Oh the witchcrafts, by which some men's spirits are intoxicated! and the strength of delusion, by which some are infatuated, and turned aside from the simplicity that is in Jesus Christ! But I proceed:
Your great question, or rather your Urim and Thumim, by which you would have all men make judgment of their saveable, or damnable state(p. 236) is, according to your description of things, most devilish and destructive. For to obey God and Christ in all things, with you, is to do it from principles purely human in the faith of this: that Christ hath designed to possess us again with that holiness we had lost. Again, to obey God and Christ, with you, is, so to obey all their laws, as respecting the first principles of morals; and our obedience to them, far more indispensable than that of coming to God by Christ. Farther, he that obeys them in all things, with your directions, must not look upon faith in the blood of Christ, and justification by his righteousness, as the main and first, but the second part of our duty; other commands, or precepts, more naturally holy and good, first being embraced, and lived in the practice of, by us.
This, I say, being the doctrine you have asserted, and the foundation on which your Urim and Thummim stands; the foundation, with your trial, are both from the devil and hell, as hath at large been proved, and discovered in this book.
And I now will add, and bid you take your advantage, that should a man with all his might, strive to obey all the moral laws, either as they are contained in the first principles of morals, or in the express decalogue, or Ten Commandments; without faith, first, in the blood, and death, and resurrection of Christ, &c. For his justification with God; his thus doing would be counted wickedness, and he in the end, accounted a rebel against the gospel, and shall be damned for want of faith in the blood of the Lord Jesus.
[The Christian's great principles.]
Your twenty-second chapter, saith, 'That the design of Christianity, teacheth us what doctrines and practices we ought, as Christians, to be most zealous for, or against' (p. 237).
Ans. But there is not by that, it being rightly stated, one syllable that tendeth to encourage any man, to have lower thoughts of coming to God by Christ, than of keeping the moral law. For even the first text you bring, doth utterly overthrow it. 'Contend [earnestly], say you, for the faith'; I answer then, not for the law of works, for the law is not of faith; but the man that doth these things, shall live in them, by them. 'Contend earnestly for the faith, for there are certain men crept in unawares, which were before of old, ordained unto this condemnation'; even the condemnation that is to come upon them that contend against the faith; for these ungodly men turn the grace of God into lasciviousness, and deny the only Lord God, and our Lord Jesus Christ. Now these creeping ungodly men, may be divided in three ranks.
1. Such as by principle, and practice both, say, 'Let us do evil, that good may come: whose damnation is just' (Rom 3:8).
2. Such as by practice only, appear to be such, denying to profess the principle thereof, such are they that made excuse and delay, when invited to come to the wedding (Matt 22:1-5; Luke 14).
3. There is yet another sort; and they are such as seem to deny it, both in principle, and practice also; only they do it covertly, PRIVILY bringing in damnable heresies, even denying the Lord that bought them. These 'bring upon themselves swift destruction' (2 Peter 2:1).
This third sort, made of the doctrine of grace, and of the forgiveness of sins, through the faith of the righteousness of Christ, a loose and licentious doctrine, or a doctrine that giveth liberty to the flesh. By reason of these the way of truth is evil spoken of, and the hearts of innocent ones alienated therefrom. These will not stick to charge it upon the very chief of the brethren, if they shall say, 'As sin abounded, grace hath much more abounded: that they press men to do evil, that good may come of it' (Rom 3:8,9). But, as I said, these vilify Christ, not with open words, but covertly; privily they bring in their blasphemy under a cloak, crying, the law, holiness, strictness, good works, &c. Besides, these clothe their doctrines with names and notions that belong not at all unto them; as of Christ, grace, the spirit, the gospel, when there is only there, the devil, and his angels, and errors; as angels of light, and ministers of righteousness. Of this last sort are you, and the subject matter of your book; for you bring into the world an anti-gospel holiness, anti-gospel principles, and anti-gospel fundamentals; and that these things might be worshiped by your disciples, you give them the name of holiness, the design of Christ, and of Christianity; by which means you remove the Christ of God, from before, and set him behind, forbidding men to believe on him, till they have practised your things first: nay, after they have practised yours, they then must come to God by him, still respecting the principles and dictates of humanity, as things of the greatest weight, things that are good in themselves; still considering that 'coming to God by Christ, is not good in itself, but so only upon the account of certain circumstances; a thing in itself of an indifferent nature, and absolutely considered neither good nor evil.'
Wherefore, Sir, laying aside all fear of men, not regarding what you may procure to be inflicted upon me for this my plain dealing with you, I tell you again, that yourself is one of them, that have closely, privily, and devilishly, by your book, turned the grace of our God into a lascivious doctrine, bespattering it with giving liberty to looseness, and the hardening of the ungodly in wickedness, against whom, shall you persist in your wickedness, I shall not fail, may I live, and know it, and be helped of God to do it, to discover yet farther the rottenness of your doctrine, with the accursed tendencies thereof.
What you say about 'doubtful opinion, alterable modes, rites, and circumstances in religion' (p. 239). I know none so wedded thereto as yourselves, even the whole gang of your rabbling counterfeit clergy; who generally like the ape you speak of,[30] lie blowing up the applause and glory of your trumpery, and like the tail, with your foolish and sophistical arguings, you cover the filthy parts thereof, as you sweetly argue in the next chapter (p. 242) saying, 'Whatsoever of such are commended by the custom of the place we live in, or commanded by superiors, or made by any circumstance convenient to be done, our christian liberty consists in this, that we have leave to do them.'[31] So that do but call them things indifferent, things that are the customs of the place we live in, or made by ANY circumstance convenient, and a man may not doubt but he hath leave to do them, let him live at Rome or Constantinople, or amidst the greatest corruption of worship and government. These are therefore doubtless, a third sort of fundamentals, by which you can wrestle with conviction of conscience, and stifle it; by which you can suit yourself for every fashion, mode, and way of religion. Here you may hop from Presbyterianism, to a prelatical mode; and if time and chance should serve you, backwards, and forwards again: yea, here you can make use of several consciences, one for this way now, another for that anon; now putting out the light of this by a sophistical delusive argument, then putting out the other, by an argument that best suits the time.[32] Yea, how oft is the candle of the wicked put out, by such glorious learning as this. Nay, I doubt not, but a man of your principles, were he put upon it, would not stick to count those you call gospel-positive precepts, of no value at all in the christian religion; for now, even now, you do not stick to say that, that even that of going to God by Christ, is one of these, and that such an one, as if absolutely considered in itself, is neither good nor evil. How then, if God should cast you into Turkey, where Mahomet reigns as Lord? It is but reckoning that it is the religion, and custom of the country, and that which is authorized by the power that is there; wherefore it is but sticking to your dictates of human nature, and remembering that coming to God by Christ is a thing of an indifferent nature in itself, and then for peace sake, and to sleep in a whole skin, you may comply, and do as your superior commands. Why? Because in Turkey, are your first sort of fundamentals found: there are men that have human nature, and the law of morals written in their hearts; they have also the dictates thereof written within them, which teach them, those you call the eternal laws of righteousness; wherefore you both would agree in your essential, and immutable differences of good and evil (p. 6), and differ only about these positive laws, indifferent things. Yea, and Mahomet also for the time, because by a custom made convenient, might be now accounted worshipful, and the circumstances that attend his worship, especially those of them that clash not with the dictates of your human nature, might also be swallowed down.
