And they that are born Deaf and Blind shall not be therefore damned; God having afforded an invisible suffi∣cient Light to save, being obeyed, to leave them with∣out excufe, being disobeyed.

And if by the use of Reason, the Spirit of God teacheth the Heathen moral Duties, as in p. 54. which Duties as he ex∣plains, are to love and worship God, and to love our Neighbours as our selves; then have the Heathen,

First, A supernatural and Divine Light, to wit, that of the Spirit.

2dly, His Spirit with the Teaching and Reason of it in that degree it is in them, is a Rule of Life to them that have not Scriptures (who obey it) And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion.

S. S. Most falsly obtruds upon R. Ludgater this Concessi∣on, viz. That the Will of God, as much of it as is revealed by the Light in every man without the help of Scripture, is not the on∣ly Rule to Heaven, p. 23. And this (sayes S. S.) fetcht out of the very Heart-Blood of Quakery, Epist. This is a gross Abuse and Lye; for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man, and its own Sufficiency to guide the Obedient to Heaven: In him was Life, & the Life was the Light of Men, Job. 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule.

Also S. S. hath abused G. W. in several places, perver∣ting his Words, and setting down words in G. W's Name, which he never wrote nor spoak; and in particular these words about Christ's Coming, viz. He hath tarried above

Sixteen Hundred Years, p. 86. quoting Divin. of Christ, p. 49. and then to back this Abuse, and to lay Judgment 〈◊〉〈◊〉 G. W. brings those Scriptures, 2 Pet. 2. 3, 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary; •…•…nfessing both to Christ's Outward and Inward Coming, which •…•…is Disciples did not put afar off, as you do; it being above •…•…ixteen Hundred Years since they both waited for and receiv'd •…•…is Coming. Here is no such Word as that, He hath tarried so long; we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this; as also many more might be instanced, where instead of answering, he hath wronged and belyed our Words and Books.

S. S. in p. 32. saith, though the Counsels of God's Spirit in Believers Hearts, be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures; yet are they not to Believers so certainly the Truths of God.

Answ. What's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths? (or that the Spirit of Christ is Insufficient assuredly to manifest his own Coun∣sels to Believers) which is contrary to Christ's own Testi∣mony, He shall guide you into all Truth; He shall abide with you forever; and the Sons of God are led by his Spirit; and hereby know we that we dwell in him and be in us, because he hath given us of his Spirit, 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule.

And as to his pudder he makes about Water-Baptism, 'tis very confused and silly (as at the Dispute) not plainly asserting whom he would have the Subjects of it, whether Infants or Believers; yet brings some of the Anabaptists Argu∣ments, though we still suppose he intends Infants, but durst not tell us whether it be his Practice now.

So see what a Laborynth and Loss his Work tends to bring People to; neither plainly telling them the Subjects, nor showing who are the Ministers of this imposed Water∣Baptism, whether himself, or such as he, or who? and yet injoyns it as a Means of Sanctification, a Means of Salvation, which we do not believe.

As also he explains not his terms of the Lord's Supper, what he means by the Lord's Supper; whether the Shaddow or the Mystery, and what is his own Practice therein? whe∣ther he ministers Bread and Wine as a Figure, or the Sub∣stance? And whether the Mystery or thing signified, be

attained by any in this Life? This is unanswer'd: Nor whe∣ther Shaddows be essential to the Gospel Dispensation.

Concerning Justification.

He hath in some degree granted to truth, that the word [Justifie] the Scripture sometimes useth it, to signifie [to make Just] by inherent Holiness, or [to Sanctifie] Tit. 3. 5, 7. He saved us by the Washing of Regeneration, that being justi∣fied, &c.

Herein he hath assented more to Truth, then many of his •…•…rethren; but 'tis much contradicted again in his han∣dling the matter of Imputation of Adam's Sin to those that are not Partakers of it; and so of Christ's Obedience, p. 96. As if Adam's Sin and Christ's Righteousness, were so imputed to them who partake not of them: This we cannot own, and hath been often answered in our Books; and much we have against this his Sense of Imputation, as also against their Opinion a∣bout personal Election and Reprobation, and the Cruelty, Partia∣lity, and ill Consequence of the Presbyters Opinion therein; And against S. S. his shallow and absurd managing the matter, whose manifest Contradictions were long since published, which we do not understand that he hath made any Pub∣lick Essay to reconcile: also his work about the Scriptures, Baptism and the Supper, are more particularly and fully an∣swered elsewhere, which there hath not been (for some time) an oppo•…•…tunity to publish.

CHAP. II.

About JUSTIFICATION and IMPUTATION.

S. S's Quest. WHether we are justified by the Righteousness of Christ imputed?

The Question would better reach the Controversie, as thus stated, viz.

Whether Impure (that is, unsanctified Persons) while 〈◊〉〈◊〉, be justified by the Imputation of Christ's Righteousness? [Thus I stated the Question at first, which S. S. evaded with this, viz. Whether Justification be by the Works of the Law, 〈◊〉〈◊〉 by the Righteousness of Christ through Faith? No•…•… •…•…enying the former, and granting the latter, this Question will

not find out the Controversie; but rather] Whether Christ's Righteousness be imputed unto Persons in a disobedient, unsancti∣sied or unconverted State? Or, Whether Christ's Righteousness be imputed of Co•…•… to Persons who are not in some degree really and inwardly Partakers thereof, by the inward Work of Christ, through Faith and Sanct•…•…fication?

I am for the real Participation of Christ's Righteous∣ness, and against a false Imputation of it; but con•…•…ss the true Imputation of Christ's Everlasting Righteousness to true Believers, who inwardly are Partakers o•…•… his Work, Na∣ture and Image, which the true Seed of Abraham in all Ages were Partakers of, whose Faith was reckoned to him (as the Faith of all his Seed is to them) for Righ•…•…ness, which was and is both real and inward.

By [the Righteousness of Christ] I understand his everlasting Righteousness, Holiness, Faith, Nature and I•…•…ge, from whence his active & passive Obedience (as in his own Person) sprung, and that true Believers, as Partakers thereof, are accoun∣ted or esteemed of in the Sight of God, being Partakers of his Holiness, divine Nature, and renewed therein to God; in this they are pr•…•…sented unto God in an absolute j•…•…stifi∣ed State: and S. S. proceeds thus, viz.

By the Word [Justifie] the Scripture sometimes (but ve∣ry rarely) useth it to signifie, to make Just by inherent Holiness, or to sanctifie, Tit. 3. 5, 7. He hath saved us by the Washing of Regeneration, that being justified, &c p. 89.

Reader, Be pleased to take Notice here, how far this his Concession is to Justification in the Reality of it, as springing from the inherent Holiness or Image of Christ in a Soul; and how this is effected through Sanctification (and it must be from hence that the real Imputation ariseth) and note, how herein he hath granted to the Truth of our Principle (in the first Part) though much of his •…•…ollowing Work be contradictory to this, as will appear; for this is to make Just by inherent Holiness, or to sanctifie; the other is, to impute, or reckon Guilty or fallen Creatures Just: So that this Man's Imputation of Christ's Obedience, must be opposed to the real and inward Participation thereof.

S. S. [Justifie] It is used in Contradiction to Sanctificati∣on, 1 Cor. 6. 11. but ye are sanctified, but ye are justified, &c. an•…•… 〈◊〉〈◊〉 mostly, we are therefore to take it in this latter Se ise, p. 89.

Though [Justifie] be often in Scripture taken to de∣clare

Just or Righteous, or to accept of, as such (as well as to make Just) in which Sease there is a Distinction (not a Contradiction nor Severation) between Sanctification & Justification; yet God never declares, accounts or accepts any as Just and Righteous, but such as are really (in some Degree Partakers of his Righteousness in themselves, by a living Faith and Subjection to him (there being also a time of justifying before Men are justified) for 'tis they who are of Faith that are of Abraham, whose Faith or believing God (wherein was Obedience) was imputed or reckoned to him for Righteousness: And true and living Faith is of the same Na•…•…ure still, and so is the real Imputation, which 〈◊〉〈◊〉 〈◊〉〈◊〉 God, and is evidenced unto the Soul by his S•…•…irit: 〈◊〉〈◊〉 the Truth o•…•… this is further confirm'd by the very Proof which 〈◊〉〈◊〉 〈◊〉〈◊〉 cit•…•…d be•…•…ore, which proves that Sanctification is previous to and joyned with Justification; and that 'tis such a 〈◊〉〈◊〉 •…•…shed and sanctified that are justified, and t•…•…t in the Name of the Lord Jesus, and by the Spi∣rit of our God, 〈◊〉〈◊〉 Cor. 6. 11. It was not the Unrighteous, Unconverted or Unsanctified that were justified, but the Sanctified; and therefore it is not the guilty and unsancti∣fied Perso•…•…s, applying or imputing to themselves Christ's active and passive Obedience (as performed in his Person) that will justifie, make or declare them just in the Sight of God; out the inward Operation of his Spirit, sanctifying, 〈◊〉〈◊〉 〈◊〉〈◊〉 changing them from Sin and Impurity, into the Image, Name and Nature of Christ Jesus, that A S they have born the Image of the Earthly, S O they must bear the Image of the Heavenly which must be in Reality.

S. S. [Justifie] Signifies, to declare just, Luk. 7. 35. Wis∣dom is justified, &c. Psal. 51. 4. that thou mayst be justified, &c. to absolve, acquit or discharge, Rom. 8. 33. It is God that Justifieth, &c. Proverbs 17. 15. He that Justifieth the Wicked, and he that Condemneth the Just, are both Abomina∣tion to the Lord, p. 89.

He sayes true in the Definition of the term [Justifie] but whether his after Application or Imputation thereof (as to the Creature) doth agree therewith, or not, will further appear; However, his Definitions (being com∣pared) intimate thus much to us, that to justifie, is both to make Just by Inherent Holiness, and to declare that Thing or Person Just which is really so; as Wisdom is declared Just of her Children, God is declared Just when he speak∣eth,

who Justifieth his Elect, acquitteth and declareth them Just, to whom there is no Condemnation, Rom. 8. 1, 2, 3, 4. and ver. 33. But on the other hand (as conc•…•…rring with the Definition before) He that Justifieth the W•…•…cked, that is, he that declareth the Wicked Just, and so the Unrighteous Righ∣teous, the Impure Pure, absolveth or acquitteth the Wicked or wicked Workers (while such) and he that condem•…•…s the Just, are both Abomination to the Lord. And then the next t•…•…g to be enquired is, Whom doth S. S. declare Just, and in what State are the Persons, whom be Just•…•…s, declares Just, absol∣ved, acquitted or pardoned (as his terms are)?

S. S. This Acquittance to us fallen Cre•…•…es, is a propor Abso∣lution or Pardon; we are guilty in our own 〈◊〉〈◊〉 — p. 91. Now Moses, or the Law of God, is the true Accuser of everyone of us, Joh. 5. 45. There is one that accuseth you, even Moses in whom ye trust; the only Defence is, though I am guil•…•…y, yet Satisfaction hath been made for that Guilt, p. 90. [Yet] God pronounceth us Just, and absolves us, for the Satisfaction or Righteousness of Christ, p. 91.

Rep. Without Faith 'tis Impossible to please God; and without Holiness none shall see him to their Justification or Comfort: our Pardon and Absolution from Sins past, must be received in our Rising out of Sin and the Fall, and by the Power of God Renewing us into the Image of God, through a Living Faith in Christ, Repentance, or a real Change of the Mind and Heart from Evil; and so by a true Separation of the Creature from Enmity and wicked Works, wherein men are Enemies in their Minds; for in that state, while you stand as fallen Creatures, guilty in your own Persons, Enemies in your Minds by wicked Works (and in the State of those unbelieving Jews, whom Moses ac∣cused, as before confessed) God doth neither pronounce you Just, absolve nor pardon you (in that Condition) And while you so pronounce or declare your selves Just and acquitted, you are but Justifying the Wicked, wherein you are an Abomination to the Lord, as is proved before.

It's true, he that confesseth and forsakes Sin finds Mer∣cy upon true Repentance and Conversion; the Creature obtains Remission of Sins past, and that through Faith in the Name and Blood of Christ, which hath a secret In∣fluence upon the Soul, and sprinkleth the Conscience from dead Works, in order, both to Pardon and Justification, upon the Act of living and true Faith in Christ; yea, Christ

as the one Off•…•…ing, Sacrifice and Propitiation for the Sins of the whole World, which puts away Sin, consecrates, makes true Belie∣vers holy, and declares God's Coming near to Man in Kindness; I say, Christ as thus considered, hath an inward Influence and Effect upon the believing and penitent Soul, to bring it near to God, and render it capable of receiving Mercy and Forgiveness, and of seeling the Pardon and Peace, upon true Conversion from Sin and Evil; yea, I fur∣ther testifie, that God looks upon (and hath a regard to) e∣very Appearance and Effect of his Grace and Spirit in the Heart & Soul, even from the very first Act of Faith, spring∣ing up and budding of Grace to the highest Growth there∣of; even, from Davids Repentance to his Songs of Delive∣rance; from Niniveh's believing God and repenting to his Peoples walking in Newness of Life; from the Prodigal's Return to his Father's House, to his abiding therein; yea, the first Appearance of true Tenderness, Remiss and Bro∣keness of Heart, or godly Sorrow for Sin, the Lord hath Regard to the Creature for the sake thereof, still from the Respect he naturally hath to his Grace and Spirit, that works these in Man: To this Man will I look, saith the Lord, that is poor and of a contrite Spirit, and trembleth at my Word. The Work of Christ or Grace in the Heart, from the Be∣ginning to the Accomplishment thereof, is acceptable to God, because of the Dignity of him that worketh it, and not from any Dignity or Worth of the Creatures own; but only the Creature is accepted, as in Christ; we are ac∣cepted in the Beloved, and it is for Christ's sake that God for∣giveth us, and not meerly for our own: Howbeit, it is so far as we are related to Christ, and have an Interest in him and his Righteousness, by a living Faith, that God owns and looks upon us in a Way of Acceptance; he respects his own Image in us, and doth not justifie, acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience, as done in his Person; for if he did, then were all Men justified for whom Christ dyed, and that was the whole World, all Men in general; he tasted Death for every Man; yet his Obedience and Sufferings in the Flesh had a good End and Effect (be being through all, both accepta∣ble and prevailing with God, for the good of Mankind; & we must needs partake of the Benefit and Effects there∣of in our Souls, so far as they have an Influence upon us, by the Life and Power of Christ, considering the Travel of

his Soul, through all his Sufferings (which were inward as well as outward) his Soul being made an Offering for Sin, and his making Intercession •…•…or the Transgressors, was, that Men might be influenced with a real Sence and Sorrow under their own Sin, and be made sensible of Christ's Sufferings and Tra∣vil of Soul, and know the Fellowship thereof, and so be made conformable to his Death, through the Operation of his Spirit and Life in them, as that they may be raised up in the Likeness of Christ's Resurrection, in Domi∣nion and Triumph over Sin and Death, and not plead Christ's Satisfaction and Righteousness (only as in himself) in their •…•…ead, to absolve or justifie the Guilty, whom God will not clear, nor acquit the Wicked: Christ's Righteousness will not excuse any in Unrighteousness; for he was a holy Ex∣ample, as well as a Sacrifice and Propitiation; and he that saith, he hath an Interest in Christ's Rightcousness, or that he abideth in Christ ought to walk as he walked.

Now the Question is not, Whether Christ was a most Sa∣tisfactory Sacrifice, or well-pleasing to the Father? for that is undeniable: He was the Delight of the Father's Soul, who gave himself for us an Offering and a Sacrifice to God, for a sweet smelling Savour, Ephes. 5. 1, 2. But, In what State and Condition are we acquitted, pardoned and justified of God, and in what Nature; whether as fallen, sinful, guilty Persons in our selves, and that meerly by the Sufferings of Christ in his own Per∣son (which were finite) without respect to his Work in us? Or, as Converted, Believers, Sanctified, Obedient, new Crea∣tures in Christ, accepted (and so justified) in his own Righteous∣ness, as real Partakers thereof? The latter is the Justificati∣on and Imputation which I plead for, and not the former; I would not have Men flatter themselves, nor one another, in Sin and Darkness, with Christ having done all, paid all, satis∣fied God for all Sins past, present and to come, and that in their stead; nor to think themselves thereby absolved, acquitted and justified in their Sins and fallen Estate; for such Doctrine hath stre•…•…gthned the Hands of many Evil-Doers, and made many Hypocrites, who are yet to undergoe a Sence of the Judgments and Terrors of the Lord, and to know Repentance from deadWorks, before they receive Forgiveness of Sins past, or Jesus Christ, as the Attonement or their Peace; for he came in the Likeness of sinful Flesh, that he might condemn Sin in the Flesh, before Man be justified from it.

If the Question be, What is it that gives us Interest in

Christ's Righteousness? Or upon which it is imputed or reckoned to us? He answers, Our Faith, Rom. 10. 10.

If the Question be, What will evidence our Faith to be living and sound Faith? He answers, Our sincere Obedience to the Law, Jam. 2. 24. You see then, how that by Works a man is Justified, and not by Faith only; we are Justified by Works, as Evidencing our Faith, living by Faith, as giving Interest in Christ's Righte∣ousness by Christ's Righteousness, as constituting •…•…s Righteous, &c. p. 91.

The Reader may see, I take the better part of his Confessi∣on, as well as the worse; He hath truly confest here,

1st, That it is our living and sound Faith that gives us Interest in Christ's Righteousness, and upon which it is im∣puted or reckoned to us.

2dly, That our sincere Obedience to the Law (or Works of Faith) doth evidence our Faith to be living and sound; from whence it follows, that none are Justified, but who are in a living and sound Faith in Christ, and sincere Obe∣dience to his Law: Therefore Justification was not effected or compleated without us by Christ's Sufferings (or Death) in his Person; for he dyed for our Sins, but rose again for our Justification, which is effected even in bringing forth in us the Answer of a Good Conscience; nor art thou either Justified or pronounced Righteous in the Sight of God (whoever thou art) who art a guilty Person, a fallen Creature, accused by Moses, unsanctified, unregenerate, Impure; see how manifestly the Man hath contradicted himself in these Passages, one while in Justifying the guilty (or disobedient) another while, on∣ly those who have a living and sound Faith, and are sincerely obedient, who thereby are interested in Christ's Righte∣ousness; With this I agree, but not with the other, which declares the Guilty and Disobedient, Just or Innocent, p. 91. and what then? must the Guilt be charged upon Christ, who offered up himself a Lamb without Spot to God, and was a sweet smelling Savour to him, of whom all our Obedience ought to savour, that by him we may Offer up living Sacrifices un∣to God? Both we and our Actions must Savour of his Uncti∣on, and not of Pollution, Sin or Guilt, if we be Justified or accepted in the Beloved: Whereas he accuseth G. W. with teaching Justification by Faith in Christ, and the Works that follow Faith, without Christ's Righteousness Imputed, p. 91.

The End of his Charge is false [without Christ's Righte∣ousness

imputed] are his own Words, and Forgery against me, and not mine; for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin. of Christ. (first Part) and several other Places therein:

The blessed Man's partaking of Christ's Righ∣teousness through Faith; and that Justification is in the Righteousness of Christ, by Faith in him; and that this true and living Faith and the Righteousness of it, is reckoned (or imputed) to the true Believer; yet we do not grant, that Sinners or polluted Persons in that State, are cloathed with this Righteousness, or that it is impu∣ted to them, as theirs, whilst they are out of it:

These were my Words, which clear me from his Charge; al∣though he adds thereto, that I say, Faith in Christ, and Works that follow, without any mention of Christ's holy Life and Sufferings, p. 92. which is false again, and the contrary may be often seen in my said Book, Divin. of Christ. For,

1st, Living Faith in Christ cannot be without the Participati∣on of Christ's holy Life, Vertue and Effects of his Sufferings and Blood, which sprinkleth the Conscience, cleanseth from Sin, &c.

2dly, We are by Faith in him spiritually influenced with a Sence of his Sufferings, Travil of Soul and Fruit of his Inter∣cession, therein, I bear in my Body the Dying of the Lord Jesus, that the Life also of Jesus may be manifest in my mortal Flesh.

3dly, In spiritually eating of his Flesh, and drinking of his Blood, we receive of his Life in us, do come to live to God in his Love and Favour; and so we partake of Christ AS the one Offering, Sacrifice or Propitiation, that makes holy, in whom God comes near to us in Mercy, and we to him in a holy Life; and this is the one Offering, by which he hath for∣ever perfected them that are sanctified, whereof the Holy Ghost beareth Witness unto us, Heb. 10. 15.

Object. You have not from the Beginning of your Life to the End perfectly obeyed the Law; what have you to say why you should not bear the Curse? p. 92.

Answ. This is an impertinent Objection, and unsuta∣ble for him that does not believe perfect Obedience to Christ attainable in any Part of our Life, either Beginning or latter End•…•… But God will not bring this Charge against them, whose Sins are forgiven and blotted out, to be remembred no more in the new Covenant, who since they have recei∣ved Remission and Justification of Life, have the Answer and Testimony of a good Consciense to plead, which gives Bold∣ness

in the Day of Judgment, the Heart being sprinkled from an evil Conscience, there is a drawing near to God in full Assurance of Faith, if our Heart condemn us not, then have we Considence towards God: Howbeit, Upon the Charge before (as S. S. his chief Objection) depends much of his Work, and what he pleads to this, as his only Defence, is, Christ's Holy Life and Sufferings, Obedience to the Death, &c. not Sanctification, nor Christ's Righteousness (or Life) inherent in us, or the Answer of a Good Conscience, &c. And why so? why thinks he, cannot this acquit us or render us acceptable to God?

S. S. In justifying God doth judge us by the Law, though by the Gospel also; To be Righteous in a legal Sense, is, to be invested with a sinless Righteousness, from the Beginning of Life to the End thereof; this the Law requires, it doth require Perfection, not only in the End of our Lives, but in the middle also, and in the Beginning, p. 92, 93. But the Breach of this (sayes he) will be the Accusation or Charge that the Law (or Justice) will bring against us at the Day of Judgment, p. 50.

Rep. The Man runs upon a Mistake, and thereupon makes his Apologies and Defence; for there will be no Occasion for God, to bring this Charge against his Elect (or those whom he hath justified) at the Day of Judgment; for,

1st, Against a Righteous Man there is no Law; nei∣ther doth the Gospel judge such as Transgressors all their Dayes, as is vainly imagined: And how should you be ju∣stified, while you are judged both by Law and Gospel? Doth not the Gospel acquit and clear such as (in the Faith) receive it, from the Condemnation of the Law, that being justified by Faith, they may have Peace with God?

2dly, They who are pardoned of Sins past, and justified by Christ from all those things, from which they could not be justi∣fied by the Law of Moses, are received into a Covenant of •…•…ace, Mercy, Forgiveness, Love, Peace and Union with God (for such is the new Covenant, wherein God will remem∣ber their Iniquities no more.

3dly, They who are thus justified and received into Cove∣nant with God, have passed from Death to Life, from Con∣demnation to J•…•…stification, through the Law are become dead unto the Law, that Christ might live in them; and the Life they live, is by the Faith of the Son of God, which Faith puri∣fies the Heart, and the Mystery of it is held in a pure Conscience.

4thly, The Gospel is preached to them that are dead (viz. in

Sin) That they might be judged as Men in the Flesh, but justi∣fied after God in the Spirit.

And God's sending his Son in the Likeness of sinful Flesh was, that Sin might be condemned in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit, Rom. 8. Therefore Ju∣stice will not (at the Day of Judgment) charge us with Transgression and Imperfection from the beginning of Life to the End.

They that are come into Covenant with God (who therein are in a Justified Condition) have this to plead, We have known and believed the Love that God hath to us; God is Love, and he that dwelleth in Love dwelleth in God, and God in him; Herein is our Love made Perfect, that we may have Boldness in the Day of Judgment, because as he is so are we in this World, 1 Joh. 4. 16, 17. And doth not this perfect Love and Conformity to his Image (which gives this Boldness in the day of Judgment) spring from the Life and Work of God in us? And is not this our Love (or such Con∣formity) inherent in us, as we dwell in God, and God in us?

6thly, What the Law saith, it is to those that are under the Law; but we (true Believers) are not under the Law, but under Grace; and shall we Sin because we are no more under the Law but under Grace? God forbid; for how can we that are dead unto Sin, live any longer there∣in? But, whereas this Opposer's main Charge is, You have not from the beginning of life to the end perfectly obeyed the Law, or been invested with a sinless Righteousness, Perfecti∣on, &c.

This is not stated according to his own Doctrine and Principle, which concludes, that there is no such Perfecti∣on attainable in this Life, either in the beginning, middle, or end of Life, so that according to his own Doctrine he should have stated it thus (and it may justly be charged up∣on these Sin-Pleasers) viz.

You have lived in Sin and Disobedience all your Life long, and have preached to others, that perfect Freedom from Sin and Corruption is not attainable in this Life by any, either in the be∣ginning or end of Life; but have preached many into more Loosness & Liberty of Sinning by telling them, that 'tis God's good Pleasure not to remove the being of Sin in this Life, but to suffer Corrup∣tions to remain in his Saints to keep them humble: so no part of

your Life is pure or clean, but corrupt & sinful: What have you to plead or say for yo•…•…r selves, why Sentence of Dam∣nation •…•…hould not pass upon you? The Sin-pleasi•…•…g Presby∣ter pl•…•…ads, viz.

Christ's holy Life and Suffering, is our only Defence or Apology, against this Charge, p. 9•…•…. Though I am Guilty, yet S•…•…tisfication hath been made for that Guilt; because therefore the same Fault can∣not b•…•… twice 〈◊〉〈◊〉 after Satisfaction; tis as if it never were: This is the only way of Defence we have at God's Tribunal, p. 90. Christ s Sufferings are they for which God will Justifie us, they have fully satisfied Justice for our Sins; We may be confident they will secure us from Condemnation, it being agai•…•…st Justice to punish those Sinners a second time that h•…•…ve been punished to the full al∣ready, p. 106.

To all which it may be justly replyed, and reflected up∣on you who are thus pleading and maki•…•…g your Apology in your Si•…•…s & unholy Life: This will not cover nor excuse you in your Sins, if you live and dye in Sin; your Mouths will be stopt, you will not be able to plead Christ's holy Life and Sufferings to resc•…•… you from Condemnation; except you Repent, ye shall all likewise perish: What Influence or Effect hath Christ s holy Life or S•…•…fferings upon you, only you pro•…•…ess and plead them? So it may be said, Christ was ever Holy; but you were never holy: Christ was a Sacrifice of a sweet smelling Savour to God, which neither your Life nor Actions seem any thing of; but contrary wise are a b•…•…d Savour to him: Christ was an holy and perfect Example which you never followed, no•…•… ever intend to follow so long as you live (for you do not be∣lieve it is attainable) Christ came to condemn Sin in the Flesh, which you keep alive (and plead for) in your Flesh as long as you live: Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh, but after the Spirit; but you do not own nor believe its-Fulfilling to be in your Persons, but only in Christ's Person: Christ's Blood was not only for R•…•…mission of Sins past, but is to cleanse from all Sin, & to purge the Conscience, sanctify, &c. This you reject, and in your Sins and defiled Con•…•…iences trample the Blood of the Covenant under Foor, and add to the Sufferings of Christ and the Sin of his Perse∣cutors, by adding Sin unto Sin, and so grieving his Spirit all your dayes, and pleading his Holy Life for your Defence therein; and so the Guilt of his Blood will be charged upon you in the day of Judgment, if you repent not. And surther you 〈◊〉〈◊〉 charge divine Justice with punishing your Sins to the •…•…ull in Christ, or punishing him that was ever Innoc•…•…

to the full sor your Sins; so that you count it against Justice to punish your Sins again i•…•… you, though you live and dye in them; and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty: But your Mistake herein is g•…•…oss, as will further appear, and you will not be ac∣quitted, nor clear'd hereby; This will not prove you invested with Christ's everlasting Righteousness; nor will this cover your own Filthy Rags, or hide your Shame.

A•…•…d while you think that you are secured in your Sins from the Stroke of Justice, as having been fully executed and that by way of Revenge upon the Innocent Son of God, in punishing your Sins to the full upon him; I say, while vou state this as the Nature of the Satisfaction by Christ's Suffer∣ing in your stead, the whole World may as well acquit it self from Punishment thereby as you; for he dyed for all, and is the Propitiation for the Sins of the whole World; and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ, and that the Sin cannot be twice punished after such Satisfaction, this may make a merry World in Sin; once pu∣nisht to the full in Christ, never to be punished again upon the Offender, which the Law directly takes hold of. Oh Sinner's soothing Doctrine! to make the wicked World re∣joyce in a Sinful State, and say, Oh Admirable Justice, that was pleased thus to Revenge thy self upon an Innocent Man, that ne∣ver sinned, & to punish our Sin to the full upon him! O transcendent Mercy, that hast found out this expedient, that we might be fully ac∣quitted, pardoned and discharged from the Penalty that is Just and due to us for all our Sins past, present, and to come! Oh! what Glad Tidings are these to the Hypocrites and Drunkards? &c. And how merry they are apt to be in their Sins, upon their Ministers Proclaiming such an Act of Indemnity of all Of∣fences and Injuries past, present and to come, not only a∣gainst their Neighbours, but against God himself. But if it be objected, That without Sound Faith (which is a working Faith men have not an Interest in Christ's Obedience, Righteousness or Satisfaction; nor are we Invested with any thing for which God should pronounce us Righteous, &c. p. 93. 94.

From hence it follows then, that if they remain in Un∣belief, they have no Interest in Christ's Righteousness or Satisfaction; and then the Consequence is, Christ did not make Satisfaction in our stead (nor was punished) for the Sin of Unbelief nor for the Effects of Unbelief, to ac∣quit us therein; for what Sins then was he punished to the full?

But above all it appears wonderful strange, that God could not remit or pardon Offences past, without such a severe Payment and Satisfaction (as is implyed) because (as some say) he dispenseth not with the Act of Law: If he could so punish his Innocent Son to the full, who never offended, was not this a Dispensing with the Act of Law, when the Law was made for Offenders, and added because of Transgression, and to punish such? for it was not made to punish an Innocent or Righteous Man, against whom there is no Law.

But if to pardon former Transgression upon true Repen∣tance, and to save Man from Sin and Wrath, be not incon∣sistent with the infinite Goodness and Mercy of God him∣self; and to be both a just God and a Saviour, were not In∣consistent; then his divine Justice consisted not in such Se∣verity, as to obliege him from shewing Mercy witho•…•…t such a rigid Satisfaction and Payment, as that of punishing his Son to the full, and pouring out his Wrath upon him, for the Sin of Man∣kind: Whereas, where Remission of Sin is obtained, there is both a Relaxation of the Severity of the Law, and a ma∣nifest Effect of the Propitiation, or sweet smelling Sacrifice of Christ, as Mediator and Advocate, and not as the Object of Wrath, Revenge and full Punishment from God, that is due to Sin, and that to acquit the Sinners continuing there∣in; And his not sparing his own Son, but delivering him up for us all, and his being made a Curse for us, was neither equiva∣lent to that of Eternal Death, Curse and Damnation, which Sin and Sinners have deserved; nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ, though it was for a Relaxation of the Law, as to the Bondage thereof, and in order to abolish and end the first Covenant and the Curse thereof; yet not to pardon or justifie Men in Sin against the second: Nor is it any Loosening, but a Reinforcing of the Terms thereof; for he took away the first, that he might establish the second; he removed, •…•…nd ended the Shadows, that he might exalt the Substance that was vailed under them; he blotted out the Hand-writing of Ordinances, & nailed it to his Cross, that he might reinforce the Law of the new Covenant written in the Heart, that we might not be without Law to God but under the Law to Christ: He did both fulfil the Law in hs Person, and doth fulfil the Righteousness of it in them that walk not after the Flesh, but after the Spirit; he did not only remove the shadowy Part of the Law and the Curse thereof, through

his Suffering and Sacrifice; but also, he actually delive•…•…s the Soul from the inward Terrors, Condemnation and Wrath of the Law (upon true Repentance and Contri∣tion of Heart) in Remission and Pardon, through Faith in his Blood, being virtuously felt, and efficaciously evi∣denced by his holy Spirit unto the Soul that hath a Part in Christ, as the Propitiation for the Sins of the whole World, whose Blood bears Record in the Earth, agrees in one with the Spirit, sprinkleth the Consci•…•…nce from dead Works, speaketh forth Mercy and Forgiveness, better things then that of Abel: Besides, Christ was as well ex∣emplary, as propiriat•…•…ry or gracious in his Sufferings, which had both a blessed Accep•…•…ance and Eff•…•…ct with G•…•…d, and a spiritual Influence upon them that follow him in Spirit, fur∣ther then the Historical Faith and Relation thereof, as he said, If any Man serve me, let him follow me, and where I am, there shall also my Servant b•…•… J•…•…h. 12. 26. And thus far is his Example spiritually fulfilled in them that follow him, as namely, Jesus Christ was outwardly c•…•…rcumcised, baptized, crucified, put to Death (as concerning the Flesh) buried, quickned, raised up by the Power of God, &c. His Followers or Servants are spiritually circumcised, bap∣tized into his Death, or crucified with him, buried with him by Baptism (as Partakers of the Fellowship of his Suf∣f•…•…rings) quickned by his Spirit, raised up by his Power in∣to the Likeness of his Resurrection, and having suffered with him, shall reign with him. And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction, as is by divers asserted; 〈◊〉〈◊〉 must tell my Opposers, that though the Chastisement of our Peace was upon him, and by his Stripes we are said to be healed; this is neither of the Nature of Re∣venge from God, Wrath or Punishment to the full, that is due for Sin; nor doth it exempt or free them, who come to be his Followers, from being liable at all to God's Chastisement or Correction in their own particulars, when there is Cause for it; for whom he loves, them also he doth correct, which is not Revenge, as 'tis said, If my Children forsake my Law, and keep not my Commandments, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my loving Kindness will I not utterly take from them, &c. Psa. 89. 30, 31, 32, 33. This concerned David (and his Seed) who notwithstanding did so undergoe the Chastisements of the Lord, that he went often in a bowed down and mournful

State, as when he complained, My God, my God, why hast thou forsaken me, &c. Psa. 22. which were the same Words Christ u•…•…tered in his deep Suffering, Mat. 27. 4•…•… plainly i•…•…tima∣ting, how he took upon him the Sufferings and Bur•…•…en of his People, and his bearing the Sin and 〈◊〉〈◊〉 of many wherein it's evident, that they that •…•…ollow Christ through the Work of Regeneration, and obtain the new Birth, do spiritually pass through the Fellowship of Christ's Suffe∣rings, and do partake of their due Shares thereof, both for their Remission, and to obliege them to follow him in his own Way of Light and Life, whereby they who are faith∣ful to him, witnes the Blood Cove•…•…ant the Coverant, that clean∣seth from Sin, and an Interest in that everlasting 〈◊〉〈◊〉 This is the Way a•…•…d Passage of the Ra•…•…somed o•…•… the Lord, who through his Judgment and Chastis•…•…ments have 〈◊〉〈◊〉 a Ransom, received the Attonement and an Interest in the Everlasting 〈◊〉〈◊〉 of Li•…•… and Glory.

