A REVINDICATION Set forth by William Parker, In the behalf of Dr. Drayton deceased, and himself: Of the Possibility of a Total mortification of Sin in this life: And, Of the Saints perfect obedience to the Law of God: To be the Orthodox Protestant Doctrine, and no Innovations (as they are falsely charged to be) of Dr. DRAYTON and W. PARKER; In an ILLOGICALL VINDICATION, Wherein the necessity of sins remaining in the best Saints as long as they live, and the impossibility of perfect obedience to the Law of God, is ignorantly and perversely avouched to to be the Orthodox Protestant Doctrine; by one who subscribeth his name JOHN tendering.  
The Anagram whereof is, 'GINNE TO HINDER.  

What! ‛ Gin to hinder doctrines so divine,  
Which teach in heavenly purity the Trine?  
Would have the man to live without the sin,  
The blessed state he was created in;  
Under pretence of innovations late  
Taught by truths Lovers whom your soul doth hate  
Witness your tongue in flamed with hell's fire,  
Calling us Jesuits acting for Rome's hire.  
What! must Jehovah nil he will he dwell  
With sin, while Saints retain their earthly cell?  
What! did not Abraham drive the souls away, Gen. 15.11.  
Which came upon the Sacrifice to pray?  
Was he compelled to let them there abide?  
No, thence he forced them ere the evening-tide:  
And must best Saints keep sin, (that soul disease,)  
Without their will, till death bring their release?  
Fie John! Tendering this Vindication  
You settle sin (God's abomination)  
I'th' soul foretold of desolation; Matth. 24.15.  
Which we remove: but you cry out and say,  
We teach to hell! The clean contrary way!   
London, Printed by W.G. and are to be sold, with the Examen to the late Synods Confession of Faith, by Nathaniel Brook at the sign of the Angel in Cornhill, and John Orme in Pellican-Court in Little Britain, M.DC.LVIII.   

The Vindicator (before he entereth upon the prosecution of his sinful business in plain terms) doth present a Preface to his beloved friends, in Scripture-phrase, like to a Pharisaical Saint, with a specious salutation in the front of it.  
A true Paraphrase of both which (as they must intent in reference to his Position) we shall offer the impartial and intelligent Reader, in manner and form following.  
TO all Lovers of God's truth, which I call God's truth, namely, to live in sin and disobedience as long as we precious Saints live in houses of clay: grace I wish to you; yea, so much grace, as to be content to live in sin and disobedience to God's law, without harkening to our enemies contrary doctrines: and also peace I wish you, even as much peace, as you can expect by living all your life long in sin; for there is no peace to the wicked, saith my God, Isa. 57.21. through Jesus Christ. Who is no minister, nor allower of sin, but a faithful redeemer of his eminent Saints from all iniquity, Tit. 2.14.  
The Vindicators first paragraph of his Preface beginneth thus: Beloved friends, (for so I may call you who stick as close to my sinful cause as my skin doth to my sinful flesh;) These are the times foretold, wherein there shall be a falling away from our sinful positions, and defection from the faith, of our sinful doctrine hereafter to be named, as a forerunner of the great and terrible day, to the man of sin, 2 Thes. 2.8. and of the loss of our credit with all sober and wise people, for our maintaining that sin will remain in the best of Saints as long as they live in houses of the clay that Adam our first parent was made out of.  
There are many false prophets (that is, to us and our sinful cause) whose study and labour is to undeceive poor souls, (though I say to deceive them) if it were possible the very elect and choice ones, who yet fight and contend for sin to remain in the best Saints as long as they live, that so they may not be esteemed for better Saints than ourselves are who live (as it is well known to our neighbours) we do.  
I call them men confident in an arm of flesh (Goliah-like) to terrify our weak ones (who know not the depths of Satan, Rev. 2.24.) from harkening to them, because to say so it maketh a great noise in the ears of our friends by reason that Jeremiah saith, cap. 17.5. Cursed be he that maketh flesh his arm; though the truth is, we ourselves are the men confident in an arm of flesh; because that sin is called flesh, Gal. 5.19, 20 21. and therefore to be confident for sins remaining in the best of Saints until death, is to be confident in the arm of flesh, Goliah-like, which signifieth (as one saith) fleeting away, as indeed we are like to be, for they defy the whole Israel of God, that is, all the prevailers of the God of this world, who blindeth the minds of unbelievers (2 Cor. 4.4.) to make them the more hardy in a sinful cause, as who more bold than blind bayard? And Goliah-like we are like to be, when little David (the lovely servant of God) with some pebble-stones (1 Sam. 17.4.) out of the stony law (Deut. 4.13.) doth hit the champion in the fore noddle, and throw him down to the earth from whence he came, Rev. 3.11.  
But as long as I can stand to it, I shall not (as I tell you in my next paragraph) be daunted by the foresaid Prophets, who oppose our falsehood, however I am esteemed among them; so that you my friends hug me and love me for engaging in this sinful quarrel, to maintain that sin will remain in the best Saints as long as they live,  
I tell them in the said paragraph, that applause (I mean from them) shall not swell us; for we are not like to have much from them: and their dispraise shall not deject us, so that you my beloved friends continue to applaud us; but if you do not, we shall be dead in the nest.  
I tell them their greatness shall not affright us, because they are but yet few; for we are as yet the greatest in number, of what rank soever: and my hopes are we shall continue so, if I can but cunningly abuse them with swelling word of vanity, as you see I do my utmost in this my Preface, to keep them unto us, which (I doubt) I shall not long do, but until they lay bare the nakedness of my Vindication.  
Yet (as I tell you in my next paragraph) I am resolved when the glory of the God of this world lieth at the stake, as it did when the Goddess Diana (Act. 19.26, 27.) was preached against, and her craftsmen were like to lose all their gain; because her magn ficence was near pulling down: And therefore beloved friends (being such a people as we are) we must not (when such Prophets do so openly endeavour to undeceive our choice ones, that they may live no longer in a persuasion that they must sinne while they live here) we must not (I say) stand by with a guilty silence, as if we were ashamed (being past shame) to maintain our sinful-positions: but as we are bound by many obligations of credit, profit and pleasure, (as I may whisper to you in private) to defend for truth our renents, and withstand the gainsayers of them, or we are undone as a man should undo an oyster.  
Yet (as I tell you in my next paragraph) I am neither worthy of note, since I left my wife at Burston near Norwich above twelve years since, and became a ugabond upon the face of our English earth; nor yet noted the unworthiest, since I came among you at Wilton my beloved friends; no nor noted the unworthiest among the thousands of Levi, because I preach and appear in Print for the same-sinful doctrine which they own and maintain.  
But though I be the meanest of God's servants for so doing, yet my witness is in Heaven that I have endeavoured to do the worst service to God's Church I can, even to persuade men to a security in sin, and never to strive to mortify all sin in them, because I tell them in Print (though I cannot prove it by Scripture) that sin will remain in the choice Saints as long as they live.  
And therefore this part of my simple and sinful stuff (as I tell you in my next paragraph) I presume to present to those who fear the Lord (as they did, 2 Kings 17.41. which feared God and served their idols) not begging patronage from such great ones as I know like not our sinful doctrines (though the world do not like them for it) of a necessity of continuing in sin as long as we live. But I hope I shall receive your patronage (my endeared friends) for the same: And wherein I err in not doing my utmost to maintain that our sins must remain with us while we live here, I desire your pardon, not defence, if I do not as I say: though, when I have done my utmost, I can but persuade weak capacities to believe, that the best Saints are (where it is without controversy we are still) in sin.  
The occasion (as I tell you in my next paragraph) of this published Vindication (which will prove, I doubt, dismal to us in the end,) was, a dispute, or a contest rather (as I call it) on our pars) betwixt Doctor Drayton and Parker on the one party, and myself and many of my dear friends on the other party, in Wilton Church, where they had preached for a possibility of a total mortification of sin in this life; and in the said contest they did openly deny for truth (as justly they may) the positions which we maintain, and have placed in Capital letters with boldness at the beginning of our senseless Vindication.  
Now although (as I tell you in my next paragraph) our points in controversy (concerning the remaining of sin in the best of Saints as long as they live) have been so fully and plainly asserted in dark times, when men could not (though they looked wistly) see wood for trees, yea swallowed down by the credulous people, who have been over-persuaded to believe our foresaid positions for Gospel, by reason we pretend the Worthies (ever since the Apostles with their Apostolical doctrine fell asleep) of the dark times have held out our positions; for which I call them men of blessed memory, to us for, countenancing (as I endeavour to make the people believe) what I and the reverend Clergy of our mind maintain; though the Prophet's aforesaid are ready to call them irreverend for so doing: But yet we say to these opposites unto our tenants that they are men puffed up with pride in our sense, (though not in their own) for correcting Magnificat, and going about to untruss our points, which have been so fully declared to be sound and orthodox; that if these fatal Prophets did not contradict them, admission of addition to maintain our sinful doctrine (worthy to be confuted) might seem superfluous and unnecessary for me, unlessel could speak more sense them I do.  
But although the proverb (as I tell you in my next paragraph) will be fulfilled in me (undertaking this task) Nihil dictum quod non dictum priùs, I can speak nothing for our sinful cause (having only learned it from others, and my own long practice) which hath not been said already; yet in regard there are many people well-willers to us, and our sinne-maintaining cause (which do depend on me a sufficient bold follow to lead them wrong) who of late have been disturbed and unsettled from our positions, by reason of the resolutions of our gainsayers to oppose our ensuing falsehoods, (which we call truths;) and also many of the said people are not able to buy great volumes (because they are not to be had) of such nonsenfical and sinful stuff as we vent in our Vindication:  
And likewise by reason (as I tell you in my next paragraph) of the weakness of the capacity of our friends, who cannot easily apprehend (unless they open their eyes) the perspicuity and plainness of their truths, of a possibility of a total mortification of sin in this life, from our contrary falsehood; nor yet can distinguish (unless they be willing to hearken to our opponents) betwixt their truth and our falsehood, by reason we have vailed our falsehood under the feigned testimonies (as truths vizard) of Scriptures and Fathers, which (I believe) they will at last charge me to have abused (both Scriptures and Fathers) most notoriously:  
Yet for the satisfaction of our well-willers, and confirmation of them in falsehood, (instead of truth) I have (as I tell you in my next paragraph) presented to the public (because I would have them the more taking with shallow capacities, who are ready (out of their carnal and blind affections to me for maintaining sin, as aforesaid) to believe what I say, right or wrong, (I have presented a few collections pumped out of our addle brain) which (not being seriouslly digested nor weighed) will (I doubt not) disenable the meanest capacities (being willing to be one still with us in our conclusions) to discover the truth according to godliness, Tit. 1.1. from the deceitfulness of sin, which we maintain will remain with us as long as we live.  
That which others (as I tell you in my next paragraph) have done in maintaining our tenants, namely, that sin will remain in us as aforesaid, etc. I must bless the God of this world for; by reason the God of the true Israel commandeth them who are desirous to show themselves his Saints, to hate the garment spotted of the flesh, v. 23. of Judes' Epistle.  
And if that which I have now done shall be any way serviceable to weak capacities (which is all we can expect) to keep them where they are, in a sinful life, and to stir them up to do against our Autagonists, as they did, Acts 17.5. and 19.20, 29, etc. it hath obtained its ends (ex five rei) though I do not blade abroad in plain terms my (finem intentionis) who am willing to be spent in all impudence for the Israel of the God of this world, (spoken of 2 Cor. 4.4.) to be prevailers in maintaining that sin and disobedience to: the law of the righteous and just God will remain in the best Saints (if they be no better than ourselves are yet by confession and practice) as long as they live.  
That being the end for which we are what we are, in all reviling and slandering the said Doctor Drayton and Parker under the horrid names of Jesults, and Factors for Rome, (even for such Saints at Rome who were most eminent above others in Nero's house when Paul was there, Phil. 4.22.)  