Behold you here then, good reader, a glorious Latitudinarian, that can, as to religion, turn and twist like an eel on the angle; or rather like the weather-cock that stands on the steeple.
'For [saith he] our refusing to comply with either of these can hardly proceed from anything better than a proud affectation of singularity, or at best, from superstitious scrupulosity' (p. 2424).
Do but believe him therefore in what he saith, and you cannot choose but be ready with him to comply with all modes that may serve for advantage.
Besides, he saith, 'that the word superstition, in the Greek implieth, a frightful, and over-timorous apprehension of the divine nature; and consequently a base and under-valuing conception of it.'
So that to be tender of conscience, especially in things of divine worship, binding up the soul to the words of the everlasting testament, in such things especially, as a fool can call little, and insignificant trivial matters, rendereth a man such an one as hath a very erroneous conscience.
But he would not be understood (p. 244) as if he here intended to vilify things that are plainly commanded, or to tolerate that which is plainly forbidden, only he would have all things that may fall within the reach of these two general heads, be examined by this general rule, 'HIS description of the design of Christianity.'
Ans. But I could tell him, that whatsoever is imposed as a part of God's worship, is judged by a better rule than his, both as to its goodness and badness, neither can we account any thing indifferent that is a part thereof. Besides, whatsoever is reputed a part of God's worship, layeth hold on the conscience of the godly: although a ranting Latitudinarian may say, 'If the devil should preach, I would hear him, before I would suffer persecution.' As a brave fellow which I could name, in his zeal was pleased to declare.
But what trust should any man put to the rule to which you direct him for help, and relief therein; seeing that from the beginning to the end, from the top to the bottom, it is a cursed blasphemous book; a book that more vilifieth Jesus Christ, than many of the Quakers themselves: for which of them said worse of him, and make coming to God by him, a more insignificant thing, than you by your pretended design of Christianity have done.
We have therefore a more sure word of the prophets, to the which 'we do well to take heed' (2 Peter 1:19), by which, both your doctrine, and practice, is already judged to be naught, as will be farther discovered time enough, when you shall justify or condemn particulars.
Your twenty-fourth chapter I shall now pass by, until I can better compare you and popery, against which you there so stoutly[33] diggle together.
[The scandalous lives and foolish doctrines of state priests, not the true ground of dissent.]
Your twenty-fifth chapter carrieth in it an hideous outcry against many of your ministers and guides, complaining and confessing, 'That no one thing hath so conduced to the prejudice of your church of England, and done the separating parties so much service, as the scandalous lives of some that exercise the ministerial function in her' (p. 258).
Ans. I will grant it, if you respect these poor carnal people, who yet have been shamed from your assemblies, by such vicious persons you mention: but the truly godly, and spiritually judicious have left you from other arguments, of which I shall not here dilate.
But from p. 261 to the end of the chapter, you take upon you to particularize other of your ministers that are an offence to you, and to the design of your Christianity.[34]
1. 'Such as affect to make people stare at their high flown bombast language, or to please their phantasies with foolish jugglings, and pedantic or boyish wit; or to be admired for their ability in dividing of an hair, their metaphysical acuteness, and scholastic subtilty, or for their doughty dexterity in controversial squabbles.' And I add, had you joined herewith, such as vilify and trample upon the blood of the Lord Jesus, preferring the snivel of their own brains before him, you had herein but drawn your own picture, and given your reader an emblem of yourself.
2. The second sort you blame, are 'such as seek to approve themselves to their auditories to be men of mysteries, and endeavour to make the plain and easy doctrines of the gospel as intricate and obscure as ever they are able.' I will add to these, such as take away the doctrine of faith, and that set themselves and their works in the room thereof: such as have sought to overturn the foundation, Jesus Christ, and have made coming to God by him, in itself of a far more indifferent nature than the dictates of our humanity.
3. Another sort (you say) are 'such as preach upon free grace, and christian privileges, otherwise than as motives to cite to obedience, and never scarce insist upon any duties, but those of believing, laying hold on Christ's righteousness, applying the promises, and renouncing our own righteousness,' which they that have none at all to renounce, have a mighty kindness for.
Ans. (1.) Who they are that preach free grace in your church, to excite men to uncleanness, you may know better than I. But if these words, otherwise than to cite men to obedience, be thus thrust in, of purpose thereby to speak evil of the preachers of free grace, and the exalters of the imputed righteousness of Christ, then look to it; for such venom language as this, doth but involve you within the bowels of that most dreadful prophecy, concerning the false prophets of the last days, that shall privily bring in damnable heresies, even denying the Lord that bought them.
(2.) The preaching of free grace, pressing to believing, and laying hold on Christ's righteousness, is the most available means under heaven, to make men holy, and righteous:[35] 1. Before God. 2. Then before men.
(3.) The preaching of these are first, and principally to beget faith, to beget life, to beget souls to God; yea, to beget in men such a principle, whereby they may serve God acceptably, with reverence and godly fear.
(4.) But to preach free grace, doth much condemn your free will; to preach Christ's righteousness doth utterly curse, and condemn yours; and to preach the promise of grace, doth quite shut out a covenant of works: therefore no marvel if you, who are so wedded to these things, be such an enemy to free grace, the righteousness of Christ, and the gospel promises, that you make even these things a characteristical note (first abusing the consequences of them) of a church-troubling preacher.
(5.) You tauntingly proceed, saying, 'such preachers also press us to renounce our own righteousness, which they that have none at all to renounce, have a mighty kindness for.'
Ans. Indeed those that have a righteousness of their own, as the pharisees, and hypocrites of old, had never much kindness for the doctrine of grace, and the ministers of Christ, but the publicans and harlots had: and therefore, these, while they that had righteousness stumbled and fell, entered into the kingdom of heaven. 'The publicans and the harlots go into the kingdom of God before you.' But what righteousness have you of your own, to which you so dearly are wedded, that it may not be let go, for the sake of Christ? seeing also so long as you go about to establish it, you submit not yourself 'to the righteousness of God' (Rom 10:3). Yea, why do you taunt those ministers that persuade us to renounce our own righteousness, and those also that follow their doctrine? Seeing this was both the doctrine and practice of Paul and all others, save only those that had Moses' veil over their hearts.
Another sort of ministers that you say are enemies to the promoting of holiness, are such as 'are never in their element, but when they are talking of the irrespectiveness of God's decrees, the absoluteness of his promises, the utter disability and perfect impotence of natural men, to do any thing towards their own conversion, and that insist with great emphasis, and vehemence, upon such like false, and dangerous opinions' (p. 262).
Ans. The men that preach these things, being rightly stated, preach the truth of God, if the scriptures may bear sway; they having all been proved the truth of the gospel, both by the prophets and apostles: and when you shall think meet by argument to contradict them, either I, or same other may show you the folly of your undertaking. In the mean time let the reader take notice that here you have judged not by scripture, nor by reason, but upon a bare presumption, arising from your pride or ignorance. Wherefore pray you in your next, shew us, (1.) What is in man that the decree of election should respect as a thing foreseen of God, to prevail with him to predestinate him to eternal life by Jesus Christ our Lord. (2.) Make it manifest that in the word of God there neither is, nor can be any absolute promise contained. (3.) Shew us what ability there is in a natural man, as such, to do things towards his own conversion; I mean things immediately tending to, and that must infallibly consummate therein, and let us see what things they are. And know that when you have well done all this, according to the scriptures of truth, that then it will be time enough to condemn the contrary for false, and dangerous opinions.