Having thu•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Matter in general, I come further to 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 particular Passages, that chiefly con∣cern me to 〈◊〉〈◊〉.

S. S. Th•…•… La•…•… •…•…ver a•…•…ows us to sin; if at ten Years of Age a Person commits M•…•…er, a•…•…d then lives according to the Law of the Land in ev•…•… 〈◊〉〈◊〉 •…•…rty Years, then arraigned for this, the Judge cannot pro•…•…ounce him Innocent, and so acquit him, because the Law did not allow him to commit Murther any Part of his Life, p. 93.

Answ. A Truth in both. 1st, The Law never allows us to sin, no more doth Grace, or the Gospel; Shall we sin, be∣cause we are no more under the Law, but under Grace? God forbid, for how can we that are dead unto Sin live any longer therein? 2dly, Justice cannot pronounce a Guilty Person Innocent, upon the Cessation from the meer Act of Unrighteousness, but God's lovin•…•… Kindness and tender Mercy can, and doth afford Remission upon true Repentance; and his Justice can pronounce him •…•…nocent, that is purged from the Nature & Root of Sin, & washed from Iniquity: Have Mercy upon me, O God, according to thy loving Kindness; according to the multitude of thy tender Mercy blot out my Transgressions, wash me throughly from mine Iniquity, &c. Psa 51. 1, 2. They whose Transgressions are thus blotted ou•…•…, who come thus to be washed and saved, through the Washing of Regeneration; such come thus to be justified by his Grace, & can be pronounced Innocent, as being washed and sanctified; and such have the Demand of

a good Conscience: And though Pardon and Justification look not back at the unconverted State with Severity, but with Remission upon Conversion; yet they require what God's Covenant doth afterward, to the End of our Dayes; that is, not to live in Sin, but in Christ's Righteousness: The Grace, or Favour of God, teacheth us, that denying Ungodli∣ness and wordly Lusts, that we should live godly and soberly in this present World, Tit. 2. 12.

To be invested with Christ's Everlasting Righteousness, p. 93. is the very Thing I plead for, and if in Reality the Man stood to this, the Controversie would soon have an End.

And he further assents to Truth, viz. If this Righteousness be not put on by Faith, we are not invested with any Thing, for which God should declare or pronounce us Righteous.

From whence observe, That we must be invested with Christ's Everlasting Righteousness, if God pronounce us Righteous: Take Justification and Imputation in this Sense, and then we differ not in this Matter; but how well this a∣grees with imputing and reckoning Guilty, Condemned, Fallen Creature, JUST or INNOCENT, only on the Account of Christ's Sufferings and Death, while such condemned Creatures are invested with Sin and Guilt, and not with Christ's Ever∣lasting Righteousness? Will his telling us of Christ's Death imputed, p. 97. make up the Matter? 'Tis true, Christ is our Surety, and that of the new Testament or Covenant, 1st, For that without him we can pay no Debt, nor truly obey or fulfil the Terms thereof on our Parts, but in and through him that strengthneth us. 2dly, Of the New Testa∣ment also, in fulfilling the Promises belonging thereto; for all the Promises of God are Yea and Amen in him.

David describes the Blessedness of the Man to whom God imputes Righteousness without Works, saying, Blessed is he whose Iniquity is forgiven: But then S. S. is not pleased to take notice of (but overlooks) the following Words, viz. Blessed is the Man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is NO GUILE; See Psal. 32. 1, 2. If it were only a Man thus qualified, that the Imputation of Christ's Righteousness and Justification were pleaded for, we should not have this Controversie; but should agree, That the Man in whose Spirit is NO GUILE, is blessed; He is the Man whom God pronounceth Just and Innocent; his Trans∣gression is forgiven, his Sin is covered: And though it is said, God imputes Righteousness to him without Works;

yet 'tis to be understood, it is not without a sincere Obedi∣ence, because that in his Spirit there is no Guile: and then without what Works? 1. Not without the Work of living Faith. 2. Not without yielding true Subjection or Obedi∣ence unto God in his spiritual Requirings or Law of Faith; for Abraham did not only believe God, but by Faith yiel∣ded •…•…o obey him: Without what Works then? but the Work of the Law of Works (as wrought by the Flesh or st•…•…nly Jew) by which no Flesh shall be justified. I menti∣oned C•…•…rcumcision, and others, that were Types or Signs, wherein the Righteousness of Faith doth not consist; see Divin. of Christ, p. 64, 65. in which this Point is opened and cleared: But to this S. S. objects, viz. He errs, cal∣ling the Ceremonial Law a Law of Works; in giving this, the Lord gave a Law of Grace to his People, p. 94.

Rep. If the Ceremonial Law be not a Law of Works, but a Law of Grace; he should have been so Ingenuous as to have told us, what the Law of Works is, which the Apo∣stle distinguisheth from the Law of Faith, Rom. 3. 27. as he d•…•…th between justifying Faith and the Deeds of the Law (as wrought and boasted in by the literal Jews) And whe∣ther the Law of Works be some Law inferiour to that of Circumcision & other Types? But to shew S. S. his Error, in denying the Ceremonial Law (as he calls it) to be the Law of Works; let him consider, that after the Apostle ex∣cludes Boasting, not by the Law of Works; and concludes a Man is justified by Faith without the Deeds of the Law, he saith, Is H•…•… the God of the Jews only? Is He not also of the Gentiles? and that it is by Faith that God justifies both the Circumcision and the Uncircumci•…•…on; and that Faith was recko∣ned to Abraham •…•…or Righteousness, not in Circumcision, but in 〈◊〉〈◊〉; and that he received the Sign of Circum∣cision, a Seal of the Righteousness of the Faith which he had, yet being Uncircumcised, that he might be the Father of all them that be•…•…ieve, though they be not Circumcised, &c. See Rom. 3. 28, 29. and Ch. 4. 10, 11. Gal. 2. 16. and 3. 2, 5. and 4. 10. And •…•…urther, If ye be circumcised, Christ shall profit you nothing, ch. 5 2. From all which 'tis plain, 'tis no Error to say, the Law of Works (as opposed to the Law of Faith) is that enjoyning Circumcision and other Signs and Shadows, & these the Works which are not imputed unto Justificati∣on; nay, I shall further grant, that all Man's Works or work∣ing whatsoever before a living Faith, are neither available

nor accountable unto his Justification with God, and on the other Hand, that a true and sanctifying Faith, and believing in God (from a Sence of his living Word or holy Command in the Heart) is accounted for Righteousness to him that so believe•…•…h, before he hath performed his actual Obedience; even while in the Faith he is passively waiting upon God (as being ceased to do Evil) that he may receive Strength to act Good, even while he is so believing, and waiting, and breathing to the Lord, and saying, draw me, and I will come after thee; lead me, and I will follow; give me Strength, and I will walk in thy Wayes; come, let us walk in the Light of the Lord, &c. knowing that it is the Power of God that begets living Faith, and thereby changes and sanctifieth the Mind unto a living and sincere Obedience; and this Faith is the Gi•…•…t of God, a Fruit of his own Spirit, and therefore ac∣counted of by him, and reckoned unto us: I would not make the Scriptures speak, that God imputes Works wrought by us, without Works by us (as S. S. falsly accuseth me, p. 94.) But rather, that God imputes his own Works in us, without any self-Works wrought by us, and accepts us in the Belo∣ved, in whom we are created again unto good Works.

How can Christ's sinless Obedience from the beginning of Life to the end, (which takes in his Conformity to the Law) be imputed to the Guilty and fallen Creature; or that Conformity be the Everlasting Righteousness where∣with the true Believer is invested, when as 'tis not the Works of the Law, but the Righteousness of Faith that Justi∣fies and Recommends to God? And this is inwardly poss•…•…s∣sed, where true Faith and the Obedience thereof, is injoyed and Lived in; it is not Christ's Conformity to the Law that Justifies us, but his making us conformable to his own Image and Partakers of his Everlasting Righteousness, for which God pronounceth us just; for men are not imputative∣ly Righteous or Just, when actually condemned as Guilty, Sinful, Fallen Creatures.

And further, I deny that Christ's Conformity to the Law, whilst on Earth, doth either constitute or reckon us righ∣teous from the Beginning of Life to the End; for that God ac∣cording to his Grace and Mercy forgiveth Sins that are past (before Faith) and after his Visitation and Mercy is recei∣ved, the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life, without which he will not acquit us: He will not acquit the Wicked; If I sin, thou markest

me, and wilt acquit me from mine Iniquity, Job. 10. And then, shall we sin, because we are no more under the Law, but under Grace? God forbid, &c.

His saying, But were the Works of Faith perfect, yet could they not be a justifying Righteousness, p. 95. Though Righteous∣ness in the Abstract, and as it is everlasting, doth not consist (or is not made up) of any Work outward, or temporal Acts; yet to conclude that the Works of Faith, •…•…hough perfect, cannot be justi•…•…ing, is contrary to the Apostle's Testimony of being justified by Faith, whereby we have Peace with God; and you see •…•…hou that •…•…Y WO•…•…KS A MAN IS JUSTIFIED, and n•…•…t by Faith only: Was not our Father Abraham justified by W•…•…ks, when he offered up his Son Isaac?

A•…•…d God will ordain Peace for us; for he hath wrought all •…•…ur Works in us, Isa. 26. and then are not his Works in us, •…•…ding to our Justification and Acceptance, being recko•…•…d ours, as wrought in us? Are not these accounted of wit•…•… the Lord from the Dignity of himself that worketh them? For to him it is said, thou hast also wrought all eur Works in us.

To that Question, Will he say that Abraham did not in Faith circumcise his Son?

Answ. But he was Justified before that; for Faith was reckoned to Abraham for Righteousness when he was in Un∣circumcision: Though every Act of true and living Obe∣dience, both before, under, and since the Law, was done in Faith; yet are they not made Righteous by the meer Works, but by that Power and Spirit of Faith that works them.

And If A S we are made Sinners and condemnable by One Man's Disobedience, we be S O made Righteous and Justifi∣able by the Obedience of One; then we must be as really made Righteous in the second Adam, as we were Sinners in the first Adam: A S in Adam all dye, S O in Christ shall all be made alive; A S we have born the Image of the Earthly, S O we must bear the Image of the Heavenly; which is not from a meer Imputation o•…•… either without a real Participation: They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedi∣ence; nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience; They that receive abundance of Grace and of the Gift of Righteousness, shall reign in Life by Jesus Christ:

Death hath passed upon all men, for that all have sinned; Sin hath really reigned in man unto Death; and so must Grace reign through Righteousness, unto Eternal Life. God's Imputations or Reckonings to Man are true; whom he reckons Sinners are inherently such, and whom he rec∣kons Righteous are so likewise; but the Hypocrite, who can Justifie the Wicked, is an Abomination unto God, How∣beit, contrary to what I have said, S. S. reasons, viz.

We are not Partakers of this by our actual Commission of it: I•…•… cannot be said we are Par•…•…ers of Adam's Sin in that we are per∣sonal Offenders; it must be therefore by Go•…•… •…•…mputation.

Obs. By this he hath explained his •…•…se of the Imputation of Ada•…•…'s Sin and Christ's 〈◊〉〈◊〉, and s•…•… of 〈◊〉〈◊〉 and Justification; and •…•…o by this, Rom. 〈◊〉〈◊〉. •…•…9. is thus to be read, AS by One man's Disobe•…•…ience many were made Si•…•…ners that were not actual Sinners, SO by the Obedience of One many are made Righteous who never actually obeyed; an easy, pleasant and Sin-pleasing Doctrine for the Ungodly, Sinners, and Hypo∣crites) •…•…rom whence also it follows that they are condemnable by Adam's Disobedience (Children are not excepted, he saith) who never committed actual Transgression; and so they are Justified by Christ's intire Obedience, who never actually obe•…•…yed him: and what's this but still the old Abomination, to Condemn the Innocent, and Justifie the Guilty or Wicked?

S. S. adds, Let the words be weighed [by one man's Disobedience many were made Sinners] it is not here said, By many Personal Dis∣obediences we are made Sinners, though this be true, &c. p. 96.

Rep. By one man Sin entered into the World, & Death by Sin; yet it is not Adam's Sin intirely (as a particular Person) that is imputed, though from one Offence sprung many; •…•…or Death reigning in Man is an Effect of his own sinning & be∣ing in the Nature and Image of the first Man, in whom all dye; Death hath passed over all Men, for that all have sinned, even over as many as have not sinned after the Similitude of Adam's Transgression, which still implies, they have sinned af∣ter some Similitude or Manner; yea, many in a more gross Manner then Adam sinned, that yet think themselves Im∣putatively Righteous: It was not only the Offence, as commit∣ted by him alone; but the Offence or Sin, and Nature of En∣mity continued and committed by men themselves, and also springing up into many Offences, which makes many Sinners; As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge; but every Man that eateth

the sower Grape, his Teeth shall be set on Edge; the Soul that sinneth it shall dye; every man shall dye for his own Ini∣quity. And further, Why should Adam, as a particular Person be so very much exclaimed against and blamed (whereby many Hypocrites think to ease themselves, and over look their own Iniquities) seeing that you know not, but that Adam found Repentance and Forgiveness? However, since Adam sinned, there were Righteous Generations left, na∣mely Seth, whom God appointed unto Adam as another Seed in stead of Abel, Gen. 4. 25, 26. and 5. 3. and after∣ward Enoch came forth, who walked with God, Gen. 5. 24. and Noah and his Family, with whom God renewed his Co∣venant, that was made to Adam, Gen. 1. 28. Chap. 9. 7, 9. and there were Righteous Generations after the Destructi∣on of the UNGODLY WORLD by the Flood, though many turned to Iniquity again: But all Men are accountable for their own; It will not be either their cry∣ing out of Adam's sole Offence, or their pleading Christ's intire Obedience, that will excuse them in the Day of the Lord, wherein every man shall give an Account of himself to •…•…od, and be rewarded according to his own Deeds done in the Body, whether they be Good or Evil.

S. S. God doth not punish that Person, in whom he doth not first see a Transgression, p. 96.

Answ. True; But how agrees this with his Sense of Im∣putation? Let the competent Reader judge: hence it •…•…ol∣lows (and that by his own Rule of Contraries) that A S God doth not punish a Person in whom he doth not first see a Transgression; SO God doth not justifie a Person, or re∣pute him Righteous, in whom he doth not first see a real Righteousness, and that through Faith and Sanctificati∣on: And this plainly overthrows his Notion of Imputation before.

S. S. We are made Righteous, not by Conversion only, as G. W. would have it, p. 96.

Answ. However, this [Not only] grants thus far, that we are not made Righteous without Conversion; and then we are justified, made Righteous or declared just (in the true Sense of Imputation) when converted, in which State we are inherently or inwardly Partakers of Christ's Righte∣ousness, and not in the unconverted: So that S. S. his reiterated contradictory Opinion, as stated by him, (viz. AS the Disobedience Adam wrought in his own Person on Earth

makes us Sinners; SO The Obedience Christ wrought in his own Person on the Earth makes us Righteous, p. 96.) is still opposed by the Light of Truth, which manifests how far Men are Partakers of the Nature and Disobedience of the first Adam, and how they come really to partake of the second Adam in themselves, without which God doth neither justifie nor reckon them just. It being also confest, That God doth not punish that Person, in whom he doth not first see a Transgression; and then it follows, No more doth he justifie that Per∣son, in whom he doth not see his own Image. His Phrase [Christ's Sufferings imputed] is not a Scripture-Phrase, though much of his Work hangs upon it; yet his being made a Curse for us, was not in vain, being to remove the Curse of the Law (as generally pronounc'd for not continuing in all that's written, &c.) to abolish the Shadows of the first Covenant, and to establish the second, that both Jew and Gentile might be reconciled in one Covenant, wherein Christ is the Blessing to all, having been both a perfect Example and Sacrifice, who travilled that he might see his Seed, and suffe∣red that he might reign: Though he suffered and tasted Death for every Man, as an universal Offering for Sin; yet Men are neither acquitted thereby in their Sins, nor interested in the second Covenant (which he dyed to establish) unless they come under the Condition and State thereof, namely, an Agreement and Friendship with God; for Men will be condem∣ned for disobeying the Gospel, though there be a Relaxati∣on and Change of the Law, touching the Curse thereof, as 'tis threaten'd on those general Terms, for not keeping all: But what the Law saith, it is to them that are under it; It was the outward Jews that it was imposed upon in the Letter of it, though it be universally to be fulfilled in Spirit in the true Christians or Jews inward: And though God hath shewn a Mitigation of the Severity (which hath been incurred by Sin) and a Pacification and coming nigh to Mankind with Kindness in his Son Christ Jesus; yet still, if men reject the Love of the Truth, the Terms of Friendship and Agreement with God, and obey not the Gospel, they miss and fall short of the Benefit of Christ and his Sufferings, and the blessed End for which God sent his Son: And though the Curse of the Law doth not rest upon men for not continuing in all the Letter of it, or shadowy Part (including both Circumcision, divers Washings, &c.) yet if their Hearts be not circumci∣sed to the Lord, nor they inwardly washed or sprinkled from

an evil Conscience, they have no Part with Christ, as he said, If I do not wash thee, thou hast no Part with me; Except ye be born again, ye cannot enter into the Kingdom of God: Notwith∣standing God doth greatly shew himself propitious and kind, in his Son to Mankind, in that upon any Condition (viz. his own Terms) he will admit Man to approach unto him, or come into actual Friendship with himself.

Argum. What was typified in the Ceremonial Law is certainly accomplished; but the Imputation of Christ's Sufferings was typi∣fied, Exod. 24. 8. Heb. 9. What did this Sprinkling typifie, but the Imputation or Application of Christ's Sufferings to us.

Answ. He varies uncertainly in his Words [Imputation or Application] which are different; the Imputation being supposed to be God's; the Application Man's: And M•…•…ses's taking the Blood and sprinkling it on the People, Exod. 24. 8. was neither a Type of this Man's Imputation, nor his Ap∣plication of Christ's Sufferings unto unsanctified Persons, for their Justification; but a real Type of Sanctification, and Remission by the Blood of Christ sprinkled upon the Conscience for that End, which is more then unsanctified Persons Application thereof, and thence imagining their Ju∣stification: The Scriptures cited by himself prove what I say against him, 1 Joh. 1. 7. But if we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ, his Son, cleanseth us from all Sin: And Hebr. 9. 14. How much more shall the Blood of Christ, who of∣fered himself without Spot to God, purge your Consciences from dead Works, to serve the Living God? And Hebr. 12. 24. And ye are come to the Blood of sprinkling: From whence [Mark] that this cleansing, purging, sprinkling the Con∣science, &c. was a real Act or Effect of the Blood of the Covenant, unto the Sanctification of them who walked in the Light, and not a meer Imputation or Application of Christ's Sufferings for the Justification of Impure and Unsanctified Persons: Moreover, it was when the People said, ALL that the Lord hath said will we do, and be Obedient, that Moses took the Blood and sprinkled it on the People, and said, Behold the Blood of the Covenant, &c. Exod. 24. 7, 8. To which Type answereth what the Apostle Peter saith, Elect according to the fore-Knowledge of God, through Sanctification of the Spirit •…•…to OBEDIENCE and SPRINKLING of the Blood of Jesus, 1 Pet. 1. 2. And he hath washed us from our Sins in his own Blood.

This is the Blood of the Covenant that doth sanctifie, Heb. 10. 29. And he shall sprinkle many Nations, Isa. 52. 15. Where Christ is known to sprinkle & purge the Conscience by his own Blood, He really & effectually thereby applies it both unto Sanctification, Remission and Pardon; but this Effect hath not Mens Imaginary Application o•…•… it in their Sins and Pollution: It is one Thing for Men in their own Wills to apply the Sufferings, Death and Blood of Christ to themselves; 'tis another to know him to apply it in sprinkling the Conscience. And seeing it is Christ's Work, it concerns us all to obey & follow him in his i•…•…hining Light for that End; it being only those who are sanctified by his Blood, of whom it may be truly said, Much more th•…•…n, being justifi•…•… by his Blood, we shall be saved from Wrath through him, Rom. 5. 9. To his say∣ing, To be justified is to be pardoned, p. 97. I grant, that to re∣ceive Pardon of Sins past upon true Repenta•…•…ce, is to receive a Degree of Justification so far as from the Condemnation; but to be absolutely justified to the End of Life, a•…•…er Pardon is received, is more then Pardon of Sins past before; for this is not without a Perseverance in the Grace, Rom. 11. 22. Heb. 6. 4, 5, 6. Chap. 10. 26.

His saying, We are pardoned for the sake of Christ's Death imputed, p. 97. is no Scripture-Phrase or Language: why is not the whole World for whom he dyed then pardoned and justified? If he replies, because of Unbelief, or that they have not Faith in his Blood; It follows then, that Men are pardoned and justified through Faith in the Blood of Christ, and not by their Application or Imputation of the Death of Christ; for it is said, that he was delivered for our Offences, and was raised again for our Justification, Rom. 4. 25. therefore not by the meer Imputation of his Death: Neither do these cited Scriptures (Col. 1. 14. Ephes. 1. 6. Rom. 3. 24. Mat. 26. 28.) prove his Doctrine of Imputation; but Redem∣ption or Remission through his Blood, Redemption in Christ; and Ephes. 1. 6. We are accepted IN the Beloved: These real Scripture-Truths are never doubted of by us, and 'tis true, that the Children of Israel bringing their Sacrifices to the Priest to offer (or otherwise Blood was to be imputed to them) doth typifie, that we must offer our Services by Christ our high Priest.

S. S. If we think to have the best Services that we are enabled to perform, accepted immediately as from us, and not for the sake of Christ presenting them, &c. for this God will cut us off; he

will as soon accept of Murther from us, as such a Service, p. 98.

Rep. As herein he would represent the Condition of Be∣lievers or justified Persons, he non-sensically mistates the Case; For, 1st, Such are not apt to ascribe either the Dig∣nity or Acceptance of their best Services to themselves; but unto Christ who enables them to perform. 2. As their Sufficiency is of Christ, and in him, and not of themselves; so he hath the Glory thereof, and they the Acceptance and Peace in him, as they continue faithful in him, serving the living God. 3. Christ's Priesthood is an holy Priesthood: It is also said of them, Ye also as lively Stones built up a spiritual House to offer up spiritual Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2. 5. And these are not polluted or unholy Sacrifices which this holy Priesthood offers by him: But, 4. You who are of an Unholy and Polluted Priesthood, are offe∣ring polluted Services; sinsul and wandring Prayers, which are but Dreams, sinning in your best Duties, committing Ini∣quity in your holy Things (as many of you have often con∣fessed) and are all as an unclean Thing, and that God will as soon accept of Murther from you, as of such a Ser∣vice; and yet presume, that those your unclean, pollu∣ted Sacrifices and Services are presented by Christ to the Father, and accepted in the Merit of his Sacrifice; but here∣in you are deceived and deluded: Christ doth neither pre∣sent, nor doth God accept any of your sinful Services or polluted Performances; but will Po•…•…e Contempt up∣on you in them, and return back your polluted Pray∣ers and Services, and with Indignation spread them as Dung upon your own Faces; therefore Repent, Repent, and be converted to Christ, the true Light and Way to the Father, and to the Spiritual House and Holy Priest∣hood (which yet you are much short of) to offer Spiritual Sa∣crifices, acceptable to God by Christ.

CHAP. III.

About Christ's Justifying Righteousness, the best Robe; the Ne∣cessity of its Inherence (or being inwardly enjoyed) not to inva∣lidate but to fulfil the blessed Intent and Ends of his Sufferings, in Reply to S. S.

S. S. If the Righteousness we are justified by is a Garment, a Arg. Robe, even the best Robe, then we are justified by a Righteousness wrought without us; for our Garments are not wrought within us, but without us.

Rep. This justifying Righteousness then is a Garment to be put on; but whether its being a Garment, and to be put on, doth prove that it is not within, but without only, let them that have put it on judge: It appears, that this Opposer hath disputed and pleaded so long for the Being of Sin to remain within, that he has no Room •…•…or Christ's Righ∣teousness within: But I would enquire of him; Is every Thing that is to be put on therefore not within but without? Is this a good Argument? As, P•…•…ye ye on the Lord Jesus Christ; Put on Strength, O Sion! Put on thy beau•…•…iful Gar∣ments, O Jerusalem! Put on the whole Armour o•…•… God, &c. Must these therefore not be within, but without only? And so he might as well say of Salvation, with which the Meek are cloathed; or of the Zeal of the Lord, which the Upright do put on for a Cloak, and Righteousness •…•…or a Garment.

But to give him his due; After he hath concluded that the Righteousness for which we are Justified is wrought without us, is a Garment, &c. He confesseth that the holy Ghost doth not alwayes (using this Similitude) intimate to us, that that Righteousness which is put on, is wrought without us, p. 99. And what Righteousness is that which is put on that is wrought within us? Do we both put on a Righteousness that is within us, and a Righteousness that is not within us? what Scripture has he for this Distinction? And what Con∣fusion is the Man fallen into, to conclude that the Justify∣ing Righteousness is not wrought within but without, be∣cause put on as a Garment; and yet that there is a Righte∣ousness put on which is not wrought without us but within us? See what a profound Logician this man would shew

himself; but thus he confounds the Minds of the Simple, and darkens Counsel by Words without Knowledge. To Luk. 15. 22. Bring forth the best Robe and put it on him, he saith, By this Robe the holy Ghost understands Christ's Obedi∣ence unto Death; not to speak of Increated Righteousness, even the essential and incommunicable Righteousness of God, which never was wrought within or without, but is the eternal Godhead, pag. 99.

Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on; but while he denies it either to be within or Essential, he denies our Participation of the divine Nature (which is essential to God himself) or of Christ, who is God's Righ∣teousness, who was delivered up for us all, and with whom the Father will give us all things; Is He then Incommu∣nicable or not to be given, whenas they that are Christ's have put on Christ? Is not He the best Robe? And is not He then within us? And He that obeyed and suffered for us (who wrought Righteousness) Greater then the Act of Obedience? Is not the Worker above and Greater then the Work? But while this Opposer endeavours to exclude or shut Christ and his Righteousness (or the Robe which the Saints put on) all out of his Members, and counts Christs Obedience unto Death without them this Robe, and not a Robe within them; because a Robe put on, as he argues, we are to understand that by [Put on] he must •…•…ean Christ's Obedience without (unto Death) is imputed 〈◊〉〈◊〉 reckoned theirs, when there is nothing of it in them ei∣ther of the Nature, Spirit, Virtue, or Effects of it unto the Crucifying of the Old Man, or mortifying of Sin; or else own that Men are not accounted Righteous, nor Justified only by Christ's Dying or Obedience without them, but through the Operation of his Spirit within them, who dyed for our Sins, but was raised for our Justification; and then only they that dye and live with him are accounted Righ∣teous and blessed with God (being Partakers of the Heart∣purifying Faith) and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them, which is Divine and Increated:

But he tells us of a four fold Righteousness.

• 1st, The sincere Obedience of an upright man.
• 2dly, The perfect but loosable Righteousness of the first man in Innocency.
• 3dly, The perfect but confirmed Obedience of blessed Angels.
• ...

• 4thly, The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ; this last, the best Robe; the Righteous∣ness of God himself, p. 99.

Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God him∣self, his own Nature and Image? And is not this in the renewed Man?

1st, Was not this in Man while in Innocency in the Image of God; though he then not Immoveably Con∣firmed in it, however accepted while he stood in it?

2dly, Doth not the fincere Obedience of an upright Man in Christ, flow from his Inward Participation of the Divine Nature and Image in him, and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs?

3dly, Are not the blessed Angels accepted in their Obe∣dience to God, which from a Sence of his divine power they are exercised in? Still the everlasting Righteousness is but one, and the Life and Excellency thereof is infinite both in Christ and in his Members, who are of his Flesh and of his Bone; as he that sanctifieth and they that are sanctified are all of one; and Christ is the First and the Last; and in all things must have the Preheminence.

4thly, The man mistakes, if he suppose that we plead either the Righteousness of a Creature, or man's own Righ∣teousness which he himself is inabled to perform, as the Cause of Our Justification; for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will, He is the Ground and Cause of our Justificati∣on, and in him who is the Beloved are we accepted, not meerly for our Works or Obedience, but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight. That God bestows Righteousness on a returning P•…•…odigal as the best Robe, is true; but to exclude this Righteousness, or best Robe, that God bestows, as not to be within, but only without, because, to be put on, is not true; for if the Mind, Heart, or Soul within be not cloathed there∣with, how is it put on? or how should good or acceptable Fruits be brought forth to God, if not from an inward and Everlasting Righteousness? And though Man doth not partake thereof from the beginning of Life, Can this Man think that Christ's Death or Obedience without, doth Justi∣fie Men, or make them be deem'd Righteous from the begin∣ning of Life to the End? howbeit, when Men are converted

and become the Righteousness of God in Christ, and come to Live and Dye (or end their Dayes) in him, they are ac∣cepted and blessed; yea blessed are the Dead which dye in the Lord, for their Works follow them. Mark the Perfect Man, and behold the Upright, for the End of that man is Peace: But all this Man's Imputation of a Righteousness and best Robe (which he sayes, is a Righteousness wrought without us, there being none wrought within us; so God, &c. p. 99.) depends upon his Doctrine for Sin and Imperfection term of Life, which he & his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes; but Imper∣fection even in Christ's Work or Righteousness wrought in his People, which therefore he disclaims from being concerned in our Justification; but sayes, we are Justified by that Righ∣teousness which Christ wrought without us, though he cannot deny, but that Christ wrought the Righteousness of the Law without us (and conformed to the Law in the Dayes of His Flesh) which I suppose will not be deemed our Justificati∣on: But if I ask, By and to Whom was this Obedience, Righteousness or Satisfaction made without us, to be Impu∣ted unto us as ours, or men thereby Justified while Unjust, Imperfect and Sinful, without the Robe of Righteousness in themselves; or rather accounted Just from the beginning of Life to the End? (whether all or some of these for whom Christ dyed, he tells us not) You may take this for his An∣swer, viz.

God in our Nature obeyed God; and this is Righteousness of In∣finite Value, the very best Robe, p. 99.

Rep. 1. Is this the Compensation, Payment and Satisfaction in our stead to vindictive Justice, so much pleaded by our Op∣posers? Were it good Doctrine to say, either that God o∣beyed, and satisfied his own Revenge by obeying himself (as if he were divided and at Variance with himself) or that he was revenged on himself, considered as Christ in our Na∣ture or Flesh? I cannot own this Doctrine, that such a ri∣gid Payment and Satisfaction could be required in the Na∣ture of the great Propitiation and Sacrifice for Sin; but a Pacification or Attonement and a Condescension to For∣giveness of Sin past, to be receiv'd on true Faith and Repen∣tance. 2. That Christ in the Flesh did by his divine Pow∣er perfectly obey the Father agendo & patiendo, i. e. by doing and suffering; and therein was an acceptable and satisfactory Sacrifice for Sin, is not any Matter in Question or Doub•…•…

with me; but

that God obeyed God by way of a rigid or strict Payment; made to himself, as a Satisfaction to absolute Revenge or vindictive Justice, thereby to acquit Man continuing in his Sin and Imperfections:

This I utterly deny, as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men, which require Obedience and Faithfulness to God (and a walking in his Light) on our Parts. 3. As also your Continuance in Sin, and yet thinking your selves absolved or justified by Christ's Dying for you, is contrary to the very Intent of Christ's Dying for all, which was, that as many as live, should not live unto them∣selves, but unto him that dyed and rose again. 4. While he shuts out Justification, as done or effected by God obeying God, as he saith; how is the Creature to put this on as a Robe, seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness, as a Matter of Justification? Which while they are not Partakers of, nor cloathed with, they are cloathed with Sin and Iniquity, the Rags of old Adam and self-Righteousness, •…•…vered with a Covering, but not of God's Spirit; and how then should they be invested with the best Robe upon these filthy Garments, or while unstript of those old Rags? Surely they will find it otherwise. 5. For they will find, that if they appear before the Lord, not ha∣ving on the Wedding-Garment, the white Linnen, the Righ∣teousness of Saints, they will be found speechless, and be turned out as unmeet Guests; their own Guilt will stop their Mouths that they will not be able to plead and say, O God, thou hast obeyed thy self in our Nature for us; or, Christ's Obedience, Suffering and Death is imputed to us for our Justification; we are very fit Guests, only on that Account; though we be all our Dayes disobedient, polluted and sinful in our best Actions: This will be no Plea for you; neither will God say then, bring forth the best Robe and put upon these mens filthy Rags and polluted Garments; but Friend, how camest thou hither, not having on the Wedding∣Garment take this evil Servant and cast him into utter Darkness; Devart ye Workers of Iniquity, I know you not. God will take Vengeance on all them that know him not, who obey not the Gospel, but obey Unrighteousness; and Tribulation and Anguish will be upon their Souls. 6. The Prodigal's co∣ming to himself, and returning to his Father's House with Regreet and Bewailing himself to his Father, saying, Fa∣ther, I have sinned against Heaven and in thy Sight; I am not worthy to be called thy Son; and the Father's meeting him with

Compassion, and then calling for the best Robe to put upon him, and allowing him sumptuous and joyful Entertainment up∣on his Return and Repentance: This makes for our Pur∣pose; The Prodigal did not remain in his Extravagancy, nor among the Swine from his Father's House, confidently tel∣ling his Fellows, That though I be an Unfaithful and Disobedient Son, and thereby am become poor and ragged; 'tis sufficient that I believe, and apply my Father's best Robe and Entertainment that he hath in his House at this Distance, and in this my Rebellion; Nor did he say to his Father when he met him, Father, thou hast been faithful, and hast perfectly obeyed and fully paid thy self in my stead for me, which I must look upon as my Absolution and Acquit∣ment from all thy Anger, Frowns and future Punishments, though I continue a Disobedient & Rebellious Son all my Dayes; thy Obey∣ing thy self is my whole Discharge for all my Iniquities past, present and to come, &c. Surely this was not the returning penitent Prodigal's Song (though it be the impenitent Presbyter's) but Father, I have Sinned, &c. make me as one of thy hired Ser∣vants: His inward Remorse and Penitency spake sorth it self as his acceptable Plea, and there is Joy in Heaven over one Sinner that repenteth; not over impenitent, unmortified Hypocrites, and Boasters of Christ's Righteousness without them, and they living in the World without it or him either.