I say even for to make them more odious to our sin-maintaining party, I am not unwilling to spend my lungs to reproach Jesuits, and Factors for Rome; as all can witness that heard my scurrilous invective at Wisfoord near Wilton against the said Parker, for preaching such poysonful doctrine at Wilton, of a possibility of a total mortification of sin in this life; of which doctrine I wished the people of Wilton who flocked to hear me, to take heed of and not endure to hear the said Parker preach any such doctrine; for I told them, spreading my paper on the Pulpit-cushion like Rabsicaes letter, that the said doctrine will sink himself and his hearers to head, if our doctrine for sin remaining in us as long as we live, do at any time advance and lift us up to heaven. Yourselves, my fellow Levites (like Simeon and Levi, brethren to maintain iniquity) are now upon the stage (as I tell you in my next paragraph) to act your parts: Therefore it doth concern you to join hand in hand with me in maintaining our positions, for they are begun (as I told you) to be spoken against in publs que by our enemies, whom I could not dissuade nor terrify from so doing, though I told them openly before a cloud of witnesses that if they did publish such doctrines to the people against the necessity of sin remaining in the best Saints as long as they live, they would pull all the Ministers of my mind (which are too too many) in the country about their ears; 
His words spoken in Wilton Church.  because if it should be so (as our enemies affirm) the people would soon charge their Ministers with preaching (a long time) many lies to them, for telling them so frequently that sin will remain in the best Saints as long as they live; as an Alderman of Milton told myself (presently after Doctor Drayton had preached the Sermon now in Print on 2 Cor. 7.1. for cleansing away all fill hinesse of the flesh and spirit,) that if the said doctrine were true which Doctor Drayton had delivered. I myself had taught (at Milton) many lies; which wounded me to the heart (though it were so) to be told it to my face; and the people in short time will say (my fellow- Levites) as much to your faces as I was told if the doctrines of our enemies to sins continuance in best Saints come to be received more generally among all sorts of people.  
Therefore arm up you courage my endeared fellow-brethrens for s●●● cause, and muster up the foresee you seem to have, and fight (as I bid you in the said paragraph) (being likewise upon the stage while our enemies yet stand below) this boon sight of our traditional faith, That sin will remain in us as long as we live, by reason of the want of faith to believe the contrary, for it is said Mat. 13.58. where it is said Christ could do no great works there because of their unbelief.  
Now if thus you do, my united brethren, I assure myself and you (as I tell you in my last paragraph) that our victory (if we can overcome our enemies, though it be but by Club-law, as they did, Rev. 11.17.) will be glorious among all lovers of sinful pleasures and profits more than lovers of God and his holiness: for than we may as they did, (Rev. 11.10.) rejoice and be merry, if we can still persuade weak capacities to be confident that sin will remain in the best Saints as long as they live, because than we ourselves shall still be accounted for such Saints among the people; and also every man whose teeth continual water after the apples of Sodom, will then think his own beloved sin (how worthy soever it be to be hated) is the only innate corruption and infirmity that will and must remain in him as long as he liveth.  
Thus you see friends how glorious our victory is like to be (if we can prevail) in the eyes of all Epicures and lovers of sinful profits and pleasures. But indeed we do but dissemble and lie when we say it will be glorious through Jesus Christ: for Christ is not (saith the Apostle Gal. 2.17.) the Minister of sin; for he came to redeem all his Saints from all iniquity, Tit, 2.14. and purify to himself a peculiar people zealous of good works; therefore to him belongeth better glory for ever and ever to be given to him from such as those, Ephes. 5.27, 28. who are sanctified and washed in water by the word, then can accrue to him by our best Saints who plead to have sin remain in them as long as they live; to which all truly enlightened Saints say Amen, namely, that Christ may have more glory from his eminent Saints by their being purged from all sin, then can redound to him from the constant cleaving of sin to them as long as they live, which is contrary to God and Christ and the holy Spirit, yea so contrary to the Saints pure happiness as nothing can be more opposite thereunto.  
This is the Paraphrase that Mr. John Tendering must have made himself of his preface, if required to explain it, as consonant and in reference to his positions, that sin and disobedience to God's law will remain in the best of Saints as long as they live; therefore we could give no other paraphrase upon his preface (consideratis considerandis) than what we have (for substance) delivered to Mr. John's friends; whereby they may see his naked mind under the covert of Scripture-phrases by which he would deceive the hearts of simple and well-meaning people: and therefore we hope his friends will not say that we have abused him, and wrested his words in his preface from his own design. Because we are persuaded his friends will not have him speak in his preface heterogeneals to the positions in his Vindication; for than he doth abuse them, and make them believe that in his book to be one of his beloved truths which he doth contradict in his preface, if he mean not according to our paraphrase, and so with coloured words deceiveth the hearts of his many allies which rely upon his lying oracles.  
Again, if men do not mean their prefaces to be respectively in reference to their subsequent designs, than their preface and their book will not be consentanies, but disparates, and the author of them a dissentany (altornis vicibus) to them both: therefore Mr. John Tender friends must acknowledge (if he be not always a juggler) that he meant this preface (though varnished with Scripture-phrases) should relate (as consentanies) together; and also he would be found a consentany to them both in reference to his ultimate end, namely, (to maintain though he cannot do it) that sin will remain in the best Saints as long as they live.  
Hence (when he saith in the front of his salutes, To all lovers of God's truth) we ask all  and understanding men, whether he can mean (if he intent the maintaining his positions) any others but such that love his sinful positions, and love that sin will remain in them (as God's truth) as long as they live.  
When he wisheth grace to them, what grace doth he wish them, but grace to keep themselves in a sinful life? for he saith, it is the Orthodox Protestant doctrine, that sin will remain in the best Saints at long as they live.  
When he wisheth them peace, what can he wish, but that they may be quiet & not disturbed by endeavouring to mortify all their sins in this mortal life, because he affirms to his friends that sin will remain in them as long as they live?  
When he saith grace and peace through Jesus Christ, what can those words (through Jesus Christ) intent, if considered in reference to his positions, but that he would fain have Christ and sin dwell and be yoked together in him and his friends, (though it be contrary to the Apostles dehortation, 2 Cor. 6.14, 15.) and so to have peace in a way quite contrary to that, Ephes. 2.14, 15. where is hinted that the partition-wall of sin is to be broken down; what is it but a plain mocking of Christ (absit blasphemia dicto) to call him the faithful redeemer of all his Saints, and yet he doth not (by the Vindicators doctrine) redeem them from all sin in this life? as if Christ either cannot or will not redeem them from all sins, that they may serve the Lord without blame, in righteousness and holiness all the days of their lives, Luk. 1.74 75. Ephes. 1.4.  
And whom can he call (in his first paragraph) his beloved friends (if he mind his positions) but such as stick to him in maintaining that sin will remain in the best Saints as long as they live? and also will be ready to do us all the envious mischief they can for opposing them in teaching the contrary truths? for none that read his book, and have heard his scandalising of us, can believe that he accounteth us and them of our mind, beloved friends.  
What times can he mean, when he saith, these are the times foretold etc. must not he mean (if he will have his sinful positions still maintained) the times wherein there is a falling away from (this positions) & a defection from believing them?  
Must not he mean (when he saith, as a forerunner of the great and terrible day) even the forerunner of the great and terrible day to the man of sin (2 Thes. 2.8.) by the the downfall of his positions? when Jannes (which signifieth, as an Onomastick saith) one to be brought under, and Jambres (one who hath a sea in his head) (according to that Isa. 57.20.) shall proceed and prevail no further, 2 Tim. 3.8, 9 so that our Vindicator is more than bodily afraid he and his party shall be put out of credit if our doctrines of a possibility of a total mortification of sin in this life be once resenned and received.  
Must not he mean (when he saith, there are many false Prophets among us) such as prophecy and evidence the Scripture against his tenants aforesaid? wherefore they are to him and his friends like Michajah to Abah, who said that Micha●ah never (in his sense of goodness) spoke good to him who sold himsellf to do wickedness.  
Must not he mean by such false Prophets, whose study is to deceive poor souls, even the very elect, those whose study and labour is (if he mind his positions) to undeceive poor souls, by persuading them that sin shall pot (if they will be baptised into Christ's death, Rom. 6.2.4 5.) remain in them as long as they live? and must not he mean by his elect (if he mind what he saith of his positions) such as are ordained and chosen (let himself name by whom) to remain in sin? for his position is, that sin will remain in the best Saints as long as they live. When he calleth them men confident in an arm of flesh: can any wise man who mindeth and understandeth his position, think that those words can reach us; who persuade all men to believe a possibility of mortifying all sin in them through the grace and help of Christ; but that they reach only such men, who like himself teach and maintain with bold confidence, that sin will remain in the best Saints as long as they live, because that sin is called flesh, as aforesaid? And therefore to maintain sin, as the Vindicator and his friends do, is to be confident in an arm of flesh. And can a wise man believe his words do reach us, where he saith Goliath. like (the great Giant against little David) when as the Veterator doth boast they are a hundred to one or two of us, who said with him in his opinion, and also such as were ready to join with him in petition to the higher powers against us, with confidence they shall prevail, though we know it will not be with dint of arguments, but by dint of sword, if they do prevail against us; and if so, surely the Veterator and his complices are Goliah-like, men confident in an arm of flesh, when they would be willing to take such con●ses against us. But let us have but our liberty to preach in their Pulpits our doctrines of a possibility of a total mortification of sin in this life through the grace and help of Christ, than (as the Prophet said 1 King. 18.24.) Let the God which answereth by fire, to purge away the filthiness of Jerusalem by the spirit of judgement and burning, (Isai. 4.4.) be God: and therefore if the doctrine of a possibility of a total mortification in this life be of God, it will stand, Act. 15.38, 39 if not, let Baal plead for himself, Judg. 6.31, 32, 33.  
But to proceed; what can the Vindicator mean in the next words of his preface, of which number we have to deal with, but with them (as ourselves do) who plead against Baal, and against the necessity of sins remaining in the best Saints as long as they live? for that is his assertion in his Vindication, that sin will remain, as aforesaid, and therefore they are such as contradict his positions that he will deal with: for he professeth that he will maintain them to the utmost of his little wit.  
What can he mean where he saith (in his next pargraph) he regardeth not how he is esteemed of in this world for engaging in this quarrel, but that he regardeth not what contrary-minded men to himself say? being resolved to quarrel with all that do oppose him in his sinful position (a comfortable business we wiss to quarrel for) that sin will remain in the best Saints as long as they live: yea to maintain sins quarrel he telleth us, no applause from us, because we do not intent to give it him, but to blame him for his impudence, shall swell him, nor dispraise (he meaneth, from such great men as he knoweth disown his positions) shall deject him; so far is he from leaving his audaciousness to maintain sin will remain in the best Saints as long as they live: especially when the interest of the God of this world, 2 Cor. 4.4. lieth at the stake, ever since that we persuade men that they may through the help of Christ destroy all sin in them while they live in houses of clay.  
What truth is opposed by us, but his sinful doctrine, which he calleth truth, though it come from the father of lies? for all sin is of the devil, 1 Joh. 3.8. who is a liar from the beginning; for where is there one testimony in Scripture which declareth that sin will remain in the best Saints as long as they live? or one testimony in Scripture which evidenceth that no Saint ever died to all sin until he put off his mortal body? it is one thing what Saints are in this life for the most part, and another what the doctrine of the Sriptures doth attest and teach what Saints ought to be in all holy and spotless conversation.  
What people can he mean in the said paragraph, which must not stand by with a guilty silence, but such as are like himself, and are engaged by a confederacy to defend (as long as they can) that sin will remain in the best Saints while they live? which we hope will not be long, if we who are contrary-minded may have liberty granted to teach Gods contrary and saving truths unto the people of the nation, where ever we may have opportunity to come.  
And what can the obligation be by which (he saith) they are bound to maintain that sin will remain in the best Saints as long as they live, but their sinful profits and pleasures; which men must part with (as they did Act. 9.18, 19) if our doctrines be received? otherwise they must go no longer for any other Saints in the world but such as are like Nebuchadnezars image, Dan, 2.32, 33.  
And what can he mean by those words in the said paragraph, and withstand gainsayers, but that he and his friends will withstand us to the utmost, yea with fire and faggot if they might obtain their vote (for we have heard of their violence) to stir up the Magistrates against us, and it is sufficiently known that some have lamented and condoled their want of power as yet not granted them, to chastise Heretics and heresy (in their sense,) as the Jews would do Paul for his heresy, Act. 24.14. though they confess that Synods and Counsels may err, and so do they in their late Confession of Faith.  
What can the Vindicator mean by his words in his next paragraph, where he acknowledgeth that he is not noted the unworthiest among the thousands of Levites (as he styleth them of his mind to maintain sin as aforesaid;) but that he is of no small esteem (how notorious and vile soever his life and conversation is known and proved to be for above twenty years) among the said Levites, because he doth maintain his positions with more audaciousness and impudence than other Levites of his mind (though with as little sense) can do.  