But shall I speak the truth for you? The reason of this your presumptuous exclamation, and condemnation of these things; is because they stand in the way of promoting your ignorant, tottering, promiseless, and gospelless holiness; they stand in the way of old Adam, they stand in the way of your dunghill rebellious righteousness, they stand in the way of your freedom of will, and a great rabble more of such like pretended virtues. Yea, they do, and must, and shall stand there, when you and the rest of the Socinians, and Quakers, have said their all against them.
There is yet another sort of preachers whom you condemn, and so do I as well as you, though not in your spirit, nor to advance your pestiferous principles: and they are 'such as make it their great business, to advance the petty interest of any party whatsoever, and concern themselves more about doing this, than about promoting, and carrying on that, wherein consists the chief good of all mankind, and are more zealous to make proselytes to their particular sects, than converts [I will add first to Jesus Christ, and then] to an holy life; and press more exact and rigid conformity to their modes and forms, than to the laws of God, and the essential duties of the christian religion' (p. 263).
Lastly, The caution which you give to ministers, because there wanteth for it, among you a foundation, is to be esteemed but an error, and an abuse of the words, and practices of the apostle. And as for your subtil and close incensing the power to persecute Nonconformists, know that we are willing, God assisting, to overcome you with truth and patience, not sticking to sacrifice our lives, and dearest concerns in a faithful witness-bearing against your filthy errors, compiled and foisted into the world, by your devilish design to promote Paganism, against Christianity (p. 265,266).
[A compliant temper may prove dangerous.]
I come now to your twenty-sixth chapter, which is spent to prove, 'That an obedient temper of mind, is a necessary and excellent qualification to prepare men for a firm belief, and a right understanding of the gospel of Christ' (p. 267).
Ans. 1. Forasmuch as the obedient temper you mention, is precedent to, or before, faith, and the right understanding of the gospel, it must needs be also, that which stands with unbelief, and ignorance of the same. Now that this should be an excellent, and necessary qualification, to a firm belief, and right understanding of the gospel, is altogether without proof, and truth. But this is affirmed for the farther promoting of your human nature, and the things that originally are dictates thereof. But,
2. The obedience, or inclination to obedience, that is before faith, or the understanding of the gospel, is so far off from being an excellent preparative, or good qualification for faith, and the knowledge of the gospel, that in its own nature, which is more than in its consequences, it is a great obstruction thereto.
For, while a man remains faithless and ignorant of the gospel, to what doth his obedient temper of mind incline? Not to faith, nor the gospel of Christ; for with these, as yet you suppose he hath not to do; therefore he inclineth to the law of morals, either as it was delivered in tables of stone from Sinai, or as written in the hearts of all the children of men, to it, under the last consideration, which is in truth, the most heathen and pagan to it, as so you intend, your obedient temper of mind should incline (p. 7-10).
Now this doctrine, being in itself of quite another nature than the doctrine of faith, and also, as such, a covenant by itself, it requireth the mind by virtue of its commands, to stand to THAT, and to rest in that; for of necessity, the heart and mind of a man can go no farther than it seeth, and hath learnt, but by this moral doctrine, the heart and mind is bound and limited to itself, by the power of the dictate to obedience, and the promise of obtaining the blessing, when the preceptive part of it is fulfilled. Hence Paul tells us, that though that ministration, that was written, and engraven in stones, (which in nature is the same with this) is glorious, yet these imperfections attended the man that was in it (2 Cor 3).
1. He was but within the bounds of the ministration of death.
2. In this estate he was blind, and could not see how to be delivered therefrom: 'The vail is over their heart,' so that they could not heretofore, neither can they now, see to the end of that which was commanded, neither to the perfection of the command, nor their own insufficiency to do it, nor to the death and curse of God, that attended him, that in every thing continued not in [all] that was written in the book of the law to do them.
3. Every lecture, or reading of this old law, is as a fresh hood-winking of its disciples, and a doubling of the hindrance of their coming to Christ for life. 'But their minds were blinded, for until this day, remaineth the same vail untaken away in reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their hearts' (2 Cor 3:14,15).
And let the reader note, that all these things attend the doctrine of morals: the ceremonies being in themselves more apt to instruct men in the knowledge of Christ, they being by God's ordination, figures, shadows, representations, and emblems of him; but the morals are not so, neither, as written in our natures, nor as written and engraven in stones (Gal 3:24). Wherefore, your so highly commended obedient temper of mind, you intending thereby an hearty compliance before faith, with morals for righteousness, is so far off from being an excellent temper, and a necessary qualification, to help a man to a firm belief, and right understanding of the gospel; that it is the most ready way of all ways in the world, to keep a man perpetually blind, and ignorant thereof. Wherefore the apostle saith, that the vail, the ignorance, cannot be taken away, but when the heart shall turn to the Lord, that is, from the doctrine of morals, as a law and covenant in our natures, or, as it was written and engraven in stones, to Christ for mercy to pardon our transgressions against it, and for imputative righteousness to justify us from it. While Moses is read, the vail is over the heart; that is, while men with their minds stand bending also to do it. But mark, when it, the heart, shall turn to the Lord, or to the word of the gospel, which is the revelation of him, then the vail shall be taken away.
And hence it will not be amiss, if again we consider how the Holy Ghost compareth, or setteth one against another, these two administrations.
The law he calls the letter, even the law of morals, that law that was written and engraven in stones. The other ministration, he calls the ministration of the spirit, even that which Christ offered to the world, upon believing.
Again, he denieth himself to be a minister of the law of morals. He hath made us able ministers of the New Testament, not of the letter, or law; but of the spirit or gospel. The reason is, for the letter, or law, can do nothing but kill, curse, or condemn; but the spirit, or the gospel, giveth life. Farther, in comparing, he calls the law, the ministration of death, or that which layeth death at the doors of all flesh; but the gospel, the ministration of righteousness, because, by this ministry, there is a revelation of that righteousness that is fulfilled by the person of Christ; and to be imputed for righteousness to them that believe, that they might be delivered from the ministration of death. How then? Hath the ministration of God no glory? Yes, forasmuch as it is a revelation of the justice of God against sin. But yet again, its glory is turned into no glory, when it is compared with that which excelleth. 'But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth' (2 Cor 3:7-10).
So then, your obedient temper of mind, forasmuch as it respecteth the law of morals, and that too, before faith, or a right understanding of the gospel, is nothing else but an obedience to the law, a living to death, and the ministration of condemnation; and is a persuading the world, that to be obedient to that ministration, that is not the ministration of the gospel, but holdeth its disciples in blindness and ignorance, in which it is impossible Christ should be revealed, is an excellent, yea, a necessary qualification to prepare men for a firm belief, and a right understanding of the gospel of Christ, which yet even blindeth, and holdeth all blind that are the followers of that ministration. I come now to your proof, which indeed is no proof of this anti-gospel assertion, but texts abused, and wrested out of their place, to serve to underprop your erroneous doctrine. The first is, 'If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself' (John 7:17, p. 268).