I have often granted and confest, that neither by the Deeds of the Law, nor by mens own Actions are any justi∣fied with God: But the Man's concluding, that our personal Obediences to God's Will and in God's Strength are the Deeds of the Law, whether we obey from Faith or without Faith, they are the Deeds of the Law; and what is the Consequence? Therefore not justifying, or our Obedience by Faith to the Will of God, and that by his own Strength, is not concerned in our Justifica∣tion: And both these I must deny as unsound and unscriptu∣ral; for 1. The Deeds or Works of the Law, by which no Flesh shall be justified, are not that Obedience of Faith which the Apostles preached, which was and is acceptabl•…•… to God; nor that justifying Faith or Belief in God, which is Obedience itself, and without which it is impossible to please God or be justified: Dare he deny that this believing is O∣beying? 2. To conclude obeying the Will of God from Faith, not to be of a justifying Tendence, is repugnant to plain Scripture, Jam. 2. 24.

And note, that if all Works and obeying God, even from Faith, must be counted the Deeds of the Law, by which none

be justified; then this makes the Apostle James's Testimony void, as thwarting Paul's, where James said, Was not Abra∣ham our Father justified by Works? &c. And Abraham be∣lieved God, and it was imputed to him for Righteousness, Jam. 2. 21. 23. And was not this Believing of God a real Obeying? though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith, which justifie in James his Sense, and the Works of the Law (not of Faith) which Paul mentions, are two differing States and Things, otherwise there would be a Clash between them.

Again, If Abraham's believing God, was imputed to him for Righteousness; and so the Righteousness of true andliving Faith be imputed to them also, who walk in the Steps of the Faith of Abraham, who was faithful & obedient; for any to op∣pose the Imputation of this Righteousness, as to its being within, or endeavour to exclude this Righteousness of Christ and Faith from true Believers, as only wrought without them, and not within them, because imputed or reckoned theirs; it were as good Doctrine to exclude true Faith and Obedience of it, as all wrought without us, not within us, and yet say, tis imputed to us; for living Faith which worketh by Love, and the Righteousness of it, are inseparable.

But the Man is greatly confounded in a self Contradicti∣on, where he grants that Christ's Justifying Righteousness (that is Imputed) is the same that redeems our lost Souls; p. 100. (which is true) And yet he shuts out, not only Be∣lievers personal Obedience to the Will of God, through Faith and God's own Strength; but also Sanctification and Holiness (and so the Inward Work of Christ) from be∣ing our Justifying Righteousness or Redeeming our lost Soul, p. 100.

Where then and how is the Soul redeemed? Is not the Soul within? And is not Christ made unto true Believers Wisdom, Righteousness; Sanctification and Redemption; and all these inwardly received? and hath not this man confessed that we are saved by the Washing of Regeneration? &c. and so Justified or made Just by inherent Holiness, from Titus 3. 5, 7. Can we be both saved and Justified through this inward Washing of Regeneration, and yet not redeemed nor Justi∣fied through it? Oh! Confusion and Darkness to be seen and felt.

Arg. II. No Righteousness wrought by us, is of that Worth as

to redeem our lost Souls, nor for that are we Justified; therefore the Sufferings of Christ only, &c. This Argument (sayes he) God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man.

Rep. This Accusation upon me is both groundless, false and malitious.

For 1st, I never affirmed any such Doctrine, as that any Righteousness wrought by the Creature, doth redeem man s lost Soul to God; nor place any such Infinite Worth, Price or Merit upon any temporal Act or Work of Man; but Christ Jesus, who is God's Righteousness, is the Redeemer, Deli verer, and so the Redemption of the Soul to God, by whom also the Soul is enabled to true Obedience: It is by Grace in him, through Faith, that we are saved; not of our selves, it is the Gift of God; nor of Works, lest any Man should boast; howbeit, Good Works are ordained of God that we should walk in them; for we are his Workmanship, created in Christ again unto good Works, see Eph. 2. 8, 9, 10.

2dly, I never undervalued the Worth of Christ's Suffer∣ings in the Flesh; far be it from me so to do, though yet I cannot own this man's placing mens absolute Justification on them, and from thence shutting out Christ's Inward Work of Sanctification; yet thereto both the Travil of his Soul. Intercession, Sufferings and Sacrifice had a lively Tenden∣cy, seing that both Remission and Sanctification is known through Faith in his Blood, which both purgeth the Con∣science, sanctifieth and justifieth. I do confess that as the Redemption of the Soul, or its Salvation, is of infinite Va∣lue; so the Price that procures it must be equivalent and nothing short of infinite.

But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it; for one while he reckons, tis only by God obeying God in our Nature; an other while, 'tis only by the Sufferings and Death of Christ (which he calleth his Righteousness imputed) wherein also he contradicts divers of his eminent Brethren, who say, that Christ could not satisfie divine Justice as Man simply, by temporal Death and Suffering, because Infinite Justice must be an∣swered with an infinite Satisfaction, Price or Payment for Man's Redemption: Others again are of the mind, that God Being Infinite and Perfect in all his Attributes both in Goodness, Love and Mercy as well as Justice; and Omnipotent in Power, he could

forgive or pardon Sin, upon true Repentance (without such a strict and severe Payment as before, as to be sure he both can and doth.

To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ, and not by his inward Work of Sanctification and Holiness, any more then by their own Works or Righteousness wrought by them. The Unjustness and Unrighteousness of both such Teachers and People that follow them, do ma∣nifest what little Effect such Preaching hath upon Consci∣ence; neither indeed doth it tend to any reall in ward Con∣viction or Remorse in order to a true Conversion; but to make them believe they are already secure and saved in their Sins, and pure in their own Eyes, when they are not washed from their Filthiness, (which is to Justifie the Wicked, or declare them, Just (and to condemn the Just, or declare Christ as the Subject of his Fathers Wrath, in Man's stead) How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased them∣selves on this account? But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence, Repeatance, Regeneration, the new Birth, Obedience of Faith, perseverance in Grace, &c. this might have had Im∣pression on the Consciences in order to a Reformation, and so have manifested and demonstrated the blessed 〈◊〉〈◊〉 and End of Christ's Coming, Suffering and Sacrifice for Sin∣ners, and God s holy Design therein, and his condescending to make a Covenant in his own terms with them, to receive them into his Kingdom, Government and Protection; none of whose Terms or Covenant, is Continuance in Sin or Disobediance term of Life; for to be received in Covenant with God is, to be received into Agreement and Union with him.

But after this Man hath shut out both Obedience to the Will of God through Faith, Sanctification & Holiness, from being our justifying Righteousness, or to redeem or acquit, &c. he essaies to mend the Matter, saying, It doth not shut it out, either as inconsistent or a needless thing, &c. And where∣in is Sanctification consistent and needful? Is it consistent and needful to Justification, y•…•…a or nay? Take his Answer.

It is so far from being inconsistent, that they are inseparable, and the one a Means to the other.

Well said; Is Faith and Justification consistent, and Faith

a Means thereof? This overthrows his shutting 〈◊〉〈◊〉 Sancti∣fication therein; for there can be no living and justifying Faith without Sanctification; But then he goes round a∣gain, viz.

Flying out of our selves, as seeing nothing but Matter of Condem∣nation nation in ourselves to Jesus Christ by Faith, and apprehending the Purity and Holiness of our Saviour's Heart and Life, &c.

Whether do you fly out of your selves to Jesus Christ? And by what Faith can he be seen, laid hold on, or his Puri∣ty be apprehended to your Justification, while there is no∣thing seen but Matter of Condemnation in your selves? For

1st, The true and living Faith is not enjoyed without some Degree of Sanctification within; and if without this Faith you cannot be justified, then not 〈◊〉〈◊〉 inward San∣ctification; true Faith, and Love by which it worketh, are Fruits of the Spirit, and the Mystery of Faith is held in a pure Conscience; and he that believeth in the Son of God 〈◊〉〈◊〉 Life.

2dly, The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justifica∣tion (and that while there is nothing to be seen within but Matter of Condemnation (which is to impute Christ's Sus∣fering to mens Justification, while they are under Condem∣nation in themselves, as if they were imputatively just and righteous, even when really and actually damned, which is a sad Imputation, and none of God's nor Christ's) but the Righteousnes; of Faith, rather bids us return to the Word of Faith that is nigh in the Heart, to obey it and do it, which Word is both saving and justifying to them that obey it: Say not in thy Heart, who shall ascend (or fly up) into Hea∣ven to bring Christ down; or who shall descend into the deep to bring Christ again from the dead; but the Word is nigh thee, &c. Rom. 10. And 'tis by this ingrafted Word that the true Faith is wrought in the Heart, and the true Appli∣cation, Benefit and Confession is made to the Soul of Christ's Sufferings, Death and Resurrection, and the real Intent, bles∣sed End and spiritual Advantage thereof, experienced by true Believers, who are Obeyers and Doers of the Word, and not meer outside Hearers and Talkers.

Again, this man in Contradiction to his excluding Sancti∣fication before, and saying, that Holiness is not needful to con∣stitute a justifying Righteousness; and to his Doctrine for Im∣perfection and Sin, and his justifying Persons condemned in

themselves; He grants thus far to the Effects of Faith, viz.

Our Hearts turning to God, we dislike our Sins. We are sweetly engaged to please God in all things. That thus God purifies our Hearts by Faith. That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love. It is needful to testifie our Love to God and Christ, and to please and honour God, and be a good Example to our Neighbour, &c.

Come on; Good Doctrine! Well said S. S. And is not Faith needful to Justification? And can we be justified without pleasing God, or please God without Justification? or is not that of a justifying Nature which pleaseth God? Pray consider it; the Apostles Experience was, being ju∣stified by Faith, they had Peace with God, Rom. 5. •…•…. And whatsoever we ask we receive of him, because we keep his Commandment, and do those Things that are pleasing in his Sight, 1 Joh. 3. 22.

But S. S. and his Brethren expect to be accepted and ju∣stified, because Christ kept the Fathers Commandments, or because God obeyed God (as his Phrase is) and on the same Account to be heard and answered of God, while they break his Commands, and do those things that are displeasing in his Sight.

Again, John the beloved Disciple said, Hereby we know that we are of the Truth, and shall assure our Hearts before him; for if our Heart condemn us, God is greater then our Heart, and knoweth all things; but if our Heart condemn us not, then have we Confidence towards God, 1 Joh. 3. 19. 20, 21. to the End.

But S. S. and his Brethren pretend Faith, Justification and so Confidence towards God (because of Christ's Sufferings only) when their Hearts do condemn them (from the Evi∣dence of the true Light bearing Witness against them) and when they see nothing but Matter of Condemnation in them; and indeed this their dead Faith, Confidence and false Imputa∣tion are of the same Matter.

The true Apostle said, Let us draw near with a true Heart, in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water, Heb. 10. 22.

But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Suf∣ferings

only, with such a Faith as doth not purifie the Heart; and having both a polluted, sinful Heart, and a defiled or evil Conscience all their Dayes.

The Apostle Johns Testimony was, Herein is our Love made perfect (viz. in our dwelling in God, and God in us) that we may have Boldness in the Day of Judgment, because as he is, so are we in this World, 1 Joh. 4. 16, 17.

But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment, because Christ was perfect and suffered in the Flesh, although they remain all their Dayes imperfect and sinful, seeing nothing but Matter of Condemnation in themselves; and so are not at all like God nor Christ in this Present World: They think it will be a Sufficient Plea, that Christ was Perfect and Sinless in their stead; that God obeyed God, and so was like himself, how Imperfect and unlike him soever they be on this side the Grave; they conceiting themselves Elect Persons Christ said, If ye love me keep my Sayings, Joh. 14. 23. and John said, By this we know that we love the Children of God, when we love God and keep his Commandments; for this is the Love of God that we keep his Commandments and they are not Grievous, 1 Joh. 5. 2. 3.

But our Opposers, the Presbyters and others, will pre∣tend they love God and his Children, while they are daily breaking and violating his Commandments, and will not believe it possible for any to keep them in this Life, though assisted by the Power of Christ.

The Apostle Peter testified, That even Baptism doth now save us, not the putting away of the Filth of the Flesh (or outside Washing) but the Answer or (as some have it) Demand of a Good Conscience towards God by the Resur∣rection of Jesus Christ, 1 Pet. 3. 21.

But our Opposers Belief and Principle is, That 'tis only Christ's Obedience, Sufferings and Death in the Flesh im∣puted to us, that doth save and Justifie them; and on this is only their Plea and Demand, and not from his Spirit's Work of Sanctification or spiritual Baptism, nor the Answer or Demand of a Good Conscience towards God; they have both shut out Sanctification and Holiness, (and so excluded Good Conscience) from being needful to Justification, or to constitute a Justifying Righteousness, for they herein hold, or at least imply two Righteousnesses of Christ, the one Outward to Justifie, and the other Inward to Sanctifie; the one

Imputative, and the other Inherent; the one Perfect, and the o∣ther Imperfect: And so the Sufferings and Death of Christ in the Flesh (however inflicted on him by wicked Hands and Murtherers) must be imputed by these men as the Perfect Justifying Righteousness; but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect, and not accounted unto Justification; nor the best Robe, though it be the white Linnen, the Saints Righ∣teousness, whose Garments are washed and made white in the Blood of the Lamb.

Whereas Christ's everlasting Righteousness, Holiness, Love, Faith, Patience, &c. (wherein he perfectly obeyed the Father, and resigned up to his Will both in Doing and Suffering) were inherent in him; and therein, and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God; not with respect to the Murtherous Act of those that crucified and slew him; but with respect to that Inherent Holiness, everlasting Righteousness and eternal Spirit, by which he offered up∣himself a Lamb without Blemish, and spotless Sacrifice to God, and alwayes did those things that pleased him, Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake in himself, by the same eternal Spi∣rit by which the Saints were both Washed, Cleansed, San∣ctified and Justified, 1 Cor. 6. 11. Through the same eter∣nal Spirit, the same Power, the same Righteousness, the same Holiness, the same Faith, the same Love, the same Patience, &c. that was in Christ, do they partake of, who truly follow him and walk in his steps, having his Life manifest in them, and received the Spirit of the Son, which receives of his things, and giveth unto them who walk after the Spirit, not after the Flesh: But,

Quest. What can we give to God for our Souls, proportio∣nable to so Great a Loss, to so great Sufferings? Sanctification and Holiness; or a little Faith, and the Works that follow? This is likely to do!

Answ. A groundless Question in the first place; no man can redeem his Brother, nor give to God a Ransom for him; for the Redemption of the Soul is pretious, and so pretious, as that which cannot be procured without a Price of Infinite Value: Christ gave himself a Ransom for all; 'tis Christ himself that ransoms, saves and redeems the Soul to God, and that through Sanctification, or washing of Regeneration;

and Christ is made unto us who believe in him, both Righteousness, Sanctification and Redemption: however, this man undervalues Sa•…•…ctification and a little Faith; and though it be the Gift o•…•… God to us (and not ours to him) and the Saints Victory, we have not given to God the Ransom nor the Price; he Loved us first, and there∣fore we Love and believe in him: and in this was manifested the Love of God towards us, because he sent his only be∣gotten Son into the World that we might Live through him, 1 Joh. 4.

Again, though the Phrase [Merit of Christ's Blood and Suf∣ferings] be not a Scripture Phrase; yet the Worth and Va∣lue thereof, with respect to man's Salvation, we never disesteemed, since we knew the true and spiritual Applicati∣on, Virtue and Effects of his Blood, &c. through his Light and Spirit, to the purging our Consciences, cleansing and ju∣stifying, which yet is an inward Experience, not shut out nor put afar off by the true Church, whom God hath purchased with his own Blood, not redeemed with corruptible thing, but with the pretious Blood of Christ, (which therefore is incor∣ruptible) Act. 20. 28. 1 Pet. 1. 17, 18. cited by S. S. But then he egregiously mistakes in saying, viz.

Let us then with Paul abhor all Sanctification in us, all Holi∣ness, all Works of Faith whatever is wrought by us, in Comparison of what we spie by Faith in Christ.

Answ. A very gross Mistake and Perversion; an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine: It was not Sanctification or Holiness within; nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ, or that he might win Christ; but it was his former Confidence in the Flesh, his own self-Righte∣ousness, which was of the Law, and all those things that had been deemed as Gain to him, that he counted Loss for Christ, and for whom he suffered the Loss of all those things, and counted them but as Dung, that he might win Christ, which he could not so account of all Sanctification or Holiness, wrought by Christ within, nor of the Works of Faith: Can it be any less then Blasphemy (as in this man's Sense) thus to present and read Paul? viz. I abhor all Sanctification within, all Holiness and Works of Faith; and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus; and have suffered the Loss of all my inward Holiness, Sanctification and

Works of Faith, and do count them but Dung, that I may win Christ? &c. How unlike Paul, odious and gross were it, thus to per∣vert his Words, as to say, Let us with Paul abhor all Sanctifi∣cation in us, &c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctifi∣cation, and the Excellency of his Knowledge; nor be∣tween being in the Faith or Obedience thereof, and being in Christ and his Righteousness; but really desired that he might be found in Christ, not having (said he) mine own Righteousness, which is of the Law; but that which is through the Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off, or abhorring Sanctifica∣tion within, that he desired to have it and be possessed with it, as one found in Christ.

For that only doth God justifie us, which doth suffice to turn away his Wrath from us, and satisfie his Justice for our Transgression; but Christ's Sufferings only, &c.

Answ. I deny his minor, as it depends on the Word only; for then, why are not all Men in the World justified, for whom Christ suffered and dyed? which was for all Men; he tasted Death for every Man, for the Sins of the whole World: And yet, he that believeth not on the Son hath not Life, but the Wrath of God abides upon him; there∣fore without Faith, Repentance and Conversion (which are Effects of Christ's inherent Righteousness and Work) the Wrath is not turned away, nor are Men justified.

Obj. Let us then place no Confidence in Sanctification, Holi∣ness, Faith, and the Works that follow, as if these (laying aside Christ's Death on the Cross) could turn away God's Wrath, &c.

Rep. Herein he varies from his Argument before, which was, that Christ's Sufferings only can turn away Wrath, justifie, &c. Note, It is not Sanctification, Holiness, Faith, &c. only can do it, without Christ's Death (or laying it aside) But while here he implies, that Sanctification, Holiness, Faith, &c. (with respect to Christ's Death) can turn away Wrath, he hath contradicted his own Argument before of Christ's Sufferings only, which also cannot be slited; nor his Death made void, where true Faith & Sanctification in him are enjoyed; for therein Christ himself is enjoyed, and we dare not preach nor own such Doctrine, as to abhor all Sancti∣fication in us; nor the having no Confidence in Faith and Sanctification, which are wrought in the Soul by Christ Jesus.

CHAP. IV.

Of Satisfaction; some serious Considerations farther opening the Doctrine and Sence of our Opposers.

Obj. GOd will not Justifie us without full Satisfaction to his Justice for our Sin.

Rep. And what Kind of Satisfaction is it, he thinks this Justice requires? (We confess a Satisfaction, or answering his Good Pleasure in and by Christ Jesus; but about the Manner of it, as supposed and stated, we differ) See how the man states it; He concludes, it must be a Punishing our Fall.

• 1st, From God's Judgment.
• 2dly, God's Truth.
• 3dly, God's Will and Purpose.

Quest. What is his Ground from these? see his An∣swer, viz.

• 1st, God hath said in the Day thou eatest thereof thou shalt Dye.
• 2dly, Cursed is he that continues not in all, &c.

Rep. God's Truth is concerned in his gracious Promises (both absolute and conditional) as well as in his condi∣tional Threats: And let it be considered,

1st. That Man's Dying in the Day he so eat, was the Fruit of his Fall into a State of Misery, in dying from that State of Righteousness and Felicity he was in before; and it was the Natural Effect of his Transgression; and yet not so as that God was absolutely bound to bring eternal Death on Man in that day, no, no; nor was divine Justice so narrowly tyed up or short sighted, as not to reserve a Re∣medy, for God had the Seed of the Woman in his eye; and divine Justice doth not require that eternal Death or the second death, shall remain upon any, but on the finally Impenitent, who continue in Sin under the Power of the first Death; for all they who return to God and re∣ceive Christ the promised Seed, he proves to them both a Just God and a Saviour: neither Justice nor the Curse of the Law can limit him from shewing Mercy, Remission or Salvation to the Creature, upon true Repentance and Faith in Christ Jesus, who overcomes the World and the

evil Nature; from whence those cursed Actions have sprung, mentioned Deut. 27. 15. to the end of the Chapter. And tis true, the Jews outward, who rejected the Righte∣ousness of Faith (that is received in the Spirit) when Christ was set forth, and fetcht their Righteousness from the Letter of the Law, they did strictly and formally bring themselves under the Curse thereof, when they conti∣nued not in all that was written; But there is no Con∣demnation (or Curse) to them that are in Christ Jesus [my Opposer leaves out what follows] viz. that walk not after the Flesh, but after the Spirit, Rom. 8. 1.

Yet what the Law saith, it saith to them that are under the Law, that every Mouth may be stopt, and all the World may become Guilty before God: This Law there∣fore (as thus convicting) is Spiritual and tends to man's Conversion, in that it is to prepare him for Mercy, which divine Justice doth not hinder, nor detain the World under the Guilt; divine Truth being concerned in the gracious Promises, which are Yea and Amen in the Pro∣mised Seed that ransoms Man, slayes the Enmity, cruci∣fies the Transgressors or first Birth which must dye, up∣on which the Law and its Sentence of Death must pass; and Man that is guilty must feel this in himself be∣fore he be delivered into that State wherein there is no Condemnation, or be united to the Lord who Kills and makes Alive: So that neither Justice nor Truth in the Law are frustrated; the Law is not made void through Faith, but established in the Spirituality and Purity of it; the Righteousness of the Law being fulfilled in them that walk not after the Flesh, but after the Spirit; And 'tis said, that the Righteousness of God without the Law is mani∣fested, being witnessed by the Law and the Prophets, even the Righteousness of God, which is by the Faith of Jesus Christ unto all and upon all them that believe, Rom. 3. Christ came to condemn Sin in the Flesh; and is the End of the Law for Righteousness, to all them that believe (and not for the Continuance of Unrighteousness) and where Sin is put an End to by Christ, the Curse and Con∣demnation of necessity ceaseth with it, and the Righteous∣ness of Faith takes place in the Soul.

Obj. Adam hath sinned — We are by Nature Children of Wrath in our own Persons; We have failed, hence God's Wrath is up against us, God burning in his Wrath is ready to condemn us, to take

Vengeance on us, to consume us as Fire; not to Justifie and ac∣quit from our Ill Deserts, &c. If Burning ten thousand millions of Years in Hell is not enough to turn away his Wrath, &c.

Rep. Thus he hath defined divine Justice, as he thinks (which is further spoken to hereafter) but upon whom must it be thus satisfied, supposeth he?

S. S. Justice is satisfied upon Transgression, p. 103.

Rep. Then upon Rebellious Transgressors, and not up∣on Christ, who was alwayes Innocent and did the things well pleasing to the Father; and therefore divine Justice could never burn, nor take such Vengeance on him for Sa∣tisfaction, and let the Guilty go free; for so to do could not be Justice; the Satisfaction whereof (as it intends the Undergoing the Penalty of the Law due for the Injury done) Justice can only require it of the Offender and Guil∣ty, for whom the Law was made; not of the innocent or Righteous, for whom the Law was not made: But where then were the Mercy or Forgiveness to the poor Creature that hath sinned, if God were so engaged to burn in his Wrath, and take the full Vengeance upon lost man?

S. S. His Truth engageth him to execute his Justice in pu∣nishing Sin (yea to the full) should Mercy offer to pronounce any man absolved, his Sin unpunished, Truth would stop the Mouth of Mercy, and say, Hold, I have Cursed, &c.

Rep. What strange and lamentable Division would this make in God! and how variable and in Contrariety with himself? And how Contrary to the Testimonies of his Faithful Witnesses hath this Man rendered God? As if absolute Revenge and Wrath towards all Mankind did bear the sole Sway in him over all, both his Love, Good∣ness and Mercy; Oh sad! Is not his Mercy over all his Works? and hath he not Forgiveness in store? unto whom it is said, who is a God like unto Thee, that pardoneth Ini∣quity and passeth by the Transgression of the Remnant of his Heritage, he retaineth not his * Anger forever, because he delighteth in Mercy, Mica. 7. 18.

The Lord God merciful and gracious, forgiving Iniqui∣ty, Transgression and Sin, Exod. 34. 6, 7. So that even in the Law Gods Mercy and Forgiveness (as well as his Threats) were signified, which his Truth must needs be concerned in.

Is it not evident, that God is not engaged under Revenge (nor his Mercy and Truth divided or opposite) as this Man

renders him? For both must be received, and have their place where Judgment and Mercy meet, and men through the Law become dead unto the Law, so as to know Christ to live in them, and through God's Judgment and Chastise∣ments to find a Ransom and an Attonement; and God hath Power to turn away Wrath, as he doth upon men's true Repentance, Humiliation and Return to him; as when the King humbled himself, the Wrath of the Lord turned away from him, 2 Chron. 12. 12. And also Hezekiah seeing the Wrath of the Lord upon Judah and Jerusalem for their do∣ing Evil in his Sight, and turning their Backs, &c. He said, Now is it in mine Heart to make a Covenant with the Lord God of Israel, that his fierce Wrath may turn away from us, 2 Chron. 29. 8, 10. And (in the King's Letters) be ye not stiff necked but yield your selves unto the Lord; serve the Lord your God, that the Fierceness of his Wrath may turn away from you, 2 Chro. 30. 6, 8. The King did not con∣clude, that the Curses pronounced before in Deut. 27. a∣gainst Offenders, did obliege God to perpetual Revenge, or not to turn away his fierce Wrath, if the People turned from their Iniquities: And said the Lord unto his Church (that was to be gathered of the Gentiles) In a little Wrath I hid my Face from thee for a Moment; but with Everlast∣ing Loving Kindness will I have Mercy on thee, saith the Lord, thy Redeemer, Isa. 54. 8. And concerning Israel, whose Heart was not right with God, neither were they stedfast in his Covenant; 'tis written, But he being full of Compassion, forgave their Iniquity, and destroyed them not; Yea, many a time turned he his Anger away, and did not stir up all his Wrath; for he remembred, that they were but Flesh, &c. Psal. 78. 37, 38. Yea, in the midst of Judgment and in Wrath he hath remembred Mercy; Righteousness, and Equity are the Stablishment of his Throne; Mercy and Truth go before his Face, Psal. 89. 14. See how well consistent his Mercy and Truth are: also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4.

Therefore neither his Justice, Law nor Truth could intend (or be) any Limitation or Tye to his Power or Soveraignity, not to turn away his Wrath, or shew Mercy to them that turn away from Evil; and Mercy rejoyceth against Judg∣ment (or Condemnation) Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy; yea, 'tis most evident

to the spiritual Travellers, that though God hide his Face, and send forth his Terrors because of Mens Iniquities and Sins, he hath Power to turn away his Wrath, extend Par∣don, and shew the Light of his Countenance (as he really doth) when Men turn from Iniquity, and depart from Evil, and with broken Hearts submit themselves to his Power, who keepeth Covenant and Mercy toward them that love him, and them that keep his Commandments, Dan. 9. And for any to deny him this Power and Soveraignity in himself, to shew Mercy and Forgiveness, is

1st, To deny the true God to be God.

2dly, To deny his Love and Goodness.

3dly, To deny his Omnipotency, Infiniteness and Per∣fection.

4thly, To render God less gracious and kind then his Son.

5thly, To debase God's Power, Glory and Soveraignity below the Prerogative of Earthly Princes, which is best shewn in mitigating, rather then in exacting the Rigor of Laws; in Acts of Pardon or Grace, rather then the Severity of Revenge upon the Subjects.

6thly. To conclude, That God cannot forgive Sin or Debt, but must have full Payment, or use the utmost Revenge or Rigor (for Satisfaction) (whether on the Debtor or Surety) is contra∣ry to Christ's Similitude of the Kingdom of Heaven, as likened unto a King that had Compassion on his Servant, when he 〈◊〉〈◊〉 down and worshipped him, and forgave him all his Debt o•…•… ten thousand Talents; and blasphemously ren∣ders God like the same Servant, in his Want of Patience towards his fellow Servant, taking him by the Throat and casting him into Prison for his hundred Pence, so that the Lord was wrath with this unmerciful Servant, and delive∣red him to the Tormentors, &c. See Mat. 18.

7thly, To represent God thus Cruel and Revengeful, either to Man or to Christ in his stead, as that he cannot otherwise pardon Sins past before Conviction (without such a rigid Satisfaction or Payment) is to deny him to be a Just God and a Saviour, when besides him there is no Saviour; or as if to be a Saviour were inconsistent with his being a just God, contrary to his own plain Testimony; See Isa. 45. 14, 15. Chap. 43. 10, 11, 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3, 4, 5. Jud. 25. And thus saith the Lord God (unto the Seed of Jacob) I, even I, am the Lord, and beside me there is no Saviour: I, even I, am he

that blotteth out thy Transgressions for MINE OWN'SAKE, and will not remember thy Sins.

Now our Opposer having justified the Wicked, and ren∣dred God cruel; we must now take a View of his condem∣ning the Just One, for whose Dig•…•…ity I thus appear on the behalf of God and the Son of his Love. The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them; Let us now take notice what Ho∣nour he hath ascribed unto the Son of God, and what Enter∣tainment he allows him, while (to justifie the condemnable) he condemns him as with Wrath & Vergeance (which some call Justice vindictive) whereby he reckons, the Sins of the World were punisht in 〈◊〉〈◊〉.

He alledgeth Rom. 8. 32. He that spared not his own Son, but delivered him up for us all: What made God's Just•…•…ce lay on so? Did Christ ever by Sin provoke to this? Will God punish where there is no Sin? This is an ocular Demonstration.

Rep. God spared not his own Son from what he was to do and suffer, but delivered him up for us all; yet not to his own Revenge or burning Wrath incurred by Sin, but to be a Sacri∣fice for Sinners: It could not be, that Christ should be the Subject of the Wrath that is due to Sin, he being the Me∣diator between God and Man that had sinned; No more could the Act of those wicked Hands & Murtherers that cru∣cified him, be counted an Act of Gods Justice, laying on so, as fully punishing the Sin of the World in the Son of his Love; for this is contrary to his Mediatorship, and to his being a Sacrifice of a sweet smelling Savour to God, both for a Pacification and putting away Sin: It behoves a Me∣diator and Advocate, to be a Man of Interest and Favour with the King, and not an Object of his Hatred, else he could not prevail for others, if himself were so out of Fa∣vour.

S. S. The Faith of a Believer that is justified can here see Ju∣stice punishing his Transgression, and that he is not justified without full Satisfaction to Justice; God hath punished then the Sins of all that are justified in Jesus Christ.

Rep. See here how the Man hath condemned the Just that never sinned, unto the Punishment due to Sin: See how he has thundred it out against Jesus Christ; the burning Wrath and Hell-Fire incurred by Sinners, must now be Christ's Punishment: Oh, wonderful Justice! there was never such divine Justice known or heard of from just Men

or justified Persons, How God ever could be thus angry with his ever Beloved, Innocent Son, whom he both freely gave and upheld in his Love through all his Sufferings; for God was in Christ, reconciling the World to himself, bea∣ring, forbearing, and as sympathizing with him in Spirit in his Sufferings, wherein Christ, as Man, was accepted a most acceptable Sacrifice; howbeit, his bearing the Sin of many, rasting Death for every Man, was not by Way of Revenge or Wrath from the Father, nor the Punishment due to the World's Sin; for tasting Death is far short of eternally dying: The Prophet said, Surely he has born our Griefs, and carried our Sorrows, yet we did esteem him stricken, smitten of God and afflicted; but he was wounded for our Transgressions; he was bruised for our Iniquities; the Chastisement of our Peace was upon him, Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering; however, some esteemed him smitten or plagued of God; He hath born our Griefs and carried our Sorrows, &c. Such as suf∣fer with Christ, and lie under the Sence of their Burthen do not lay all, both the Sorrow and Punishment O•…•… Sin upon Christ; such do not say, Christ was sorry or repented for us, therefore we need not; or, Christ was chastised and afflicted in our Person for us, therefore we need not be chastised nor affli∣cted; for Sin past Christ made Intercession, therefore we need not pray: This were not to know the Fellowship of his Suf∣ferings, nor to be conformable to his Death, nor baptized with his Baptism. Besides, the Chastisement of our Peace upon him, was not Revenge nor burning Wrath from God: Chastisement and Vengeance are two things; God's Chastise∣ment is in Love, not in Revenge; it pleased the Lord to bruise him (who had done no Violence) Isa. 53. by delive∣ring him up to suffer and bear our Sorrows and Griefs [AN ACT OF HIS GOOD PLEASURE, NOT OF RE∣VENGE OR WRATH] how could it be Justice, ful∣ly to punish the Innocent for the Wicked's Offence? Were it not Blasphemy to charge God with such Cruelty and In∣j•…•…stice.