What can he mean when he saith in his next paragraph, that he doth presume to present this part to those that desire to fear God, but that (in presumption) he will present it to those, and such like as are spoken of, 2 Kings 17.41. who feared the Lord, and served their Idols? for it is the thing he contendeth to maintain, that sin will remain in the best Saints as long as they live: and therefore he must needs mean by them whom he saith fear the Lord, such as are content that sin will remain in them as well as grace, and not resist unto blood, striving against sin, (Heb. 12.4.) that it may all be destroyed by the grace and help of Christ; that so God may be all in all in them, according to that, 1 Cor. 15.28.  
Whom can he mean when he further saith in that Paragraph, that he will beg no patronage of great ones, but that he will not beg a patronage of such great ones who dislike his sinful positions, because he knoweth full well they disown him for them, and likewise for his impious and profligate life?  
Besides, he thinketh it so advantageous to plead for the continuance of sin, that it will gain the acceptation of all that be of his mind, and have with Ahab, sold themselves wickedly) without begging their patronage: and therefore he addeth further, if he err in the management of his sinful business, he desires pardon, that he cannot maintain it better; for his will is (you may see) to do his utmost to maintain his positions, though his will and abilities are not sufficient to do Satan the service he desireth to do, in maintaining that sin will remain in the best Saints as long as they live; for if men be persuaded to believe that position, than the least of Saints may well be quiet in their sins without disturbing themselves for what they cannot (as this Veterator saith) hinder and remove by the grace and help of Christ to boot.  
What can he mean when he saith also, that he desireth not defence, but that he doth not desire nor deserve to be defended himself, if he do not his utmost endeavour to defend (if he mind his position) that sin will remain in the best Saints so long as they live?  
What can he mean by those words in his next paragraph, where he speaketh of a contest with Dr. Drayton and Parker, but that he is vexed at the heart, and did contest with us, because we stand to beat down all sin? some (or the most part) of which he would have remain (as his position doth witness) in the best Saints as long as they live; otherwise they are no company for him, because he neither can, nor desires to come up to such Saints.  
And whom can he call men of blessed memory, but such (if he mind his position) who maintain (so desirable is a sinful life to him) that sin will remain in the best Saints as long as they live?  
And doth not he intent them by his reverend Clergy (in the said paragraph) who preach as he doth, to maintain that sin will remain in the best Saints as long as they live? otherwise he would have honoured the late Dr. Drayton of the reverend Clergy for his pious Sermons on 2 Cor. 7.1.  
What volumes can he mean by his words in his next paragraph, which he saith many are not able to buy, but volumes of such abused and unwarrantable testimonies as he produceth to confirm his position with, that sin will remain as aforesaid? and because they cannot be had, therefore he offers them his pamplet of nonsense to delude them with who are hasty to believe him.  
And whom can he mean by weak capacities, but such as he is afraid are not stoutly resolved to stand to his positions, but that he doubts they will be drawn off (if they search the Scriptures) from believing such pernicious doctrine to their souls, as that sin will remain in the best Saints so long as they live?  
What can he mean (by those words in his next paragraph) where he saith that he doth endeavour their satisfaction and confirmation; but that he desireth to confirm sin to remain in them as long as they live, that so they may be satisfied with it? And therefore he saith, he present; them with some few collections (if he had presented none it would have been more for his credit and comfort in the end) to persuade them that sin will remain in the best Saints as long as they live; and that without dispute, if they will take his word for it, who is most frequent in lying.  
What can he mean by those words (his collections seriously to be weighed and digested by them) but that he would have them so settled & riveted in weak capacities, as that they may never forget his tenants, that they, and the best Saints, must live in sin while they live among men? and that upon all occasions (when the enemies to his doctrine talk of mortifying all sin in this life) they may reply, and say as the Lady Abbess did to her wanton daughter (both justified by the Vindicators positions) By Saint Peter and Saint Paul, Daughter, sinners are we all: for so this Veterator doth impudently maintain, that sin will remain in the best Saints as long as they l●ve; and therefore needs must it remain in the Lady Abbess and her daughter, even to live a wanton life, as their excusable infirmities; because the best Saints must have their failings.  
What can he mean when he saith (in the same paragraph) these collections may by the blessing of God enable the meanest capacities, etc. but that he desireth God may bless them so as to remain where they are, and to live in sin (if he mind his position) while they live a mortal life▪  
What can he mean (in his next paragraph) where he saith, I desire to bless God for what others have done; but that it is his prayer and thanksgiving to God, for such men who preach up sin (if he mind his position) and maintain that it will remain in the best Saints as long as they live? else he resolveth to be none of the best, if any Saint at all.  
What can he mean by his next words (in the same paragraph) if that which I have now done be any thing serviceable, it hath obtained its end; but that he had no other end in his eye and thoughts in writing this pernicious Vindication, and destructive to a good life, but to petswade men to live quietly in sin, and not to trouble themselves, and grieve for that they cannot help, because (as he saith) sin will remain in the best Saints as long as they live?  
What can he mean when he further saith, I am willing to spend and to be spent for the Israel of God; but that they are the Israel of his God who prevail (if he mind his position) against the grace of Christ, for to remain in sin as long as they live? for Christ came to redeem his Saints from all iniquity, Ti. 2.14. and to purify to himself a peculiar people zealous of good works: and for whom will he spend and be spent, but for such prevailers who can prevail (if he mind his tenants) against all gainsayers, that sin will remain in the best Saints as long they live? For these and with these he will spend his patrimony, and all he can get besides by his practice as an Empiric at large.  
What can he mean when he addeth further, that he will be spent, but that he expecteth at last to be spent in a sinful life himself? for he saith in his Vindication, that death only putteth an end to a sinful life.  
And what can be the sense of those words (in the same paragraph) that being the end for which we are what we are; but that he looketh on himself and those of his mind and way to be appointed by some, let him name by whom (if he mind his positions) to maintain that sin will remain in all Saints so long as they live? and that is the end for which he is become what he is in shamlesness to maintain that sin will remain in the best Saints as long as they live.  
What can he mean by those words (in his next paragraph) where he saith to his allies and Levites, you are now upon the stage, fight the good fight of faith, but that (if he mind his position) to remain in sin and disobedience is the object of his faith, and that he doth understand Saint Judas? when he biddeth them to contend for the faith once delivered to the Saints, (v. 3. of that Epistle) that he biddeth them contend (for so this Veterator doth) that sin will remain in the best Saints as long as thy live, as the faith which was once delivered to the Saints, if any do deny it and contradict the same?  
What can he mean by his words be courageous & fight etc. but he would have them to fight for it, (if he do mind his position) that sin will remain in the best Saints as long as they live? that so he and his friends may go for eminent Saints as long as they are in this world, whatever they are accounted to be in the world to come.  
When he telleth them they are upon the stage, what can he mean (in reference to his position) but to put them in mind that they are above, and Doctor Drayton must stand below to hear thi● forsworn Veterator make oath to a senseless article, namely, that Doctor Drayton should say, that when we have fulfilled the Law then Christ would be as a bridge to carry us over to Heaven: which is too senseless to come from Doctor Drayton, who knew (I say once again) more divine truth then all the contrary-minded Divines in Wiltshire; besides, I do attest it to to be falsely laid to Doctor Draytons' charge, for I was present at the same time when and where it is said the same or like words were spoken by him.  
What can he mean also by those words sight the good fight of faith, but that it is good for them (if he mind his position) to fight against us who plead for a possibility of a total mortification of sin in this life, and do deny their rash assertion of sins necessary remaining in the best Saints as long as they live?  
Was there ever Veterator that abused Scripture-phrase more than this one doth in a Preface that must relate to his positions, or else he himself overthroweth his own positions by his Preface? I say was there ever varlet abused Scripture-phrase as this Veterator doth, when he biddeth his Lovites fight the good fight of faith, in reference to his position, that sin will remain in the best Saints as long as they live? for they are the words of St. Paul to Timothy, 1 Tim. 6.12. and do you think that Paul bid Timothy to fight (as a good fight of faith) against those who deny that sin will remain in the best Saints as long as they live?  
What did Paul intent by his words, when he said, I have fought the good fight of faith, I have finished my course, I have kept the faith, from honceforth is laid up for me the crown of righteousness? 2 Tim. 4.7, 8. I say, did Paul mean any of these words in reference to the Vindicators position, who biddeth his Levites fight the good fight of faith? which must be in reference to, and for his sinful position, else he saith nothing to them that is to his purpose.  
Now if St. Paul had been (which God forbidden) of the Vindicators and his Levites mind, then if any should have contradicted him, as we do the Veterator, what stuff had Paul (absit blasphemia dicto) couched under the said words, if thus or in a like manner, they had been explained in reference to the Vindicators position; O you who deny that sin will remain in the best Saints as long as they live, I have fought the good fight of faith, (as the Veterator exhorteth his Levites to do) against such as deny that sin will remain in me as long as I live: I have finished my course in sin, to be in me as long as I live; I have kept the faith or belief of the doctrine, that sin will remain in me (and in all Saints) as long as I live; from hence (for so believing my continuing in sin, and contending for it as truth, like as this Vindicator doth) is laid up for me the crown of righteousness, for contending for an unrighteous life? As if it were a righteous work to contend for sin (if any deny it) to remain in the best Saints as long as they live; which is the thing this Veterator aimeth at.  
What can the Vindicat or mean by these words (in his last paragraph) where he saith, I assure myself and you that our victory shall be glorious, but that he doth count it a glory (if he mind his position) that sin will remain in him and his friends as long as they live? though the Apostle saith Phil. 3.18, 19 of such, their glory is their shame, that mind earthly things: and what more earthly than sin? according to that Coloss. 3.4.  
What can he mean when he saith, it shall be glorious through Christ, but that he would persuade them that Christ will (if he mind his position) countenance and honour them for contending that sin will remain in the best Saints as long as they live? Yea, when he saith glorious through Christ, what can he mean but that he would persuade them that Christ will plead also for sin to remain in his best Saints as long as they live? by reason that to say their victory shall be glorious through Jesus Christ, is to make them believe that Christ will own sin to be there (according to his positions) by his concurrence and assistance, besides allowance; for then it's through Jesus Christ, when he is a partial, chief, procreant and conservant cause of it: whereas indeed the Apostle saith the contrary, 2 Cor. 6.14, 15. What fellowship is there betwixt Christ and Belial, betwixt righteousness and unrightcousnesse? wherefore God saith to his Saints, come out from among them, and touch no unclean thing, and then I will be your God, and you shall be my people.  
What can he mean by those words (in his last paragraph) to whom be glory, but that he and his friends (if his positions be minded) think they ought to give glory to Christ for such doctrines, that sin will remain in the best Saints as long as they live?  
And his adding of Amen as in reference to Christ (in the close of all he saith) can argue no other thing, but that he hopeth, wisheth, and prayeth, (if he remember his position) that it may be so granted from Christ that sin may remain in himself, and his friends and in as many as he can persuade to believe him, as long as they live? for the word Amen signifies as much and more of that kind than we have attested it to compreheud.  
We say again, let the impartial Reader but mind his positions aforesaid, which he contendeth for usque ad vires, and he will not deny but we have hinted the true (though not the full) meaning of his preface in reference to his positions, which are the terminus ad quem where all the expresses in the said preface must centre.  
Besides, the substance of his preface is a condolement of sad times coming on, and of false prophets risen up; and must not that relate to his positions? so that he must count them the false prophets which he crieth out against, for teaching a possibility of a total mortification of sin (through the help of Christ) in this life; otherwise himself and his specified Levites must be the false prophets, for maintaining that sin will remain in the best Saints as long as they live. And the sad times must be the times wherein there is a falling away from his positions, and from them who stand and plead as he and his fellow-Levites do, that sin will remain, etc. maugre the grace of Christ inclining to the contrary. Secondly, his arguments laid down in his preface to his friends and Levites, also his exhortations to them, and prayers for them, do all show that the expresses in his preface must be so explained as we have done in reference to his positions.  
And therefore if he or his friends do understand that all things in a preface and a book ought to look towards one another as face answers to face, for to justify and maintain each other, than they will acknowledge that his preface and book must in like manner reflect upon each other; and so be forced to yield (upon this account) that our paraphrase hath expressed (though not fully) the genuine (though mischievous) intent of his preface respectively considered.  