Ans. This scripture respecteth not at all the moral law, or obedience to the dictates of human nature, as an acceptable qualification precedent to faith; or that, for the sake of which God will give men faith in, and a right understanding of the gospel, but is itself an immediate exhortation to believing, with a promise of what shall follow; as who shall say, The Father hath sent me into the world to be salvation to it, through faith in my blood: My Father's will therefore is, 'that men believe in me'; and if any will do his will, he shall know of the doctrine, he shall feel the power thereof, by the peace and comfort that will presently possess the soul, and by the holy effects that follow.
That this is the true exposition of this place will be verified if you consider, that to do the will of God, in a New Testament sense, is to be taken under a double consideration. 1. As it respecteth Christ. 2. Man.
1. As it respecteth Christ, so it concerns his completing the redemption of man by himself, by his own personal performances (John 6:38,39; Heb 10:5-10).
2. As it respecteth man, it doth first and immediately respect our believing on him for remission of sins and eternal life. 'And this is the will of him [the Father] which sent me [saith Christ] that every one that seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day' (John 6:40). This then is the will of God; that men do believe in Jesus Christ.
Against, when the Jews asked Jesus Christ what they should do, that they might work the works of God, he did not send them first to the moral precept, or to its first principles in the hearts of men; by obeying that, to fit themselves for faith; but immediately he tells them, 'This is the work of God, that ye believe on him whom he hath sent' (John 6:29). This is the work of God; that is, 'This is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment' (1 John 3:23). If any man will do his will, he shall know of the doctrine, that is, as I have said, he shall feel, and have the authority of this faith in his heart, both to give peace and joy in his heart, and assurance, and the sealing of his soul to glory. For all these things come in upon believing first in Christ.
1. 'By faith we have peace with God' (Rom 5:1).
2. 'We have joy and peace through believing' (Rom 15:13).
3. 'Assurance comes also through believing' (John 6:69; Heb 10:22).
4. Yea, and the sealings up to eternal life; 'In whom also after that ye believed, ye were sealed with that holy spirit of promise' (Eph 1:13).
5. Sanctification, and a right obedient temper, is not to be found in men before, but after they have believed; 'He purified their hearts by faith' (Acts 15:9). Yea, heaven and eternal happiness is promised to them who are sanctified by faith which is in Christ (26:18).
This first text, therefore, hath been by you abused, in that you have ungodlily strained it, but in vain, to make it warrant your heathenish preparations to faith.
The second scripture; 'He that is of God heareth God's words; ye therefore hear them not, because ye are not of God' (John 8:47).
Ans. This scripture supposeth men must first be of God, before they can hear God's word; before they can hear it with the hearing of faith; and therefore nothing respecteth those that before they have faith, live in the law of works; and least of all, those that become obedient thereto, that thereby they may obtain everlasting life. For these are not of God, not of him in a New Testament sense; not sons, because they are born of men, of the will of men, of the law, and according to the wisdom of flesh and blood (John 1:12,13).
Your third scripture is, 'And as many as were ordained to eternal life believed' (Acts 13:48). Which text you thus expound: 'That as many of the Gentiles as were disposed, or in a ready preparedness for eternal life, believed; that is, those which were proselytes of the gate, who were admitted by the Jews to the hope of eternal life, and to have their portion in the age to come, without submitting to their whole law, or any more than owning the God of Israel, and observing the seven precepts of Noah' (p. 269)[36].
Ans. 1. That obedience to the moral law is not a preparative to faith, or an excellent and necessary qualification to the right understanding of the gospel I have proved.
2. That to be a Jewish proselyte was to live in the faith of Messias to come, is the strain of all the scriptures that have to deal with them.
3. But that ordaining men to eternal life respects an act of the Jews, or that the Jews did dispense with the Gentile proselytes, in their casting off all their laws, but the seven precepts of Noah.
4. Or that God counted this a fit, or forerunning qualification to faith in Jesus Christ, neither stands with the word of God, nor the zeal of that people.
5. Besides, the words presently following seem to me to insinuate more, viz. That the Jews and religious proselytes that adhered to Paul at his first sermon (v 43), did contradict and blaspheme at his second (v 45), and moreover, that it was they that raised persecution upon him, and expelled him out of their coasts (v 50). When the Gentiles, even those that were more barbarously ignorant at his coming, when they heard that by Christ there was offered to them the forgiveness of sins, they believed (v 48), and glorified the word of the Lord: The wisdom of heaven so disposing such of their hearts, that were before by HIM, not by Jews ordained to life. 'And as many as were ordained to eternal life, believed.'
But you come again, in p. 269 to the scripture first urged by you, 'If any man will do his will,' &c. and you tell us, that this must also needs be implied, he shall rightly understand the doctrine too; which word (understand) you so carry, as may best help you in case you should meet with an adversary. As if any should thus object, that here you have granted that the words make promise of an understanding of the gospel; yea require in it the very first act of the will; then you readily shift it by saying, That this is implied only, suggesting that obedience to morals is expressed, and therefore must first be thought on and done. But if one of your brotherhood stop here, and make the objection; then you add, 'It is knowledge, at least, in all the necessary points thereof, absolutely necessary and essential parts, from among which you long since did cast out, "Coming to God by Jesus Christ."' Yea you add, 'That by [that which you call] the design of the gospel, it may be presumed, that whosoever considereth it, with a design of being so, [that is, of living up to human principles, and that desireth to be possessed again of the holiness he hath lost, for that is it for the proof of which you have written above 300 pages] he must needs believe the gospel to have come from God, and also be enlightened in the true knowledge of at least the necessary points of it,' viz. All moral duties contained therein, which are never a one of them as such an essential of the gospel, but are such duties as are consequential to the belief thereof.
Wherefore, although you feign it, 'this honest temper,' as you call it, will not help you, 1. To judge of the gospel without prejudice; nor 2. To evidence it with satisfaction; nor 3. Secure those in whom it is from error and delusion; no man being more brutish or heathenish, nor so void of satisfaction about it, nor more involved in error concerning it, than yourself; being truly what you charge upon others; 1. Grossly ignorant; 2. Too highly opinionate; 3. Proud in affectation; 4. Liquorish; 5. A self-lover; 6. And for your blasphemy under the just judgment of God. 'If our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them' (2 Cor 4:3,4).
['For me to live is Christ' includes in it more than good habits or holy frames of soul.]
I am come now to your last chapter, which tells us wherein the essence and life of Christianity consisteth, viz. In a good state and habit of mind, in a holy frame and temper of soul (p. 282).
Ans. 1. It consisteth in a life of faith, when I live in the belief of this, that Christ loved me, and gave himself for me. 'The life that I now live in the flesh [saith Paul] I live by the faith of the Son of God, who loved me, and gave himself for me.'
2. And besides, a good state and habit of mind, or an holy frame and temper of soul, in your notion of them, which respecteth purely obedience to morals, from natural impulses, or dictates of our humanity, they are rather heathenish than Christian, and being alone, end in death rather than life. 'As many as are of the works of the law, are under the curse,' he saith not they that sin against it, but they that are OF the works of it, such as do justice, righteousness, charity, goodness, mercy, patience, and all kind of moral duties, from principles human, natural, or as men, they are under the curse, because they have sinned first, and also are infirm and weak in their pursuit after the perfections they desire. These follow after righteousness, but that flies from them; wherefore they do not obtain it, because they seek it not by faith in Christ, but as it were by the works; the righteous, good, and holy works of the law (Rom 9:30,32). But you add,
'It is such a habit of mind, such a frame and temper of soul, as esteemeth God as the chiefest good, and preferreth him and his Son Jesus Christ before all the world, and that prizeth above all things an interest in the divine perfections,' &c. (p. 282).