Obj. Every known Sin is a wilful Rejection of Infinite Good∣ness, a free Choice of Infinite Displeasure, &c. It therefore carries Infinite Demerit with it; and nothing short of Infinite Punishment, or Sufferings of Infinite Wrath, can possibly suffice to satisfie for it.

Rep. Wo unto them that persist in Sin, and reject Christ's inherent or inward Righteousness for such a Satisfaction as this

of Infinite Punishment, &c. or that believe, their Sins were thus punisht in Christ, and thereupon continue in Sin! Wo unto you that thus justifie the Wicked & condemn the Inno∣cent! God's Controversie is against you: you are afflict∣ing, oppressing and crucifying the Just with your Iniquities, treading under Foot the Son of God, rejecting the Blood of the Covenant, you are Guilty of the Body and Blood of Christ, as much as they were that condemned him, and said, he was Guilty of Death; your Doctrine imputes the Sin, Guilt and Punishment thereof to Christ; you have esteemed him plagued of God, but you have pierced him and grieved him by your Iniquity and Hypocrisie: Take Heed of wil∣ful sinning, and rejecting the Goodness of God, lest there remain no more a Sacrifice for you: Repent, repent, re∣pent; Return, return, return to the Lord God, before his Wrath sweep you away into Perdition.

Further he saith, None but God's Equal, and this is God him∣self in our Nature, that is capable to satisfie God for Sin — Christ received the Stroak of God's Justice, &c.

Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ, and now it is God himself that satisfies God; this is of an absurd and blasphemous Tendence, as if God punisht himself; or as if God satisfied God with In∣finite Punishment or suffering of Infinite Wrath: and what is this but to divide God against himself? Yet we may find out a better Sense for the Words before, that God and Christ were one & inseparable in the Suffering & Affliction; That his Soul bore, as the Spirit of God was burthened, afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin; howbeit, this was not of the Nature of strict Payment, made to God by himself in Man's stead, much less to punish man's Sin in Christ with infinite Wrath.

Quest. Can Faith and the Works that follow, without the Im∣putation of Christ's Sufferings satisfie God's Majesty for our Sin?

Answ. Here he misseth the true State of the Controversie or Question, which should rather be, Can your Imputation of Christ's Sufferings without true Faith and the Obedience (or Works thereof) either satisfie God's Majesty for Sin, or justifie Men? while he implies No, he hath given away his Cause, by granting, That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him.

By so much was Jesus made the Surety of a better Testament, Heb. 7. 22. This is no Proof that your Sins were imputed

to him, as punish'd in him by the suffering of Infinite Wrath, which to affirm, renders him no better then a Transgressor, guilty of your Sins (as your Brother T. D. hath affirmed) which is much beneath his being Mediator or the Surety of the new Testament, which he was made the Surety of, to ensure and make good the Promises and Priviledges thereof to true Believers (which are all Yea & Amen in him) and to enable us to obey and perform those Terms and Conditi∣ons of the new Testament or Covenant, which concern us; for we cannot receive the Promises but in him, nor discharge or pay our Duty without him; therefore he is the Media∣tor of the new Covenant; he is our high Priest, made with the Oath of God, and continueth forever; and he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them, Heb. 7. 24, 25, 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ, and for them only God justifie men, and secure them from Condemnation [It being against Justice it self to punish those Sins a second time, that have been punisht to the full already] he saith, How then shall God render to every Man according to his Works? Indignation and Wrath to them that are contentious & obey not the Truth, but obey Unrighteousness; Will they be able to plead this Doctrine before his Tribunal, Lord, thou hast punisht our Sins to the full in thy Son Christ: It is against Justice it self to punish them a second time; for Christ dyed for all Men, tasted Death for every Man, gave himself a Ransom for all for a Testimony in due Time? But if this were a Punishment of their Sins to the full, then how could Justice punish them again with Indignation & Wrath? But Glory, Honour & Peace to them that do Good, to the Jew first, and also to the Gentile, to them that through Patient continuing in Well-doing, seek for Glory and Immortali∣ty eternal Life: see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to ju∣stifie and excuse them in Sin in their Persons, or to cloak their doing Evil all their Life long, though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their Iniquities: But be not deceived, God will not be mocked; such as you sow, such shall you reap.

Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull; Quoting, Divin. of Christ, pag. 62. And then cryes; Such Blasphemy is this Man not affraid to utter; the Lord Convince and Humble him.

To thee S. S. I say, Thou hast wronged me; those are none of my Words; the Lord humble thee for thy belying me, thi•…•… is not the first time: If thou or any Reader, do but mode∣rately view my Book and Page quoted by thee, it will plain∣ly appear, that to say, Satisfaction is not needfull, are none o•…•… my Words; for tis very plain, that I have not denyed, that Satisfaction that was in Christ; but have objected a∣ga nst the manner of their stating it, and sinful tendence of their Notion about it: as 1st, Against their making Sa∣tisfaction the Effect of God's full Revenge, or the Executi∣on of Vindictive Justice (as their Phrase is) on his Innocent Son, thereby to clear the Guilty. 2dly, I have distinguished between God's Chastisement and Revenge. 3dly, That the In∣tent and End of God's Peoples undergoing his Chastisements or Correction (according to Jer. 10. 24. Heb. 12. 9, 10, 11. And their partaking of the Fellowship of Christ's Suffe∣rings) is that they might be Partakers of his Holiness, live and reign with him. 4thly, I have plainly told my Op∣posers, That if Man continue in Rebellion against Christ, rejecting his Love and Grace, his Sufferings and Satis∣faction will not free them from the Severity of God, nor from the Execution of his Judgment, which is committed t•…•… Christ, &c. Divin. of Christ, p. 62, 63. The Truth of what I have written in the said Book in the Plaineness and Sim∣plicity of it, stands over the Subtility of my Opposers, and remains unanswered; and instead of an honest or moderate Answer, this Man does but pervert, curtaile, tautologize, nibble and pick at my Words, and abuse me; He doth not so much as seriously take notice of the stress of my Objections, but over and over imposeth his Opinion, and brings a very unfit Instance for God's judging it meet to punish all Sin (or that all our Sin is punished) in his Son without Cruelty, &c. where he saith, If God doth damn the Impenitent, if he damns the fallen Angels, he is cruel.

We say, No; he is Just: But is this and his punishing your Sins in his Son to the full, a fit Parallel? Let the unpre∣judiced Reader judge. And then he grosly imposeth and begs the Question again, viz.

And for that person who is God, to suffer a temporal Death (though in his human Nature only) this is of infinite Value, an infinite Abasement, a stroke of Infinite Wrath; for had not God's Wrath against Sin been Infinite, he would not thus have struck a Person of infinite Worth and Dearness to him, interposing as a Surety between

him and us miserable Sinners: for •…•…od in our Nature to suffer what he did, this is more then for Men or Devils, to suffer God's Eternal Wrath or Revenge; this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell.

Rep. This strange Language against God and Christ, I shall need to •…•…ay little about; let them that know the holy Scriptures see how unlike them it is; only I may query and demand of him,

• 1st, Where do the Scriptures say, That God suffered a Temporal Death as a Stroak of Infinite Wrath?
• 2dly, That in Infinite Wrath he struck a Person of In∣finite Worth and Dearness to him.
• 3dly, That this Wrath more clearly shines in the Infini∣tude of it in thus smiting the Brightness of his own Glory, &c. then in the Eternal Damnation of Men and Devils, &c.

If I should conclude this both Blasphemous and Un∣scriptural Language, that thus sets God at variance with himself, or as smiting and punishing himself, &c. S. S. perhaps would be ready to cry out, Oh Blasphemy! and charge it upon me, though it be his own, the very Tendence & Nature of his own Doctrine: The Matter is fully answer∣ed and refuted before. Again, Where do the Scriptures say, that God punished the Surety, Christ, for our Sins, and for a time poured forth his Wrath upon him for our Iniquities? p. 108.

I am sure the Scripture he cites, sayes the contrary of him, Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth. Could he then pour forth his Wrath upon him for your Iniquities? Oh! be ashamed of such Doctrine; Could either the Chastisement of our Peace on him, his bear∣ing the Sin of many, or carrying our Griefs, be the Father's pouring forth Infinite Wrath upon him?

That it is for Christ's sake that God doth pardon upon Re∣pentance, is very true ('tis well he Grants this upon Repen∣tance) and it is for Christ's sake; for all the Good that is re∣vealed or wrought in us, that is acceptable to God (as true Faith, Repentance, Obedience, real Righteousness, &c.) is all of Christ, and brought forth by him in that Soul that is pardoned and Justified in him, or accepted in the Beloved: But, how God's Forgiveness of the •…•…ebt, or Pardon of the Offences, agrees with the Surety's full Payment and Suffering the Pu∣nishment & Wrath deserved, I leave to the understanding Rea∣de•…•…

to judge. Or, how Christ should make Intercession for them that come unto God by him, if all their Debt were payed and Punishment undergone, appears not; especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all, because of the Surety's Infinite Dignity; and when, if the Payment and Satisfacti∣on of Law were thus strictly and severely made, neither Law nor Justice could admit that the Debtor should lye in Prison (as many do under Satan's Chains of Darkness, lyable to Wrath and Vengeance) but he should be both dis∣charged and delivered ipso facto? But we see it otherwise: Many are yet in the Prison-House in Satan's Chains, who yet may be loosed; and Christ ever lives to make Inter∣cession for them that come unto God by him. The Man mends not the matter in what follows.

Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession, he Obtains the Purchase at the Hands of free Grace, and so applies it to us.

Rep. Oh strange! Justice (or rather Revenge) fully paid & satisfied, but Grace yet to be so much interceded or solicited to; this renders Grace more Severe then the Condemnati∣on of the Law, and Inferiour to Revenge. And what Division would this make in God (and between Christ and Grace)? it renders him Inferiour to Earthly Princes, and his Grace below Common Justice among Men; For supposing, a Subject had forfeited his Inheritance to his Prince by Re∣bellion, and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him, Could it be Just in the Prince to detain his Inheritance from him? Or Suppose, the Surety hath made full Payment and Satis∣faction in the Debtors stead, both to what Law and Seve∣rity could demand; Could the Creditor justly detain the Debtor in Prison for some great and ear•…•…est Solicitation to be made by his Surety for him? Or, were it proper for the Person for whom the Satisfaction is thus made, to cry out, Good Sr. forgive me my Debts, &c. if all past, present and to come be fully payed by the Surety? And yet those Persons that are of this Opinion pray to God, to forgive them their Trespasses or Debts as they forgive others, &c. but is their forgiving of Debts, either a Casting the Debtors or their Sureties into Prison till they have payed the utter∣most Farthing? Surely that is not Forgiveness.; whereas the

Intercession made to God doth acknowledg his Dominion, Power and Justice, as having been offended, and a Subjection due to him; and also his Grace, as that which Man oweth due Obedie•…•…ce and Respect to: Notwithstanding, this man, who has pleaded such a kind of Satisfaction, by Justice or Wrath punishing their Sins in Christ, he is not only Rigid or Severe, but Partial in his Opinion (like a Sect-Maker) limiting this Satisfaction and the Extent of saving Grace only to a few; and yet that few not allowed the Priviledge, to be delivered from the Being of Sin in this Life. In his saying, That

This Satisfaction was designed for all them, who through special Grace in time believe; these all are delivered here from the Guilt and reigning Power of Sin, and so are out of their Fetters, and shall hereafter be delivered from the Being of Sin.

Rep. That Satisfaction that was made, and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ (and as he is the Propitiation) it was for ALL Men; by the Grace of God he tasted Death for every Man, for the Sins of the whole World; he dyed for ALL MEN (not only Presbyterians or a few particular Predestina∣rians, but all Men or Mankind in general) That as many as live, should not live unto themselves, but unto him that dyed and rose again, 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree, that we being Dead unto Sin, should live unto Righteousness, 1 Pet. 2. 24. And see verse 21, 22, 23.

It is plain, that Christ's Suffering under the Burthen of Sin, and Dying for all Men, pointed at an other End, and had another kind of Embleme in it, then Mens living in Sin all their Dayes, or their not expecting Freedom from the Being of Sin till after Death; this is not to suffer or dye with Christ, nor to come to the Blood of Sprinkling, which only frees from the Guilt of Sin, by sprinkling and purging the Conscience from the Being of it: The Ignorance and Ab∣surdity of the contrary Sin-pleasing Doctrine is sufficiently de∣tected before.

And why [Presbyterians] Satisfaction of Revengeful Wrath in your stead, or the Death of Christ, as Satisfaction in your stead, to free you from everlasting Burning, and forgive your Sins? Why for you more then the whole World besides? Did not Christ dye for all Men as well as you? And yet none are pardoned or in a justified State, until they come

Christ to ease them, and they to have true and living Faith in his Name and Power, and so to be led by that eternal Spi∣rit, by which he offered up himself a Lamb without Spot to God.

Obj. Nor can this Writer nominate one of us, that encourageth Men to take Liberty of sinning from the Consideration of Christ's Satisfaction — the Lord convince and humble Slanderers.

Rep. What ever you think or pretend, your Doctrines are Sin-pleasing, and give Liberty therein; your disputing for Imperfection and Sin all your Dayes; your justifying the Sinner or the Unjust, while justly condemned in himself by the Light of Christ; your setting sorth Christ, as made the Subject o•…•… God's Wrath and Revenge in your stead, and saying, that divine Justice (which you term vindictive or re∣vengeful Wrath) was satisfied in your stead, by punishing your Sin to the full in Christ, and that thereby you are secured from Hell, &c. though you continue in Sin, or uphold the Being of it all your Dayes, and deserve to have your Fai∣lings and Infirmities cast as Dung into your Faces (as is con∣fest) and yet you count your selves imputatively Righteous, pardoned and justified, &c. even while you are saying, Let us with Paul abhor all Sanctification in us, &c. S. S. p. 102. Let us place no Confidence in Sanctification, &c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing, and soothing, and grateful to Hypocrites, en∣couraging them to take Liberty of Sinning all their Life time, if they can but be so credulous or self-confident, as to believe they are Elect Persons, and secured from Damna∣tion on the Account of your Notion of Satisfaction, that pretends and imputes Revengeful Wrath and Severity to Christ, but Ease to your selves in your Sins: But this your empty, devised Notion will prove neither your Justification nor Se∣curity in the great approaching Day of God, which shall de∣clare every man's Work, & wherein he will judge the Secrets of Men by Christ Jesus, according to the Gospel; and eve∣ry Man must give an Account of himself to God, and be Rewarded according to the Deeds done in the Body, whether they be Good, or whether they be Evil,

AN APPENDIX, Wherein The Controversie is summed up and resolved, part∣ly by Way of Question and Answer, with a plain Intimation of my Sense thereof, as relating unto the 2d, 3d and 4th Chapters before.

Quest. 1. WHat was the Nature and Extent of Christ's Suf∣ferings?

Answ. Not an undergoing infinite Wrath or vindictive Justice (so called) at the Hands of his Father (for that is the just Reward of Rebels against God, Christ and free Grace) but, 1st. The Weight and Burthen of Sin and Grief of Soul because thereof, as seeing the Punishment and Wrath incurred by the Rebellious. 2. The Fury of his Persecutors, in his undergoing that cruel Death of the Cross, inflicted on his Body by wicked Hands and Murtherers; so that his Sufferings were two-fold, both inw•…•…ard and outward. 3. His real Desire, Travil of SouI and good Will through all, was for the Benefit and Good of all Mankind, even for the whole World (for whom he suffered and dyed) that all (who re∣ceive him) might be spiritually influenced with his holy Life, and partake of his Mind and Will, which stood in subjection to the Father.

Quest. 2. What was the true Signification, Intent and Ends of Christ's Sufferings?

Answ. 1. To evince God's long Suffering towards all men (for whom Christ gave himself a Ransom for a Testimony in due Time) 2. The Appeasement of Wrath and Severity, so far as to grant Remission on true Repentance. 3. The End of the Law and first Covenant, and the Shadows and Curse of it (as threatned to impose the Terms of it) 4. To intro∣duce the new-Covena•…•…t Administration, Christ being the

Mediator of it. 5. To shew God's great Condescension to re∣ceive poor lost Man again on the Terms of this new Cove∣nant, reinforced by the Death of his Son, that Man coming into this new Covenant, he might experience a real Agree∣ment with God, even in the Son of his Love.

Quest. 3. How far the Light in Man is necessary, and answers the Intent and Ends of Christ's Sufferings?

Answ. It is absolutely necessary to Salvation, being that divine Principle of Light within, which directly guides all them that obey it, into the Way and Dispensation of the new Covenant, whereby they secretly experience the real In∣tent, Virtue and Ends of Christ's Sufferings and Blood.

Quest. 4. Whether the Light of Christ within (in each Degree of it) be not the New-Covenant Light in Nature and Kind, and the certain Guide into this Covenant?

Answ. It is; being it was the Life that was in Christ (as the eternal Word) that was and is the Light of Men; which Life or Light is therefore divine and spiritual, as the New∣Covenant Dispensation is.

Quest. 5. Whether the Word within, the Law within, the Com∣mandment within, the Kingdom of God within and the Light within, be not one and the same thing, and so the Life of the New Covenant?

Answ. They are: The Names, Degrees and Manifesta∣tions do not alter or vary the divine Nature or Life thereof.

Quest. 6. The Satisfaction, what? and in what did it consist?

Answ. 1. Not rigid Payment from Christ to God. 2. Not of the Nature of Payment, for all Sins past, present and to come (as stated by Sin-pleasers) 3. Not Christ's undergoing infinite Wrath or Revenge from his Father (for these were never exacted nor required of him) But the Satisfaction was in Christ, as the Son of the Father's Love, the Delight of his Soul, and as he was a Sacrifice of a sweet smelling Savour to him; both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death, and for his Deliverance from Wrath to come, being

confessed to be equally kind to Man, and equally angry at Man's Sin) God so loved the World, that he freely sent his only begotten Son, &c. And in the same Love the Son free∣ly gave his Life, yea, even himself a Ransom for all, for a Testimony in due Time.

Quest. 7. What is true Justification?

Answ. It is properly and strictly a making Man Just (viz. through the Washing of Regeneration) It is also not only God's pardoning Sins past for Christ's sake, through Faith in his Name; but also God's absolute accepting, owning and blessing all them who faithfully obey, persevere and walk in the Light and Law of the new Covenant.

Q. 8. What is the true or real Imputation of Righteousness?

Answ. It is the same with Justification (as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him) and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image; and so all the bles∣sed Fruits and Effects of Christ's Power and inward Work of Righteousness, as true Faith, Love, Obedience, Since∣rity, Holiness, Integrity of Spirit to God, are acceptable to him, accounted of and reckoned unto his People for Righ∣teousness, and all still for Christ's sake, who is the Author and Finisher of true, living, saving, justifying Faith; as, Abraham believed God, and it was reckoned to him for Righ∣teousness; We say then, that Abraham's Faith was so recko∣ned or imputed to him: It has been by some confest (as be∣tween God and the Creature) That there can be no liking one another without Likeness of Disposition; nor doth God receive Man into actual Friendship with himself, without being re∣newed after his Image.

Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance?

Answ. Wicked and Rebellious Persons, who reject the Love of the Truth tendered to them, such as tread under Foot, crucifie or contemn the Son of God, sleight the Blood

of the Covenant, and do Despite to the Spirit of Grace.

Quest. 10. Whether it consists with divine Justice or Truth in God, to shew Mercy and to be an absolute Saviour, after so much In∣jury done against him and his Commands by Adam's Fall, and the actual Disobedience of his Posterity in the Fall?

Answ. Yes; It is not inconsistent with divine Justice, sor God to be the absolute Saviour of all that return to him and believe in him, he being a just God and a Saviour, besides (or without) whom there is no Saviour: Absolute divine Justice in God doth not limit him, nor withold Mercy from the Creature in the first Place; nor doth it produce Severi∣ty or Revenge, until his Goodness be rejected and wholy slighted; for he saith plainly, I am a just God and Saviour, &c. I, even I, for my own sake do pardon Transgression.

Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead, for all the Debt contracted, and Injury done by fallen Man?

Answ. No; Christ's Sufferings were not of that Nature or Intent; but as it was by the Grace of God that he tasted Death for every Man: They shewed God's Patience, and proclaimed his Mercy, in Order to pardon all that return to him from the Evil of their Wayes.

Quest. 12. Whether God as Rector and Judge, could dispense with the Act of Law, and not rather with the immediate Object? Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners?

Rep. This is objected by some of our Opposers, which m•…•…st needs imply a great Dispensation with, and Digression from the very Intent of the Law: If the severe Punishment of it be removed from the Unrighteous (for whom it was made, and who have incurred it) and fully inflicted upon Jesus Christ, the Righteous One that never Sinned, Could God thus far dispense with the Intent of the Law, and yet not forgive Sin, without such a kind of Satisfaction and Payment supposed? Oh, sad Blasphemy and Inconsistency! And seeing it hath been confessed by some of our Emi∣nent Opposers, that Satisfaction is not a Scripture-Phrase but

a Notion of Law, and made agendo & patiendo, viz. by Christ's Obedience in Doing, and Subjection in Suffering the Penaltey, which the Law should have inflicted upon Offen∣ders, I propose these three Questions to our Opposers.

Q. 1. Were it Reasonable or true to say, the Creditor has forgiven both the Debt and Injury, if it be all paid and fully punished in the Surety?

Q. 2. Were it Justice in the Creditor to detain the Debtor in Prison, if his Debts be all paid by the Surety? or to suffe•…•… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance?

Q. 3. Doth not your Doctrine of such Rigid or Severe Sa∣tisfaction oppose Christ's Intercession? Howbeit we still con∣fess, the Man Christ was greatly acceptable and most emi∣nently satisfactory, considered as a Sacrifice of a sweet smel∣ling Savour to God, and as the first Fruits.

Quest. 13. What did the Blood of Christ that was shed, be∣speak? and what is our Sense of Christ's Blood; and for what End owned?

Ans. 1st, It did bespeak Remission of Sin past to all that truly repent and believe in him. 2dly, Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it, as through it we receive Redemption, even the Forgiveness of Sins. 3dly, We really own and confess to the Blood of Christ, both in the History and in the Mystery, as most significant to express his Life which he gave a Ransom; and the Value of the one Offering, we do in the sight of God confess, and own the Blood of Christ both as shed for us, and as sprinkling and purging our Con∣sciences from dead Works: And this We are come to know by his Light shining in our Hearts, which as we walk in [the Light] we have Fellowship one with another, and the Blood of Jesus Christ cleanseth us from all Sin, 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling (which speaketh better things then that of Abel) is an Attainment and Mystery, only obtained by true Believers, in and through his divine Light and Eternal Spirit, by which Christ offered himself without Spot to God; and by One Offering God hath perfected sorever them that are sanctified, whereof the holy Ghost is a Witness to us, Heb. 10. 14, 15. For if a Literal Knowledge and Application of the Blood,

could either Sanctifie or Justifie without having the Con∣science sprinkled with it, then how could it be as the Anti∣Type answering and ending the Type or Pattern under the Law, where all the People were sprinkled with the Blood of the Offerings? see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon h•…•…m the Blood of the Bird that was killed, Lev. 14. 6, 7. but the Blood of Christ, which sprinkles and purgeth the Conscience, far excels all those under the Law; and therefore, as it redeems from the vain Conversation, 'tis called the Pretious Blood of Christ, as opposed to, and beyond all Corruptible things, 1 P•…•…t. 1. 18, 19. Thus in the Blood of Christ there is a My∣stery, and a spiritual Consideration and Application, absolute∣ly necessary beyond the Historical Profession and Faith there∣of (as well as in the Cross, &c.) as Christ said, Except ye eat my Flesh and drink my Blood, ye have no Life in you, Joh. 6. It is the Spirit that quickneth, &c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering; Blessed be the Name of the Lord our God for∣ever, who by his divine Light hath opened our Under∣standings in the Mystery of Christ Jesus and the saving Know∣ledge of him which is after the Spirit.

All these Scriptures relating to Christ's Sufferings, as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14, 15, 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus, and his Humiliation, and deep Suffering under the Weight and Burthen o•…•… Sin; and as by the Grace of God he tasted Death for every Man: all which fall greatly short of proving our Ad∣versary's •…•…harge against him, viz. That God poured down his Wrath or Revenge upon his Innocent Son, for Satisfaction to divine Justice in Man's stead that had done the Injury: I say, all the Scriptures alleged by them, can never prove this; but rather, 1. That Christ's Sufferings were of another kind, both as he was delivered up by the Father, in his Patience to suffer and bear the Burthen, Sorrows and inward Griefs, by reason of man's Sin, for which his Soul also was made an Of∣fering. 2. And as the Reproaches, Suffering and Death of the Cross that he sustained from the Wicked & Murtherers, were temporal or had an End; and not as infinite Wrath and Re∣venge from God, due to wicked Men. 3. Yet Christ was rendred a Curse, and as made to be Sin; This he could not properly be a in his own being for Sin, and a Curse (in this

abstract Sense) couldnot strictly relate to his pure and sinless being; but so made or reputed with respect to his bearing the Reproach and Sin of many, the outward Punishment Crucifying, Death, and Blood-sheding: And all that was in him, which in any sense might be said to Suffer, was offered and given for the Advantage and Good of Mankind; and that which he so gave and offered, was called his Life, Him∣self, a Ransom, and all some times in Scripture comprehended and expressed under the Phrase The Blood, the pretious Blood of Christ, that redeems from the vain Conversation, purgeth the Conscience, &c. and even the outward part of his Suffer∣ing, most Innocent Example, his Cross, Death, Blood of his Cross, his reviving again, were so far from yielding ei∣ther an Indulgence or justification to men as in Sin and Diso∣bedience, that they did very eminently preach and openly proclaim to Mankind, both the Condemnation of Sin in the Flesh, Repentance, Mortification, Remission, and Man's reviving again to real Righteousness and Justificati∣on therein; and all to be experienced through Faith in the Name and Power of Jesus Christ, the Son of the living God; in sending of whom the Father's Love was manifest, that we might live through him.

And, as Christ's Travil of Soul was inward, and so his Suffering inward, as well as outward, what is more obvious to the spiritual Eye and Mind, then that his Travil and Suf∣ferings, and his holy Design therein, were to have an inward Effect, and inwardly to be fulfilled by his Word and Power, even in them who receive and believe in the same? as that Instance of the holy Evangelist is very plain and pertinent, where 'tis said, They brought unto him many that were possessed with Divels, and he Cast out the Spirits with his Word, and healed all that were Sick, that it might be ful∣filled which was spoken by Isaiah the Prophet, saying, Himself took our Infirmities, and bare our Sicknesses; see Ma•…•…. 8. 17. Isaiah 53. 4.

And moreover, as to Christ's being the Lamb of God, that taketh away the Sins of the World; This taking away the Sins was not only fulfilled by that general Ex∣piation or purging (which he made) by Way of Sacri∣fice; but also inwardly by his real Cleansing, purging the Conscie•…•…ce, and purifying the Soul from the Nature and Being of Sin. And God's Reconciling us by the Death of his Son, whose putting away Sin, is said to be by the Sacri∣fice

of himself, his [by himself] purging our Sins, the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all, &c. as being a Sacrifice of far more Value then those Typical ones under the Law, which he ful∣ly answered and ended, though they were said to make At∣tonement & Reconciliation for Sins of Ignorance, that they might be forgiven; and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel, Lev. 4. & 16. & 23. (And did not the killing and sacrificing of Bulls, Goats and Heifers typifie or figure forth the killing and destroying that corrupt, beastly Nature and Enmity in man, which is for Death and Destruction, and which those Beasts were as a lively Embleme of?) Seeing hereby God was plea∣sed in a Way of Condescension to their low Capacities, to shew a Pacification or Expiation, to express his Forbearance, suspending the severe Execution of the Law, and Willing∣ness to pardon Iniquity, and to pass by former Transgressi∣ons, and be reconciled, when they afflicted their Souls, and offer'd up burnt-Offering in the Day of Attonement [as both were required] much more hath God declared himself recon∣ciled to us, in commending his Love, to us in that while we were Enemies, Christ dyed; and so he hath shewed forth his Kindness and free Love, as willing to pass by and pardon the Sins of the World upon true Repentance, in his setting forth his Son to be a Propitiation, through Faith in his Blood; and in his being in Christ reconciling the World unto him∣self, not imputing their Trespasses unto them, which was both in his Forbearance, commending his Love and Good-Will in his Son unto the World, and sending his Son that the World through him might be saved. Let it be seriously here minded, 1. That those Scriptures relating to Christ's Death, Reconciliation, Sanctification, and putting away Sin, as by Way of Sacrifice, &c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work, as if universally done; yet it is with respect unto the general Favour and Good-Will of God in Christ, as by the which Will, we (Believers) are sanctified through the Offering of the Body of Jesus; and so we are said to be re∣conciled in the Body of his Flesh through Death: Withall note, that it was the manner of the Hebrews, Prophets and Apostles, to speak many Things in the Spirit of Prophecy, as done or past before they were accomplished in the proper Sub∣jects, God having an Eye of Pitty and Compassion open to

lost Man for his Redemption, even before it was fulfilled, whereby he saw and lookt beyond the former Transgressions, Sins and Infirmities; for the Sin of the World is not actually taken away, purged out or put away, as to its Nature and Be ing (nor are Men in a State of Reconciliation or Friendship) while actual Sinners and Enemies in their Minds, but as they come to be converted and sanctified by the Spirit: There∣fore God's reconciling the World in and by his Son, shews his gracious Will, and was intended conditionally to be ful∣filled in them (viz. Upon Faith and Obedience) It was done so, as with respect unto Christ as the first Fruits, and with an Eye to the Condition, before it was actually fulfil∣led in them; and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh, as our great Exemplar (in his Obedience and Holiness) is inwardly to be fulfilled and answered in Spirit, as to the Prin∣ciple, End and Design of God therein: as for Instance, God was in Christ reconciling the World to himself; yet the Apostle added, We pray you in Christ's stead, be you reconciled to God, 2 Cor. 5. 19, 20. And to the Saints at Colos. You that were sometimes alienated, and Enemies in your Minds by Wicked Works; yet now hath he reconciled in the Body of his Flesh through Death, to present you Holy, and Unblameable, and Unreproveable in his Sight, If ye continue in the Faitle grounded and setled, &c. Colos. 1. 21, 22, 23. Mark, on this Condition they were reconciled and to be presented to God; Not as being Enemies and in wicked Works, But as made Friends by Conversion to and continuing in the Faith: And God shewing forth Mercy to all, and universal Pardon of Sin past, in and for the sake of his Son Christ Jesus (he being the Propitiation for the Sins of the whole World) de∣clares his not imputing their Trespasses unto them according to Severity; but his being reconciled to them, that they may be reconciled to him.

Finally, Because God was in Christ reconciling the World to himself; and because he commended his Love to us, while we were Sinners, and we reconciled, &c. by the Death of his Son, as our Representative: If from hence any infer, That their Sin being not imputed, therefore they are ju∣stified by the Imputation of Christ's Death and Blood, though they continue in Sin and Disobedience to him, and remain Unsanctified, I must deny their Consequence, and tell them, that there is a two-fold non-Imputation of Sin; or, under a two-fold conside∣ration

Sin is said not to be imputed: 1st, with respect to God's Forbearance, while he suspends Execution, and doth not cut off 〈◊〉〈◊〉 in their Sins, when yet the Nature and Being of Sin is not destroyed, nor purged away, expecting their Re∣pentance, &c. In this Sense David, when he said, I have sinned, Nathan to•…•…d him, The Lord hath put away thy Sin, Thou shalt not dye, 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate, or his Sin blotted out; for a•…•…ter this he both implored Mercy, intreated Forgiveness, and passed through great Judgment, Difficulty and Trouble, under the Weight and Burthen of his Iniqui∣ty. 2. A Non Imputation of Sin in a better and higher State, as where the Mi•…•…d and Spirit is sanctified and cleared, and Sin really done away and wholy blotted out, where the Lord Imputeth not Iniq•…•…ity, but Righteousness; as, Blessed is he whose Transgression is forgiven, whose Sin is covered; Blessed is the Man unto whom the Lord Imputeth not Ini∣quity, and in whose Spirit there is NO GUILE, Psa. 32. 1, 2. It were unreasonable to think, that all to whom Sin is •…•…ot imputed i•…•… the first Sense, are in a Justified State; for then were the whole World Justified; for God was in Christ reconciling the World unto himself, not imputing their •…•…respasses: But in the latter Sense they are Justified, being Washed, Sanctified and Justified in the Name o•…•… the Lord Je•…•…us, and •…•…y the Spirit of our God, 1 Cor. c. 11. and such as in w•…•…ose Spirit there is no Guile; And so no Condem∣nation to them that are in Christ Jesus, who walk not after the Flesh, but a•…•…ter the Spirit, Rom. 8. 1, 2. Therefore Justi∣fication. And if it be further queried (viz.)

Quest. How doth it consist with God's Justice and Truth (which alwaies required perfect Obedience) either to Par∣don or pronounce Man Just upon the account of an Inh•…•…rent Righteousness, Sanctity or Reformation wrought by the Spirit, with∣out Satisfaction to vindictive Justice for Sins past; seeing those who are the most inherently Holy have not perfectly obeyed God s Law from the Beginning of Life to the End?

Answ. 1. Both God's Justice, Truth and Mercy have a share in Man's Reformation and Restoration to himself: and it is in his u•…•…iversal Love in Christ Jesus to Mankind, that he makes know•…•… his Truth that makes free; and the Grace and Truth concurring in Man's Conversion and Restoration (and so in making him a New Creature) it must needs be

consistent with God's Truth, to Pardon and pronounce Man Just, as (he becomes and is) God's own Workmanship, in whom he beholds his own Image renewed; for he blessed the Works of his Hands, and still blesseth them.

2dly, Without such a Satisfaction he doth pardon, &c. And yet Justice and Truth are not violated nor destroyed, but have their place and share in Man's Reformation, both in God's Judging, Reproving and Correcting Man for Sin, Co•…•…demning, Crucifying and Slaying the Transgresfing, Earthly Nature and Birth: and Christ came not to destroy, the Law, but to fulfil it; He came to condemn Sin in the Flesh (and to Save Man) that the Righteousness of the Law might be fulfilled in them, who walk not after the Flesh, but after the Spirit: The Law forbids Adultery; Christ forbids and removes the Evil Lusts and Desires, which are the Ground of it: The Law forbids Covetousness; Christ removes It: The Law forbids Murther; Christ forbids Envy.