The Vindicator doth subscribe himself an obedient Son of the Church; but he doth not tell us of what Charch: yet let any disengaged person to his principles consider his positions fronted in his Vindication, and he must of necessity bear testimony (if he be desired) that he is an obedient Son only of the malignant Church of Satan; for he that committeth sin is of the Devil, John 3.8. and therefore he who pleads for the remaining of sin to be of necessity (while Saints live, notwithstanding the promised help and grace of Christ) doth offer his devotions in Satan's congregation, for he is a disobedient Son of the true Church of Christ, rending it with divisions and contentions for the sins cause, to maintain that sin will remain in the best Saints as long as they live: And thus rending the true Church by maintaining such division, Joh. tendering doth verify another Anagram of his name  

Hot in rending.  
Some men are fervent that no sin remain;  
Some are more hot its being to maintain:  
Those with tongue John Tendring's hot in rending,  
These for his Saints hotter in defending.  
You see his name suits with his Anagram,  
Hence sins abetter he may say I am;  
Hence sinners Champion you may call his name  
To plead for sin hence John doth take no shame.   Answer a fool according to his folly, lest he be wise in his own eyes. Prov. 26.15.  

A Confutation of the two subsequent Positions.  

1. That sin will remain in the best Saints as long as they live in houses of clay.  
2. That it is impossible for the best Saints to obey the Law of God perfectly in this life.   

HAving paraphrased the Vindicators preface, and demonstrated the same paraphrase to be apt and genuine in a Relative sense to the Vindicators positions; we come next to speak of the said positions laid down in the Pamphlet itself; which is so full of digressions, and perverted Texts of Scripture, of Tautologies, contradictions, nonsense, and other absurdities, besides the error and impiety of his propositions, that we doubted not, but in a short time quin mole sua rueret, but that it would ruinated itself: Yet lest the Princock by our silence should grow proud of his borrowed feathers, and others either be misled or confirmed in their error by what he hath written, we thought good to put forth this short answer, wherein we follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to discover his errors; howbeit the Reader must not expect the formal word Answer, in our replies to this vindication; for this we usually do, either by the adversitive word (but,) or the interposition of a pasenthesis,) a connter-question or limitation, in the close, or some such like opposition, and qualification, to correct what he saith; which when we have done in an anascevastical and confutatory way, we will cata●scustically establish what we have undertaken to maintain.  
But first, let us take a view of the positions themselves; the first of which is this, as he hath stared it, [That sin will have a being in the best of men, so long as their souls have a being in the houses of clay.] Whence these absurdities will follow; First, that sin comes originally from Jehovah, in that it is said to have a being; for nothing is said to have a being of essence, or existence but what first comes from the Being of beings, Jehovah himself. Secondly, he here makes sin to be a supreme, if not an almighty commander, in that he saith sin will have such a being. Thirdly, herein he makes little difference between grown men, and babes in Christ; for sin, saith he, will have a being in the best of them till death. Fourthly, he doth not here exempt Christ himself as he was man. Fifthly, he makes our bodies or houses of clay, to be the proper domicil and seat of sin: and then neither Adam in his innocency, nor Christ as man, were free from sin, for both dwelled originally in houses of clay.  
The second position is this; [That no man can by grace in this life perform such perfect obedience to the Law of God, as not to offend against the same, or to be thereby justified, otherwise then by Christ of Orace given.] From whence you may observe these things likewise; First, that this man whose name john imports the grace of God, is called so per Antiphrasin; for he is an enemy to, and with Herod, an imprisoner of the grace of God. Secondly, he questions not what men do de facto, but what men can do in this life with the utmost help of grace. Thirdly, he makes the Law simply unlawful, because it is impossible, as he saith, to observe it, both to nature and grace. Fourthly, he doth not here reserve a place of possibility for Christ himself as man to fulfil it. Fifthly, it appears here that the Vindex is a great lover of forbidden fruit; for whereas Doctor Drayton told him at the first that he would not in this controversy have any thing to do with the work of justification, this man will needs bring in that by hook or by crook. Sixthly, that he is yet caught in the same snare which he laid for another; for he tacitly saith, that we cannot be justified by such a perfect obedience to the Law of God, otherwise then by Christ of grace given; and so say we: yea, if he grants us this, he yields the other question also; for he that can be justified by such a fulfilling of the Law through the grace of Christ, hath no sin unsubdued left in him. And if he runs into so many absurdities as he lancheth forth, what will he do when he comes into the main?  
His first and grand impertinency is this, that he spends the first ten pages in a Common-place about sin, wherein he is so entangled that he can scarcely find the way out again; of which take this short account:  
Pag. 1. He tells us [that to the intent his ensuing discourse may be proper & profitable for the informing of the weak, & establishing them in the faith of the truth, which next after the glory of God (which is not much glorified by our continuance in sin, which is that he pleads for;) and the advancement of the truth, (which he directly here represseth,) is the only thing here by him intended, he shall observe this method there following.] But ere we come to that, what difference is there betwixt the establishment of men in the faith of the truth, & the advancement of the truth; which he makes two distinct things? But what is his intended method? First, saith he, I shall define what sin is in the general; which he may the better do because of his long acquaintance with it, which by his calculation of his age was twenty four years before his Mother bore him, and perhaps some years before her birth also. Secondly, he will show what the first sin was. Thirdly, what were the causes of it. Fourthly, the effects of it: (Thus he loves still to ramble about from his right station.) And lastly, what original sin is. But what difference is there between the first sin, and original sin, which here he makes two things? He tells us here also, that the Hebrew word translated sin signifies properly misdoing, or missing of the mark, as if the Hebrews had not many words to denote sin, though he can name none of them. This learned Linguist tells us page 26. that the Apostle doth usually distinguish betwixt peccatum and crimen, as if the Apostles writ unto the Churches in Latin. Pag. 66. he shows also what a Logician he is, making the efficient and formal causes of justification to be passive as well as active: And page 48 in his differencing of gratia gratis data, and gratia gratum faciens, you will find him as excellent a Schoolman, or schoolboy rather.  
Page 2. he saith, that in Religion the Law is our mark or way from which if we swerve we sin. But is not the Gospel our way therein also? and that in a special manner of our Christian Faith and Religion? That defect is the general nature of sin; but is not excess, which is the other extreme sinful also? That this defect is an inclination or action repugnant to the Law; But what thinks he of evil words, as false accusation, lying, cursing, and swearing, (such as he frequently useth,) are not they sinful also?  
[That there is in sin a double formality, repugnancy to the Law, and guilt. But guilt] is the effect, and not the form of sin.  
[That the former of these two is a comparison with the Law,] but it is a disparison or dissimilitude therewith [that the first fin of man was the disobedience of our first Parents in eating the forbidden fruit.] But if he understands it of their actual eating of that fruit, he is much mistaken; for as the woman's actual eating thereof did go before the man's, so many gradual evils did precede them both; as first, diffidence & incredulity to God's word, who had expressly said, in the day that thou shalt eat thereof, dying thou shalt die. Secondly, too much ear and credence given to the devils lying promise, who said, ye shall not die, but be as gods, knowing good and evil. Thirdly the too much liking and approbation of the forbidden fruit. Fourthly, the hungering or thirsting after it. Fifthly, contempt of God's justice. Sixthly, ingratitude towards him for all his former goodness. And lastly, their consenting to Satan, and resolution to eat of that fruit.  
[That in the general, all our corruption and misery is sprung from that first sin of the first Adam.] Contrary to what the Lord saith, Hosea 13.9. O Israel, thou hast destroyed thyself, but in me is thine help.  
But here he saith more particularly, that eternal death came upon all their posterity by that first sin. Contrary to God's express Law, Deut. 24.16. where God will not have the son to suffer a temporal death, and much less an eternal, for the father's sin; and directly contrary to God's oath, Ezek. 18.3, 4. As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine, as the soul of the father, so the soul of the son is mine: the soul that sinneth, it shall die. So ver. 20. The son shall not be are the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Num. 16.22. Shall one man sin, and wilt thou be wroth with all the Congregation?  
[That the corruption & averseness of our nature came from that fall aforesaid, Pag, 3. that all our actual sins do spring from thence.] See to the contrary, Eccles. 7.29. [That the first sin of man is the cause of all other sins and punishments; which is true of each man's personal fall and disobedience, and not of the other.]  
[That the Spirit by the Law entitles us to Adam's sin. He means the first adam's, as a derivation from the root to the branches; as poison is carried from the fountain to the cistern; and as the children of traitors have their blood tainted with the treason of their fathers; and as the children of bondslaves are under their parents conditions. But all these similitudes are but shaws to catch woodcocks; for neither was the first Adam either the root or fountain of our souls, which are Gods immediate workmanship, Isai. 57.16. for the spirit should fail before me, and the souls which I have made: nor are our bodies unclean by birth, being created to be Temples for the Holy Ghost; nor are traitor's children usually tainted with their father's treason, though by the civil Law of some countries', (in proditionis terrorem,) they are ignobled in their blood and dignity: nor was Adam himself a bondslave to sin, but by the grace of regeneration God's freeman, Rom. 6.18. before he begat any children; nor doth the sinful corruption of our parents pass to us more than the graces and virtues of those that are or were righteous; for both these are spiritual things which nature cannot convey: but he seeks to prove what he saith by some Scriptures long since worn threadbare by allegation to that effect, Joh. 3.5. Rom. 5.12, 20, 21. 1 Cor. 15.47, 48, 49. Ephes. 2.3. job 4.4. Psal. 51.5. Isai. 48.8. Gen. 8.21. To all which we will give answer in the order set down with what brevity we can, having answered the same at large in our Examen. As for that joh. 3.5. Whatsoever is born of the flesh is flesh; it is true of the wisdom of the flesh, and of the righteousness of the flesh, as well as of the open sin; but Christ speaks not here of the natural birth of men, but of a spiritual, be it true or false. As for Rom. 5.12, 13, 20. the Apostle speaks there thus; Therefore as by one man sin entered into the world, and death by sin; so death went over all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so far as all have sinned; (for so chrysostom and Erasmus, and others, read those words:) for until the Law sin was in the world, but where there is no Law sin is not imputed, or reputed for sin: Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that is to come. But not as the offence so is the free gift; for the judgement was of one to condemnation, but the free gift is of many offences unto justification: for if by one man's offence death reigned by one, much more they which receive an abundance of grace and of the gift of Righteousness, shall reign in life by one, jesus Christ. Therefore as by the offence of one judgement came upon all to condemnation; even so by the righteousness of one the free gift came upon all men to the justification of life: for as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous. Unto which long Text we give this short answer; First, that it is a parallel and opposition betwixt Adam's mischief and Christ's remedy and cure, but few in these days of supposed (rather then true) light, understand either the one or the other aright; for besides the first Adam or man, whom the Vindicator with many more, for want of a true Judicator, here understands, there are four adam's mentioned both in the Scriptures and other writers. The first is our natural or earthly man, which is the creature of this world; of whom our Apostle saith 1 Cor. 15, 41. The first man is of the earth earthly. The second is an inward portraiture of righteousness, a glimpse of the heavenly man, yet earthy, natural and mutable; which we all bear at the first, and so are said to have born the image of the earthly, 1 Cor. 15.49. This is opposed verse the 14 of this 5 chapter of the Rom. to Moses, another inward state or work of the Law, discovering the deadliness of sin unto us, with lightnings, thunderings, and terrors, Heb. 12.18, 19 The third Adam is the old man of sin. The fourth is the last Adam, the Lord from Heaven, who is not as the first was, with his weak image of Righteousness a living soul, but a quickening Spirit, 1 Cor. 15.45. It's the first then of those sour, the Adam of our earthly or natural man, who yet with the help of the second is the image of him that is yet to come to the believers, to wit the Lord from heaven, in whom we first sin and die by our personal fall, according to 1 Cor. 15.22. As in Adam all die which do die, so in Christ shall all be made alive who are quickened: for we proved before, that no man did or could die by the first Adam's sin, both by the Law, and God's oath thereagainst. As for the first, 1 Cor. 15.47, 48, 49. we have shown that it makes for us, and not against us. As for Ephes 2.3. Paul there confesseth that since his fall he and the fallen Jews as well as others were not children of God by love patience, and meekness, as in their first creation, but children by the nature of the wrath, for so the words run in the Greek, and consequently the children of the prince of the power of the air as well as others, according to Rom. 3.22, 23.  