Ans. 1. God must needs be esteemed the chiefest good, by all that have but, and are ruled by, the light of nature, because they see him by his works to be almighty, merciful, and eternal (Rom 1:20). But this may be where the knowledge of the man, the Mediator is not; therefore this, in this and in your sense, cannot be of the essence of Christianity, for that it is common to all the world. That estimation of God which is common to natural men, cannot be of the essence of Christianity, because they want that knowledge of him that comes by Jesus Christ, and so are not capable to esteem of him under a Christian consideration.
But you say, 'it is that good habit and temper of mind that preferreth God, and his Son Jesus Christ, before all the world.'
Ans. He that esteemeth God above all, must needs, at least in his judgment, so prefer him; but whereas you add, and his Son Jesus Christ, you put in them words but as a cloak, for yourself have not preferred his Son Jesus Christ, no, not before a moral law, no not before your obedience to it, although but by human principles; yea, you have accounted the command of God, by which we are enjoined by him to come to God, a thing in itself but like levitical ceremonies, or as Baptism and the Lord's Supper; a thing in itself indifferent, and absolutely considered neither good nor evil (p. 7,8,9).
You add; 'It is such a temper as prizeth above all things, an interest in the divine perfections; such as justice and righteousness, universal charity, goodness, mercy, patience, and all kinds of purity' (p. 282).
Ans. Seeing by these expressions you only intend moral virtues, and those that are inherent in you, and originally operations of humanity, it is evident that you have but impiously and idolatrously attributed to your own goodness so high and blessed a title. For whatsoever is in your nature, and originally the dictates thereof, and whatsoever proficiency you make therein by human principles, and helps of natural endowments; these things are but of yourself, your own justice, your own righteousness, your own charity, goodness, mercy, patience, kindness, &c. Now to call these the divine perfections, when they are only your own human virtues, bespeaks you, I say, fond, impious, and idolatrous, and shews you, in the midst of all your pretended design to glorify God, such an one who have set up your own goodness with him, yea and given it the title of his blessed grace and favour.
That scripture you mention (Rom 14:17), although by the word righteousness there, is intended obedience to the moral law, yet to it by persons already justified by Christ's righteousness; hence they are said to do it in the joy and peace of the Holy Ghost, or by the joy and peace which they had by faith in Christ's righteousness, as revealed to them by the Spirit of God. Hence again, they are said in IT to serve Christ, or to receive the law at his hand, which he giveth to them to walk after, having first justified them from the curse thereof by his blood.
2. The law was given twice on Sinai, the last time, with a proclamation of mercy going before, and he that receiveth it thus, receiveth it after a gospel manner. For they as justified persons are dead to the law as a covenant of works by the body of Christ, that they might live to another, even to him that is raised from the dead (Rom 7; Gal 2:19). But you by this scripture intend not this doctrine, for you make justification by Christ, come after, not before obedience to the law; yea, you make obedience thereto, the essential, and coming to God by Christ, but a thing of a more remote nature, from true and substantial gospel-righteousness.
In p. 283, you speak again of the old principle, and thus you comment, 'A principle of holiness that respecteth duty, as with respect to the nature of the command, so not with respect to the duty as occasioned by certain external inducements and motives, but from a good temper and disposition of soul.'
Ans. This I say, still respecting your old principle of humanity, and the purity of your nature, the most amounts but to this: Your principle is confined to a liberty of will and affections, with respect to doing of the law of works, which many have professed to have, and do before you, and yet have come short of the glory of God. For as I told you before, I tell you now again, that the gospel-principles are the Holy Ghost and faith, which help that soul in whom they dwell to count believing in Jesus Christ the great and essential part of our Christianity, and our reckoning ourselves pardoned for the sake of him: 'And thus being set free from sin, we become the servants of God, and have our fruit unto holiness, and the end everlasting life' (Rom 6:22).
Your description of a child of Abraham, you meaning in a New Testament sense, is quite beside the truth. For albeit, the sons of Abraham will live holy lives, and become obedient to the substantial laws; yet it is not their subjection to morals, but faith in Jesus, that giveth them the denomination of children of Abraham. 'Know ye, therefore, that they that are of faith are the children of faithful Abraham: They that are of faith, the same are the children of Abraham: Yea, they that are of faith are blessed with faithful Abraham' (Gal 3:7,9). In p. 284, you say, 'That there is no one duty more affectionately recommended to us in the gospel than is alms-giving.'
Ans. Yes, That there is, and that which more immediately respecteth our justification with God, than ten thousand such commandments; and that is faith in Christ. Alms-deeds is also a blessed command; yet but one of the second table, such as must flow from faith going before. Faith I mean that layeth hold on Christ's righteousness, if it be accepted of God. For before the heart be good the action must be naught; now the heart is good by faith, because faith, by applying Christ's righteousness, makes over [a] whole Christ to the soul, of whose fulness it receiveth, and grace for grace (John 1:16). Many things in this last chapter are worthy reprehension, but because you tell us, in the last two pages thereof, is the sum of all that need to be said, I will immediately apply myself to what is there contained.
You say (p. 296), 'It is not possible we should not have the design of Christianity accomplished in us, and therefore that we should be destitute of the power of it, if we make our Saviour's most excellent life the pattern of our lives.' By our Saviour's life, as by a parenthesis you also express, you mean, as yourself hath in short described it (ch 5) viz., 'The greatest freedom, affability, courtesy, candour, ingenuity, gentleness, meekness, humility, contempt of the world, contention, charity, tenderness, compassion, patience, submission to the divine will, love of God, devoutest temper of mind towards him, mighty confidence and trust in God,' &c.
Ans. Our Saviour's life, in not only these, but all other duties that respected morals, was not principally or first to be imitated by us, but that the law, even in the preceptive part thereof, might be fully and perfectly fulfilled for us. 'Christ is the end of the law for righteousness'; the end, not only of the ceremonial law, but the ten commandments too; for if the word righteousness, respecteth in special them. 'Jesus increased in favour with God' (Luke 2:52; Matt 3:17). This respecteth him as made under the law, and his pleasing of God in that capacity. So also doth that, 'In him I am well pleased.' Now I say, as Jesus stood in this capacity, he dealt with the law in its greatest force and severity, as it immediately came from God, without the advantage of a Mediator, and stood by his perfect complying with, and fulfilling every tittle thereof. Besides, as Jesus Christ had thus to do with the law, he did it in order to his 'finishing transgression, and putting an end to sin' (Dan 9:24), and so consequently as Mediator, and undertaker for the world. For his perfect complying withal, and fulfilling every tittle of the law, respected nothing his own private person, that he for himself might be righteous thereby; for in himself he was eternally just and holy, even as the Father, but it respected us, even us. For US he was made under the law, that we, by his fulfilling the law, might by him be redeemed from under the law, and also receive the adoption of SONS (Gal 4:4,5). For we having sinned, and transgressed the law, and the justice of God, yet requiring obedience thereto, and the law being too weak through our flesh to do it, God therefore sent his own Son in the likeness of sinful flesh, who himself for us did first of all walk in the law, and then for sin suffered also in his flesh, the sentence, and curse pronounced against us by the law. For it was nothing less necessary, when the Son of God became undertaker for the sin of the world, that he should walk in obedience to the whole of the precepts of the law, to deliver us from the judgment of the law; I say it was no less necessary he should so do, than that he should bear our curse and death. For it would have been impossible for him to have overcome the last, if he had not been spotless touching the first. For therefore it was impossible he should be holden of death, because he did nothing worthy of death; no, not in the judgment of the law, to which he immediately stood. Now as Christ Jesus stood thus to, and walked in the law, it is blasphemy for any to presume to imitate him; because thus to do is to turn Mediator and undertaker for the sin of the world. Besides, whoso doth attempt it, undertakes an impossibility; for no man can stand by the moral law, as it immediately comes from the divine majesty; he having sinned first, even before he goeth about to fulfil it. And in this sense is that to be understood, 'as many as are of the works of the law are under the curse,' held accursed, because they have sinned first; accursed in their performances, because of imperfection, and therefore assuredly accursed at last, because they come short of the righteousness thereof.