3dly, But, from the Beginning of Life to the End, who can say, he hath perfect Righteousness inherent in him?

Answ. He that is born of God, the New Creature, to whom Christ is made Righteousness, and who being God's Work∣manship is made the Righteousness of God in Christ Jesus; He that is attained to this New Creature's State hath crucified and put off the Old Man with his Deeds, whom the Law 〈◊〉〈◊〉, that hath been the Offender and Sinner from the Be∣ginning of Life to the End: as, The new Birth and new Cre∣•…•…ture in Christ, hath No Guile in his Spirit; but is alwaies in∣wardly Righteous from the Beginning of Life. And that •…•…or this End God is pleased in his Son, to shew forth his For∣•…•…earance and Favour to Mankind, and for a time to suspend the •…•…evere Execution of his Law, as not to execute Judgment •…•…peedily, but in giving Man Grace and Space to Repent, be Converted and Renewed in Righteousness, This answers the 〈◊〉〈◊〉 of his sending his Son into the World, to be both a Sa∣•…•…ice and a Saviour: So his Forbearance or Suspension of the •…•…verity o•…•… the Law for Christ's sake, can be no making void 〈◊〉〈◊〉 Law, Justice or Truth, which Christ came to fulfil and 〈◊〉〈◊〉 〈◊〉〈◊〉.

The Difference between the Terms or Tenour of our Opposers Gospel and ours.

I. AS to the Sense or Substance of our Opposers, the Predestinarians (according to their Traditional Faith, partial, harsh Opinions, repugnant to God's universal Grace and Love in Christ Jesus to Mankind) their Gospel runs on this wise, or in such Terms as these, viz.

We tender Grace and Salvation to all; but believe it is only free for a few Elect Persons, for whom only Christ dyed: Therefore believe you are Elect Persons, and that Christ dyed for you; apply his Blood and Merits, and you shall be sa∣ved, though you be Sinners all your Dayes.

Believe that you are Justified by Christ's Death and Suf∣ferings only, though you have nothing but Matter of Con∣demnation in you; believe that you are Imputatively Righte∣ous by Christ's Sufferings and Righteousness without you on∣ly; and in Comparison thereof, do you abhor all Sanctifica∣tion in you, or inherent Righteousness wrought in you by the Spirit.

Believe that it is God's good Pleasure, Sin should be in you all your Dayes, to keep you humble; and that Christ hath satisfied for all your Sins past, present and to come.

Believe that God hath poured out all his Wrath upon his Son Jesus Christ, and punisht your Sin to the full in him, to satisfie Justice for your Injury done him; Therefore there remains no more Wrath behind for you, being Elect and Justified Persons: Though you commit Sin, as did David, and have Corruption remaining in you all your Dayes, and and daily Sin in your best Duties, and have Sin mixt with your Graces; your Salvation is eternally secured for you, as Persons whom God has had in his Eye to save; you need not fear any final Fall, or falling away from Grace, once in Christ and ever in Christ. [Thus far Presbyterians]

II. The Sense and Terms of our Gospel, according to what follows.

From the Sence and Experience we have of God's free Love and Grace in Jesus Christ to all Mankind, We preach in the Spirit of the Gospel; The Instructions and Conditi∣ons thereof are on this wise: viz.

Be converted that your Sins may be blotted out. Turn ye from Darkness and Sin to the true Light that shews It, and reproves Evil; And so turn from Satan's Power to God, and receive the Remissi∣ons of Sins.

Believe in the Light that ye may become the Children of Light. Labour to make your Calling and Election sure.

If ye walk in the Light the Blood of Christ cleanseth from all Sin. If ye be Crucified, Dye and Suffer with Christ, ye shall Live and Reign with him.

Believe and Obey the Gospel, and be saved. Christ Jesus is the Author of Eternal Salvation unto all them that obey him.

Confess and forsake Sin, and ye shall finde Mercy.

Depart from Evil and do Good, and dwell forevermore.

Wash you, make you Clean, put away the Evil of your Doings, &c.

Except a Man be born again he cannot enter in the Kingdom, &c.

If I do not wash thee (saith Christ) thou hast no part with me.

[And to them in whose Hearts the Work is begun] Look diligently to your Standing, lest any of you fall from the Grace of God. Abide in his 〈◊〉〈◊〉, that you may not fall into the hand of Severity.

[To Unbelievers and Rebellious] If ye believe not in Christ, you shall dye in your Sins; and where He is ye cannot come.

The Wrath of God is revealed from Heaven against all Ungodli∣ness and Unrighteousness of Men, who hold the Truth in Unrighte∣ousness; and his Wrath abides upon them that do not Believe nor O∣bey his Son. Thus far Quakers so called.

Now, serious Reader, judge which of these, whether the Presbyterians or the Quakers Doctrine tends to stir up and ex∣cite People to Righteousness, to true Fear and Watchfulness: And whether the Presbyterians doth not tend to beget People into a Self-Confidence and false Liberty in Sin, upon a partial Opinion and Conceit; But the Quakers Desire, Aim and End is, To turn People from Darkness to the true Light, and to true Fear, Diligence and Faithfulness to God.

CHAP. V.

Concerning ELECTION and REPROBATION.

THE CONTENTS.

• A brief Introduction, with the Assemblies Opinion; and Stephen Scandret's uncertain Proposition for it.
• His Abuse of divers Scriptures in his State of the Case for a personal Election, answered, and the Way of God's •…•…hoosing resolved.
• The Weakness of his two first Arguments touching God's Decree and Promises.
• His gross Ignorance of those Names written in the Lamb's Book, Arg. 3. His Impertinency and ignorant Allegation and mis-un∣derstanding of divers Scriptures, concerning God's Choice and Ordination; and the Cause of Mens Destruction opened, against Argum. 4. Persons being chosen proves not their Eternal Electi∣on (as Persons)
• Concerning Jacob and Esau; Christ's Sheep, those that come, are drawn, and given unto him of the Father, Arg. 5 & 6.
• Election explained. God's loving Jacob and hating Esau; their Posterities concerned therein: And how far the two Births were figured in Jacob and Esau.
• Our Opposers blasphemously placing a partial Resolution upon God (as creating Persons with Intention to leave them to Destruction) contrary to his universal Call and Tenders of Salvation.
• The Unchangeableness of God's Election in what State; and our Op∣posers Ignorance and Error concerning God's Purpose.
• My unanswered Objection of setting Life and Death before Men, and warning them of Destruction.
• The Cause of God's hardning Pharoah, Judas and others, not grounded upon meer Will and Pleasure, but for their Rebellion.
• Touching the Fall of particular Angels and Men; the Tendence of God's long-Suffering towards the Wicke•…•…, and my Opposer's Con∣fession to Truth, to the •…•…tter Overthrow of his Opinion.
• Presbyterians M•…•…ckery in their Warnings & setting Life & Death, conditional Promises and Threats, before People, contrary to their partial Opinion of an eternal personal Election and Reprobation.
• The sad Consequence of their accusing God with decreeing to deny saving Grace to particular Persons, yea, to the greater Part of Mankind; shewing that divine Justice it self hath not so decreed.
• ...

• Grace differing from Debt. The Reason why God finds Fault with Men. The Question, Who hath resisted his Will? resolved.
• Their urging all to for sake Sin, contradictory to their Opinion, and not in true Eaith. Their Flattering many with fair Pretences, con∣trary to their own Intentions; the poor Encouragement and cold Comfort, that their Doctrine of a personal Reprobation yields to the greatest Part of Mankind.
• The wise God, the just Judge, is the Ordeiner of the Punishment, not of the Fact; nor the Author of Sin, or their Wickedness who per∣secuted Christ.
• Hypocritical Priests, making and strengthning Hypocrites, by deceit∣fully daubing them up in their Sins, and flattering them with a [You are not fallen from Grace] while they are guilty of gross Wickedness.
• Concerning God's Convenant with David, and his Seed and the My∣stery typified in him.
• To all which is added a short Postscript.

A Brief Introduction TO The following Discourse concerning Election and Reprobation.

STephen Scandret begins with an absolute false Charge against me, as Depraving God's Truth; whenas accor∣ding to plain Scripture, without any Depravation thereof, I examined their partial and graceless Opinion, as their ma∣king God the Ordeiner of whatsoever comes to pass (both as to the States and Ends of Men) and their placing his De∣cree thereof from all Eternity upon particular Persons, and no•…•… upon the two Seeds and Conditions, wherein Election and Reprobation do originally consist, which in time extends to Persons, only as related to the good or evil Seed, and not from a partial, absolute and meer voluntary Decree and De∣sign to particular Persons, as their narrow and silly Opini∣on imports; which I opposed, and that from the Scriptures of Truth, testifying, 1. God's Good-Will and Grace to Mankind in general. 2. The real Causes (on their Parts)

of his Severity towards them and their Reprobation: I •…•…aid down the Presbyterian Principle and Opinion, as it may be seen in their Confession and Catechism, agreed upon by their Assembly of Divines (so called) at Westminster, and appro∣ved by the general Assembly of the Kirk of Scotland; as where they say in their 3d Chapter,

That God from all Eternity did by the most wise and holy Coun∣sel of his own Will, freely and unchangeably ordain whatsoever comes to pass And that by the Decree of God, for the Manifestati∣on of his Glory, some Men and Angels are predestinated unto ever∣lasting Life, and others fore-ordained unto everlasting Death — and that these Angels and Men thus predestinated and fore-ordeined, are particularly and unchangeably designed; their Number so certain and definite, that it cannot be either encreased or diminish∣ed, &c. And also upon the same Principle, they add in their tenth Chapter, That all those whom God hath predestinated unto Life, and those only he is pleased effectually to call by his Word and Spirit (out of the State of Sin and Death, in which they are by Na∣ture) to Grace and Salvation by Jesus Christ, enlightning their Minds, spiritually and savingly to understand the things of God, &c. And in their eleaventh Chapter, God did from all Eternity decree to justifie all the Elected; and Christ did in the Fulness of time dye for their Sins, and rise again for their Justification. The Consequence of this Doctrine, with a plain and scriptural Answer and Confutation, are laid down in the latter End of our Book, entituled, The Glory of Christ's Light within expel∣ling Darkness, which Book yet remains unanswered by S. S. both as to this and other Heads, wherein he and his Brethren are concerned; though now, in order to vindicate this Do∣ctrine, he layes down the Proposition thus,

S. Scandret, That God did most freely, and unchangeably, and from all Eternity choose some particular Persons to partake of saving Grace, &c. from whence it will necessarily follow, That he hath reprobated or passed by others: I must manifest this by Parts.

Answ. In Opposition to this Partiality unjustly charged upon God, I must assert this Proposition, That God's eternal Election stands originally in his own Seed of Promise, and free Grace thereby freely tendered to all Mankind, both Jews and Gentiles, and all Men in the first place left free for a Share therein, and none are reprobated, but who first reject this Grace, and like not to retain God in their Knowledge; his words [that he hath reprobated or pas∣sed by others] are very doubtful, being as much as to say, that either God hath from all Eternity reprobated particular Per∣sons,

or left them to Reprobate themselves: It is then either God's Act or the Creatures, which (as appears) this Man's Masters (the pretended Divines) could not resolve; and we do not expect him to be a more pro•…•…ound Divine then his Tutors: However, their Opinion at least reflects upon God, as passi•…•…g by the greater part of Mankind without a•…•…ording them any Saving Grace, or the least Spiritual Assi∣stance of Divine Light or Life; so as if he thus takes no notice of them at all, but passeth by them, they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion, which tends greatly to •…•…cclipse the Glory of God and his free Grace, and renders the Ten∣ders of it to Mankind in general, and preaching Salvation by it conditionally to all, no better then a Mockery to the greater part of the World: And this neither S. S. nor his Assembly of Divines have answered, nor can they clear themselves herein.

S. S. begins to vindicate his Opinion by parts thus: [sect 1] 1. God's Act, which Essentially takes in the Object thereof; he hath chosen some particular Persons, 2 Thes. 2. 13. God hath Chosen you, Joh. 15. 19. I have Chosen you, Ephes. 1. 4. He hath Chosen us; This being directly denyed, I shall add Arguments.

Answ. The Scriptures are not denyed by me, as most falsely is here insinuated; but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity: as also I deny, that God •…•…rom all Eternity did unchangeably ordein whatsoever comes to pass (as they most grosly asserted) or that his Decree or Act, is so abso∣lute from all Eternity to particular Persons, as strictly ey∣ing and unchangeably designing each Person to his End; a certain definite Number unto everlasting Life, and others to everlasting Death: This I still oppose, and find this Man's Vindication thereof very •…•…eeble, and his Proofs impertinent. For that 2 Thes. 〈◊〉〈◊〉. 13. He hath left out the following words; after [chosen you] he leaves out [through Sanctifi∣cation of the Spirit, and Belief of the Truth] which, as they clearly explain, how they were chosen to Salvation, even the Conditions on which God's Act of Chusing them depends, to wit, Sanctification of the Spirit, and Belief of the Truth: So this makes clearly against my Opposers Opinion, for they were not capable of this Belief of the Truth and Sanctification, before they had personal Beings, which sure

they had not from all Eternity; and so seeing the Way and Act of God's chusing Men, must be through Sanctification, and of the Spirit, and Belief of the Truth (which Conditi∣on answers this Decree) he hath not designed nor ordein∣ed the contrary Condition (of his Wrath against Man) as Sin and Unbelief, though they are come to pass upon many, whose Repentance and Return God rather willed, then their Death or Destruction. But if S. S. might have plea∣ded a little further from the words, God hath from the Begin∣ning chosen you, if he had insisted on the Words [from the Beginning] I might answer, That does not signifie from all Eternity; much less that he hath had you particular Persons in his Eye, as unchangeably designing you to Salvation, meerly as particular Persons, without having Relation to any such Conditions or Qualifications, as Faith, Sanctification, &c. (which may be rejected by Man) 2. The Words [from the Beginning] are so far from signifying from all Eternity, that in this place they reach not so far as to the Time of the Beginning of the Creation; but rather to the Time of their first Reception and Belief of the Truth, according as they import in divers other places, as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning; and 2 Joh. 5. Though [Beginning] in the highest Sense, re∣lateth to Christ (as the divine Word) who is the Begin∣ning and the End. And also note, that S. S. deals with that of Joh. 15. 19. as he doth by the other, leaving out both the foregoing and following Words, which still make against him; setting down only [I have Chosen you] whereas Christ said thus, Because ye are not of the World, but I have Chosen you out of the World, therefore the World hateth you, Joh. 15. 19. And then it is plain, they were both of and in the World, before they were chosen out of the World; for could they be chosen out of that-which they were never in? So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification, is the Reason why the World hates them, which it did not while they were Conformable to the World. By [the World] here is understood, those who are in the Natural, Unbelieving State, and also such as hate the true Believers and Disciples of Christ; whence it follows, that you Presby∣terians (how highly soever you conceit of your selves as Elect Persons from all Eternity above all others, yet) are not in the Election of Christ, nor in a State of Election so

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the Spirit o•…•… Persecution Rules in you; as 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 shewed it self in many of your Leaders and 〈◊〉〈◊〉 〈◊〉〈◊〉. And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉〈◊〉 him; These words [In him] to wit, in Christ) S. Scandret, hath left out, like one that both shuts his own Eyes, and seeks to keep others in a blind Belief of his par∣tial Principle: The very Ground and Principle of Election being in Christ (which the man overlooks) God hath Cho∣sen us (the true Church, which is Elect) in him, before the Foundation of the World, that we should be Holy and without Blame before him in Love, Ephes. 1. 4. For as we are in him, and become so well qualified in Holiness, and thus nearly related to him, as to be without Blame, in due time we shew forth the Effects and Fruits of that Elect Seed and Principle, wherein our Life and Ground of Election stood before the Foundation of the World; not merely as we are particular Persons, or Natural men; but as his living and Royal Of-spring, his Church and peculiar People sprung from his own Seed, now in due time chosen by him out of the World and the Corruptions thereof, through Sanctifica∣tion of the Spirit, and Belief of the Truth.

S. S. Arg. 1. Particular Persons in time, receive Mercy, are con∣verted, [sect 2] made to p•…•…rsevere are saved: Therefore God did Decree this beforehand; for God worketh according to the Counsel of his own Will, Ephes. 1. 11.

Answ. Particular Persons in time receiving Mercy, being converted, and persevering in Grace; doth not argue that Mercy was but only proffered and shewed to a few par∣ticular Persons; nor yet that it is so absolutely and Eternally Decreed of God, that all (to whom Mercy and Grace is shewed) shall so inevitably persevere in it, as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace, while yet unestablished; for 1. He hath concluded all under Sin, that he might shew Mercy upon all. 2. Those particulars who sincerely receive Mercy and Goodness, upon them he will have Mercy, both in a way of Continuance and Increase, and unto them Good∣ness who abide in his Goodness, Rom. 11. 20, 21, 22.

It is true, God worketh all things after the Counsel of his own Will; his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place, and Seve∣rity or Damnation to none without Cause: And his Will is

alfo Believers Sanctification, in order to which he graciously counsels and perswades Men by his Spirit, to forsake Sin, and be converted; which manner of working in Man by his Counsel, is not an inevitable or forceable Act of his Will; for Counsel and Force are much different, as is a•…•… absolute Decree to Act himself alone, and a Perswasion of the Creature to Act with him, by the Power and Assistance that he gives it: So the Perswasion on Men to Repentance & Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto; for what Reward can Men expect of God for any thing they are unwillingly forced to (as by some supposed) whereas God works upon that Reason and Conscience which he hath placed in Man, to perswade, induce, and move Men to forsake Sin, from a real Sence of the Evil of it, that they may leave Iniquity from a true Zeal and Hatred (stir∣red up by the true Light) against it: I drew them with Cords of a Man, with Bands of Love, &c. Hosea 11. 4.

S. S. Arg. 2. God hath made Absolute Promises of the first Sa∣ving Grace, Ezek. 26. 25, 26. I will sprinkle clean Water up∣on you, and you shallbe clean; a new Heart will I give you, Chap. 11. 19, 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree, and they are not made concerning all, but particular Persons whom God hath in his Eye to save.

This Argument is grounded upon his Mistake, and is ve∣ry dull and impertinent, as not reaching his Principle he in∣tends to vindicate by it: For 1st, It imports absolute Promi∣ses of the first Saving Grace to be but to particular Persons.

2. That God had only a few particular Persons in his Eye, & that from Eternity in his Promise of the first saving Grace, contrary to plain Scripture, which sayes, The Promise is to you and your Children, and to all them that are afar off, even to as many as God shall call; and this Promise is Christ Jesus, who is God's Everlasting Covenant and Light, to which Men are called.

3. This Man mistakes the first saving Grace, confounding it with the Effects of it (which it brings forth where it is received and obeyed) As mens being made Clean, having a new Heart, &c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace; these he puts for the first Saving Grace and Promise of it; as also his blind Argument supposeth these Effect•…•… to be unavoidably or forceably brought forth in some particular Persons, supposed to be designed for that End, without respect to their accepting of, and Concurrence

with the Tenders and Appearance of saving Grace) which in the Light of Christ is given them) whereas it hath appea∣red unto all Men, Tit. 2. 11. And the Promise of the Everlast∣ing Covenant, though freely and absolutely tendered to 〈◊〉〈◊〉; yet as it is made with any particular Men and confirmed •…•…o them, they are such as are serious and penitent, retur•…•…ing and obeying, and hearkning to the Voice of God, abiding in his Love and Grace, &c. upon which he enters into Covenant with them & they with him, both in the Agreement o•…•… Li•…•…e; Hearken unto me, and I will make with you an Everlasti•…•…g Covenant, even the sure Mercies of David, Isa. 55. 2, 3. The Willing and Obedient shall eat the Good of the Land, Cha. 1. 19. (not the Unwilling and Disobedient) And I wi•…•…l give them an Heart to know me, that I am the Lord, a•…•…d they shall be my People, and I will be their God (mark the Reason) for they shall return unto me with their whole 〈◊〉〈◊〉, Jer. 24. 7. Note, that this was foretold or prophesied •…•…r∣ding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit, a•…•…er it was proffered and given to them, to invite, perswade and draw them (as many other Prophecies are, which •…•…elate to his everlasting Covenant, for its Establishment with the Crea∣ture, on these and the like Conditions) which is not a for∣cing Men to Conversion, to have new Hearts, to be clean, &c. For Grace from God is given, and Love shewn Men, to perswade and induce them to Love & Good. Will towards God; he loves them first, that they may love him; he opens unto them a Fountain and pours clean Water upon them, that they may wash in; he works in them to WILL and to DO, that they may obey him, and by his Power and Aid work out their Salvation with Fear and Trembling, Phil. 2. 12, 13. He puts his Laws in their inward Parts, that they may read and meditate Day and Night therein; he teach∣eth his People, that they may hear, and learn of him, and obey his Voice; and the Ministers of the new Covenant that was promised, preached Obedience and exhorted Per∣sons to the Obedience of the Spirit, and of the Son of God, he being the Author of Eternal Salvation to as many as obey him, Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power, be∣yond what they are capable of.

Arg. 3. Persons by Name, are particular Persons; but Go•…•… hath [sect 3] chosen Persons by Name, Rev, 13. 8. All that dwell on the Earth shall worship the Beast, whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World.

Answ. What great Ignorance & wonderful Darkness doth his Man shew in this Argument, both of the Book of Life, and of those Names which are written in it! which belongs to Men in the new-born State, as related to the Seed of E∣lection, to every one that hath a new Name given him, ha∣ving overcome Sin; and not the traditional Names given to Persons by natural Parents: But this Argument makes no Difference between the Old Birth and the New, nor be∣tween the old Name and the new; nor between the old Nature with its Name, and the new Nature & its Name; but saith, Persons by Name, are particular Persons; but God hath chosen Persons by Name, as if he should tell us, That S. Scandret, Nath. Barnard, Hen. Coleman, with the rest of •…•…resbyterians are chosen Persons by these and such their Names from all Eternity; and that these Names, S. Scandret and Nath. Barnard, &c. are written in the Lamb's Book of Life) but George Whitehead, Ro. Ludgater, Geo. Witherly, with the rest of the Quakers, are reprobated by Name from all Eternity. But what then doth he imagine this Lamb's Book of Life is, and what is it made up of? Ah Lord! free poor Souls from such Ignorance, and deliver them from such blind Guides as this Man; against whose dark Ar∣gument and partial Opinion, let them read Jer. 17. 13. O Lord, the Hope of Israel, all that for sake thee shall be ashamed, and they that depart from me shall be written in the Earth, because they have forsaken the Lord, the Fountain of living Waters: So here being signified a Possibility to fall; and many do for∣sake and depart from the Lord, and because thereof to be written in the Earth; therefore it follows, that if People abide with the Lord, he will both abide with them, and their Names shall not be blotted out of the Book of Life, nor shall they be written in the Earth: And this also evinceth, that they are not by Name, as particular Persons, either abso∣lutely elected to Salvation, nor reprobated to Damnation, but on Condition of abiding with, or forsaking the Lord.

Arg. 4. All that are chosen do infallibly believe in time, and partake of Christ's Righteousness, Acts 13. 48. As many as were ordeined to Eternal Life believed, Rom. 11, 7. The Elect have obtained it; therefore some particular Persons were elec•…•…ed; for if all were Elected, all would infallibly believe, &c.

Answ. This is also a very frivolous, dull and impertinent Argument, and wholy misseth the State of his Proposition and the Controversies between us: In the first place he begs the Question, while he intends it to particular Persons, as eyed, and absolutely designed particularly from all Eternity to Sal∣vation, &c. whenas the Question is not, Whether those that are chosen (through Sanctification) do infallibly believe? nor, Whether Election (which i•…•… in the Seed) doth not in due time extend to particular Persons? For those Persons (or People) who are true Believers, are come into the Elect Seed, being ingraf∣ted into the tr•…•…e Root, are in the Election which obtains the Inheritance: And as true Belief, Faith, and Obedience are the Terms, upon which Life Eternal is promised and recei∣ved; so on the same Conditions Life is freely te•…•…dered in the Son of God to all Man-Kind, yea, to the whole World: God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Li•…•…e; for God sent not his Son into the World to condemn the World, but that the World through him might be saved, Joh. 3. 16, 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their De∣struction; for it cannot be consistent with him to have so decreed Damnation from all Eternity, •…•…or those he •…•…roffe∣reth in time to save by his Son, upon Believing & Obeying; and therefore, as to that of Acts 13. 48. some have it thus, And they believed, even as many as were ordeined (or fitted) for Eternal Life, which may not oppose Christ's Testimony be∣fore, Whosoever believeth on the Son, shall have Eternal Life; which is promised, not as meerly respecting particular Persons, but that Condition on which 'tis universally ten∣dered, as namely, to be accepted in a living Faith and sin∣cere Obedience: But some more Ingenuous, and as much learned as this Man, affirm, that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is translated Acts 13. 48. ordeined, signifies well appointed, set in good Order, prepared or disposed: So as many whose Hearts were prepared or well-disposed (viz. in a Willingness of mind and right Order of Spirit, having true Desires sor eternal Life) believed as the good Ground, or honest Heart that received the good Seed, so as it took Root. And as when Lydia heard the A•…•…ostles, God opened her Heart, that she attended unto the things which were spoken of Paul, Acts 16. 14. And as Barnabas exhorted the People, that with Purpose of Heart

they would cleave unto the Lord, Acts 11. 23. Here was a true Preparation in them, both for Believing and Eternal Life. And further, from that of Acts 13. 46. it is evident, that both the Word of the Lord was preached, and Life E∣ternal tendered to those Jews who rejected it, or put the Word of God from them, and judged themselves unworthy of Ever∣lasting Life: Wherefore, surely God did not from all Eter∣nity either absolutely design them (as particular Persons) to Damnation, or to pass them by for that End; for he did not pass them by without taking notice of them; but gave them notice of the Way of Life and Salvation, tendring it to them by his Spirit in his Messengers, which had been a Contradiction to himself, if he had from Eternity absolute∣ly decreed the contrary: But the envious Jews opposing and rejecting the Word of God, judged themselves unworthy of E∣verlasting Life, wherein they rejected their Hope which was of the Lord, & therefore their Destruction was of themselves, whereupon Paul and Barnabas said, Lo, we turn to the Gen∣tiles, for so hath the Lord commanded us, saying, I have set thee for a Light of the Gentiles, that thou shouldst be for Salvation unto the Ends of the Earth; and thereupon the Gentiles were glad, &c. vers. 47. So that here was univer∣sal Grace and Salvation preached and tendered to all, as that which God had foretold and promised, who did not exclude any from the Benefit thereof; nor was any hindred from Life and Salvation, but who excluded themselves, being such as judged themselves unworthy of Everlasting Life.

Arg. 5. Jacob was a particular Person, and loved before he [sect 4] had done any Good, according to God's Purpose of Election.

Answ. He hath herein wrested the Scripture; for it doth not say, that Jacob was then loved and Esau hated, before they had done Good or Evil (as he renders the Words) for then it may be asked, what he hated Esau for, before he had done Good or Evil? Did he hate him for nothing? Surely no; but what was said before they were born, or had done Good or Evil, was by Way of Prophecy, The Elder shall serve the Younger; what is this to their Eternal States? Jacob had no need of Esau's Service in Hell. And then to the following Words, as it is written, Jacob have I loved, but Esau have I hated; where was it written? and how doth it relate to Ja∣cob and Esau? Doth it relate to them meerly as particular Persons, under such a Limitation of Election and Reproba∣tion

from Eternity? or rather to their Posterities, as under such different Qualifications of Love and Hatred? Could God absolutely determine to hate any particular Persons, meerly as Persons, without respect to either the good or evil Qualifications or Works, as before they had done Good or Evil? This were blasphemously to render him in Enmity against his own Works, as if he had made Man, or forced him into the World unavoidably, to destroy a•…•…d damn him to all Eternity; whereas the Mercies of God are over all his Works, a great and principal Part whereof is Mankind. And as for that which is written o•…•… his loving Jacob and hating Esau, it is in Malchie 1. Their Posterities were called by their Names, that People of the Edomites, who succeded Esau (who was called E∣dom) * both in Name and Nature, Gen. 36. 19. whom Men should call the Border of Wi•…•…kedness, which could not be, till they were wicked and ha•…•… acted Wickedness: These were they against whom because of t•…•…eir Wickedness) God had (and against such st•…•…ll 〈◊〉〈◊〉, Indignation forever; and here∣upon his. Decree is ab•…•…olute against the Wicked, who are Rebellious against him, and reject his Grace by rebelling a∣gainst his gracious Light and Spirit in them: And also it was said unto Esau (as 〈◊〉〈◊〉 the Wicked of his Posterity, or the earthly Edonites, and carnal, envious Persecutors) Shall I not, saith the Lord, even destroy the wise Men out of Edom, and the Understanding out of the Mount of Esau, Obed. 8. That every one of the Mount of Esau may be cut off, ver. 9. For the Viol•…•…ce a∣gainst thy Brother Jacob, Shame shall cover thee, and thou shalt be cut off forever, ver. 10. Thou shouldst not have looked on the Day of thy Brother, &c. neither shouldst thou have spoken proudly in the Day of Distress: See ver. 12, 13, 14. to the End: Are not here plain Causes sh•…•…wn why God hated Esau?

Arg. 6. God knows his Elect from others, and this not only after, but before they are called, 2 Tim. 2. 19. The Foundation of God standeth sure. The Lord knoweth who are his, Joh. 13. 18. I know, whom I have chosen, Joh. 10. 14. I am the good Shepherd, I know my Sheep, ver. 16. Other Sheep I have that are not of this Fold, them also I must bring, and they shall hear my Voice: Therefore are they particular Persons; These, and not others, that the Lord hath chosen, Joh. 6. 37. All that the Father giveth me shall come to me.

Answ. This Argument signifies nothing at all sor his Pur∣pose, nor would it help him one whit if it were all granted;

for who questions God's Omnisciency? God knows all alike considered meerly as Persons; but in a near & peculiar Rela∣tion to himself, he knows his Elect; he knows who are his; Christ knows them both Men and Women, whom he hath chosen out of the World, and he saith, I am the good Shepherd, and know my Sheep, and am known of mine, Joh. 10. 16. But these latter Words [and I am known of mine] S. S. is plea∣sed to leave out and quietly to pass by, for that Christ is known of his Elect, his Sheep; but surely he could not be known of them before they were born, or had a Being: and as for those other Sheep which are not of this Fold, which Christ foretold the Gathering or bringing home of, they were such as had a Remainder of Innocency, in whom Ja∣cob was not wholy destroyed through Rebellion and Wicked∣ness; but such as had been seeking Rest, where they could not find it; but when the Truth and Way of Life came to be manifest to them, they were ready to receive and com∣ply with it, and hear the good Shepherd's Voice and obey him. There were such lost Sheep both among Jews and Gentiles, who when the good Shepherd appeared, were so well disposed, as willing and ready to come to him, receive and follow him, and obey his Voice, which were distinguished from the Murtherers of the Just one in themselves, who were Wolves and Persecutors of Christ & his Witnesses, as he the good Shepherd was distinguished from the Hireling that fle∣eth, Joh. 10. 13, 14. And they that come to Christ out of a true Hunger and Desire after him, as the Bread of Life, are those whom the Father hath given to him, who come to him in that which is given to him, of which he looseth nothing, but will raise it up at the last Day, Joh. 6. 37, 39. And they whom the Father giveth to the Son, are given in a true Desire, Willing∣ness and Love in themselves to the Truth, to follow & obey Christ; the Father's Drawings not being resisted by them, but having an Influence and Prevalency with them, and up∣on their Spirits for that End as he said, Every man that hath heard and learned of the Father cometh unto me, Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son; and this was not a Forceing them (whether they will'd or nill'd) to the Son; but a gentle Perswading them to hear and learn of God (in his Light) that thereby they might come and (in a sence of his Love there∣in) be given to the Son.

Arg. 7. This appears from the very Nature of Election; for [sect 5] where all are taken, or all are left, there can be no Election.

Answ. Election rightly considered and truly stated, ac∣cording to Scripture, I never questioned; the Nature of which (as is by this Opposer implied here) is a being chosen out of or from imong; and so the Elect, or true Believers, are chosen out of the World, from among Men, chosen out of Kin∣dreds, Nations and People, as the Royal Offspring and Priesthood of Christ: But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity? But still the quite contrary, far from the Nature of Election, or chusing a Church or People out of the World or from among Men, and that through the Sanctification of the Spirit and Belief of that Truth; it follows that they were first in the World, in the Unbelief, and scat∣tered among Men and People, before this Act of Election or chusing out, was fulfilled in them: He hath chosen us that we should be Holy and w•…•…thout Blame, that we might par∣take of Salvation by Jesus Christ, Ephes. 14. 1 Thes. 5. 9. and those thus cho•…•…en for this end, were the Saints, the Faithful in Christ Jesus, Ephes. 1. 1. who first trusted in Christ, ver. 12. who, alter they believed, were sealed with the holy Spirit of Promise, ver. 13. their Faith was in the Lord Jesus, and Love unto all Sai•…•…ts, ver. 15. who be∣lieved according to the working of his mighty Power, ver. 19. A•…•…d that th•…•… Esta•…•…e might be attained, Faith is offer∣ed to all; the Power of Believing is given in the free Grace and Gi•…•…t of God's eternal Spirit and universal Light of his Son; It bei•…•…g the World's Sin that they do not believe in Christ, of which the Spirit reproves them, sor which they would not be chargeable or reproved, if he had not afforded them Light and Power sufficient •…•…or them to believe and obey Christ.

S. S. Jacob have I Loved, and Esau have I hated. Though these last Wor•…•…s were spoken when Esau's Posterity was the Bor∣der of Wickedness, Mal. 1. yet what ever G. W. saith, were they spoken, to 〈◊〉〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉〈◊〉, pag. 112.