Unto the words of Job 14.4. Who can bring a clean thing out of an unclean? We say, that since the man's personal fall and corruption, he can neither by his own strength, cleanse himself, nor bring forth any righteousness or holiness that is in itself clean or pure. Unto Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me, or warm me: we answer, that David speaks here of his own first personal fall and disobedience, or his first conception and forming, not in his natural mother's belly, but in the womb of sin; accordingly as it is said of Eve, who was at the first created after the similitude of God, that when she fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tim. 2.14. But the woman being deceived was begotten in the transgression. Thus the Jews speak to the blind man, Joh. 9.3, 4. Thou wastaltogether born insin, and dost thou teach us? And David himself complaineth of some noted wicked ones, the wicked are strangers from the womb, they go astray as soon as they be born, they speak lies, Psal. 58.3, 4, 5. If he had spoken of their natural birth, he could not truly have said that they had either gone astray, or spoken lies, as soon as they were born: This mother that conceived David in sin, was his consent to the first Temptation, Jam. 1.15. Lust when it hath conceived, etc.  
Unto Esay 48.8. I knew that thou wouldst deal very treacherously, and waste called a transgressor from the womb: I say, that men could not from the natural womb deal treacherously; and therefore it is a spiritual womb of which the Lord speaketh here. And Hosea 9.11. As for Ephrains, their glory shall flee away like a bird, from the birth, and from the womb, and from the conception: to wit, in the sin, or in the false righteousness.  
Finally, unto Gen. 8.21. For the imaginations of man's heart are evil from his youth: I say that is true; for before that time men usually lose their innocency, and corrupt themselves. But what is that to innate corruption? And whereas he brings in Augustine, saying, in uno universi; It is granted while we were in Adam's loins we were all one, and so we are still in the natural Adam, at the first birth earthly; but innocent, and in the old Adam of sin all one when we are fallen and depraved, that is, are corrupt and sinful; but are not all such in the same measure and degree? But his following positions are these, page 4.  
That we were all in the first Adam legally; No, but seminally only.  
That there was a stipulation and Covenant between God and Adam for all mankind. That we were all parties with him to any such Covenant.  
That we were liable to the curse that belongeth to the breach of that Covenant.] All which are the mere figments of man's brain.  
That we had interest in the mercy promised in that pretended Covenant.] Of all which there is no footstep to be found in the word.  
That being in him naturally we were avoidable subject to all the bondage and burden which he or the humane nature then contracted.] Not so, unless it were some temporal calamity, with which God might justly plague his posterity for his fall and sins. Yet he goes on in page 4. to prove that we are guilty of the first Adam's sin, but by false principles, or with true principles misapplied, as followeth.  
That every thing which is born carrieth with it the nature of that which did bear it, as touching the substance and accidents proper to the special kind.  
This is a truth, and therefore the soul which is born and breathed from God must needs be pure; and the natural earthly man must needs be good in his kind, as all other natural living creatures are: that which is born of the Spirit in a way of regeneration is Spirit, but what is born of the Flesh is still Flesh, as this man's Wisdom and Doctrine is, of which birth Christ speaks, John 3.6. as before.  
That we being all born of corrupt and guilty parents, do in our birth by nature draw their corruption and guilt.] Which is false, for guilt and corruption are not natural, but spiritual and adventitious things as is aforesaid.  
That by the death of Christ who is the second Adam, (howbeit not as he was man, but as he is a quickening Spirit, and the Lord from heaven,) 1 Cor. 15.45, 47. we receive a double grace, of Justification and Regeneration.] Wherein are two false grounds laid down; First, that justification and regeneration are two distinct things, which St. Paul makes but one and the self same thing, Titus 3.4, 5, 6, 7. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost, which he shed abundantly on us through Jesus Christ our Saviour, that being justified by his grace we should be made heirs according to the hope of eternal life. And 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. The second false ground is, that we receive those two gifts of justification and regeneration by the death of Christ; for though remission of sins is purchased thereby for the true believers, yet that is neither regeneration nor justification in the Apostles sense, nor is justification purchased thereby; for he that made us had power to regenerate without any such purchase: That therefore it follows, that out of the first Adam (to wit our first parent) there issued a double evil unto and upon us, to wit, guilt and corruption, we deny as false and inconsequent.  
That in this derivative the sin which he speaks of is an universal corruption, is false likewise, in which are two great evils, as he saith: Sed sublato sub, ecto tollitur ad unctum.  
[Pag. 5. That in it first there is a general defect of all righteousness in which we were at first created, to wit, in our first patents.] First, it is manifestly false; as also that any such defect is derived unto us, who are still created righteous and holy, and after the image of God, as these ensuing Texts do clearly prove, besides many more that might be added, Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God created he man, to wit, him that is so killed; or else the argument is of no force, Jam. 3.9. Therewith, to wit, with the tongue, bless we God, and therewith curse we man who is created after the similitude of God. Ecclesiast. 7.29. Lo, this have I found, that God made man righteous, but they have sought out many inventions. Jer. 2.21. Yet I had planted thee a noble vine, wholly a right seed, how then art thou turned into the degenerate plant of a wild vine unto me?  
[That this pretended derivative sin to be so conveyed from the first Adam to us is an inherent deordination, evil disposition, disease, propension to all mischief, and antipathy and aversation to all good, which the Scripture calls the flesh, the wisdom of the flesh, the body of sin, earthly members, the works of the Devil, the Hell that sets the whole course of nature on fire, Jam. 3.5, 6. Rom. 8.6, 7. Jam. 3.15. Eph. 4.22. Col. 3.5. Rom. 7.23. 1 John 3.8.] Unto which I say, that although all those names are justly given to the body of sin, especially when it is fully form in men with all his members; yet first, there is no such thing found in children, of whom our Saviour saith, that the Kingdom of Heaven is of such; and that unless we be born again after our fall and corruption, and become like them in humility, righteousness, love and meekness, we cannot enter into the Kingdom of God, Matth. 18.3. Mar. 10.14, 15. Doth not Paul also give us this charge, 1 Cor. 14.20. Brethren, be ye not children in understanding, howbeit in malice or naughtiness be children: where he implieth that children have no malice or naughtiness in them; and if sin be the workmanship of the Devil, as he out of 1 John 3.8. confesseth, I would demand whether the Devil had an hand in the creation of children, which he must, if this sin be his workmanship.  
But that which follows there, that no man can be more sensible of the through-malignity of this derivative corruption than Paul was when he cried out, Oh wretched man that I am! who shall deliver me from the body of this death? Is, first, the old mistake, and afterwards backed with this error and piece of nonsense, until his understanding was opened to conceive the spiritualness, penetration and compass of the holy Law, which measures the very bottom of every action: for Paul could not be so sensible of his sins malignity till his understanding was so opened, nor till he had been scourged also for it by the work of the Law, as all men are whom God brings to be, and maketh his sons, Psal. 94.12. Heb. 12.  
That the Law condemns as well the original as the Acts of sin, is true of prohibition, but not of condemnation; for each sinful motion is by the Law discovered and prohibited; but we are not condemned for the same till we approve or like of the temptation in some measure.  
Those ensuing positions are also false; First, that Paul Rom. 5.14. understands by Adam and Moses, our first parent, and him that was the Lawgiver; but two distinct estates in men, as was said before: which may appear out of the foregoing verse compared with this; For until the Law sin was in the world, that is, before the inward Moses, Lawgiver or reprover cometh unto men; but where there is no Law sin is not reputed for sin, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered.  
Secondly, because he saith, that death reigned from Adum, which is the natural man in his first defection, till Moses, or one that draweth out of the water of sin.  
That the men who sinned between the first Adam's age and the time of Moses, did not sin after the similitude of Adam's transgression, against the clear revelation of God's holy will, as Adam did.] Yet they did, for the same God that did forbid the eating of the forbidden fruit, doth ever since prohibit and forbid every sin in every man's soul that is against the moral Law, Rom. 2.15. Which shows the work of the Law written in their hearts, their consciences bearing them witness, and their thoughts the mean while accusing or else excusing one another. Was not Enoch a Prophet in his time? see Judas 1.14. and was not Noah the eight preacher of righteousness? as the Apostle calls him 2 Pet. 2.5. were not the men of the old World destroyed for their known wickedness, and shut into the infernal prison for their apparent disobedience? 1 Pet. 3.19, 20. so that the Vindicators misapprehension of this place of men's sinning for want of such light as Adam had, is full of darkness.  
As for those over whom death reigned from Adam to Moses, and who had not sinned after the similitude of Adam's transgression, we say, that as Adam and Moses are two inward states, so may these be inward spiritual messengers of God represented by Abel and others, as well as the inward Adam and Moses of which he speaks; for such a generation of righteous ones which never sinned, we find slain by the wicked and incorrigible generation of men; Mat. 23.35. That upon you may come all the righteous blood shed upon the earth, from the blood of the righteous Abel unto the blood of Zachariah the son of Barachiah: for though men usually in reading this and other Scriptures look no further than the letter; yet I demand of them, how in justice could all the righteous blood shed from the beginning come upon that wicked and unbelieving generation of the Jews, if they had not inwardly slain a spiritual Abel and other messengers of God, even to a spiritual Zachariah, that is, the Lord remembrancer; the son of Barachiah, that is, of the Lords benediction, as all his inward messengers are? yea it is true which Abraham answered to the rich man being in hell, I say it is true of all men, that they have Moses and the Prophets inwardly, whom they ought to hear, Luk. 16.29, 30, 31. To which add that which is written Rev. 6.9, 10. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held; and they cried with a loud voice, saying, how long, O Lord holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given to every one of them, and it was said unto them, that they should rest for a season, until their fellow-servants also and their brethren that should be killed as they were should be fulfilled. Concerning which we may observe that they were no outward Prophets and Apostles, for such cry not for vengeance, but pray for their persecutors, as Stephen did; and therefore they must needs be inward and spiritual messengers of God who cry for vengeance against the earthly sins and lusts of men by whose means they had been killed, Qui capere possit capiat. Give me leave here to observe two things more upon Rom. 5.14. First, that those persons are said here not to sin in Adam's fall, but rather if they had sinned that it was after the similitude of Adam's transgression; where the Apostle had fair occasion to speak of our guilt and fall through that sin, if he had known any such thing. Secondly, that Christ is yet to come, even to the believers, namely Christ as he is the second Adam, and the Lord from Heaven: so Heb. 10.36, 37. Jam. 4.21, 22. 1 Pet. 1.13. 1 Joh. 3.1, 2, 3.  
First, he saith, but untruly, pag. 6. that the sin of Adam and the lust which he contracted did reign over all men from the first Adam to that Moses the Lawgiver; so he means.  
Secondly, that not only all men, but every part of man is shut up under the guilt of that first Adam's sin: (what infants? Christ and all?)  
Thirdly, that the Apostle proves this at large, Rom. 3.9, 19, 23. But what are those words to this purpose which he produceth there? to wit, what then? are we better than they? no in no wise: for we have proved before that both Jews and Gentiles are all under sin. But I say, first, that the Apostle here doth not go about to prove that the infants of either are so. Secondly, that this is not corruption descended from our first parents fall, but contracted by our own fall and disobedience. But he goeth on with the Apostles words, ver. 19 Now we know that what things soever the Law saith it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God. vers. 23. For all have sinned, and come short of the glory of God: and Rom. 11.32. For God hath concluded them all in unbelief, that he might have mercy upon all. But doth the Law speak any such thing to or of infants? No, we have showed the contrary out of Genesis 9.6. Eccles. 7.29. Jer. 2.21. Mar. 10.14. 1 Cor. 14.20. Jam. 3.9. before quoted: to which add Matth. 13.24, 25. and the parable of the Talents, Matth. 25. and that of the lost groat, or piece of silver; and that of the prodigal Son, who had a portion to spend, which he afterwards wasted, as the said woman also had a piece of silver before she lost it, Luk. 15. All which prove that by creation still we have a talon, a measure, and a portion of innocency and righteousness born with us.  
After the universality of persons he goeth about to prove that sin defileth all the parts of man: which is true when men open a free passage and entrance unto the Devil, which all men do not. But the Scriptures which he citys, as Gen. 6.5. and 8.21. Rom. 3.13, 14, 15, 16, 17. do not fully prove it as he saith they do: but none of those defects and defilements which he enumerates there and in the seventh page, were drawn down from the first Adam to us.  
[That the whole frame of a man's heart is evil continually: and pag. 7. he saith that our sin cleaves as close to our nature as blackness to the skin of an Ethiopian, which cannot possibly be washed off.] Then Gods promises made Ezek. 36.26. and elsewhere, that he will pour clean water upon us, and cleanse us from all our filthiness and abominations, are to no purpose; and Christ's design, Ephes. 5.25, 26, 27. is frustrated.  