1. Christ Jesus did never set himself forth for an example, that by imitating his steps in morals should obtain justification with God from the curse of that law; for this would be to overthrow, and utterly abolish the work which himself came into the world to accomplish, which was not to be our example, that we by treading his steps might have remission of sins, but that through the faith of him, through faith in his blood, we might be reconciled to God.
2. Besides, thus to imitate Christ, is to make of him a Saviour, not by sacrifice, but by example. Nay, to speak the whole, this would be to make his mediatorship wholly to center, rather in prescribing of rules, and exacting obedience to morals, than in giving himself a ransom for men; yea, I will add to imitate Christ, as you have prescribed, may be done by him, that yet may be ignorant of the excellency of his person, and the chief end of his being made flesh: For in all these things which you have discoursed in that fifth chapter of him, you have only spoken of that, something of which is apprehended by the light of nature; yea, nature itself will teach that men should trust in God, which is the most excellent particular that there you mention. Wherefore our Lord Jesus himself foreseeing, that in men there will be a proudness, to content themselves with that confidence, he intimateth that it would be in us insignificant, if it stand without faith in himself. 'Ye believe [naturally] in God [saith he] believe also in me' (John 14:1). Faith in Jesus is as absolutely necessary as to believe immediately in the divine being. Yea, without faith in Jesus, whosoever believeth in God is sure to perish and burn in hell. 'If you believe not that I am he, ye shall die in your sins' (John 8:24). And to take Jesus in morals for example, is nowhere called believing in him, neither is there one promise of eternal life, annexed to such a practice. But you say, 'If we tread in his blessed steps, and be such, according to our measure and capacity, as we have understood he was in this world' (p. 296).
Ans. I say, for a man to confine himself only to the life of the Lord Jesus, for an example, or to think it enough to make him, in his life, a pattern for us to follow, leaveth us, through our shortness in the end, with the devil and his angels, for want of faith in the doctrine of remission of sins; for Christ did nowhere make another mediator between God and him, nor did he ever trust to another man's righteousness, to be thereby justified from the curse of the law; neither did he at all stand in need thereof, without which, we must be damned and perish. Now I say, these things being nowhere practised by him, he cannot therein be an example to us. And I say again, seeing that in these things, by faith in them, is immediately wrapped up our reconciliation with God; it followeth, that though a man take the Lord Christ in his whole life, for an example in the end, that notwithstanding, he abideth unreconciled to God. Neither will that clause, 'and be such,' help such a person at all: For justification with God, comes not by imitating Christ as exemplary in morals, but through faith in his precious blood. In the law I read, that the Paschal Lamb was neither to be eaten sodden nor raw, but roast with fire, must it be eaten (Exo 12). Now to make salvation principally to depend upon imitating Christ's life, it is to feed upon him raw, or at most, as sodden, not sanctified and holy: But the precept is, 'Eat it roast with fire'; is to be the antitype, as accursed of God for sin, and enduring the punishment for it (Exo 19; Deu 33:2; Mal 4:1). The law is compared to fire, and its curse to a burning oven. Now under the curse of this fiery law, was the Lord Jesus afflicted for the sins of the world: wherefore, as so considered, our faith must lay hold upon him, for justification with God. 'This is the law of the burnt-offering: [which was the offering for sin;] It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it' (Lev 6:9). But now I would inquire: Had Israel done the commandment, if they had eaten the passover raw, or boiled in water? Or if they had offered that offering, that was to be burnt as a sin-offering, otherwise than it was commanded? Even so, to feed upon Christ, as he is holy, and of good life only; and also, as taking him therein for an example to us, to follow his steps for justification with God; this is, to eat the passover raw, and not as roast with fire; this is, to feed upon Jesus, without respecting him as accursed of God for our sin, and so consequently to miss of that eternal life, that by his blood he hath obtained for every one that believeth on him. I have been pleased with this observation: That none of the signs and wonders in Egypt, could deliver the children of Israel thence, till the Lamb was slain, and roast with fire (Exo 12:31). And I have been also pleased with this: That the Father, not Moses, gave the manna from heaven, which was a type of the flesh, and blood of Christ, that whoso feedeth on, shall live for ever (John 6:32). Yea, circumcision also, which was a type of inward, and heart-holiness, was not of Moses, but of the Fathers, and principally a consequence of the faith of Abraham (John 7:22). Whence I gather, that no wonder, but the blood of Christ can save; that no kindness, but the mercy of God, can give this to us; and that no law, but the law of faith, can make us truly holy in heart. But you add, 'Those that sincerely, and industriously, endeavour to imitate the holy Jesus in his Spirit and actions, can never be ignorant what it is to be truly Christians.' Those that follow Jesus in his Spirit, must first receive that Spirit from heaven, which Spirit is received, as I have often said, by applying first, by faith, the merits of Christ to the soul, for life and justification with God. The Spirit is not received by the works of the law, but by the hearing of faith; neither comes it in the ministry, or doctrine of morals, but in and by the ministry of faith; and the law is not of faith. Wherefore seeing you have, in p. 223 of your book, forbidden sinners to come first to Jesus for justification with God; the Spirit you talk of, however you call it the Spirit of Jesus, can be no other than the spirit of a man; which you also yourself, in p. 7, 8, 9 call 'the purity of human nature, a principle of reason, the first principles of morals, or those that are originally dictates of human nature.' Wherefore by these words, 'in his Spirit,' you do but blaspheme the Holy Ghost, and abuse your ignorant reader; calling now, Quaker-like, the dictates of your humanity, and your Socinian compliances therewith, the Spirit of Holy Jesus. I conclude therefore, that the way of salvation, or the design of Christianity as prescribed by you, is none other than the errors of your own brain, the way of death, the sum and heart of Papistical Quakerism, and is quite denied by the Lord Jesus, and by his blessed Testament. And now go your ways, and imitate the Lord Jesus, and take the whole history of his life for your example, and walk in his steps, and be such as much as you can, yet without faith in his blood, first; yea, and if you stand not just before God through the imputation of his righteousness, your imitating will be found no better than rebellion, because by that, instead of faith in his blood, you hope to obtain remission of sins, thrusting him thereby from his office and work, and setting your dunghill righteousness up in his stead.