Answ. As he intends Jacob after the Flesh (and so his Seed) who was called by the Name of Israel, this is still grounded upon his Mistake, and doth not at all make for his Opinion, but against him: For, though I grant a free Love

to and Choice of Israel, so of the Seed of Jacob, as a peculi∣ar People; yet this did not secure them as to their eter∣nal States, without their Perseverance in the Way of God: Neither was the Seed of Jacob, as after the Flesh, under an absolute Decree of Election to Eternal Life, that being known only in the Seed after the Spirit; for the contrary was and is manifest in them, that did back-slide and rebel a∣gainst the Spirit of God, and became Persecutors of the holy Prophets, and fell into gross Evils, many to their De∣struction, which caused the Prophets often to complain against them, and Severity from God to come upon them that fell: On them that fell, Severity; but on thee Goodness, if thou abide in his Goodness, Rom. 11. And it is said, The Lord was Wrath: So a Fire was kindled against Jacob, and An∣ger came up against Israel, Psal. 78. 21. Who gave Jacob to the Spoil, and Israel to the Robbers? Did not the Lord a∣gainst whom they had sinned? For they would not walk in his Wayes; neither were they Obedient unto his Law, Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel; thou hast made me to serve with thy Sins; thou hast wearied me with thine Iniquities, ver. 24. Thy first Father hath sinned, and thy Teachers have transgressed against me, ver. 27. I have given Jacob to the Curse; and Israel to Re∣proaches, ver. 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved? Was not his saying, I have loved Jacob, intended, to reprove the Ingratitude and Unfaithfulness of those his Posterity? Mal. 1. 2. I have loved you, saith the Lord; yet ye, say, wherein hast thou loved us? &c. ver. 6. O Priests! that despise my Name, &c. ver. 7. Ye offer polluted Bread upon mine Altar, &c. Thus those of Jacob or Israel (after the Flesh, both Priests and People) were reproved sor their Abuse of God's Love and Kindness; and can any People now be said, to be so ab∣solutely chosen to Salvation, meerly because God doth shew Love to them? when now his Love in his Son is universally extended to the World: God so loved the World, &c. Joh. 3. Did he theresore decree the whole World to be saved? See the Narrowness of the said Opinion of a Personal Electi∣on and Reprobation from all Eternity, and that imperti∣nent Allegation of God's sree Choice of Jacob, and his Seed (as it is intended to sute that Proposition, how false it is) But further, the Apostle explains who are truly in the Ele∣ction

of the Seed of Promise, and who are the true a•…•…d spi∣ritual Israel, (and so in the Election which obtains) See Rom. 9. 6. They are not all Israel which are of Israel, ver. 7. neither because they are the Seed of Abraham, are they all Chil•…•…ren; but in Isaac shall thy Seed be called, ver. 8. That i•…•…, They which are the Children of the Flesh, these are not the 〈◊〉〈◊〉 of God; but the Children of the Promise are counted •…•…or the Seed: see also Gal. 4. 28, 29. For Illustration whereo•…•…, the Apostle alludes to those Instances of Jacob and Esau, (Rom. 9. 10, 11, 12.) who were instanced as Figures of the two opposite Seeds, the two contrary Births, two differing People and Nations: as the Earthly and the Heavenly, the Natural and the Spiritual Seed, and Birth, are contrary in the very Nature and Ground; and so are the Generations of each, as namely those in the first Adam, and those in the second; those after the Flesh, and those after the Spirit: And so the Righteous and the Wicked, how contrary are they bo•…•…h in Nature and Spirit? yet not simply as Creatures or Persons; but as influenced with contrary Pri•…•…ciples, Spirits & Powers, which bring forth their own co•…•…trary Seeds, B•…•…rths and Images in Men and Women. Now whereas it is sa•…•…d, being no•…•… y•…•…t born; neither having done Good or Evil. that the Purpose of God according to Election might stand, not of Works, but of him that calleth, it was said unto Rebecca, The Elder all serve the Younger; or, the Greater hall serve the Lesser: Note, that this cannot oe a•…•…y 〈◊〉〈◊〉 of any 〈◊〉〈◊〉 or eter∣nal Election and Reprobation of J•…•…cob a•…•…d Esau's Persons; for what Service need Jacob in Heaven srom Esau in Hell? or, what Service could Esau in Hell do Jacob in Heaven? Howbeit, the Purpose of God according to Election stands sure originally in the El•…•…ct S•…•…ed, and so not of Works: Esau was a Worker; and so the first Birth would of it self be a Willing, Running and Working for Li•…•…e eternal, which can be no Procurement of God's Purpose thereof: But a Seed is freely given of God to Mankind, and Power to bring forth Righteousness, and the living Works, as Effects of Grace; and God freely calls Men thereto out of his free Grace and Love to all; By grace are ye sav•…•…d, through Faith, and that not of your selves, it is the Gift of God; not of Works, lest any Man should boast, for we are his Workmanship, created in Christ Jesus unto good Works (mark this) which God hath before ordained, that we should walk in them, Ephes. 2. 8, 9, 10. And Note, That this saving Grace hath appeared unto all Men, Titus 2. 11.

It is not limited, or bound up to that Narrowness as the par∣ticular Electioners Opinion would bind it, as only to a par∣ticular designed small Number of Persons from Eternity, with an eternal Exclusion of all the World beside to ever∣lasting Damnation, without Remedy; which is a most partial and cruel Doctrine, ecclipsing the Glory and Soveraignity of God, which is most manifest in shewing Mercy, rather then meer partial Severity on his poor Creatures.

Whereas S. S. teacheth, that the making this Vessel to Honour, that to Dishonour, is God's creating such a Person with a [sect 6] Resolution to recover him out of his fallen State, by Saving Grace; such a Person, with an Intention to leave and never recover him out of his fallen State, by renewing Grace, &c. p. 112, 113.

Answ. The Man runs still upon his first Mistake, placing such a partial Resolution and Intention upon God towards his Creatures, or particular Persons, in creating them as ab∣solutely to recover one, and leave the other in the Fall: and why then doth this Man, or his Brethren, preach and tender Salvation upon Terms to all Sorts? They cloak this par∣tial Reserve with general Tenders of Good, imagining God to be as partial in his Intentions, and both as slighty and Contradictory in his Call and Proffers as themselves; as if he should call all to Repentance and Life, and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death (or rather, to have from Eternity reprobated them) or as his Masters of the Assem∣bly say, He hath before ordained them to everlasting Death; the Contradiction of which Doctrines both to God's uni∣versal Love, Grace, and Call, as also to themselves, how manifest is it? That he should from Eternity ordain them for Reprobation, whom in due time he gives Light unto, and calls to Repentance, how plainly inconsistent are these and contradictory? One while to say, he hath reprobated them; another while, he passeth by them: One while, he hath before ordained them to everlasting Death; another while, he creates them with Intention to leave them without Recovery; which though all in curreth the same End (as is supposed to a certain fore designed Number of Persons) yet the State of the Case (as it reflects upon God) is as much opposite and contrary, as to say, God doth absolutely, eternally de∣cree Man's Destruction, or did reprobate them from Eterni∣ty; and then that he purposely passeth by, and leaves them

to destroy or kill themselves; whereas his good Will, and Kindness, and free Proffers of Grace and Salvation to lost Man admits of neither, to wit, neither of such Cruelty to, nor Carelesness of his Creatures; his Mercies are over all his Works, and his Grace and Mercy in the first place exten∣ding to all: And that saying, He will have Mercy on whom he will, is no Limitation to the first extent of his Grace and good Will; But that he will have Mercy, both by way of Encrease and Continuance to the Upright-hearted, even to them that fear him, who Love and obey him; but those that are destroyed, their Destruction is of themselves, as it is writ∣ten, But my People would not hearken unto my Voice, Israel would none of me; Therefore (mark the Cause) I gave them over to their own Hearts Lusts, Psal. 81. 11. and as S. S. (in Contradiction to himself) saith, Nor doth God consume any Man meerly as his own Workmanship; but (he adds) God endureth with much long Suffering unregenerate men, and they fit themselves for Destruction, pag. 113. See here, how the Man breaks the Neck of his own Cause: Is his Opinion of God's Eternally reprobating and ordaining parti∣ticular Persons to Destruction come to this, That now while he sheweth long Suffering towards them, they fit them∣selves for Destruction; that is, they rebel against God, resist his Spirit, and despise the Riches of his Grace, and slight his long Suffering and Patience, till they bring swift De∣struction upon themselves? And this God is not the Cause of; He doth not unchangeably ordain whatsoever comes to pass: Sin and Rebellion in the Wicked, and their Striving against him, Isa. 45. 9. are come to pass, which he is not the Author of; Wo unto him that Strives with his Maker; thou hast hid thy Face from us, and we are consumed, because of our Iniqui∣ties; which God is neither the Author nor Cause of.

S. S. God's Election is unchangeable; he will certainly bring in, never finally reject that Soul he had taken Liking to — Nothing [sect 7] can fall out, not Sin it self, causing God to alter his Purpose; he fore∣saw all, &c. p. 113.

Answ. His Election and Purpose thereof, where made sure and confirmed by his Spirit in his Sanctified ones (who are established in his Grace) is unalterable: But 1st, There are Degrees and Growths in a State of Election before Esta∣blishment; as those to whom Peter wrote his first Epistle, were called Elect, according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience, &c. 1 Pet. 1. 2.

These though Elected (so far as they were chosen out of the World, through Sanctification and Belief of the Truth) yet he both wrote unto them, to stir up their pure Minds, 2 Pet. 3. 1. and exhorted them, to give Diligence to make their Calling and Election sure, that they might never fall, 2 Pet. 1. 10. But what need of this, if they were personally elect∣ed (from an absolute Purpose of God) from Eternity? Needed, or could they make that more sure, which God had made so absolute? If so, then the Exhortation had more properly run thus, viz. Brethren, believe that God hath made your personal Election sure from Eternity; and then what need∣ed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them, who had for∣saken the right Way, or of such, who after they had esca∣ped the Pollutions of the World, through the Knowledge of our Lord and Saviour Jesus Christ (which sure was sa∣ving Grace) yet were again entangled therein, that their latter End was worse with them then the Beginning, 2 Pet. 2. Did not then their Sin, their falling from Grace, and so their Disobedience hinder their Establishment and Security in a State of Election, or keep from that Diligence (in the Spi∣rit) whereby they should have made their Calling and Ele∣ction sure.

2dly, His saying, That Sin it self cannot cause God to alter his Purpose, is not only a gross Mistake (as in this Case) but also gives a great Liberty to Hypocrites (who believe they are eternally elect Persons) to continue in Sin and Presumption: But in Reproof to such, and Confutation of the Mistake, see what the Prophet Jeremiah saith in the 18th Chapter, where having first declared the Power God had over them, by the Instance of the Potter, ver. 3, 4, 5, 6. He fur∣ther shews his Purpose and the Manifestation of his Power, both in Judgment and Mercy, and the Condition on which his declar'd Thought or Intention may be alter'd, as where he saith, v. 7. at what Instant I shall speak concerning a Nation & concerning a Kingdom, to pluck up and to pull down and destroy it, v. 8. If that Nation against whom I have pronoun∣ced, turn from their Evil, I will repent of the Evil I thought to do unto them, v. 9. And at what Instant I shall speak con∣cerning a Nation, and concerning a Kingdom, to build and to plant it, v. 10. If it do Evil in my Sight, that it obey not my Voice, then will I repent of the Good, wherewith I said I would benefit them: See also ver. 11, 12. to the 18th.

Object. If any should thus object, That these conditional Al∣terations of God's Purposes did but concern their temporal Conditi∣ons, not their eternal, &c.

Answ. It may be answered, That it is a Mistake; they concerned both; except Men repent they shall perish eter∣nally: Their persisting in Evil-doing and Disobedience to the Voice of God, i•…•…currs eternal Condemnation, as well as temporal Punishments; so contrary wise, through true Re∣pentance, &c. both have been escaped by many, and Godli∣ness is great Gain, which hath the Promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8. & 6. 6.

Again, my unanswered Objection was and still is,

Were it not impertinent and vain, to warn Men of Destruction, [sect 8] eternal Death, or Perishing, if from Eternity they were se∣cured from any such Danger? Or on the other Hand, in time to set before them Life and Death, that they might chuse Life, & refuse Death, &c. as Deut. 30. 15, 16, 17, 18, 19, 20. If God had particularly designed them for Death and Destruction, how should they then chuse Life? Were not this to mock them with a dissembling Proffer of Life, if the contrary be so unalterably designed for them?

S. S. (After his fashion) answers, God that decrees their Sal∣vation, decrees by such Warnings to work in them his Fear and an holy Caution, to keep them in his Wayes, that they may be saved, p. 114.

Rep. What Fear? A Fear of that which there is no Dan∣ger of, or that from a Fear of Destruction they may fear him, when they are from Et•…•…rnity unalterably secured from De∣struction, or of Salvation (as is supposed) What Non-sense and impertinent Preaching and Warning is this, to dissemble People into a Fear and Cautiousness of that which they are out of all Danger of incurring, especially, if God's Purpose in the Case be so unchangeable (as to particular Persons) that Sin it self cannot alter it? Is this Way of Presbyterians war∣ning Men of Destruction (being compared with their parti∣al Opinion) any better then frighting Children with fond Conceits and Fancies of things that are not? But we are sure that the Warnings that both Moses, the Prophets and Apostles gave, were real and serious, both as to their Ten∣dence and Consequence, and not with such partial and con∣tradictory Reserves and Opinions, as this of the Presbyterians eternal Election and Reprobation of particular Persons.

Object. Whom he will he hardeneth, Rom. 9. Peter deser∣ved [sect 9] hardening as well as Judas; That God hardeneth Judas, not Peter, proceeds from the meer Pleasure of his Will, p. 114.

Rep. The Man most egregiously mistakes in this his pla∣cing such a severe Act of God's Will (as hardening any that are rebellious) upon meer Will and Pleasure (in our Op∣poser's Sense) as the Cause of such a Judgment, whereas it cannot be the meer Will and Pleasure of God to use such Seve∣rity, as to harden and destroy his Creatures; for he delight∣eth in Mercy, Micah 7. 18. and hath no •…•…leasure in the Death of him that dyeth; and he willeth not the Death of a Sin∣ner, but rather his Return, Ezek. 18. 23. & 33. 11. So that when he will harden, or give Persons up to the Hardeness of their Hearts, Justice (as being provoked) is of Necessi∣ty the Reason of his so acting, and not meer Will and Plea∣sure; neither doth he harden Men from Eternity, but in Time, because of their Rebellion, resisting and gain-saying him in the Time of his long Suffering and Warnings to them, which doubtless he fore-saw in Pharaoh, who was in himself a proud, imperious, cruel Rebel against God, and Tyrant over his People, which appeared when he was warned in his say∣ing, Who is the Lord that I should obey his Voice, to let Isra•…•…l go? I know not the Lord; neither will I let Israel go * Exod. 5. 2. As also Pharaoh's Rebellion appear'd when he hardened his own Heart, when he saw there was Respite, Exod. 8. 15. So God's giving him up to Hardeness of Heart, was not upon meer Will and Pleasure; for that is all the Reason that the severe Actions of such Tyrants as Pharaoh, yields, as namely, Will and Pleasure: their Will is their Law; they will be cruel and oppress, because they will do so: But all the Judgments of the Lord are just and righte∣ous, respecting the Merit of the Fact or Cause more then meer Will and Pleasure; therefore it was his Will to give Pha•…•…aoh, Judas, and many others, up to Hardeness, because it was Just so to do, for that their Rebellion and Provocati∣on was exceeding great and high against him; when as rigo∣rous and cruel Tyrants use their Power in their Cruelties and Oppressions (and seek to temporize and draw out their Sub∣jects into Irreligiousness and Debaucheries) only upon Will and Pleasure (which to affix upon God, as the Reason of hardening any, is no small Degree of Blasphemy, as is this Man's accusing God with the meer Pleasure of his Will, as the

Cause or Reason of hardening Judas, not Peter; & his accusing Peter with deserving hardening as well as Judas, is his manifest Error, making no Difference between Judas his Offence and Peter's, nor between their States and Conditions; As the State of Peter, who through Weakness and Fear denyed Christ, which he presently repented of; and that of Judas, who wilfully betrayed Christ, and delivered him into the Hands of Murtherers: Was not here a vast Difference be∣tween Peter and Judas? (what say you Professors to it?) and a great Reason for the Judgment of God upon that Tray∣tor Judas more then meer Will and Pleasure.

S. S. Arg. As there are particular Angels, whom God suffered [sect 10] to fall (though he could as easily have preserved them as he did the rest) so there are particular Men and Women (whom God endures with much long Suffering to fit themselves for Destruction; there∣fore from all Eternity did God decree thus to do concerning them in particular; for known to the Lord are all his Works from the Foun∣dation of the World, p. 114

Answ. God's suffering Men and Angels to fall, or to fit themselves for Destruction, doth much differ from eternally de∣creeing them particularly for Destruction; for if he had so de∣creed concerning them (meerly as particular Persons) what needed he endure t•…•…em with much long Suffering? that be∣ing both a Testimony of his Grace or Favour towards them, and of his Unwillingness to destroy them; for his long Suf∣fering and Goodness leadeth some to Repentance, and his Judgment is according to Truth upon them that despise the Riches of his Goodness and Forbearance, Rom. 2. And con∣cerning the Fall of those Angels that fell, 1st, God did neither particularly design it; nor was he the Author of it, no more then of Men's Transgressions in general; he hath ordained the Punishment of the Ungodly, not their Ungodli∣ness; for in Jude 6. it is said, The Angels which kept not their first Estate (or Principality) but left their own Habita∣tion, he hath reserved in everlasting Chains under Darkness, &c. To that Saying, God could have preserved them, I answer, They provoked him, which was their great Sin and Loss to themselves; Therefore he saw it not meet to continue his Love and Favour to them which they had so abused: Nei∣ther is it his Will or Way to detain or restrain any forceably in his Way, whether they will or not; nor to preserve any without their Diligence in attending upon him, and keeping

their Habitations. 2dly, So likewise concerning those that were ordained of old to this Condemnation, Jude 4. (or as it may be read) who were of old prescribed to this Judgment of the Ungodly) however they as Ungodly Men, were so or∣dained for Condemnation; not meerly as particular Persons, but as such, who were so far fallen from the Grace of God, as to transfer his Favours unto Luxury, denying the only Lord God; They were also Trees whose Fruit wither d, twice dead, &c. Jude 12. Surely they could not be twice Dead, if they had ne∣ver been Quickned; but their Ingratitude and Abuse of the Grace of God that had quickned them, caused their Conde∣mnation; as, God spared not the Angels that sinned, but cast them down to Hell, they having left their own Habita∣tion; and spared not the old World, nor the Cities of So∣dom and Gomorrah, whom he condemned with an Overthrow, making them an Ensample unto those that after should live Ungodly, 2 Pet. 2. This sufficiently declares the Reason & Cause of Condemnation, both to Angels and Men to be their Sin, in forsaking the Lord, and living Ungodly.

But whereas S. S. renders God's fore-knowledge of all his Works, as the Reason or Proof, That he from eternity decreed particular Angels and Men for Destruction (which appears Contradictory to his Masters of the Assemblies confessing, viz. That God hath not decreed any thing because he foresaw it as future, Confess. Chap. 3) This Proof is as impertinent as the rest of his shallow Arguments; for his fore-Knowledge being infinite, it is no Proof that he hath absolutely decreed or ordained all things that come to pass, because he foresaw all; for he hath not ordained that Men should live in Sin, though he hath designed their Punishment who do so live; yet known unto the Lord are all his Work's, both those of his Creation which he wrought according to his absolute Pleasure, both in Heaven, and in Earth, and in the Sea, &c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him; he was as the Clay in his Hand; as also, the Lord foreknew his work of Sanctification and saving of man from Sin and Death; but this is not effected without a Subjection to his Will, and a Compliance with his Spirit, and Power in his Work within: They are not Partakers of Salvation from Sin, who wilfully gain-say the Truth, resist the holy Ghost, and act Despite against the Spirit of Grace.

But further, I find S. S. so uncertain in the Manage∣ment of his partial Proposition for a personal Election and

Reprobation, that he is made sometimes to grant and con∣fess to Truth to his own absolute Confutation, and the Break neck of his graceless Cause; As by his Confessing,

That God hath no Pleasure in the Death of him that dieth; con∣sidered barely as his Creature; for he is willing to receive to Mercy every returning Sinner, yet if a Person perseveres in Wickedness, as such God will laugh at his Calamity, &c.

Thus far S. S. From whence it follows, 1st, That God did not from Eternity decree the Damnation of particular Persons, con∣trary to his declared Pleasure. 2dly, That persevering in Wickedness is the Cause of Men's Calamity, 3dly, A•…•…d their Perversness and Obstinacy in rejecting Wisdom's Re∣proof and Counsel, the Cause that God will laugh at their Calamity, and mock when their Fear cometh.

Now the Doctrine of Election and Reprobation, as uni∣versally [sect 11] and equally laid down in the Scriptures of Truth, and as accordingly by us asserted (for that there can be no Repugnancy either in God's Actions, or in his Will, whether secret or revealed, as some vainly imagin) cannot be incon∣sistent with God's Prohibitions, Eat not of the Tree of Know∣ledge. His conditional Promises, If thou dost well, shalt thou not be accepted? If you Seek the Lord, he will be found of you. Whosoever believeth shall not perish; shall not abide in Dark∣ness. His conditional Threats, If thy Heart turn away thou shalt Perish: If ye for sake him he will for sake you. His sending his Son into the World, not to Condemn the World. He should have added [Christ's Dying for all Men, tasting death for every Man] his giving his Spirit to instruct them; His Setting Life and Death before them, in the Promises and in the Threats, or giv∣ing Men up to their Lusts for Sin, This cannot be inconsistent with God's Election or Choice of true Believers and Obedient, nor with his rejecting the Rebellious unto Reprobation, for they evince the Truth thereof; But the Presbyters partial Doctrine of Election and Reprobation of particular Persons, and certain definite number of Men and Angels, and their most grosly Asserting, that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass, This is both in∣consistent with those and such his Prohibitions, conditional Promises and Threats; His sending his Son not to condemn the World, but that the World through him might be sa∣ved; his dying for all Men; his giving his good Spirit to the Disobedient to instruct them; his setting Life and

Death before them, to chuse Life, or perish, Deut. 30. 15. to the end; but Alas! if from Eternity God had reprobated them, or absolutely ordained and designed their Damnation and Curse, how should they Chuse Life or Blessing? Or, if particularly & unchangeably ordained to Life and Salvation from all Eternity, Could there be any such Danger of their perishing, or that they should thus need to be threatned with Cursing and Perishing, if their Heart turned away from the Lord? For had they been unchangeably designed of God for the one End (whether Life or Death) were it not very inconsistent to propose both conditionally to them? as namely, to exhort them to chuse Life; or if they refused, to threaten them with perishing &c. do not you partial-min∣ded Presbyters and Calvinists by such kind of Preaching, and Propositions so contrary to your partial Principle, most grosly dissemble with People, and mock them contrary to your own Belief? whenas Moses, the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak; they believed and therefore spoak from the Spirit of God, which cannot lie nor dissemble. If you say, God hath decreed particular Persons Salvation by such Warnings, you thereby tell us that he hath decreed it by Threatning them with Damnation, and thereby you affix your non-sense & incongruous Doctrine upon God, rather then you will con∣fess your own nonsensical Contradiction therein, which runs thus, That God hath from all Eternity unchangeably designed some Persons eternal Salvation, and yet that he warns and threatens the same Per∣sons with eternal Damnation or Perdition, if they refuse Life, or to •…•…earken to him and obey him, or if their Hearts turn away from him: pray, mark, how inconsistent and contradictory this is; like as to say, It is unchangeably designed of God that you must live for ever; yet take heed you do not dye eternally.

And to S. S. his adding, All these are subservient to the So∣veraign Design of God's Decrees: The Magnifying his Mercy and Grace in the Salvation of all the Elect; his Justice or Wrath in the Reprobates, &c. pag. 115.

Ans. If by the Words [All these] as we may take him) he intends, according to the Assembly's Confession, That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass; then it may be understood, that all these things, those Conditions or States, both Good and Bad, which he mentions before, are subservient to the sove∣raign Design of God's Decrees (as he words it) But if by

[all these] he intends all these conditional Promises and Threats, are so subservient (as I think he doth) then God's Decrees of Men Salvation or Damnation, are also conditi∣onal accordingly: as first, If you seek the Lord he will be found of you (and then as all are called to seek the Lord, he hath also given Liberty and a Capacity to all to seek him that they may find him) this I grant to be according to his good Will, and subservient to his Decree, as his sen∣ding his Son into the World, not to condemn the World, but that the World through him be saved; for he verily was fore-ordained before the Foundation of the World, 1 Pet. 1. 20, 21. But then I deny, that God hath either decreed or ordained that men's Hearts should turn away from him, or that they shall forsake him; or love Darkness rather then the true Light (which is come into the World) whereby many cause their own Condemnation: How dare any say or think, that all these are subservient to the soveraign Design of Gods Decrees, as they must who say, that he has unchange∣ably decreed whatsoever comes to pass? which renders him to be the Author of those and such Sins and Abuses against him∣self and his Love, and that in order to serve his own De∣cree; which is very blasphemous against God, who hath testified otherwise, as namely, Thy Destruction is of thy self, but in me thine Help, saith the Lord, Hoseah, 13. 9. and why will ye die, O house of Israel? &c. God is not the Author of Sin, nor wil∣ling that any should perish therein; he doth actually damn none but the finally •…•…mpenitent (as is plainly confessed) So, thus his Decree Justly stands against the finally Impenitent; therefore do not continue in your Impenitency, that you may not incurr final Damnation.

God is neither Partial nor Cruel, in decreeing to deny saving Grace [sect 12] to some, whilst he decrees to give it to others, p. 115.

Answ. That God doth so decree is but Petitio Principii, and sufficiently confuted in the whole Tenor of this Discourse; and let the Ingenious Reader Judge, whether this doth not render him both Partial and Cruel, to conclude, he hath unalterably decreed to damn some, and to deny them sa∣ving Grace; but decreed to give it to others, who were by Nature Children of Wrath as well as the rest, and yet all God's Creatures and Workmanship, as Man and Woman, both the saved and the damned, are all inevitably brought into the World. This partial Doctrine of God's eternally

decreeing to save some and to damn the rest (who by Nature are rendered as all a like) is enough to make many despair, and curse God that ever they had a Being, and to destroy themselves, as many have donc upon this Principle, as by Satan's seconding it by perswading them, That God hath decre∣ed to deny them saving Grace, on purpose to damn them forever; which is •…•…o small Reflection upon God and the Glory of his Soveraignity and Grace, and tends more then a little to ecclipse the Glory of his divine Justice, to render it so vindictive and cruel, as not in the first place to regard his own Workmanship in general (to wit Mankind) but to decree eternal Vengeance for the greatest part thereof, with∣out affording them the least Degree of saving Grace, to help them out of the sallen Estate. Oh, What a cruel, dark Spi∣rit is that in Electioners, that thus reflects u•…•…on a most gra∣tious and Merciful God, who delighteth in Mercy and not in Destruction! Neither is his divine Justice so Inconsistent with himself and his gracious divine Nature, as not to respect poor lost Man and Woman in general, or as not to allow Grace and Light sufficient for the Help & Salvation of Man∣kind in general, seeing that his being a Savour is not incon∣sistent with his •…•…vine Justice; for he said, I am a Just God and a Saviour; there is none besides me, Isa. 45. 21, 22. Divine Justice cannot be so partially cruel to the Creature, as ei∣ther to make void divine Goodness, or withhold it from Mankind.

S. S. Who can prove that converting, confirming Grace, is a [sect 13] due Debt to every fallen Man and Woman, who hath first given to him, p. 115.

Answ. What an impertinent Question is this? Who of us ever asserted Grace to be a Debt to any Man? Grace be∣ing so contrary to Debt in the very Nature of it, Rom. 4. 4. & 11. 6. God loved us first; so that his Grace or Favour in the first Place is free to all Men, without Exception or re∣spect of Persons; and this condemns the Cruelty and Par∣tiality, which the particular Electioners (or Predestinarian) Opinion would lay upon God, to limit and tye up his Grace in such Narrowness as it doth. Why doth he yet find Fault? Rom. 9. may be justly objected against that erroneous Do∣ctrine, That God hath unchangeably ordained whatsoever comes to pass; for why should he find Fault, either with his own Works, or with the Effect of his own Design or Decree?

But he doth not find Fault, either with his own Works of Creation (as made by him) no•…•… yet with any Vessel, as made, renewed o•…•… clea•…•…sed by him, but as polluted or corrupted with Sin; and so with Man, not as his Maker is the Potter or Framer, but as the Devil is the Potter, having framed Men up in his own Nature and Image of Sin and Unrighteousness; and so, W•…•… unto him that striveth with his Maker, Isa. 45. 9. to which that of Rom. 9. 20. relates. And likewise, Who hath resisted his Will, or the Might of his Pow•…•…r? is a Question (of some) supposing that God absolutely Wills and Effects what∣ever comes to pass from an unchangeable Purpose or Design, both as to the particular States and Ends of Pe•…•…sons: but herein ma•…•…y partial Minds and narrow Spirits are greatly mistaken; for though the Will of God, and the Might of his Power, both in creating Man, and in many times convicting, judging and condemning the Wicked and Rebellious for Sin, be absolute and irresistable; yet his Will, as manifest in the Tenders o•…•… Good, in Counsel and Perswasion to Man, in the Strivings of his Spirit with the Wicked (All which have a tendence to draw Men out of Sin and Evil, and to induce them to Righteousness) His Will, as thus considered, many do resist, in rejecting his Counsel, rebelling against his Com∣mands, quenching his Spirit, resisting the holy Ghost, de∣spising his Law, casting it behind their Backs, striving agai•…•…st their Maker in the time of his Patience and long Suffering towards them, till for their Rebellion he bring his Severity and heavy Hand upon them; for if Men did not resist the ho∣ly Spirit, it should not need to strive with them; God wills not that any should perish, but that all Men should come to Repentance, 2 Pet. 3. 9. Who will have all Men to be sa∣ved, and •…•…o come unto the Knowledge of the Truth, 2 Tim. 2. 3, 4. And yet all are not saved; all do not know the Truth; and what hinders them? Not any Decree of God; but their resisting his Good Will, Counsel and Motions of his Spirit. O Man! thy Destruction is of thy self; but thy Help is of me, saith the Lord.

S. S. All fallen Men and Women are not reprobated; this is [sect 14] some Comfort, and it importunately urgeth all in Compassion to their own Souls, to turn from Sin to God in Christ, and to seek after good Scripture, Evidence of their Election, p. 116.

Answ. The Matter would have been more congruous thus, for that no fallen Men nor Women are reprobated for Ever∣lasting

lasting Destruction, until they have first slighted the Kind∣ness of God, abused his Grace, rebelled against his blessed Light, rejected his Knowledge, as not liking to retain him in their Knowledge; this importunately urgeth all in Com∣passion to their own Souls, to turn from Sin to God in Christ, while his Grace and Good Will extends to them, and a time of Love is afforded them; while he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust, Mat. 5. 45. Now this is Matter of Comfort, that God doth shew Love and Kindness towards all; and that he universally extends Light and offereth Salvation by his Son (who indeed is his shining Sun) to the Ends of the Earth; and that he willeth not (or desireth not) the Death of any in their Sins; but rather their Return and Repentance, that they may live.

But alas! What a mani•…•…est Contradiction is it for the Man, one while to conclude, that God hath from all Eternity reprobated the greatest Part or Number of •…•…allen Men and Women, or unchangeably designed their Eternal Damnation (poor Encouragement) another while, to tell of importunate∣ly urging all in Compassion to their own immortal Souls, to turn from Sin to God in Christ? How should they have Compassion to their immortal Souls, if God hath no Compassion nor Love towards them? Or how should Reprobates turn from Sin, if eternally reprobated? This were but putting them upon an Impossibility, and so a flattering and mocking them with a pretended Kindness, never intended for them.

As the Opinion (which I oppose) vainly supposeth, by such specious Pretences Presbyterian Priests, &c. have flatte∣red many out of their Money, which is like as if a Priest in his preaching to a People, should bid them all have Compassion upon their Immortal Souls, and turn from Sin; and then tell them it is impossible they should ever turn from Sin, or be saved, God having unalterably designed the Destructi∣on and Damnation of the greatest Part of them; what Comfort would this Contradiction and cruel Partiality ad∣minister to them, I pray you? It would be but cold Comfort to tell a great Congregation, That God had fore-design•…•…d them all, except two or three of them, to be damned eternally. This is not the Word of Faith, nor any preaching in the Faith; this is not Yea & Amen, but a saying and unsaying; a preten∣ding to comfort and encourage them all, and to discourage and lead m•…•…ny into Despair: And how then should they seek

Evidence in Scripture for their Election or Salvation? The Scriptures of themselves do not evidence to particular Per∣so•…•…s their Election from Eternity; the Seriptures do not tell S. Scandr•…•…t & Nat. Barnard, &c. that they are Elect Persons; B•…•…t to them that believe in Christ, and in him have obtained Power over their Corruptions, and whose Hearts are truly and spiritually tender towards God, his Spirit beareth Wit∣ne•…•…s w•…•…th their Spirits, and evidenceth to them (according to Scripture) that they are the Sons of God, chosen in Christ Jesus, through Sanctification of the Spi it and Belief of the Truth; and so are adopted through the Spirit of Adoption, to be the Children of God, and Coheirs with Christ of Eter∣nal Life and Peace.

S. S. Is the Judge cruel that hangs up a Murtherer? [sect 15]

Answ. No; but neither the Judge, nor yet the Law doth ordain or prescribe, that this or that Person shall be a Mur∣therer; for the Fact is forbidden, and the Punishment is pre∣scribed, as is the judgment and Punishment of ungodly Men in general.