[That it is an evil ever present with us:] Indeed the Apostle saith, Rom. 7.21. of himself and others, that were then or had been babes in Christ, that, when I would do good evil is present with me; that is too usually, but not always; for at length he knew nothing by himself, 1 Cor. 4.4. and the Devil is at length cast out quite by those that wanre aright, Rev. 12.10. yea he is ofttime made to flee away: in the mean time, Jam. 4.7. resist the Devil, and he will flee from you. But he goeth on, and saith [pag. 8. That it will be ever present with us to derive a deadness, a damp, a dulness and an indisposedness upon all our services.] How then is God's oath made good? who swore unto Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies might serve him without fear, cheerfully, in holiness and righteousness all the d● yes of our lives. Luk. 7.73, 74, 75. or that fulfilled, Prov. 4.12. When thou goest thy steps shall not be straitened, and when thou runnest thou shalt not stumble. See the contrary Psal. 119.14, 16.24, 47. [That this sin casts such iniquity upon our holiest things or duties, that we stand in need of a priest to bear, and expiate the same for us, because it is said, Exod. 28.38. that Aaron should bear the iniquity of the holy things which Israel should offer to the Lord.] Which Scripture is perverted by him and others who understand it not; for the gifts of their hallowed things which Israel offered unto the Lord were to be perfect and complete in themselves, Leu. 22.21, 22, 23. if these were any way defective the priest was not to receive them, nor offer them. But that Aaron might offer those in an holy manner also after God's prescript, he was to wear upon his Mitre a Golden plate, with this Inscription for a remembrancer, Holiness to the Lord; or else if he failed, not they, but he was to bear the iniquity of their holy or hallowed things. How doth this Text then serve his turn to that end for which he citys it?  
[That this Sin derives venom upon every action that cometh from us.] Why doth the Apostle Paul then charge Timothy thus? 1 Tim. 6.13, 14. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, that thou keep this commandment without spot, unrebukable, till the coming of our Lord Jesus Christ. So was also Peter's charge to all the Saints, 2 Pet. 3.14. Wherefore beloved, seeing ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.  
[That in our best works done by the contribution and concurrence of our own faculties such a perverseness doth adhere, and such stubborness of ours is superinduced, that God may justly charge us for defiling his grace.] But this is most absurdly spoken; for his grace cannot be defiled: and as for the evil which we mix with them, if it may turn away his eyes from his own gifts in us, why doth the Lord say then, Psal. 32.2. that there are some in whose spirit is no guile: and Psal. 119.1. Blessed are the undefiled in the way: and Mat. 5.8. Blessed are the pure in the heart, if no such people can be found?  
[That our lust is the father of sin, and the Adulterer: for temptation is the father, and our desire, delight and consent is the mother.  
That we may see this sin in our children, before they have hair or tooth showing itself; to wit, vanity, pride, frowardness, self-love, and revenge, and the like; for which he voucheth the words of Augustine, saying, [I have seen a sucking infant that was not able to articulate a word, look with a countenance pale with envy upon his fellow-suckling that shared with him in the same milk.] But what will he say to those children that are born with hair and teeth, as some have been in our age? or what vanity or pride hath he seen in children; where the child of a Prince will consort with the brat of a beggar of his own age? or what frowardness (which sickness or pain hath not caused) or what self-love and anger but what is planted by God in every living animal? Wherefore Augustine's reason is truly childish, and contrary to the Apostles words, but in maliciousness or naughtiness be ye children, 1 Cor. 14.20. There and pag. 9 he brings in Augustine crying out, Ubi Domine? quando Domine? wherever was the place O Lord, when ever was the time O Lord that I have been an innocent creature? To this I answer, when he was first created; Eccles. 7.29. Lo, this have I found, that God made man righteous: before he went to be baptised; Quid festinat innocens aetas ad peccatorum remissionem? saith Tertullian lib. de bapt. and before the Devil even by the Law and word of God abused him, and led him into error, and had made him wise in his own eyes, and holy [or righteous] with his own chosen ways, as Paul speaks of himself in the like case, Rom. 7.9. For I was alive without the Law once, but when the commandment came, sin lived and I died. How came that to pass? vers. 11. for sin taking occasion by the commandment deceived me, that is, made me selfwise, self-holy, self-righteous, and by it slew me. Doth not Augustine himself as well as others call those infants whom Herod slew about Bethlehem, Innocents'? lib. 3. de lib. arbit.  
Further, he saith pag. 19 [That this sin breaks forth unexpectedly; witness Hazael, 2 Kin. 8.13. But what is thy servant a dog that he should do this great thing:] But was this original sin that thus breaks out? surely than he might have discovered in himself some inclinations thereunto long before, and then he needed not so much to have wondered at it now. May not proud, and wicked, and obstinate men be given up to heinous and inhuman sins brought upon them by Satan's temptations, into whose hands they are delivered for their former rebellions and incorrigibleness? See Rom. 1.28, 29, 30. And even as they did not like to retain God in their knowledge, so God gave them up to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate.  
He saith also, [Witness Peter, Matth. 26.33, 35.] Why, what did Peter but discover a great deal of good will to Christ, when he had as yet attained very little power to withstand so great a temptation as did lie in the fear of death, or some other great damage? yet both he and all his Fellow-Apostles were then always ignorant and weak.  
But he goes on and saith, [Who would have expected or feared Adultery from such a man as David, after so much communion with God? or impatience from Jeremiah, after such revelations from God? or Idolatry from Solomon, after so much wisdom from God? or fretfulness or frowardness of spirit from Jonah, after such deliverance from God? or fearfulness in Abraham, after so much protection from God? or cursing from Job, after so much patience and experience from God?] yea, by the Vindicators doctrine we might have expected all these, and all other sins from any of these, because he saith that every man by original sin derived from Adam, (and which is not wholly to be subdued in this life) hath the seeds of all sins in him. But what if they had been as innocent as Adam before his fall? might they not have been tempted as he was, and overcome likewise for want of close depending upon God? yet behold how this Champion of corruption, to maintain his false doctrine, doth falsely and reproachfully charge some of the most eminent Saints with sin, where the Lord himself doth not; for Job and Jeremy might and did curse their nativity in sin, and not their first birth, as some of the best Expositors speak, and that without sin, yea with a great deal of piety towards God. Nor are the Prophets charged with impatience by the Lord himself, but commended as a pattern of patience to us, Jam. 5.10. and Abraham's concealing of his wife (if he failed therein, which may justly be questioned) it is not so bad as to leave his wife and child twelve or thirteen years together; nor did he use lying, or speaking of falsehood to help himself, as this false son of Abraham doth. Howbeit he concludes with a good prayer, wishing [that we may all learn to know ourselves:] too which we say Amen. But whereas each of the eleven Apostles said, Master is it I? this clearly proves, not that they suspected themselves, as he would have it, but that they were not conscious to themselves of any such wicked intention or inclination. Therefore his paraphrase here is rather humanum commentum, than a comment upon that Text: nor do all these instances prove any thing, but that men are liable, at leastwise for a time, to all manner of temptations; and that some in their infancy of grace may through humane infirmity be overcome by that temptation, which when they grow strong in Christ, they can easily by his grace and help overcome afterwards; as Peter did his fear of death for Christ's cause, when he suffered martyrdom for him: but this proves not that we must be always babes, and like reeds shaken with every wind of temptation; yet should our former weakness and faling teach us to commiserate others, who yet through ignorance or infirmity sometime stumble and fall.  
Therefore it is false which he there by way of conclusion speaketh pag. 10. That strive we what we can our infirmities will encompass us, and our corruption will be about us so long as we carry flesh about us, as we may see in the forenamed instances: [for Job and others saw God face to face afterwards, Job 42.2. as did Abraham, Joh. 8.5, 6. and Moses, Deut. 34.10. [That this thorn of sin will be still in our flesh.] Did Paul's thorn continue always?  
That our Canaanites will be still in our side.] Did not David subdue all the Canaanites in his time, by his son's confession, 1 King. 5.3, 4. so that there was no adversary left?  
That our twins will still be in our womb:] What did Rebecah go always big?  
That our counterfighting and our counterwillings will still remain.] Then Christ hath taught us in vain to pray, Thy will be done in earth as it is in heaven.  
That though we be like unto Christ per primitias Spiritûs, (is he himself so?) yet we are unlike him per reliquias vetustatis.] but John saith, 1 Epist. 3.1, 3. that every one that hath a true hope to see Christ in his glory purifieth himself as he is pure: and Paul, Ephes. 6.13. and having done all stand fast.  
That not to sin is here our Law:] Which Law he makes to be impossible, and so void; but that in heaven it shall be our privilege; (which heaven by grace some attain here at length) Psal. 32.2. and in whose Spirit there is no guile. And 119.23. Blessed are they that keep his testimonies, and seek him with their whole heart; they also do no iniquity, they walk in his ways.  
That all our perfection here is imperfect.] True, in comparison of a greater, yet it may be without sin, and adequate to the Law, Jam. 2.3, 8. If ye fulfil the royal Law according to the Scriptures (thou shalt love thy neighbour as thyself) ye do well. Chap. 3.2. If any man sin not in a word, the same is a perfect man, and able to bridle the whole body. 1 Joh. 2.5, 6. But whoso keepeth his word, in him Verily is the love of God perfected; hereby know we that we are in him. 1 Joh. 4.17. Herein is our love made perfect, that we may have boldness in the day of judgement, because as he is so are we in this present world. Doth this man read the Scriptures? yet saith he further, [that sin hath its deaths blow given it, yet like a fierce and implacable beast, it never lets its hold go till the last breath, animamque in vulnere ponit; it never ceaseth to infest us till it cease to be in us:] but that may fall out long before we die the natural death, as Paul confesseth, that old things were passed away, and all things become new with him, 2 Cor. 5.16. and that he was crucified with Christ, Gal. 2.20. In the six next pages he hath a new digression about the  state of man.  
Pag. 19 by miscount be saith, [that in the state of innocency the will was free to good or evil:] And so it is still while we remain in innocency. [That it might persist in good God preserving it.] So it may still.  
First, that it might fall into ill, God forsaking it] So it doth; but we forsake him first. That God did not confirm the first man against the fall, yet he did by his commandment, warning, and threatening:] And so he doth still; but he never did, nor ever will confirm any man by force against his will.  
That he permitteth the first man to be seduced, and to fall into sin and death, that as many as were saved out of the common ruin might be saved by mercy alone.] But the common ruin is ours by personal fall, and not by our first parents, as we have showed.  
That if in the world there had been no misery there had been no mercy;] Yea God's mercy is over all his works, Psalms 115.9. yea his mercy is from everlasting.] We answer it is true; for the object of mercy is a miserable creature; and there had been goodness and bounty to man if he had not sinned.  
That if there had been no misery there had been no need of Christ.] Yea, both to create and to preserve that which is created, Heb. 10.1, 2, 3.  
That if there been no sin, there had been no matter to show his justice:] Yes, there is justice in rewarding the obedient, as well as in punishing the disobedient; as we see in rewarding of the good and bad Angels.  
Pag 20. by miscount] That sin, or the fall, is necessary in regard of God's decree:] Why did that necessitate man to sin? then God must be the first author of sin.  
That the Creator was not bound to the creature to preserve him in his goodness.  
True, not by any outward Law, but by his own goodness he was: bonitatis enim est & creare bonum & conservare.  
That God willed the fall to be an occasion of bestowing his greater grace and benefits.] Then that Grace must be at leastwise as universal as the fall was.  
That mercy ought not to fight with justice.] Nor doth it, if it be offered to all that need it.  
That it is most just that more regard should be had of the chief good then of the creatures.] Then we must not make him unjust in damning those which never offended him in their own persons, to uphold new blasphemous doctrines: yet the chief good is most far from all selfness and injustice.  
That man at his first creation had not power to will what he would do.] Yes, he had that power so to will, but was not forced thereunto, nor, being created a free agent, ought he to be forced to choose this or that.  
That God owes no creature any thing:] Yes, that which he was pleased to promise.  
Pag. 21. That man is fallen by being born of corrupt parents.] No, but by his own personal disobedience, Eccles. 7.29. Psal. 14.23. and 53.23. Hosea 13.9. and 14.1. as before.  