[Fowler's false and dangerous conclusions.]
I come now to your conclusion. First, in p. 298 'You press men to betake themselves to find [that which you call] the design of Christianity, accomplished in their hearts and lives.'
Ans. Seeing that the holiness that your erroneous book has exalted, is none other but that which we have lost; yea, and again, seeing you have set this in the head of, and before the righteousness of Christ, I admonish my reader to tremble at the blasphemy of your book, and account the whole design therein, to be none other but that of an enemy to the Son of God, and salvation of the world. For that holiness as I have shewed, is none other but a shadowish, Christless, graceless holiness; and your so exalting of it, very blasphemy. You proceed, saying, 'Let us exercise ourselves unto real and substantial godliness; [still meaning your Adamitish holiness] let us study the gospel not to discourse, or only to believe, but also, and above all things, to do well.'
Ans. Herein still you manifest, either ignorance of, or malice against, the doctrine of faith; that doctrine, which above all doctrines, is the quintessence of the New Testament, because therein, and not principally, as you feign, by doing well, is the righteousness of God revealed, and that from faith to faith; not from faith to works, nor yet from works to faith. Besides, the gospel is preached in all nations, for the obedience of faith (Rom 16:26). Neither works, the law, the dictates of humanity, nor the first principles of morals, knowing what to do with the righteousness of the gospel, which is a righteousness imputed by God, not wrought by us; a righteousness given, not earned, a righteousness received by believing, not that which floweth from our obedience to laws, a righteousness which comes from God to us, not one that goeth from us to God. Besides, as I also have hinted before, the apostle and you are directly opposite. You cry, 'above all things, do well': that is, work and do the law; but he, 'above ALL, take the shield of faith, wherewith are quenched all the fiery darts of the wicked' (Eph 6:16).
But you add (p. 300), 'Let us do what lieth in us to convince our Atheists, that the religion of the blessed Jesus, is no trick or device; and our wanton and loose Christians, that it is no notional business, or speculative science.'
Ans. This you cannot do by your moral natural principles of humanity: For even some of your brave philosophers, whose godliness you have so much applauded, were even then in the midst of their, and your virtues, atheistically ignorant of the religion of Jesus. And as to the loose Christian; Christ neither hath need of, nor will he bless your blasphemous opinions, nor feigned godliness, but real ungodliness, to make them converts to his faith and grace, neither can it be expected it should, seeing you have not only dirty thoughts, but vilifying words, and sayings of his person, work, and righteousness. you have set your works before his (p. 223), calling them substantial, indispensable, and real; but coming to God by him, a thing in itself indifferent (p. 7-9). You go on, and say, 'Let us declare—that we are not barely reliers on Christ's righteousness, by being imitators of it' (p. 300). You cannot leave off to contemn and blaspheme the Son of God. Do you not yet know that the righteousness of Christ on which the sinner ought to rely for life, is such, as consisted in his standing to, and doing of the law, without a Mediator? And would you be doing this? What know you not, that an essential of the righteousness he accomplished for sinners when he was in the world; is, 'That he was conceived by the Holy Ghost, born without sin, did all things in the power of, and union with his own eternal Godhead.' And are you able thus to imitate him? Again, the righteousness on which we ought to rely for life, is that which hath in it the merit of blood: we are 'justified by his blood' through faith in his blood (Rom 5:9). Is this the righteousness you would imitate? Farther, the righteousness on which poor sinners should rely, is that, for the sake of which God forgiveth the sins of him that resteth by faith thereupon. But would you be imitating of, or accomplishing such a righteousness?
Your book, Sir, is begun in ignorance, managed with error, and ended in blasphemy.
Now the God of glory, if it may stand with his glory, give you a sight of your sins, against the Son of God, that you may, as Saul, lie trembling, and being astonished, cry out to be justified, with the righteousness of God without the law, even that which is by faith of Jesus Christ, unto all, and upon all them that believe.
Many other gross absurdities, which I have omitted in your whole book, may perhaps, be more thoroughly gathered up, when you shall have taken the opportunity to reply. In the meantime I shall content myself with this.
'Behold the Lamb of God, which taketh away the sin of the world'
(John 1:29).
'Even Jesus, which delivered us from the wrath to come' (1 Thess 1:10).
'Who when he had by himself purged our sins, sat down on the right hand of the Majesty on high' (Heb 1:3).
'Christ died for our sins' (1 Cor 15:3).
'God hath made him to be sin for us' (2 Cor 5:21).
'Christ was made a curse for us' (Gal 3:13).
'He bare our sins in his own body on the tree' (1 Peter 2:24).
'He loved us, and washed us from our sins in his own blood' (Rev 1:5).
'God for Christ's sake hath forgiven you' (Eph 4:32).
'We have redemption through his blood, the forgiveness of sins, according to the riches of his grace' (Eph 1:7).
Now unto the King, eternal, immortal, invisible, the only wise
God, be honour, and glory, for ever, and ever. Amen.
THE CONCLUSION.
That my reader may farther perceive that Mr. Fowler, even by the chief of the articles of the church of England, is adjudged erroneous; and besides the very fundamentals of the doctrine of Jesus Christ, and that in those very principles that are in the main, I say, and that most immediately concern Christ, faith, and salvation, will be evident to them that compare his design of Christianity, with these articles hereunto recited.
The Article [X.] concerning Free-will.
'The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing[37] us, that we may have a good will, and working with us, when we have that good will.'
The Article [XI.] concerning Justification.
'We are accounted righteous before God, ONLY for the merit of our Lord and Saviour Jesus Christ, by faith; and not for our own works, or deservings. Wherefore that we are justified by faith ONLY, is a most wholesome doctrine, and very full of comfort,' &c.
The Article [XIII.] of Works before Justification.
'Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, for as much as they spring not of faith in Jesus Christ,—or deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the NATURE of sin.'
These articles, because they respect the points in controversy betwixt Mr. Fowler, and myself; and because they be also fundamental truths of the christian religion, as I do heartily believe, let all men know that I quarrel not with him, about things wherein I dissent from the church of England, but do contend for the truth contained, even in these very articles of theirs, from which he hath so deeply revolted, that he clasheth with every one of them, as may farther be shewn when he shall take heart to reply.
But to wind up this unpleasant scribble, I shall have done when I have farther shewed, how he joineth with papist, and quaker, against these wholesome, and fundamental articles.
Mr. Fowler's Doctrine compared with Campian the Jesuit, upon that question whether Faith only justifieth: saith Campian,
1. Campian. 'We [Papists] say, that as grace is put into us in justification, so also our righteousness is enlarged through good works, and is inherent in us; therefore it is not true that God doth justify by faith ONLY.'
Fowler (p. 221), 'Justifying faith is such a belief of the truth of the gospel, as includes a sincere resolution of obedience unto all its precepts: and that it justifieth as it doth so.—In short, is it possible that faith in Christ's blood, for the forgiveness of sins, should be the only act which justifieth a sinner?' (p. 224).
2. Campian. 'So that faith is urged, but not faith ONLY; again, by faith is meant all Christianity, and the whole religion of Christians.'
Fowler (p. 222), 'For surely the faith which entitles the sinner to so high a privilege, as that of justification, must needs be such as complieth with all the purposes of Christ's coming into the world; especially with his grand purpose,—as Lord, and that it is no less necessary that it should justify as it doth this.'