S. S. God doth actually damn none but the finally Impenitent.

Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion, not of God's Decree; and this sufficiently con•…•…utes their accusing God with fore-de∣signing or ordaining the Sin or wicked Actions of Men, or particular Persons, •…•…or such and such Wayes and Ends, Act. 2. 23. Christ, being delivered by the determinate C•…•…unsel and fore-Knowledge of God, after you had taken with wicked Hands, you hav•…•… crucified and slain, p. 116. There was a Ne∣cessity of his being delivered to suffer, as God fore-knew, because of the Sins of the World: Christ was given up in the Counsel of God on his Part to suffer; but their wicked Hands, that God permitted to take and murther him, were against God and Christ, not subject to his Counsel of Love and Mercy; but to the Devil and their own wicked Hearts, malicious & murtherous Spirits; and therefore they were by God's Counfel call'd to repent, to be converted, to turn from their Iniquities, Acts 3. 14, 15, 19, 26. But surely God did not call them to re•…•…ent of obeying his holy and just Counsel, but of their Iniquities, having murthered the Just one.

Acts 4. 27, 28. Against thy •…•…oly Child Jesus, Herod & Pon∣tius Pilate with the Gentiles and the People of Israel, gathered themselves together, to do whatsoever thine Hand and thy

Counsel had determin'd before to be done. But see ver. 25, 26. concerning the Gentil•…•…s Rage, and the Kings of the Earth, and the Rulers standing up, and gathering together against the Lord and against his Christ; the Rage and wicked Con∣sultations of whom God was not the Author of; for when God by the Mouth of his Servant David asked, Why did the Heathen rage? ver. 25. Would it have been a good An∣swer for any to have said, Lord, why dost thou ask? Hast not thou •…•…ore- ordained them to rage & imagine vain things? Surely no; sor th•…•…n he would not ask, why? but when there∣by they had provoked him, having rejected his Counsel and Good Will, they were given up to work Wickedness and Injustice, and so their own Ruin, like those who brought Wo upon their Souls; for they had rewarded Evil to them∣selves. As God's Counsel fore-saw and perceived, as the Jews or People of Israel rejected Christ, and would not be gathered by him, he said, O Jerusalem, Jerusalem! how oft would I have gathered thy Children, even as the Hen gathereth her Chickens under her Wings, and you would not; he therefore said, Ye are the Children of them that murthered the Prophets; fill ye up the Measure of your Fa∣thers, &c. Serpents, &c. Mat. 23. 31. to the End: This was not from an Eternal Decree irrespectively against their Persons, but in Judgment and Wrath against them because of their Ungratefulness, Envy and Wickedness; and so likewise all who receive not the Love of the Truth, where∣by they might be saved, but have Pleasure in their Unrigh∣teousness, God gives them up both to strong Delusions and Hardness of Heart for their Iniquity, 2 Thes. 2. 10, 11.

S. S. Is Cod the Author of Sin in determining or fore-ordain∣ing the wicked Actions of these Men? It is one thing to decree the Permission of Sin, another to commit it; between God's fore-ordain∣ing the Sin, and the actual Commission of it, came in the Will and wicked Hands of Men: The Will and these wicked Hands were the Author and Cause of Sin, and not God's fore-Ordination.

Answ. How S. S. can clear himself from rendering God to be the Author of Sin, while he accuseth him of determi∣ning or fore-ordaining the wicked Actions of these Men, of fore- ordaining the Sin, let the unbyas'd Reader judge whe∣ther this be not an Unjust Charge against God: And I ask, Did God determine and fore-ordain the Wicked Actions of Men, and yet warn and counsel them to turn from Iniquity? What Inconsistency is this? How will these hold together?

Doth not God first counsel, and desire the 〈◊〉〈◊〉 before he lets them alone, and gives them up to their Lusts and Hard∣ness, to Work their own Ruin? How like the Ranters Prin∣ciple (that all Actions are of God and by his Power) is it to say (in these general Expressions) That God hath determi∣ned or fore-ordained the Actions of wicked Men? For then, how should they reform, as he counsels them by his Light in their Consciences? and what need of Reforming what God hath fore-ordained? But how contradictory to this Fore-ordination of wicked Actions (which the Man hath un∣justly accused God with) is his P•…•…rmission of Sin? although he doth not alwaies permit Sin to go unpunished, yet in this we agree, that the Will and wicked Hands of Men, as acted by the Divel, were the Author and Cause of Sin, and the Commission of it; and therefore not God, nor any Fore∣ordination of his; for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance, to offer Life and Sal∣vation to all, before he g•…•…ves up any to a reprobate Mind, or to work their own Ruin.

S. S. to those he counts Elect, saith; You are now afraid [sect 16] you have lost all; for you have greatly fallen as did David * your Faith is even giving up the Ghost, yet are you not fallen from Grace; God hath not forsaken you, Psal. 89. 30.

Answ. Although I confess that in the Lord is plentious Redemption, and Forgiveness to all that unfeignedly repent, and turn from Iniquity; yet as this Man placeth all upon a personal Election (even David's Forgiveness and Redem∣ption) not so much taking notice of his Repentance, Judg∣ment and Terror that he under went, under which David of∣ten asked God Forgiveness for his Transgression: This pre∣tended personal Election, and telling Men, they are not fallen from Grace, when guil•…•…y of horrible Wickedness, gives them a large Scope and gross Liberty to Sin and Wickedness, if they can but in the first place conceit they are elect Persons; and be but such Hypocrites as out-face their own Consciences, and murder the Just Witness, and evade the Conviction and Reproofs of Truth therein; and be so self-confident as to perswade themselves they are not fallen from Grace, when they have committed Adultery or Murther, and acted as badly as Reprobates can do, and then flatter themselves with that Imagination, That Christ hath payed all their Debt, and satisfied the Justice of his Father (which they call vin∣dictive)

for all their Sins past, present and to come. This is an easy way to make Hypocrites, for them to continue in the Sin of Whoredom and other Abominations.

But this is too broad a Way ever to lead them to Heaven; and the Wicked had not need thus to have their Hands strengthened in Sin, nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace, seeing there is a just Man that perisheth in his Righ∣teousness, and then where shall the Wicked and Ungodly appear? and what manner of Persons ought we to be in all holy Conversation and Godliness, 2 Pet. 3. Will it avail Persons any thing before the Just God, for a Company of daubing Hypocritical Priests to tell a few conceited Electi∣oners, Though you have fallen very foully, as did David, or into Adultery or Murther; yet have a good Heart on it, believe still you are elect Persons, chosen and designed of God for Salvation from all Eternity; you are not fallen from Grace, when you are guilty of Whoredom and the like; as if Grace had such a great Affinity with them in this their Wickedness. A pleasant Doctrine for the Devil and his Children to feed upon, as Hypocrites, Whoremongers, and abominable Workers; who, though as bad and filthy as those they count Reprobates, yet do ima∣gine that God respects their vile Persons, Eternally to mak•…•… Choice of them only more then others, who it may be, ar•…•… not so bad as they (as if they were such choice Jewels in their Filthiness) which is no small Blasphemy, and Re∣flection upon God, thus to render him partially-indulgent to the Wicked, and unequal in his Way towards Mankind, as eternally to design such great Favour and Indulgence to a small part thereof (which is as bad as the rest) and inevi∣table Cruelty (as eternal Wrathin Hell) to the greater part thereof; whereas all Mankind in general is God's Work∣manship by Creation, all made of one Earth, one Blood, &c. surely he is no such Respecter of Persons.

As concerning God's Covenant with David and his Seed, [sect 17] Psa. 89. It is said, His Seed also will I make to endure for ever, and his Throne as the Dayes of Heaven: If his Children for sake my Law, if they break my Statutes, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my Loving Kindness will I not utterly take from him: I ask, From Whom? Was it not David that is beloved, who as he entered into Covenant and Agreement with God, he was his Servant

anointed with the holy Oyl? There remained a true and tender Seed in him which the Name Beloved most properly related to; though the Man passed through great Judgment and Tribulation, he obtained Forgiveness, and God had such regard to him for his own Name and Seed sake, and the Sincerity that had a Root in him, that his Children fair'd the better in some respects for his sake, 1 Kings, 11, 12. howbeit, this proves not that all the Seed of David after the Flesh, kept their Covenant with God, or stood in his Grace, so as not at all: to fall from it; for, however God for a time retains Favour, Kindness and Patience to Revolters, who have tasted of his Grace and Power, as very unwilling they should be utterly lost, yet in departing from the Lord into Iniquity, they do in themselves turn from and abuse his Grace, not being stedfast therein with the Lord: So that the Instance proves not, that his loving Kindness did always continue unto such as run into Adultery, Idolatry and Abo∣minations, and continuing in Rebellion, after their many gentle Chastisements, though the Lord is long suffering, and keepeth Covenant and Mercy with them that fear him; his Faithfulness fails not; he is ready to fulfil the terms of his Covenant and Promise on his part.

I Would ask our Opposer (who reckons it not a falling from Grace, for those he counts Elect Persons, as David and his Children, with others of his own Opinion now, to sall into the Guilt of Adultery and Murther, &c.) whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women, so as they turned away his Heart aster other God's? 1 Kings 11. Did he stand in the Cove∣nant of Grace, or in God's Favour all this time? Was not the Lord angrv with him? See ver. 10, 11, 12. And surther that of Psal. 89. Concerning David, his Seed and Throne, it extends further then meerly a literal Relation of him and his Seed, according to the Flesh; for David is beloved: I have sound David my Servant; with my holy Oyl have I anointed him, ver. 20. his Seed also will I make to endure for ever, and his Throne as the dayes of Heaven, ver. 29. his Seed shall endure forever, and his Throne as the Sun before me, ver. 36. Herein David was truly a Type of Christ, the Anointed of God, to whom these Promises relate, which were typified in David; as also that saying, I will make him my First-b•…•…rn, higher t•…•…en the Kings of the Earth, ver. 27. This is a Mystery beyond a meer Literal Acceptation; and I may

say in this, as the Apostle said in his Instance of Abraham and his Seed, That, as they that were of Faith, were of Abraham and his Children; so they that are spiritually anointed of God, and his Beloved Children and Faithful Servants, are of David's Seed, even such who incline their Ear to God, and obey his Voyce; for it is written, Hearken diligently unto me, and eat ye that which is Good; and let your Soul delight it self in Fatness: Incline your Ear and come unto me; hear, and your Soul shall live; and I will make an Everlasting Covenant with you, even the sure Mercies of David, Isa. 55. 2, 3.

A POSTSCRIPT about the Will of God, Election and Reprobation.

Concerning the Will of God in its Manifestation, both 1st, as unre∣sistable. •…•…dly, as resistable. [sect 1]

FIrst, On what Considerations it may be said to be un∣resistable, shewing forth the Might of his Power; as, 1. In bringing forth the Works of Creation; Whatsoever he pleased that did he, Psal. 135. 6.

2. In fore-ordaining his Son to be set forth in him, to tender Grace and Salvation in due time to Mankind (Who could hinder his first Ordination, though many reject the Tenders?)

3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion (which Light and Power unavoidably at times seizes upon their Consciences, reproving and convicting them while they have a Day; and though they may shun being refor∣med thereby, yet they cannot alwayes avoid the Torment and Trouble thereof in themselves) That God may shew himself clear when he Judgeth.

4. In bringing and executing his Judgments and Wrath as he sees Cause, upon the Wicked and Rebellious, who are finally Impenitent.

By all which God hath manifested his Power (or Sove∣raignity) which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will, so far as it hath absolutely extended it self from an Intention or De∣sign of God, to shew forth his Wisdom, Justice, and the

Greatness or Might of his Power, without the Creature Complyance; as,

• 1. God's Work of Creation.
• 2. His Fore-ordination, to bring forth his Son into the World, &c.
• 3. His Power in finally Convicting Rebellious Sinners.
• 4. The Execution of his Judgments upon the Rebellious.

In all these who shall say to God, What doest thou? Who shall let what he will do, so far as his Will inevitably and unresistably hath acted, or doth act in any thing without Man's Complyance, as it was in Making Man; in Convicting and Condemning the Rebellious and Stubborn?

But Secondly, The Will and Power of God as condescen∣ding and reaching gradually to the Creature's Capacity, it is possible •…•…or Men to resist the Manifestation thereof to their own Condemnation:

As the Will of God is manifest in a Way of Friendship and Kindness to Mankind, as,

1. In a way of Counsel, Commands, Instructions, Invitations, Perswasions and gentle Reproofs (which have a tendence to draw Men out of Sin) and

2. In his Patience and long Suffering towards them, waiting to be gratious, desiring their Return, striving with them by his Spirit: Thus his Will is, That all should know the Truth and be saved, 1 Tim. 2. 4. 2 Pet. 3. 9.

But Mens Conversion and Salvation is not wrought without their Subjection, Obedience and Complyance with the Spirit and Power of God, co-operating by Faith.

Reprobation What it is?

A Reproving, Disallowing, Rejecting. [sect 2]

Reprobate is, Wicked, Base, Dishonest, Corrupt, so as to be cast out of God s Favour, &c. And the Cause of Persons being given over to a Reprobate Mind, is their Rebellion a∣gainst Light given them; their rejecting the Knowledge of God, till their Minds became so reprobate or corrupt, as to be void of true Sence and Judgment, Rom. 1. As they who w•…•…re called Reprobate Silver (or as corrupt, drossy, false Coyn) were rejected of the Lord, Jerem. 6. 30.

The Word Election explained.

Election is Choice, which respects both: [sect 3]

I. The chusing of some from amongst many, as Christ said to his Followers, I have chosen you out of the World, Joh. 15. 19.

II. The Excellency or Choiceness of that which is chosen; And this relates,

First, To Christ, the Elect Seed, of whom it is said, Behold my Servant, mine Elect, in whom my Soul delighteth, Isa. 42. 1. And He is also called a chief Corner-Stone, Elect, Pretious, 1 Pet. 2. 6.

Secondly, To the true Church or Elect People, who (being chosen through Sanctification of the Spirit and Belief of the Truth) are the faithful Followers of Christ; these are choice and pretious in God's Sight, and therefore are called the Elect of God, Holy and Beloved, Col. 3. 12. a chosen Genera∣tion, a Royal Priesthood, an Holy Nation, a peculiar Peo∣ple, &c. 1 Pet. 2. 9. They that are with the Lamb, are Called, Chosen and Faithful, Rev. 17. 14. the Pretious Sons of Sion, comparable to fine Gold, Lam. 4. 2.

This God's Election or Choice of his Church or People, is gradually manifest and experienced in them: as,

1st, When they have known the Work of God by his Grace begun it them unto their Separation from the World, through a Decree of Faith and Sanctification, are called Elect, that is, as chosen out of the World, or from among Men, being more peculiar to God then others; while yet they are not perfectly grown and established in the Truth: as Israel of old was Elect, and Jerusalem chosen (before their Estrangement from God, Esa. 44. 1. 1 Kings 11. 13.) Paul was a Chosen Vessel, when first he had received and obeyed the heavenly Vision and Call, Acts 9. 15. and Chap. 26. 19. Who notwithstanding after that said, I keep my Body under, and bring it into Subjection, left that by any means, when I have preached to others, I my self should be a Cast away, 1 Cor. 9. 27. and those whom the Apostle Peter, in his first Epistle calls Elect, in his second Epistle he exhorts to give all D•…•…ligence to make their Calling and Election sure, that so they might never fall, 2 Peter 1. 10. Exhorting or warn∣ing them from divers Examples of them that fell from Grace, denyed the Lord that bought them, backslid, and became Enemies, Chap. 2. throughout; And this second Epistle was to stir up their pure minds, Chap. 3. 1.

2dly, Election in the heighth or perfection of it, as at∣tained to in the full Growth of the Elect Seed, and Establish∣ment

of the Children of Light, in and by the Grace of God (through Diligence and Faithfulness on their parts) this admits not of being deceived, nor of falling, nor of backsli∣ding, as Christ intimates an Impossibility that the very Elect should be deceived, Mat. 24. 24. And they who through Diligence have made their Calling and Election sure, shall never fall, 2 Pet. 1. 10. being grown up in the Life, Nature a•…•…d Image of the Elect Seed, which the Prince of the World hath nothing in.

Oh! All you in whom there yet remains a Sincerity and Breathing after the Lord, labour in the Light of Christ by the Assistance of his Grace in you, to make your Calling and Election sure, in this Elect Seed, and none conceit your selves secure out of it: For,

God's Fore-knowledge and Fore-appointment of his Peo∣ple [sect 4] unto Life and Glory, is in this his own Seed; in this they are known of him, related to him, in this chosen of him, and Choice to him, and in his sight as his peculiar Treasure; in this he did fore-know, and doth predestinate or appoint them to be conformed to the Image of his Son, that he might be the First-Born in many Brethren, Rom. 8. 29. (yea and the sanctified Children of believing Parents) Their Growth and Security was to be in this Elect Seed of Life, or otherwise they might degenerate, as Israel of old did, after they were planted of a Noble Vine, and an holy right Seed.

If it should be said, that this of Rom. 8. intimates some special Fore-knowledge and Purpose of God, concerning these many Bre∣thren thus Conformed, as unto Witnesses chosen before of God, Christ s Resurrection was manifest for them to preach, Act. 10. 40, 41. To this I say, Grant it doth; We confess both God's Fore-sight and Fore-knowledge of his own, and deny not his Omniscienc•…•…, nor limit his Power or Omnipotency from shewing forth it self both how, af∣ter what manner, at what time, and in whom soever he pleaseth, as

sometimes he doth miraculously upon Eminent Occasions, and for peculiar Works, Ends and special Services, as is that of true Prophets, Apostles, Ministers of Righteousness; or those many Brethren unto whom in their Day Christ was first manifest, and in whom he was first revealed, formed and born, who in their Day were first raised up to witness forth his Power, as the Prophet Jeremiah was sanctified be∣fore he came forth of the Womb, for his peculiar Service, as an Eminent Prophet; and John was filled with the holy Ghost from his Mothers Womb, that he might be a Wit∣ness to the Messiah; and Paul was miraculously stopt from Persecution by a Heavenly Vision, which he obeyed, and was called into the Work of a Faithful Apostle, God having se∣parated him from his Mothers Womb, and called him by his Grace, to shew forth his Universal Kindness and Love to others, to turn People from Darkness to the Light: and many other Instances might be shewn of God's taking par∣ticular notice of his Witnesses and Servants for peculiar Services (yet the Growth, standing and Security of all was by Faith and Obedience in the Power of God) who, though in their Age and Times were as the first (and so Choice) Fruits to God; yet, this neither hinders his second Fruits (but rather to further them and his Work, so as his Name might be the more spread) Nor do these Instances prove any Limitation of God's universal Love in Christ (as only to a few) Nor frustrate the free extent of his Grace; nor yet hinder Salvation from being common in the Freeness and free Tenders of it to Mankind.

CHAP. VI.

Whether PERFECTION, that is, a State sreed from all Sin, be attainable in this Life?

Let the Reader observe the State of the Question, which is not, Whether the Saints had Failings, or upon extream Tryals, might not be tempted into Impatiency? but, Whe∣ther such a State of Perfection be attainable in this Life? which we affirm.

Attainable, chiefly, because of the Aid and Assistance of God's Power afforded unto them who wait upon him, and

trust in his Name and Power; for, Greater is He that is in us, then he that is in the World: Christ is stronger then the Devil; therefore the Devil is not an invincible Enemy; and we can do all things through Christ that strengthneth us.

2. A Sinless State is attainable by true Believers, because God hath commanded it (who doth not command Impossi∣bilities) to Abraham and his Seed, and said, I am God Almigh∣ty, walk before me and be thou perfect; Sin not. Be ye perfect a•…•… y ur h•…•…avenly Father is perfect.

3. Because he hath promised it to his peculiar People; Thy People shall be a•…•…l Righteous; they shall do no Iniqui∣ty that trust in the Name of the Lord; Christ shall thorowly Purge his Floor.

4. Christ's Work and Ministry is, to destroy the Work of the Devil; to present men perfect; to bring them to a perfect man in him; to subject every Thought unto his Obedience, &c.

Therefore, to affirm the contrary, or that a State free from all Sin is not attainable in this Life, is to oppose the all-Suffici∣ency of God's Almighty Power, and t•…•… set the Devil's Power above it; as also to oppose the Ends of God's Command, Promise, the Work of Christ and his Ministry, which to op∣pose or render frustratious, by pleading or arguing for Sins Continuance in this Life, is Impious and Antichristian: And, how far this Opposer is herein concerned, will further appear.

Whereas he puts two differing Senses on the word Per∣fection; viz. a State free from all Sin, as that of the Spirits of Just men, Heb. 12. 23. And yet that it doth not alwayes sig•…•…ifie free from all Sin, &c. I ask then, What Christ maketh true Believers perfect in? Is it in any thing consistent with Sin; or in himself in whom is no Sin, whom he that a∣bideth in, sinneth not? I cannot understand that Perfection, as it is the Effect of Christ's Work in true Believers, can admit of the Continuance of Sin all their Dayes, while it sig∣nifies both the Reality and Compleatness of his Works.

His Instance for P•…•…rfection not free from all Sin, is Job 1. 1. Job was a Perfect man, yet not without Sin; for he Cur∣sed his Day.

It is evident that Job's Perfection had none of this Extream in it, nor did it consist with Sin; for it is thus explained, He feared God & eschewed Evil. — And upon his Loss of Goods and Children, being told him, its said of him; in all this Job sinned not, nor Charg•…•…d God Foolishly, Chap. 1. 22. and when smitten

with sore Boyls, and tempted by his Wise; it is also said in all this did not Job si•…•… with his Lips, Chap. 2. 10.

But, he Cursed his Day, Chap. 3.

He was then under an extream Tryal and Grief divers wayes aggravated; the most that can be reasonably in∣ferred from thence, is, that a Perfect or Upright Man that fears God, a•…•…d eschews Evil, may possibly through great Tryals, Temptations or Provocations, be drawn into an ex∣tream to express his Grief: but this only, if God suffers Satan so to affict, or deeply to try: for, he could not have so afflicted Job, if God had not suffered him, in that he saw the Lord had hedged him about.

From whence observe, that what is granted hereupon, and what he argues, is not in pursuance of the State of the Question, as to grant, that a Perfect Job may be tempted into some extream Expressions, if God Suffer Satan so deeply to afflict him: but, Whether it be not possible for such a one to be delivered as well from all Failings or Sin, as from the Tryal or Temptation? For was not Job a Perfect Man both before and after his Deep Affliction? and is not his Patience highly commended of, who said, when I am tried I shall come forth as Gold?

Now, when I affirm that this refined State was attainable in this Life, were it not absurd to object, that it is not, be∣cause Job cursed his Day? for did Job do so all his Life time; or did his Perfection reach no higher?

His Instance, That God took six Dayes to create the World, when he could have done it in a Moment, is no Proof that he is only a mortifying Sin more and more in this Life, and that he will remove its Being in the next, pag. 63.

Neither do the Scriptures any where say, that the Being of Sin (yet mortified in part) shall remain in the Saints till, the next Li•…•…e; though we grant, God took six Dayes to create the World, and rested the seventh; and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation; the six I ayes Work thereof, as also the Seventh Day of Rest, are to be experienced in this Life: the Work o•…•… Holiness is to be perfected while in the Body, and he that believeth enters into his Rest or Sabbath, to injoy the holy Day in that inward retired waiting upon the Lord in his own Light, wherein Man must not think his own Thoughts, nor speak his own Words: And as for God's Work, it is perfect; each Day's Work was perfect (as such)

the first Day's Work not mended on the sixth Day; and he that hath begun a good Work in the Soul is able to perfect it.

Whereas S. S. states the Question and Answer thus, viz.

Quest. But why will he not in this Life? (viz. remove the Being o•…•… Sin)

He answers, It is his good Pleasure.

I Reply, A damnable Doctrine to affirm that it is God's Good Pleasure, that the Being of Sin should remain in his Saints all their Life time, or till the next; when he hath no Pleasure in Evil, therefore doth prohibit all Sin.

Quest. Can he see the Continuance of Evil good; or that his Command should not be kept? To this he answers.

He sees good to suffer Corruptions in par 〈◊〉〈◊〉 in his Saints, to keep them humble, drive them to his Blood and Righteous∣ness, &c.

Reply, Let the so•…•…er Reader mark the Nature and Ten∣dency of this Do•…•…rine.

First, How Impiously he reflects upon God; as seeing it Good to suffer Corruptions, either but in part mortified, or in part unmortified in his Saints (in this Life) for his Doctrine bears the same Sense on both Hands, as that God sees it good to suffer Corruptions; if but in part mortified, then in part unmortified in his Saints. And then

2dly, What a great Use and Service doth he place upon the remaining of Corruptions in the Saints, as namely, to keep them humble, exercise and drive them to his Blood and Righteousness, which is as good Doctrine, as to say, There is a Necessity for the Saints to sin, that they may be humbled,; to do Evil, that Good may come of it: and by this, the more they sin, the more humble; the more Unrighteous or Corrupt, the more Partakers of the Blood & Righteousness of Christ; which are gross I•…•…consistencies: Shall we sin that Grace may a∣bound? God forbid. Christ's Blood cleanseth us from all Sin, as we walk in the Light; and his Righteousness admitteth of no Iniquity to continue: For us to feel the Remission of Sins past, through the Blood and Righteousness of Christ, when we are come to the lively Act and Operation of Faith, therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious; and not to say, That God sees good that Corruptions in part should continue in his Saints to keep them humble: for this is a manifest plead∣ing

for Sin, and a Commendation given to it, as to those good Effects (vainly supposed) of Corruptions, viz. To keep the Saints humble, to drive them to his Blood; whereas when they are truly humbled, and Partakers of the Blood and Righteousness of Christ, and living in the Sence thereof, they withstand all Sin and Iniquity, and dare not give way thereto, that they may be righteous: They that will teach men true Humility, must not teach them to be Proud, that they may be Humble; nor tell them, that it is God's good Pleasure that the Being of Sin and Corruptions must re∣main in them all their dayes, or till the Life to come, to keep them humble; neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth.

But this is something like the Papists high Commenda∣tion of Man's Fall, where, in their Saturday-Mass, in the Dea∣con's Hymn are these words, O 〈◊〉〈◊〉 necessarium Adae peccatum quod Christi morte deletum est. O felix culpa quae talem ac tantum meruit habere redemptorem. O vere 〈◊〉〈◊〉 nox, quae sola meruisti scire tempus & horam, in qua Christ us ab inferis resurrexit. i. e. O surely the Sin of Adam was necessary, which by Christ's Death was blotted out. O blessed Fault, that hast deserv'd to have so great and such a Redeemer. O truly blessed Night, which alone hast deserv'd to know the Time and Hour, wherein Christ rose from the Hells.

Again, To prove it God's good Pleasure not to remove the Being of Sin in this Li•…•…e, that he sees good to suffer Cor∣ruptions, &c.

And in answer to my Objection, That his Pleasure is not contrary to his Command, which requireth us to be per∣fect, he saith. God commands to offer Isaac, he purposeth Isaac shall not be offer'd; this shews he doth not efficaciously will every thing he commands, p. 64.

Rep. First, This Instance is not pertinent in this Case, it being a peculiar Command and Act to Abraham, and not common to the Saints, nor relative to those Com∣mands injoyning Holiness of Li•…•…e, which they are all con∣cerned in.

2dly, He is mistaken in saying, He purposeth Isaac shall not be offered; for the Scripture saith, That by Faith Abra∣ham, when he was tryed, offered up Isaac; and he that had received the Promises, offered up his only begotten Son, Hebr. 11. 17. It is evident, that neither God's Command nor Purpose was, to kill Isaac; but that Abraham's Faith

should be tryed in offering him up, which by Faith he did; in which he said, God would provide himself a Lamb for a Burnt Offering, Gen. 22. 8. And he accounting, that God was able to raise him up even from the Dead, from whence also he received him in a Figure, Hebr. 〈◊〉〈◊〉. 19.

But this is no Proof, that it is not his Pleasure, his Com∣mands requiring perfect Love & Obedience, s•…•…ould be kept; and they that enter into the Covenant of Grace, enter into an Agreement with God in Christ, which though it remits Sins past, yet gives no Liberty to continue in Sin; neither is it any Condition of this Covenant, that the Being of Sin should remain to keep the Saints humble; for, by this Covenant God taketh away Sin, not only by Remis∣sion, but by Receiving the Soul into Agreement with him∣self.

Jesus Christ is our Surety, Mediator and Advocate, both in his being a Propitiation or Sacrifice for the Sins of the whole World, that upon the Act of Faith in his Blood, and believing in his Name, Sins past may be remitted; as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace (or Law thereof) which we are under, and in fulfilling the Promises thereof to us; for without him we can do nothing, we can obtain •…•…o P•…•…ivi∣ledge but in him, in whom the Promises of Cod are all Yea and Amen: And seeing God receiveth true Believers in Christ into Agreement with himself, Christ being their Surety, doth not exempt them from the Payment of what is their due Obedience, but inables them thereto; for, to be in Covenant or Agreement with God, is neither consi∣stent with disagreeing with him by Transgression or sinning against him.

When or where Sin shall be removed after Death, he resolves not: He tells us not, How long a time shall be between Death and the perfect Removal of Sin; for a Purgatory he seemeth not in words to own, how nearly related soever his Doctrine be to it in his saying, It sufficeth me to be assured from God's Word, it (Sin) is not done away in this Life; it shall in the next.

But where and what that God's Word is, that so assureth him, That Sin is not done away in this Life, but in the next, he hath not yet demonstrated nor proved; nor doth he clear himself of the Pope's Doctrine of a Purgatory, but confesseth, That no unclean thing shall enter the Kingdom of Heaven; since

Christ is to present us holy, unblamable and unreprovable in his Sight, a glorious Church, not having Spot or Wrin∣kle, p. 64. Mark here, how he hath manifestly contra∣dicted his pleading for the Being of Sin in the Saints, and saying, It is not done away in this Life, and yet the Church must be holy, unbl•…•…mable and unreprovable in his Sight, not having Spot or Wrinkle; but then he addeth further, as a part of what Christ hath merited touching this Point, and in pag. 67. He hath perfected forever them that are sancti∣fied meritoriously. To which I say, Hath Christ merited or purchased the Church's Beauty and Perfection, even per∣fect Sanctification; and yet is it his Father's good Pleasure, that the Church shall not receive such Perfection here? Or that the Being of Sin shall not be remov'd in this Life? Were it not Blasphemy to suppose, That Christ hath bought for man that which his Father will not allow him? But I must suppose his Sence of Christ's Merit, Dignity, Righteous∣ness and Obedience, as not to be really partaken of and in∣herited by true Believers in this Life, but only in their Sence of Imputation, which can be neither real nor true, to reckon themselves Holy, Unblamable, Unreprovable, without Spot or Wrinkle, while yet spotted with Sin and in∣herent Corruptions; though still I grant, that every De∣gree of Real Righteousness, true Faith and Sincerity to God, springing up from his own Life in his Children, is owned and accounted of in his Sight; for the Lord is well∣pleased for his own Righteousness sake, Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him, from the highest Growth and Maturity to the least Appearance, breathing and breaking forth thereof in the Soul, yea, from Israel's Tryumphing and Glorying in the Lord, to Niniveh's believing God and repenting; and God commands us nothing but what he inableth us to perform, although against this S. S. objects, that he commands from the Beginning of Life to the End of Life, to continue in all things written in the Law to do them; but where this is commanded us in Scripture, he shews us not: We are satisfied, that God layeth no more upon man, as to doing or performing, then he inableth man; for his Commands are gradually and orderly imposed to be obeyed, according to the Ability that he giveth the Creature; he doth not command a Child to do a Man's Work; he is no hard Master: So in the Covenant of Grace there is a Growth from one Degree of Strength to

another, 〈◊〉〈◊〉 Faith to Faith, from Little Children to Young Men, &c. and so according to their Growth and Capacity God requires Obedience, and doth not impose Impossibilities o•…•… them.

And if so be that the Power and Glory of God be more manifest in the Second Covenant (or in the New Cove∣nant of Grace) then in the First Covenant; by how much the greater man's Priviledge is in this, by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it. Therefore S. S. his being assured, That Sin is not done away in this Life, and his Con•…•…ession, That a Believer dyes unto Sin by degrees, and so AT his Death the whole of Christ's Merit is immediately applyed, whereby Sin is forever totally abolished: These are not consi∣stent, neither doth he write as a man of Experience of the Work of God, what Assurance foever he pretends; sor to say, That his Sin is not done away in this Life, or that it sh•…•…ll in the next; and yet to say, It is totally abolished AT his Death: These are as Contradictory as to say, That S•…•…n is done away At Death, and yet it is not done away till After Death, which is (saith he) to the last Trump will Sin be in the Saints, p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World, quoting 1 Thes. 4. 17.

Mark Reader here, how plainly he contradicteth his Say∣ing, That At Death Sin is forever totally abolished: Now, it is in the End of the World, when Christ cometh Personally (as he sup∣poseth) to Judgment; So by this confused Work, one while Sin is Not done away in this Life; another while, it Is done away At Death; another while, it Is done away After Death; another while, it is Not done away Till the last Trump or End of the World; whereas there are many Believers and Saints deceased in the mean time, and many long since dissolved as to their outward Man, what becomes of their Souls between the Time of their Departure, and the End of the World? for he hath confessed that No Unclean Thing shall enter the Kingdom of God: So then, if the Saints deceased be not throughly cleansed from Sin before, nor Sin to be done away till the E•…•…d of the World, what other Place besides Heaven, ca•…•… he provide or think of for the Saints deceased? How can he avoid the Pope's imagined Purgatory, unless he hold the Mortality of the Soul, that it dyes or sleeps in the Dust with the Body?

To his alledging, That the Ministry is to continue to the last

Trump; and to the last Trump will Sin be in the Saints; but then in a Moment will the Saints be changed and perfected.

If he intends that the Saints have their Benefit and part in the Ministry, each in their Life time and several Ages, how doth this clear his concluding, that to the End of the World or last Trump, Sin will be in the Saints; that then in a Moment they shall be changed? for many of the Saints are deceased many Hundreds of Years since, which if Sin be in them still, they do not particularly partake of the blessed End of Christ's Ministry and Gifts, which were for the Perfecting of the Saints, till all come into the Unity of the Faith, and of the Know∣ledge of the Son of God, unto a Perfect Man, &c. and yet those deceased Saints are not now under the Ministry of Apostles, &c.

From Ephes. 4. 13. he saith, That perfect Man is Christ with all his Members; for he consists of many: and he is thus to be a per∣fect Man in the other World, not this, pag. 46.

Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body, as to the whole Body, to wit, till we all come in the Unity of the Faith, &c. That we henceforth be no more Children tossed to and fro, &c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines; Both their Per∣fection, and Establishment, and Growing up in Christ in all things, being Effects of his Gifts and Ministry, which were experienced and obtained in this Life.

S. S. The Ministry and Scriptures were perfecting the Saints as long as they live, Deut. 17. 19. The King shall read there∣in all the Dayes of his Life, that he may Learn to fear there∣in the Lord his God: If he is to Learn to fear God all the Dayes of his Life, &c. pag. 65.

Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life? or, Doth that King in the time of the Old Covenant represent the best State of the Saints in the New, the King that was forbidden to multiply Wives, Horses, Silver or Gold to himself? Are the best of Saints in the New Covenant in Danger of these things, and therefore to be restrained by an outward Law, that their Hearts turn not away from the Lord? whereas he hath pro∣mised, I will put my Fear in their Hearts, and they shall not depart from me: and this is a Condition of his Everlasting Cove∣nant.

That there is a time of Perfecting Believers or Saints be∣fore

they are Perfected, I confess; as, while God was Creating the World, it was not Created; but I differ with him in his counting it God's good Pleasure, that Sin should remain in the Saints, and that to keep them Humble, either till Death, till after Death, or to the End of the World: and it were more absurd to say, That Sin will remain even in the Saints decea∣sed till the End of the World, to keep them Humble.

It is true as he saith, That whilst a Carpenter is building an House, the House is not builded, pag. 65. but then, if the Car∣penter undertakes to build a House, and bargains for a Price to build it, and then doth not build it, or tells a Man whose Money he hath got, It is true I took your Money to perfect this Building, but I can get but little of it builded, you must not expect to have it builded while you live; Would not the Man reply then, Give me my Money again? But Carpenters do not use to cheat men thus; They that are Honest do not use to serve People as you pretended Ministers do, who say, You are sent for Perfecting the Saints, and for this take Money, and Gifts, and Rewards, and yet tell them, Perfection is NOT attain∣able in this Life: Honest Carpenters would not deal thus with them.

In Psalm 119. 1, 2, 3, 4. Blessed are the Undefiled in the Way, he saith, In Point of Justification, Believers are in Christ their Head, clear as the Moon, fair as the Sun; In Point of Sanctification, through the Renewing and Assisting Grace they do not allow them∣selves in any known Sin, but in God's Fear oppose all, pag. 65.

He hath said enough to break the Neck of his own Cause,

1st, Unless to be In Christ Spotless, Clear as the Moon, and Fair as the Sun, be a Spotted or Sinful State.

2dly, Unless that there must remain some Sins in those that are in Christ, which cannot be known to them; where∣as he that abideth in Christ sinneth not: And He hath left us an Example, that we should follow his Steps, who did not sin.

And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness; or to Sanctifie, as he confesseth pag. 89.

Upon Titus 3. 5. 7. But if to evade this, he renders Justifi∣cation in their sense of Im•…•…utation; then it is, to reckon them Spotless, Clear as the Moon, Fair as the Sun, who are yet Spotted, Corrupted and Defiled with Sin: But if in the Fear of the Lord true Believers, through Renewing and Assisting Grace, do not allow themselves in any known Sin, but in

God's Fear oppose all, then if a Discovery of all Sin by the Light be attainable to them, not only to Oppose, but to Over∣come all Sin through assisting Grace, is attainable in this Life; for, Resist the Devil, and he will flye: And we can do all things through Christ that strengthneth us; knowing our Faith in him, which is the Victory, and also obtaineth actual Dominion over Sin.

Whereas Psal. 119. 3. They also do no Iniquity, was further urged against him; And he that abideth in Christ sinneth not, doth not commit Sin, in whose Spirit is no Guile: To this he answer, So far as Regenerate, and acting from the Regene∣rate part, they do no Iniquity. This is such Tautologie, or as good sense as to say, they do no Iniquity so far as they do no Ini∣quity; whereas the Words are positive and plain, They are undefiled in the way; they keep his Testimonies; they walk in his wayes.

Whereas he still insers, the Saints are not perfectly free from Sin; for when Paul did NO Iniquity Sin dwelt in him; and yet in that State Paul said, The Evil that I do I would not: Did he do Evil, and yet no Iniquity? or was Victory over, and Freedom from that Evil not attainable by him in this Life? What Evil did he live and dye in? or what Sin must remain in him, now being deceased, till the End of the World?

S. S. Nor will G. W. say, I suppose no Man is Regenerate, but who is perfectly free from Sin; To this I say, according to his own words before: As while the Saints are Per∣secting, they are not perfected; so there is a Regenerating and a Travailing in Birth before Regenerated and born again.

Of Rom. 8. 1. he saith, This intimates there is Flesh in such though Guilt is Removed. Herein is a two-fold Error couched:

1st, Implying the Guilt removed, while the Sin it self re∣mains; as if a Man could commit Sin and not be Guilty of it.

2dly, He confounds Sin and Flesh, and renders them Insepa∣rable; whereas he grants in the Scripture before, there is no Condemnation to them that are in Christ Jesus, who walk not a•…•…ter the Flesh, but after the Spirit. He perverts, Job 9. 19. and 1 J•…•…h. 3. saying, If I sin, as do the wicked, with Allowance, here he adds [WITH ALLOWANCE] for it is plain, if I Sin then thou markest me; whosoever is born of God doth not commit Sin: It is not, Doth not commit Sin with Allowance as do the Wicked: And the Saints on Earth enjoying Communion with God, and Saints in Heaven (as he saith) is not a Communion in Sin; neither is the Being of Sin

according to the Will of God in Heaven, which is prayed for so to be done in Earth.

If he grant it our Duty to be Perfect, or perfectly to obey, while he denyes Power or Possession for that End, his Work is Weakness it self, and inconsistent with it self; God is no such Hard Master, as to enjoyn. Impossibilities upon us, or to require Obedience beyond the Power he gives.

Will he say, None are Sanctified that have any Sin in them?

I say, according to his Concession before; There is a Time of Sanctifying as well as Perfecting before the Work be effected, which ought to be throughout in Body, Soul and Spirit.

If he cleanseth away all Guilt from Believers, and the reign∣ing Power of Sin in this Life, Why should the Being of Sin re∣main till the next?

He hath wa•…•…hed us from our Sins in his own Blood, before which there is a time of having Sin, 1 Joh. 1. 8. yet said he, My little Children, These Things write I unto you that ye sin not, chap. 2. 1.

Can the Work of Faith and Grace be sinful? He answers,

Faith it self can be imperfect; therefore the Work of Faith: Lord, I believe, help my Unbelief; Imperfection is Sin, Perfecti∣on is Duty, p. 67.

Rep. By the same Reason Unbelief is Sin; but Faith is Duty: They ought not thus to be confounded; nor Unbe∣lief, which is the Creatures Defect, imputed to Faith, which is the Gift of God, a Fruit of his Spirit; therefore pure, as he confesseth to his own plain Confutation, The Work or Thing wrought is alwayes perfect for its Part, Nature or Kind, the least Draghm of Grace true, p. 68. From whence it fol∣lows, that true Faith is pure in its kind, and not sinful, nor having Sin mixt with it, though it doth grow and en∣crease.

Degrees of that which is of a pure or perfect Nature, do not alter its Property; And the saving Work of the Spirit is carried on by degrees. His citing 1 Thes. 3. 10. praying that we might see your Face, and perfect that which is lacking in your Faith, p. 68. This proves not true Faith to have Sin in it; but that in some there might be something lack∣ing in it, as to Growth and Increase of Effects; and which some read thus, FULFILL that which is lacking. It is not that we might add more Purity to your Faith, but more Joy,

Comfort, Refreshment, Edification, &c. unto you in the Faith for Imperfection (where it imports only the Want of full Growth or Maturity of that which in its kind is pure) is not Sin; and Imperfection and Sin have not the same Significa∣tion; for Imperfection, as it relates to a Thing or Work not fulfilled or finished, it implies a Work begun; and they who have known the Work of God begun in them, and Faith in his Power, they dare not plead for Sin, nor cast it upon God, as his good Pleasure, that the Being of Sin should not be remo∣ved in this Life, but know that the good Pleasure and Will of God is their Sanctification; and therefore wait upon him for the perfecting of it.

His accusing David with having Failings in the End of his Dayes, and asserting the Perfection of his War-like At∣tempts, not of his Graces, p. 68.

This Accusation against David, he hath neither proved by Scripture, nor shewed what Failings he had in the End of his Dayes; nor yet that his Graces were imperfect; for God was the Lise and Grace of all his Graces; and he said, God is my Strength and Power, and he maketh my Way perfect, 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy, both perfect and succes∣ful, as well as his outward? Did he not confess to the Lord, Thou hast also given me the Shield of Salvation; and said, He is the Tower of Salvation; and in his last Words, He hath made with me an Everlasting Covenant, ordered in all things and sure; for this is all my Salvation, 〈◊〉〈◊〉 Sam. 23. The Means for a Man to have his Way made per•…•…ect, is to know the Lord to be his Strength and Power, a strong Tow∣er, and Salvation: Thus he is known to them that truly wait upon him.

If in this Life our Work be not to let Sin reign, not to obey it in the Lusts thereof, p. 68. why should we either commit Sin, or the Being of it remain in us, when we have recei∣ved Power, so far to subdue it and bring it under? And if the Lusts of it be not obeyed, but watched against, they will be subdued so far, as Sin may neither be brought forth, nor have a Being.

If the Operation or working of the Spirit •…•…e alwayes per∣fect, he working by infinite Wisdom and Power, p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection, it is to attain unto; nor the Being of Sin forthwith excluded, p. 68. yet by Degrees

it comes fully to be effected and Sin put an End to, as there is a waiting in Patience and Diligence upon him, who hath begun a good Work, who will also perfect it.

That the Righteousness of the Law might be fulfilled in us; on this he thus paraphraseth, Fulfill signifies sincerely to obey the Law, 1 Chron. 22. 13. that is, sincerely to obey every Precept, so far as we attain to understand it: Thus far he con∣tradicts his pleading for the Being of Sin and Corruptions in the Saints, and his denying perfect Obedience to be attainable in this Life; yet I assert, that Man in his own Will & Strength cannot attain sincerely to obey the Law of God; but through the Power and Aid of Christ Jesus, he may attain to the Righteousness or Substance of the Law, to be fulfilled in him, being led by the Spirit of Life; for the Law thereof in Christ makes free from the Law of Sin and Death: But when this Opposer adds, Thus in the other World God's People shall attain to fulfil the Righteousness of the Law, p. 69. Herein he perverts Scripture, and puts Christ's Work afar off, who is the End of the Law for Righteousness (not to indulge Men in Sin) to them that believe; and he came to condemn Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit; which State the Apostle did not put off to the other World.

And if the Gospel, or Law of the Spirit of Life, free us from the Law of Sin and Death; and Christ was sent to condemn Sin in the 〈◊〉〈◊〉 (which Words he turns thus, viz. Condem∣ned our Sin in him) I say, First, Why should we be subject to the Law of Sin a•…•…d Death, or 〈◊〉〈◊〉 believe a Freedom from the Being of Sin, when its Power, Law, and Rule is taken away? These are inconsistent: Must Men needs subject themselves to that, which is brought under by the Power of Christ, and Law of Life in him?

His saying, He condemned our Sin in him, will not excuse him from being condemned with Sin, if he doth not come to find Sin condemned and destroyed in himself; and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without; neither will your Application cause you to be lookt on, as if from the Beginning of Life to the End to have obeyed the Law as Creatures, to have satisfied it as Sinners, p. 69. Surely God doth not so look upon you while you continue in Sin, and his Spirit stri∣ving with you, and reproving of you for Sin and Corruption:

God and his Spirit do not so oppose on another; and yet he is Gratious and Merciful, ready to pardon and forgive Sins past upon true Repentance, and that for Christ's sake, who is the Propitiation, &c. but the Notion of Satisfaction, as it is taken in the severe Sense of strict Payment in Law (by undergoing the full Punishment) It is not consistent with the Gratiousness of God, in forgiving Sins past on unfeigned Repentance; but sufficient is said to that Point.

He is offended that we should say to him and his Brethren, You plead for Sin; he calls this an opprobrious and gross Slan∣der; but hath not cleared himself thereof, but verified it, as appears in this Discourse of his: And his saying, Who do more call Men off from sinning then we (If he had added) Who tell People, that to come off or be free from Sin, is not attainable in this Life; and that it is God's good Pleasure, not to destroy the Being of Sin in this Life; and that he sees good, Corruptions should re∣main in his Saints, to keep them humble, Then the World might easily have judged how heartily they call Men off from Sin, or rather, how they impiously plead for Sin as necessary.

He sayes, Their Light without the Scriptures will help to call men off from Lying, Injustice, Uncleanness, &c. They should then o∣bey it; for then it necessarily calls unto Truth, Justice, Pu∣rity, &c. and consequently to Heaven: Depart from •…•…vil and do Good, and dwell for evermore.

We urge Men to the Observance of the Christian Sabbath, p. 69.

And what is that Christian Sabbath? And how do you urge men to Observe it? Was not the Jews Sabbath a Type of the Christians Sabbath, or Rest? And do they not cease from their own Works, and Thoughts; being not to think their own Thoughts, on this Sabbath, or holy Day.

We press to repent of the very Being of an evil Thought in us.

But do you press it in the Faith? Do you believe that the Being of evil Thoughts can be remov'd in this Life; else what signifies your pressing to repent thereof? Your Denoun∣cing against men's Allowing themselves in Sin & Wickedness, Your saying, It is the Duty of all to be Perfect, to Press after it, to watch against all, even the least Sins, p. 70. What avails all this, when you press and preach thus in your Unbelief? You unsay what you here pretend, when you tell people, It is God's Good Pleasure that the Being of Sin and Corruption should re∣main in his Saints to keep them humble: What Incouragement do you here give People to press after Perfection, and to watch against all Sin, when you tell them, A Sinless Perfection is

not attainable? But he brings an Instance for their Encou∣ragement, as he thinks, viz.

If two Companies of Children were to run a Race, and one should say to this Company, There are strong Men at the End of the Race; if you run as strong and as fast as they can run, you are to enjoy a rich Inheritance; but if not, you are to dy.

By the way observe, he very egregiously doth mistate the Case and Doctrine of those called Quakers; for they do not propose Heaven and Salvation upon these Terms, as for Children to run as fast as Men; but that Children may be∣come Men, and in the mean time act according to their Abi∣lities, beyond which God doth not impose upon them, nor require of them; but that the Race that is set before us may be run with Patience, which ought to have her per∣fect Work, that we may be perfect and intire, wanting no∣thing.

It is certain, that they who have begun in the Spirit, and spiritual Journey, who are diligent, using their best Endea∣vours, and hold out, shall enjoy an Everlasting Inheritance: And this is not to cut off their Endeavours by Despair, as falsly is supposed against the Quakers, upon the said Mistating of their Case; but your Preaching tends to Despair, when you press People after Purity and Perfection, and then tell them, It is Not attainable in this Life. He further adds against us: There must be no Sin at all in you, and then you shall obtain Salva∣tion 〈◊〉〈◊〉 I must be quite free from all Sin here, or burn in Hell to all Eternity, pag. 70, 〈◊〉〈◊〉.

Let it be understood, that we do not fall thus abruptly up∣on People, to surprise them with such Threatning them with Hell, as if we would fright them into Perfection, or drive them into Despair: He hath not herein proposed our Method in order to Freedom from Sin and Salvation; for, first We preach the Grace, the Light, and Power of God, to be belie∣ved and patiently waited in; and that Patience may have her perfect Work in order to Perfection and Freedom, which is not all wrought on a suddain, or presently upon Convicti∣on; for it will require both Faith, Patience, Diligence and Travail, to obtain it; and we know that to obtain Salvation is to obtain Deliverance from Sin, and this is by Jesus Christ who saveth his People from their Sins.

It is not our Method, first to say, There must be No Sin at all in you, and then you shall attain Salvation: Nor barely to say to People at first, You must be quite free from All Sin

here, or burn in Hell hereafter; for this (though it hath a Truth in it) is not a proposing the Ground and Foundation whereby to obtain Freedom, but an abrupt Threatning, ten∣ding to make Men look more at the Difficulty of the Condi∣tion, then at the Power of Christ to aid them for that End: And thus have the Papists misrepresented our Method in their Indefatigable Seeker, as if we presently imposed such a Diffi∣culty, as the setting Men strictly to keep the Law, obey pun∣ctually in every Title, or else be damned: But this is to make way for their Purgatory; and may be taken as if we set People on work in their own Wills and Power, to a most strict severe Life without the Power of God, whenas without that we can do nothing acceptably, and yet all things by that Power, or through him that strengthneth us.

But whereas this man takes it for granted, that to be quite Free from all Sin here, or to keep the Commands of God, is Not attainable; Let it be minded, that since he hath confessed, No Unclean Thing shall enter into Heaven; And Christ proposed the Keeping the Commandments (as namely, Thou shalt love the Lord thy God, with all thy Heart, &c. and thy Neighbour as thy self) as the Way to inherit E∣ternal Life; this Man doth render it impossible, either to enter in to Heaven, or inherit eternal Life, while he will not believe, that to keep the Commands of God; is attainable (though God assist his own thereto) for to keep the Com∣mands was, in order to inherit Eternal Life: So to say with Christ, if thou wilt enter into Heaven, keep the Comman∣dements•…•…, and a Presbyter answers, No; It is not possible to keep the Commands; The Consequence is then, It is not possible to enter into Heaven: Or, it may be as well proposed, If thou wilt enter into Heaven, make thy self Wings and fly thi∣ther, or go and stop the Sun in its Cou se, or take the World on thy Back; but God's and Christ's Commands imply no such Impossibility, but that they may be performed.

We should not speak an idle Word; we should not have one vain Thought in us, not one wandring Thought in Prayer, Eccl. 5. 3. We should not have one inordinate Desire, nor evil Imagination a∣gainst our Neighbour, p. 71.

He asked, If a State of Freedom from all these Sins were attain∣able in t•…•…is Life? and that I had the Face to tell him it is; but the Consciences of all enlightened Persons, Observers of their own Hearts, will bring in Testimony against me: Thi•…•… still shews his Pre∣sumption and Unbelief, while he grants it our Duty to for sake

all these Evils, as, idle Words, vain Thoughts, wandering Thoughts in Prayer, inordinate Desires, evil Imaginations, &c. Where then is the Christian Sabbath in which Man is not to speak his own Words, nor think his own Thoughts? And are not the Weapo•…•…s of the spiritual Warfare mighty thorrow God, to the pulling down of strong Holds, and the bringing every Thought into Subjection, into the Obedience of Christ? And the Thoughts of the Just are right Thoughts: If the pulling down of Satan's Strong Holds, be attainable by the spiritual Weapons, much more the subjecting of wan∣dring Thoughts, being watch'd against in the Light that dis∣covers them: But, while he doth not believe that a Free∣dom from wandering Thoughts in Prayer is attainable, and yet confesseth that the holy Ghost calls a wandering Prayer a Dream, we are to understand that when you Presbyters bring forth your wandering Prayers with your wandering Thoughts in them, you are but dreaming; and so meer Dreamers: you do not pray with the Spirit; for that does not bring forth any such Wandering Prayers and Dreams.

And be it further minded that his granting enlightned, Ob∣servers of their own Hearts do see wandering Thoughts and Imaginations, herein he hath given Concession to the in∣shining Light* as the Rule to discover wandering Thoughts, which is more then the Scriptures do, Therefore he and eve∣ry one should attend and watch in the Light against Imagina∣tions and wandring Thoughts, and not to suffer them in Prayer.

From Job 9. 21. he concludes, That Job abhorreth to enter∣tain such a Thought as being Perfect, pag. 72. Herein he hath wronged Job, for he counted it not consistent with Self∣Abasement and Humility for him to say, I am Perfect, especi∣ally upon a Self-Justification, as his words before plain∣ly intimate, If I Justifie my self, mine own Mouth shall condemn me, &c. Job 9. 20. Though I were Perfect, yet would I not know my Soul, vers. 21. Which proveth not, that Job abhorreth to entertain such a Thought as that of Perfection; but rather, that it was not so proper for him to speak it in his own Justification; for surely he did en∣tertain such a Thought as that of Perfection, when he said, When he hath tryed me I shall come forth as Gold, Job 23. 10, 11.

The man's gross Confusions about Job's Perfection, is hin∣ted in our Paper, entituled, the Presbyters Antidote choaking him∣self. That saying, If our Hearts condemn us, God is Greater, doth not prove these holy Men knew God saw something in them which ought not to be, for which their Hearts con∣demn'd them so long as they lived; for it is as well said, If our Hearts Condemn us not, then have we Confidence to∣wards God.

S. S. Thoughts prevailed against, and cast out, return again; and their being in us, is Sin, Act. 8. 20. Thou thoughtst that the Gift of God might be purchased with Money, p. 72.

Answ. A very pertinent Proof for the covetous Presby∣ters, the quondam Hireling Parish Priests; but no meet In∣stance to prove, the Being of Evil Thoughts remain in all the holy Men of God; nor an equal Comparison, to mention the corrupt and erroneous Thought of Simon the Sorcerer, as a Proof, that Thoughts preva•…•…led against and cast out, must return, and have their being in the Lord's People all their Dayes; but while he grants that evil Thoughts are prevailed against and cast out, why doth he conclude they may not be kept out? or that the keeping them out is not attainable in this Life, unless he will charge a Want of Diligence upon all the Faithful, or accuse them with neglecting their Watch? for I affirm, that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Pow∣er that discovers them, prevails against th•…•…m, and cast's them out.

To prove that such a State, as to be wholy free from all evil Principles, is not attainable in this Life, 〈◊〉〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit, he 〈◊〉〈◊〉 it: from whence he argues, If the Father purgeth him, he hath evil Princi∣ples to be purged out, p. 73.

Rep. What I said to this doth not yet appear to be an∣swerable by him, which was, because it is the Father's purging out Sin or evil Principles; they must needs be perfectly purged out by Degrees, though it is true, a Man is not perfectly purged while he is a purging: I did not conclude, as he saith, that Freedom from all Sin is instantly, but in God's due time, who is the Purger, and who perfects his own

Work: In the same Scripture before cited, Christ saith, Now are you clean through the Word which I have spo∣ken unto you; abide in me, and I in you, Joh. 15. 3. 4. Without me (or severed from me) ye can do nothing, ver. 6. If ye abide in me, and my Words abide in you, ye shall ask what you will, and it shall be done unto you, ver. 7. & 16.

From hence observe, here is enough to confute S. S. his concluding, that Evil Principles cannot be wholy purged out in this Life; for in Christ there is both Power and Suffici∣ency; and if his Followers ask in his Name to be through∣ly purged, it shall be done; or if they sincerely pray, that the Will of God may be done in Earth, as it is in Heaven, It shall be answered.

Now I would ask S. S. if it be not a Duty of true Belie∣vers, when they see any thing that is to be removed or pur∣ged out, to pray to the Father in Christ's Name to remove it, and throughly to be purged, and their Hearts made clean in this Life? And shall they not then be answered herein? Did not Christ say, What soever you ask in my Name, be∣lieve that you shall have it, and you shall receive it, or it shall be given you? And he that abid•…•…th in Christ sinneth not; and is not the Branch of the Nature of the Vine? He answers, We are Partakers of the divine Nature; and how do we partake thereof, but by escaping the Corruptions of the World?

But as without Christ we can do nothing; so it is not our Phrase to say, I have made my Heart clean; for it is he that worketh all our Works in us.

His concluding, that no Man hath perfect Knowledge (viz. either of the Will of God, or of his own Errors) and that this Ignorance remaineth during Life, from Psal. 19. 12. 1 Cor. 13. 9, 11. and therefore that there cannot be perfect Practice, p. 74. We have Reason to conclude, he is very imperfect and mi∣staken herein; for,

1st, The Will of God with respect to our Duty to him is to be known: It is revealed by his Spirit, that it may be obeyed; and he that will do the Will shall know the Doctrine.

2dly, Both secret Errors and Faults are discernable, and to be known by the Light, which makes manifest whatsoever Things are reproved; and therefore secret Faults are not al∣wayes

to remain in this Life, if David and others, when sen∣sible thereof, prayed not in vain, when they prayed to be cleansed from secret Faults; & that secret Sins & Errors are to be discovered & known, is evident, & that the Lord at his Appearance or Coming, will bring to Light the hidden things of Darkness, and will make manisest the Counsels of the Hearts; and it is he that reproves the Wicked, & sets man's Sins in order before him; he that telleth unto Man what his Thought is, the Lord God of Hosts is his Name: Therefore, as he doth perfectly shew Man his Sin, and by Degrees mani•…•…est his Duty, and afford Light and Power sufficient to forsake Sin, and obey fully; both are attainable in this •…•…ife, though gra∣dually. Still his concludi•…•…g, that the perfect Man, if on Earth, he sinneth, •…•…rom 1 Kings 8. 46. There is no man that sinneth not; and Ecclesiast. 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not; I ask him then, If there be no higher Attainment in this Life, then for the best of Men to sin in doing Good, as some of his Brethren interpret those last Words? But if he will please to read D. Gill's Essay to the Amendment of the last Transla∣tion of the Bible, he will find, that he doth not render the Words in the Indicative Mood [That sinneth not] but in the Potential [That may not sin] as there is no man that may not sin, or but that he may sin; there is no man just in the Earth that doth Good, and may not sin; which much dif∣fers from positively concluding, that every just man sinneth in doing Good: And he further intimates it to be but in a legal State of Justness, wherein a legal just Man may sin, and not in an Evangelical or Gospel-State in Christ.

Neither do the Words as ren•…•…ered in 1 King. 8. 46. There is no Man that sineth not, agree with the Words before, If they sin against thee; but rather, there is no Man, but that he may sin, and then it is possible for them not to sin; and for a good Man that is one in Christ, beyond the State of the Law, to act, and speak, and walk in Christ the true Light, and not to sin in doing Good; but as of Sincerity, but as of God, in the Sight of God, so speak we in Christ: Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams, as you do, who are pleading and di•…•…puting •…•…or Sin Term of Life, because it is said, the Imagination of Man's Heart is Evil from his Youth, S. S. saith, This is not spoken of the Old, Wicked

〈◊〉〈◊〉, b•…•…t of Noah and his Family, p. 74. If he intend this according to the Tenour of his Discourse, as the State of Noah and his Family, and that all their Life time, I must tell him, that it is contrary to the Testimony given of Noah, viz. That he was a Just Man, and Perfect in his Generations; and Noah walked with God, which was not with an Evil Heart or evil Imaginations; for that is not a State of walking with God.

His saying, that this is not spoken of the old World, but of Noah, is a Mistake: for God saw that the Wickedness o•…•… Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only Evil continually: This is as well mentioned in Gen•…•…sis 6. 5. as Chap. 8. 21. and relates to Man as in the unrerenerate State, estranged from God, and not to him as walking with God: I must needs conclude this Man a Pleader for Sin (with many others of his Brethren) A Pleader for Sin, whilst he thus confounds States and Attainments; and his Doctrine to be Antichristian and Impious, while he accounts it God's good Pleasure, that the Being of Sin and Corruptions in part must remain in the Saints, to keep them humble; and that Job abhorreth to entertain such a Thought as that of Per∣fection, and that to be wholy Free and purged from Evil Principles, is not attainable in this Life; let the impartial Reader judge, whether there be not in these Doctrines a Pleading for Sin: And while he and his Brethren con∣tend against the Quakers for Evil Principles, they contend to no purpose, while they r•…•…ckon that neither themselves, nor any else can be purged from Evil Principles in this 〈◊〉〈◊〉; but they should not thus dispute and contend for Sin and Imperfection for term of Li•…•…e, •…•…eeing they say, It is the Duty of all to be Perfect, and to press after it; to watch against all, even the least Sins, pag. 70. and tell men, It is needful to forsake Lying, Injustice, U•…•…cleaness, &c. which the Light calls them off from, pag. 69.

I say, their pleading for Sin Term of Life, is inconsist∣ent with this, and God will require it at their Hands, for their strengthning the Hands of Evil Doers, that they may not forsake their Sins by these Sin-pleasing Doctrines. They cannot be altogether ignorant how apt Transgressors are to lay hold on every Doctrine that is of such a Tendence

as suites their Evil Minds, as much of Stephen Scandret his Work doth.

Therefore, as it is high time for the Wicked to repent of their Wickedness, so it is time for you pretended Ministers, who are contending for Sin and Imperfection, to repent thereof, and of your Sinful Doctrines, for the Being of Sin and Imperfection Term of Life, whereby you have strengthned many Thousands in Iniquity, made their Bands more strong, and exposed them to Ruin and Destruction.

Notes

• But S. S. tells us not whether or no he owns those Books, called Apo∣crypka, or any of them, as a∣ny part of his Rule or Ca∣non; or whe∣ther he is not of the same O∣pinion with his Masters of the Assembly, where in their confession they say, that the Books, com∣monly call'd A∣pocrypha, not being of divine Inspiration, are no part of the Canon of the Scriptures, & therefore are of no Authority in the Church of God, nor to be any other∣wise approved or made use of, then other hu∣man Writings: Thus farr the Assembly; but this general Debasement of these Books we cannot own.
• 1 Sam 28. 11.
• 〈◊〉〈◊〉 This Con∣tra-distincti∣on is his own or Tutor's In∣venting.
• Mark well.
• pag. 93.
• pag. 94.
• pag. 95.
• pag. 96.
• Though they seem to render Adam worse then the Devil (who is the Author of sin and Immediate Tempter to it) & to lay more to Adam's Charge then to the De∣vil or their own corrupt Hearts and vile Af∣fections which constantly at∣t•…•…nd them.
• pag. 98.
• Luk. 15. 18, 19.
• pag. 99.
• To his 10. & 11th Argum.
• pag. 89.
• pag. 130.
• pag. 100.
• pag. 100.
• The Apostles Doctrine & our Opposers Inconsistent.
• Many more Comparisons & instances might be produced to 〈◊〉〈◊〉 how in∣consisient our Opposers are with the true Apostles and their Doctrine.
• Object.
• pag. 101.
• pag. 102.
• Notewhat Do∣ctrine is here.
• Phil. 3, 4, 5, 6, 7, 8, 9.
• Arg. 12. 13.
• pag. 103.
• pag. 103. 104.
• pag. 104.
• pag. 106.
• pag. 102.
• pag. 104.
• Truth saith not this to Christ, but to the Of∣fenders, Deut. 27.
• A Testimony against S. S's Doctrine.
• Isa. 43. 11, 25.
• pag. 104.
• pag. 104.
• pag. 105.
• As S. S. hath pag. 105.
• Also his Bro∣ther T. Dans. saith, Christ was not Inno∣cent, but guil∣ty of our Sins, when he suffe∣red, Synops. p. 36, 40.
• pag. 105.
• pag. 105.
• Heb. 12. 24. Chap. 9. 14, 15.
• pag. 106.
• Christ's tast∣ing Death for every Man could not be the same with the full Pun∣ishment thats due for Sin.
• pag. 106.
• pag. 107.
• pag. 108.
• Is not this like the Language of Hell? or theirs saing of Christ, will he kil him∣self? And he is guilty of death.
• This is some∣thing like his Brother W. Haworth his Affirming, [That the Father pour∣ed out all his Wrath upon his Son Jesus Christ] and that this way he Satisfied Vengeance, which he cals his Justice, in his Epistle to their Quaker Converted; answered by John Crook, and W. Bay∣ly, in their Book Rebel∣lion rebuked, but the Ad∣versaries of Truth shall finde there's wrath yet for them, if they repent not.
• pag. 109.
• pag. 109.
• pag. 109.
• pag. 109.
• pag. 110.
• pag. 110.
• Object.
• 〈◊〉〈◊〉 Hebr. 9. 23.
• The Pres∣byterians, or Predesti∣narians Go∣spel anti∣scriptural.
• The Con∣ditions and Tendence of the Qua∣kers Gospel Scriptural.
• Presbyter: Opinion.
• [What soe∣ver] makes no Excepti∣on of either good or bad Actions of men; and this is high Ranterism.
• Note, They place it up∣on particular Persons, ren∣dering God a Respecter of Persons.
• Whereas he dyed for all men, and is a Propitiation for the Sins of the whole World.
• These were of cur Opposers.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Or∣der, or Rank, 1 Cor. 15. 23.
• Edom relates to the Earth∣ly Birth.
• Gen. 35. 10.
• Confession of Faith.
• The Hardness and Cruelty of Pharaoh, 〈◊〉〈◊〉 app•…•…a∣red against the Hebrews witness the Murtherous Intentio•…•… of that King, who gave Command to kill th•…•… Male∣children, Ex∣od. 1. 16. & their great Affliction & Bondage, v. 11, 14. un∣til the Lord heard their Cry, a•…•…ter much For∣bcarance.
• pag. 115.
• Which is our Sense of the Matter in both.
• Note the Consequences of the Predesti∣na•…•…ian Opini∣on against uni∣versa•…•… Grace.
• Pag. 116.
• 1 Sam. 11. 5, 15. & 12. 9.
• Psal. 89
• These many do slight and refuse, and both resist, grieve & quench the Spi∣rit in its low and tender Appearance to their own Destruction and Misery, when the Love and long Suffering of God is tur∣ned into Wrath and In∣dignation against them.
• How long before their Conformity to Christ were they appointed? Was it from all Eternity, or rather in their Age and Time? Had not this and all other meer Acts and Works of God a beginning in their time and season (considered as meer Acts) Could this of his appointment then be from eternity and so far a Preappointment meerly respecting particular Persons, and with exclusion of all besides from any saving Grace? This is still harsh, and partial, and unequal, contra∣ry to God's Wayes; although as the general Fore-appointment and Ordination of God concerning the true Believers and obedient, is, that they shall be saved: So this Predesti∣na ion, or Fore-appointment includes or reaches all the many holy Brethren in whom Christ is formed.
• Vid. Mass in Lat. & Eng. by Ja. Mountain, pag. 121, 122, 123.
• pag. 69.
• Pag. 69.
• Pag. 70.
• Pag. 70.
• Indef. Seek.
• pag. 71.
• The Light within the Rule.
• Pag. 74.
• Vide Gill's Sermen on Eccl. 7. 19, 20. in his Essay.