That man's will after the fall works freely, but is carried to evil only.] But doth not Paul allow a man both power to will and run after good, though not to be saved thereby, when he saith, So than it is not in him that willeth or that runneth, but in God that showeth mercy? Rom. 9.16.  
That in this fallen state man can do nothing but sin.] What will he say of the Gentiles spoken of Rom. 2.14. When the Gentiles which have not the Law, do by nature the things contained in the Law, those (saith he) having not the Law are a Law unto themselves? and of Abimelesk? Genesis 20.6. who by Gods own testimony did something in the integrity of his heart.  
That after the fall of the first man ensued the privation of the knowledge of God.] But neither all at once; nor upon his posterity by that fall, Rom. 1.19, 20, 21. because that which may be known of God is manifest in them, for God hath showed unto them.  
That there ensued likewise the want of inclination, yea and averseness to obey God in us all.] Contrary to what was spoken now by Paul Rom. 2.14. But he brings divers Scriptures to plead for him; as first, Gen. 6.5. All the thoughts of man are evil; to wit, after his personal fall and own depravation, as the men of the old world were depraved: but it is true which the Fathers have in their writings, neme repent fit turpissimus: Then saith he. [can the Ethiopian change his skin? Jerem. 13.23.] But this is spoken only of them who by long continuance had both contracted an evil habit, and hardness; as it follows there, then may ye also do good that are accustomed to do evil. It is possible also that the Vindicator may sometimes speak the truth though he hath long used lying. [Mat. 7.28. that a corrupt tree cannot bring forth good fruit.] Yea, if it be corrupt but in part: as all men after the fall are but in part, and by degrees corrupt at the first, and for some time afterwards; nor in all things at once, but specifically in one evil after another, and gradually in each. As for Ephes. 2.3. we shown before what that imports: and 2 Cor. 3.5. We are not able of ourselves to think, [imagine, or conceive] any thing as of ourselves, to wit, in spiritual and heavenly mysteries, which must only be made known by revelation, as they were to him, 2 Cor. 12.7. Gal. 1.15, 16. Ephes. 3.3, 4 5.  
That we have no liberty and proneness of will to do that which is good.] Is there then no difference between willing and doing, liberty and proneness, proneness and power?  
That by nature we have no love of God, nor readiness to obey him.] But by creation, and the word engrafted, we have both before our fall; otherwise how can we seek God, which is the great end of our creation? Act. 17.26, 27. That they should seek the Lord, if happily they might feel after him. Or why doth the Lord expect any such thing from the sons of men, if they have no faculty or ability to do it? Psalm. 14.2. The Lord looked down from heaven upon the children of men, to see if there was any that did understand and seek after God.  
[Pag. 22. by the first miscount, he denyeth that God doth enable the will of itself to do good works if it please.] But to will is one thing, and really to do good is another thing, and requires a further power. Rom. 7.18. To will is present with me, but how to perform that which is good I know not.  
He saith also that Grace worketh in the will to please or choose;] Which is false, for if it determine or force the will it were not a free agent: voluntas trahitur, non cogitur, the will may be drawn, but not forced.  
That God doth not hang his work upon the suspended Ifs of our wills.] This is altogether against the Scripture. Psalm 95.7, 8. If this day ye will hear his voice, harden not your hearts as in the provocation: or Isai. 1.19, 20. If ye be willing and obedient ye shall cat the good of the Land, but if ye refuse and be rebellious ye shall be devoured with the sword: or Rom. 11.22. Behold therefore the severity and goodness of God; on them which fell severity, but toward thee goodness, if thou continue in his goodness, otherwise thou shalt be cast off. But he citys Ezek. 36.17. to prove it, where the Lord saith, I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. To which we say, that this is a full enablement to keep God's Law, even in this life, contrary to his second position: yet will the Lord be sought unto for this to do it for them. ver. 31 of that chap. He citys also the words of Augustine, but against his second position likewise, saying, we will indeed, but God worketh in us to will; that is, generally and habitually, but not in hypothesi, by a particular determination to this or that act: and so are Paul's words to be understood, not of our habitual doing, yet of our willing, Philip. 2.13. It is God that worketh in you not only to will but do, of his good pleasure: for otherwise this verse should contradict the former in some sort, where the Apostle chargeth us to work out our own salvation with fear and trembling; if we must be merely passive in this business, why doth he lay such a charge of working or coworking upon us, yea of working out our salvation to the end?  
[That the will is effectually moved to do according to the new inclination which God hath put into the renewed will and affections.] True, but this is done by motion, motive, or persuasion, not by determinating the will: For those Scriptures which he citys page 23 by miscount, prove not any more than what we grant: Deut. 10.6. The Lord will circumcise thy heart, and the heart of thy seed: for that is only to remove the foreskin of the evil inclinations. Eze. 36.26. A new heart will I give: that is, new inclinations, with an habitual power to choose, and an actual power (when it is sought) to do good. Act. 16.14. The Lord opened the heart of Lydia; that is, her understanding. 2 Cor. 2.7. Where the Spirit of the Lord is there is liberty; to wit, according to the measure, and working of that Spirit, which first opens the understanding, then puts inclination into the will and affections, and lastly, giveth power.  
Page 23. he saith, that in this life the renewing of our nature is not perfectly done here as concerning our knowledge of God, or our inclinations to obey him.] But untruly; for relatively to what the Law requireth of us here, we know that it is only to love God above all, and our neighbour as ourselves, Mat. 23.37, 38, 39, 40. which we may both know and do also by grace in this life, as there it is made known, and power is promised to act accordingly. Deut. 26.18. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his commandments: so also Deut. 30.6. which he lately cited; And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live: but comparatively to the world to come; we grant it as we did before, that neither our knowledge, nor our inclination, nor yet our power, shall be so intensively full and great in this life as in the world to come.  
That the regenerate are not always ruled by the holy Spirit, but are sometimes forsaken of God, either to try them, that is, to make their own weakness without God known unto them, as he did to Peter; or to chastise and humble them.] This is true, if we understand it of the whole process of regeneration, but not of their final estate, to which they do or may attain by grace in this life; for Christ tells his Disciples, Joh. 16.16. that he will pray unto the Father for them, and he shall send another comforter unto them, (which certainly is the holy Ghost,) and he (saith Christ) shall abide with you for ever. And those Scriptures which he produceth prove nothing to the contrary: Psal. 51.11. Take not thy holy Spirit from me; for that spirit was for a time withdrawn from him, for his great fall into adultery and murder. Isai. 63.17. Lord why hast thou made us to err from thy way, and hardened our heart from thy fear? return for thy servants sake, the tribe of thine inheritance: Where the Prophet in the name of the young Saints, and not in his own bebalfe, complains of an hardness contracted by their own sins; as see 1 Kings 8.57. The Lord our God be with us as he was with our fathers, let him not leave us nor forsake us: it seemeth to witness against him that God did not leave or forsake their fathers.  
His conclusion from hence [that the regenerate in this life do always go forward or backward, and do not at any time stand still, or continue in the same estate] is neither true, nor consequent from the premises. Hosea 13.13. For he is an unwise son, otherwise he should not stay long in the place of the breaking forth of children: did not the pillar of fire and the Ark often stand still, at which time Jsrael was not to move?  
Page 24 by the same miscount, That the righteousness of the regenerate in this life is not such as may stand before God:] Contrary to many Scriptures; Prov. 28.1. The wicked flee when no man pursueth, but the righteous is bold as a Lion. 1 Joh. 22. And now little children abide in him, that when he shall appear we may have confidence, and not be ashamed before him at his coming. 1 Joh. 3.7. Little children, let no man deceive you, for he that doth righteousness is righteous as he is righteous. 1 Joh. 4.17. Herein is our love made perfect, that we may have boldness in the day of judgement, because as he is so are we in this present world.  
That those who are converted can no further retain good inclinations, thoughts, affections or purposes to persevere or go forward therein, then as the Holy Ghost worketh and preserveth these in them.] This is not true; for the Holy Ghost doth in time beget not only inclinations, but habits in the understanding, memory, will and affections: sometimes they need (indeed) the Spirits admonitory and excitant grace, especially in time of temptation, but not always, either then or at other times. See Rom. 15.14, 15. where the Apostle saith, That those Saints at Rome have no need of an outward admonisher or remembrancer at all times: and the same may be concluded of an inward commonefaction.  
Doth not Saint Paul charge Timothy to stir up the gift that was already in him? 2 Tim. 1.6. And Christ himself gives the like charge, Rev. 2.25. that which ye have already hold fast till I come.  
Further he saith, [that if the Spirit of God withdraw itself, the regenerate are blind, and wander, and slip and fall, yet so as they perish not.] He speaks very favourably of wanderers, if so be that they were ever truly converted: but as the former part of his assertion is not true as to their blinding, unless the Spirit of God wholly desert men; so the latter part is false, for some true converts may by their own default fall totally and finally, and perish; Heb. 6.4, 5, 6. Heb. 10.5, 8. for the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. 1 Tim. 5.12. Having damnation because they have cast off their first faith. Nor do the Scriptures to which he refers us ratify what he saith; 1 Cor. 4.7. What hast thou that thou hast not received? I say unto him again, what hast thou received, that thou dost bring this and all other Scriptures which are silent to the point in hand? But 1 Cor. 1.8. seemeth to plead for him, where the Apostle saith, that God shall confirm you unto the end, that ye may be blameless in the day of our Lord Christ: and Phil. 1.6. Also being confident of this thing, that he which hath begun a good work in you will perform it till the day of Jesus Christ. But we answer, that God indeed is constant on his part, and will carry on the work which he hath begun, if we prove not inconstant in our belief, love and obedience to him; as the Apostle speaks, Rom. 11.12. goodness towards thee if thou continue in his goodness, otherwise thou shalt be cut off: and Christ himself, Joh. 15.9, 10. As the Father hath loved me, so have I loved you, continue ye in my love: if ye obey my commandment sye shall abide in my love, as I have kept my Father's commandments and abide in his love. So must Joh. 15.5. which he hath cited, be understood; He that abideth in me, and I in him, the same bringeth forth much fruit: and Phil. 2.12, 13. Work out your falvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure: and 1 Cor. 10.13. Who will not suffer you to be tempted above what ye are able, but will with the temptation make a way to escape, that you may be able to bear it: and that of 1 Pet. 1.5. remaineth true notwithstanding, that ye are kept by the power of God through faith unto salvation ready to be revealed in the last time.  
Pag. 25. he saith, (but he saith without any ground of truth,) that the  liberty of the will, answerable to the  estate of man before and after the fall, in regeneration and glory, may serve for one ground to confirm the point in hand.] That sin will have a being in the best of men while they are here, is false also; and no less than these which follow.  
That the regenerate estate of man is here but begun, and not to be perfected.] Clean contrary to the Scriptures even now by him cited, 1 Cor. 1.8. Phil. 1.6. 1 Pet. 1.5.  
That the estate of the regenerate here is but a growing in grace, and a perfecting more and more, and a prevailing in mortifying their corruptions; but not attaining in this mortal life to have grace consummate, nor corruption abolished, but sin remains, and will remain, till they lay down the body, and be completely sanctified in glory.] But is not this principium petere, to beg a principle? or idem per idem probare?  
But after a promise to confirm his position further by Scriptures, Fathers, and reasons, he goes on and tells us out of Rom. 8.1. That the Apostle there doth not say that there is no sin in them that are in Christ, but that there is no condemnation; yet he tells us in the latter end of the same verse that such as are in Christ, who are truly incorporated first into his death, and then into the similitude of his resurrection, that they have no sin in them for they walk not after the flesh but after the spirit; that Paul rejoiceth here that sin was not able to condemn him, though it was in him, as he had confessed in the former chapter, that the evil that he would not that he did, and that he saw a Law in the members rebelling against the Law of his mind: But this sin will condemn any man where it remaineth, as the Apostle saith Rom. 6.23. that the wages of sin is death, and that of corruption. Ephes. 4.22. that ye put off the old man which is corrupting (or destroying) with its deceitful lusts: for so the best Translators read the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being the Apostles argument why he would have the old man put off.  
But he saith, that here he expects Cajetan's or Aquinas his false exposition: (and he shall have it, to do him a pleasure, out of his own book, pag. 23. by the former account: Cajetan, one of their own fraternity saith, damnatum est peccatum, non extinctum.). Yet the worst of these two Epositors here are and will be of better repute, even among the Protestants, than the Vindicators glosses ever were or will be.  