3. Campian. 'Though works void of Christ are nothing; yet through grace they serve to justification.'
Fowler (p. 225,226), 'Of the imputation of Christ's righteousness,—this is the true explication; it consists in dealing with sincerely righteous persons: as if they were perfectly so, for the sake and upon the account of Christ's righteousness. The grand intent of the gospel being to make us partakers of an inward and real righteousness; and it being but a secondary one, that we should be accepted, and rewarded, as if we were completely righteous.'
4. Campian. 'Speaking of faith, hope, and charity, he confesseth; that faith in nature is before them, but it doth not justify before they come.'
Fowler (p. 223), 'What pretence can there be for thinking, that faith is the condition, or instrument of justification, as it complieth with only the precept of relying on Christ's merits, for the obtaining of it: especially when it is no less manifest than the sun at noon-day, that obedience to the other precepts, [or works of love,] must go before obedience to this' (p. 284).
5. Campian. 'I deny [that faith ONLY doth justify] for you have not in all the word of God, that faith only doth justify.'
Fowler (p. 225), 'And for my part, I must confess, that I would not willingly be he that should undertake to encounter one of the champions of that foul cause, with the admission of this principle, that faith justifieth, only as it apprehendeth [resteth or relieth on (p. 224)] the merits, and righteousness of Jesus Christ, I must certainly have great luck, or my adversary but little cunning, if I were not forced to repent me of such an engagement.'
6. Campian. 'Abraham being a just man, was made more just by a living faith.'
Fowler (p. 283), 'He only is a true child of Abraham, who in the purity of the heart obeyeth those substantial laws, that are imposed by God, upon him.'
7. Campian. 'I say that charity and good works, are not excluded [in the causes of our justification].'
Fowler (p. 214,215), 'For we have shewn, not only that reformation of life from the practice, and purification of heart from the liking of sin, are as plainly as can be asserted in the gospel to be absolutely necessary to give men a right to the promises of it, but also that its great salvation doth even consist in it.'
Mr. Fowler's Doctrine compared with William Penn the Quaker.
1. Penn's Sandy Foundation (p. 19 [p. 16 ed. 1684]), 'Life and salvation is to them that follow Christ the light, in all his righteousness, which every man comes only to experiment, as he walks in a holy subjection to that measure of light and grace, wherewith the fulness hath enlightened him.'
Fowler (p. 8), 'That is, those which are of an indispensable, and eternal obligation, which were first written in men's hearts, and originally dictates of human nature.'
2. Penn (p. 32 [p. 26 ed. 1684]), 'I really confess that Jesus Christ fulfilled the Father's will, and offered up a most satisfactory sacrifice, but not to pay God, or help him [as otherways being unable] to save men.'
Fowler (p. 85), 'Christ was set forth to be a propitiatory sacrifice for sin; I will not say that his Father [who is perfectly sui juris] might be put by this means into a capacity of forgiving it.'
3. Penn (p. 16 [p. 14 ed. 1684]), 'God's remission is grounded on man's repentance, not that it is impossible for God to pardon without a plenary satisfaction.'
Fowler (p. 84), 'There are many that do not question but that God could have pardoned sin, without any other satisfaction, than the repentance of the sinner,' &c.
4. Penn (p. 27 [p. 22 ed. 1684]), 'Justification doth not go before, but is subsequential to the mortification of lusts.'
Fowler (p. 14,15), 'This blessing of making men holy, was so much the design of Christ's coming, that he had his very name from it': observe the words are, 'He shall save his people from their sins'; not from the punishment of them. And that is the primary sense of them, which is most plainly expressed in them: 'That he shall save his people from the punishment of sin, is a true sense too; but it is secondary and implied only; as this latter is the never failing and necessary consequent of the former salvation.'
5. Penn (p. 25 [p. 21 ed. 1684]), 'Since therefore there can be no admittance had, without performing that righteous will, and doing those holy, and perfect sayings; alas! to what value will an imputative righteousness amount?' &c.
Fowler (p. 16), 'Christ shall bring in an inward substantial, and everlasting righteousness, and by abrogating the outward [ceremonial] and establishing ONLY this righteousness, he should enlarge the Jewish Church, an accession of the Gentiles, being by that means made unto it.'
6. Penn (p. 24,25 [p. 20 ed. 1684]), 'Since God has prescribed an inoffensive life, as that which only can give acceptance with him; and on the contrary hath determined never to justify the wicked, &c.—Will not the abomination appear greatest of all, where God shall be found condemning the just, on purpose to justify the wicked; and that he is thereto compelled, or else no salvation, which is the tendency of their doctrine, who imagine the righteous, and merciful God to condemn and punish his [innocent[38]] righteous Son, that he having satisfied for our sins, we might be justified [while unsanctified] by the imputation of his perfect righteousness. O why should this horrible thing be contended for by Christians!'
Fowler (p. 119), 'If it were possible [as it hath been proved it is not] that a wicked man should have God's pardon, it would not make him cease to be miserable.'
Fowler (p. 120), 'Were it possible that Christ's righteousness could be imputed to an unrighteous man, I dare boldly affirm it would signify as little to his happiness, as would a gorgeous and splendid garment, to one that is almost starved with hunger, or that lieth racked by the torturing diseases of the stone, or colic.'
Fowler (p. 130), 'To justify a wicked man, while he continueth so, if it were possible for God to do it, would far more disparage his justice, and holiness, than advance his grace and kindness.'
7. Penn (p. 26 [p. 22 ed. 1684]), 'Unless we be[come] doers of that law, which Christ came not to destroy, but as our example to fulfil, we can never be justified before God.'
Fowler (p. 296), 'It is impossible we should not have the design of Christianity accomplished in us, and therefore that we should be destitute of the power of it, if we make our Saviour's most excellent life, the pattern of our lives. Those that sincerely, and industriously endeavour to imitate the holy Jesus in his spirit and actions, can never be ignorant what it is to be truly Christians, nor can they fail to be so.'
8. Penn (p. 26), 'Nor let any fancy that Christ hath so fulfilled it for them, as to exclude their obedience, from being requisite to their acceptance, but only as their pattern.'
Fowler (p. 148), 'This Son of God taught men their duty, by his own example, and did himself perform among them, what he required of them. Now that he should tread before us EVERY step of that way, which he hath told us leadeth to eternal happiness, and commend those duties which are most ungrateful to our corrupt inclinations, by his own practice; our having so brave an example is no small encouragement, to a cheerful performance of all that is commanded.'
Understandest thou what thou readest?
FOOTNOTES:
1. Fowler's Design, p. 6.
2. Ibid.
3. Seeing, then, it is evident from scripture, how deeply and dreadfully man is fallen from God, what a folly it is to suppose, in such a depraved creature, conditions previous to his justification! They who talk at this rate, know not what they say, nor whereof they affirm. In a natural man there is no meetness, but a meetness to sin, and a meetness to be damned. They who know themselves, know this. And there are no pre-requisites to justification, but what God, by his Spirit, is pleased to work in men's hearts. None are meet to obey the gospel, till God implants in their souls a principle of faith and evangelical obedience. Before this is done, there is no meetness in the creature, no disposition to do anything spiritually good; neither are any of our works, till a change of nature takes place, acceptable and well-pleasing in the sight of Almighty God.—Mason and Ryland.