He saith further, [that here he expects that of Mr. Parkers, that the Apostle spoke this when he was a babe in grace.] But this is another of Mr. Tendring's lies, for he saith only the contrary, and proveth it out of Rom. 8.2. 1 Cor. 4.4. Phil. 4.13. that Paul was not now in that weak and corrupt estate complained of Rom. 7.14, 24. and that therefore he speaks it not of his own condition (though figuratively in his own person) but in the behalf of such as were babes in Christ.  
Pag. 26. by the former account, he citing Paul's words 1 Tim. 1.15. that Christ came into the world to save sinners, of whom I am chief; bids us mark it, that Paul speaks it not in the preterperfect tense, of whom I have been chief; but in the present tense, of whom I am chief; as if Paul at that time were the chief of sinners.] But did ever any man besides himself (that was not besides himself) think or say so? Is there not such a figure in the Scripture as Enallage temporum, the putting of one tense for another? Doth not Paul 1 Cor. 15.8, 9, 10. Ephos. 2.4, 5, 6. Titus 3.3, 4, 5, 6, 7. and even at the 13 vers. before set forth his corrupt estate of unbelief as a condition that was passed?  
But he goes on out of Paul his 2 Epist. to I know not whom or what Church (for none is named) chap. 1. from vers. 6. to the 13. to prove that Paul was not now a babe or child in Christ, but rather an old man; as he calls himself Paul the aged, in his Epistle to Philemon. Truly as old as the Vindicator would make himself, he shows himself very young and childish in that his reasoning: for we know none that affirms the thing that he goeth about to disprove, but he loves to fight with his own shadow. In conclusion he saith that these Jesuitical cavils (which yet are his own) are too well known, and never did, nor shall prevail against God's truth. Then he goeth on from Rom. 8.1. to the second verse, upon which he makes as learned observations as he did formerly upon the first verse; for whereas the Apostle saith that the Law of the Spirit of life which is in Christ Jesus hath made us free from the Law of sin and death; Here, saith he, [we may observe that the Apostle saith not that we are fully freed from sin in this life, but from the Law of sin.] But, first, it is evident that Paul saith that he was made free from that Law of sin of which he had so much complained chap. 7.21, 22, 23. Secondly, that he calls it a Law of death; as he doth chap. 7.24. a body of death, because it hath death and condemnation appendent to it and involved in it. And thirdly, that he was now actually, even in this life, and for the present, freed therefrom. And lastly, that it was not the death of Christ that had thus freed him, to wit from guilt, leaving the pollution behind, (as this Champion of corruption speaks hereafter;) but it was the Law of the Spirit of life in Christ Jesus that had now freed him both from that Law of sin, and of death its concomitant: so that he cannot possibly speak of his present condition in chap. 7. from ver. 14. to the 24. And whereas he adds in the close of that page, [that Christian experience shows that no sort of men are more troubled with temptations than they whom God hath begun to deliver from the Law of sin.] Though this be true, yet what is this to his purpose, or the proposition which he would now maintain? for we speak not what befalls regenerate men at their first conversion, but of that which they do, or may attain by grace in the end. Nor do all temptations arise from corruption, they may proceed immediately from Satan, and assault such as have no sin or corruption left in them; as they did our first parents in innocency, and Christ himself as he was man, Heb. 4.15.  
Pag. 19 by the latter account, he rolls the old stone with Sisyphus, saying, [that our deliverance from sin is but begun, not perfected here, but that God is faithful by whom we are called] Then they are unfaithful that seek not to have the work finished, Phil. 1.6. And there he breaks out into a great rapture, saying, [blessed be the Lord, that whereas before we were captives to sin, now the case of the battle is altered.] Why? what battle did we fight against sin before grace did convert us unto God? [That sin is become our captive through Christ.] Was it so with them in whose behalf Paul complaineth, but I see another Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of sin that is in my members? we trow not; sin was here too often the superior.  
That it remaineth in us not as a commander, but as a captive of the Lord Jesus.] But doth it not till it be subdued often circumvent us and prevail against us? and if so, then that of Peter is true, 2 Pet. 21.19. Of whom a man is overcome of the same is he brought into bondage; at leastwise for a time. He saith further, [that the bolts of sin are yet upon our hands, and are left to admonish us of our former miserable condition.] What are we under bolts and Irons, and yet no prisoners or captives? But Christ is sent to preach deliverance to the captives, and the opening of the prison to those that are bound, and to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to wit, against his enemies, Esay 61.1, 2, 3. Luk. 4.18, 19, 20, yet contrary to this and other promises, he saith, that we draw the chains of our sins after us, which make us move the more slowly. But it is the portion of the wicked to be in chains, 2 Pet. 2.4. Psal. 107.10, 11. and to be bound hand and foot, Matth. 23.13. There are some that draw iniquity with cords of vanity, Esay 5.18. that is, with vain excuses and distinctions, or ungrounded promises; woe to such, saith the Prophet, Is. 5.18. woe, etc. [But these chains, saith he, are not able to draw us into the bondage that we were in before.] Yes, they have done too many, 2 Pet. 2.19, 20.  
That death which is the wages of sin is so changed, that it is not the death of the man but the death of the sin in the man.] What doth this babbler say? the death that is the wages of sin is the second death in the lake that burneth with fire and brimstone, Rev. 14.9, 10. and chap. 20.10, 15. Sin is the first death, and this is the second; how then can this be any thing else but the death of a sinner? There is another death indeed, that is the death of sin, and not of the man, which is a suffering out of all temptations, and a dying with Christ unto all evil, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints: of which see Rom. 6.7, 8. Rev. 14.13. 2 Tim. 2.11, 12. Of this death, and not of the corporal death, did chrysostom and Ambrose, whom he citys, speak, or else they were as much mistaken as the Vindicator is in this matter, saying there [that the death which is brought out by sin (he should have said, by Christ,) doth at the last even destroy and consume it in the children of God, and that sin will remain, though not reign.] Yes, if its will may take place, it will reign also, and that for ever. But he goes on, and comments thus upon Rom. 8.13. If ye mortify the deeds of the body: hereby, saith he, the Apostle shows, that after regeneration by grace, and before glorification, grace is not consummate, nor is corruption wholly abolished.] But with what spectacles did he read this Text, when he found these things couchant in it? for out of the whole verse he might have learned these saving truths, for his better information, and reformation also; First, that God doth suspend his final purpose and promises of our salvation upon Ifs, or conditions on our parts to be performed: For if ye live after the flesh, saith Saint Paul, ye shall die; but if ye mortify the deeds of the body by the spirit ye shall live. Secondly, that the remaining corruptions in the Saints such as these Romans were, have death and condemnation attending upon them. Thirdly, that therefore they are not to be wounded only, but mortified, that is, absolutely killed. And lastly, that this is not to be done by the death of the body, but by the power of the Spirit, which we are to seek by grace, and with which we are to cooperate in this life till the work be done.  
His conclusion then from hence pag. 19 and 20. by the new account is false:] That as long as we live in the body there is some life of sin remaining, which we had need to mortify and put off. [But not, as he doth, to put it off till our natural death.] But he adds Saint Augustine, saying, [that our life here is bellum, not triumphus, a warfare, not a trophy of victory.] Yet may our warfare have an end here, and so to have our triumph and victory follow. Esay 40.1, 2. Comfort ye, comfort ye my people, saith our God; speak ye comfortably to Jerusalem, and cry unto her that her warfare is ended, that her iniquity is pardoned. Ephes. 6.13. Wherefore take unto you the whole armour of God, that ye may be able to stand in the evil day, and having done all to stand. 2 Tim. 4.6, 7. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness. But he contradicts himself in his next speech pag. 20. by the new account, saying, [that in this battle we must fight without intermission until we have gotten the victory; for who can say that he hath in such sort cut off his superfluities, that he hath no need of reforming?] Yes, Paul could say it 2 Cor. 5.17. and the holy Apostle John 1 Ep. 4.17. and 5.5. with many thousands more; to whom Christ bears witness, Rev. 7.14, 15, 20. and 14.4, 5.  
That when sins and superfluities are unregarded they kindle again.]  
That it is true that the same spiritual temptations may return after the former are quenched; but at length the Devil is by Christ to be cast out with all his works. Rev. 12.10, 11. And I heard a loud voice saying in heaven, now is come salvation and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, who accused them before God day and night. Yet he saith further, [That whosoever he be, unless he dissemble, he shall find within himself something that had need to be subdued.] But such a Pigmy in grace as he is (if he be under grace) must not measure the growth and mortification of God's faithful and sanctified Saints by his pitch. But he brings in some sentences which he fathers upon Ambrose, as this, velis nolis infra sine; tuos habitabit (but he saith habitavit;) Jebusaeus sub●ugari potest, exterminare (he should have said exterminari) non potest; that will thou nill thou the Jesubite will dwell within thy coasts and borders; he may be subdued, but not rooted out. This is true of temptations, especially for a time after our first conversion; but this conslict, if we bestir ourselves aright, shall have an end here, as we have proved of late: some Jesubites are our sins and corruptions, which must be rooted out; again, some Jebusites are our native faculties as they are corrupted, disordered and poisoned with rebellion; These also may be subdued and brought into obedience, but neither can be cast out, nor aught to be: howbeit we have sure promises that all our sins and corruptions shall be subdued, if we will sue out the benefit of the same. Mich. 7.19. He will turn again, he will have compassion upon us, he will subdue all our iniquities, and thou will cast their sins into the depths of the sea. Insomuch as that there shall not be one Canaanite left in our soul which is the house and the temple of the Lord; So Zech. 14.21. And in that day there shall be no more the Canaanite in the house of the Lord of hosts. Yet he goes on saying, saying  
That the great deceitfulness of man's heart, of which the Lord complaineth Jer. 17.9. saying, the heart of man is deceitful above all things, and desperately wicked, who can know it? it is attributed to all men, good and bad indifferently, Christ only excepted.] It is well he will except Christ himself here, for he did not in his positions. But he might have excepted all who were Christ's truly unto the end. Psal. 32.2. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Zephan. 3.13. The remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth. See Rev. 14.5, 6. And in their mouth was found no guile, for they are without fault before the throne of God.  
Therefore all his affirmations that follow in that page are false, at leastwise in his sense and notion, as, [That all men's hearts are alike by nature.] True they are alike moulded at the first, but not corrupt, as he would have it.  
That corruption is not from the instrument, but from the Author. Then God must be the Author of our corruption by his doctrine.  
That men beget children as they are men, not as they are regenerate and holy men.] Yet the Apostle giveth the Saints some privilege above others, saying, 1 Cor. 7.14. Else were your children unclean, but now they are holy.  
That nature with its corruption is derived, but not grace, for that is supernatural.] And is not corruption a preternatural and an adventitious thing also?  
That grace makes no such change in this life, but the hearts of the best are in some sort deceitful.] Which he presently contradicteth, saying, though he gave Nathaniel that praise, that there was no guile in his heart. Yea David, saith he, doth the like to any justified man, Psa. 32.1, 2. howbeit, saith he, this is only true of the spirit or regenerate part, and not of the flesh of the old man, who by reason of his age is often too hard for the young man; where he contradicts himself in what he had said before, that sin is our captive, and doth not reign at any time, but only remaineth in the regenerate: That it hath its death's blow pag. 21. by the former account; so that the best Expositors, (he meaneth for his tooth and palate,) read this Text thus; the whole heart of the wicked is deceitful with a full, strong, and reigning deceitfulness, and but part of the heart of the godly, namely the unregenerate part, but in a weaker measure, as being discerned and striven against.  
That the heart of the wicked shows itself such in the whole course of their lives. And yet by and by he contradicts himself, saying, that nevertheless the heart of the wicked may be upright in some particular actions, as Abimelech was in taking of Sarah, Gen. 20.6.  
That the heart of the godly is only deceitful in some particular actions, as David was upright in all things save in the matter of Uriah.] But I demand, whether David might not have avoided even those sirs of bloodshed and murder by watchfulness and prayer, as well as other Saints should have done? if so, he might have overcome all sin, and no doubt he did so in the end.  
He saith further, that every regenerate man is partly flesh and partly spirit. True, he is so at the first, but not always: Rom. 8.2. For the Law of the spirit of life which is in Christ jesus hath made me free from the Law of sin and death, saith Paul; where was then the flesh?  
That hereupon ariseth the war in their hearts like the struggling in Rebecca's womb] Butler did that struggling last all her life long?  
That the regenerate here are but like the dawning of the day, wherein darkness and light are mixed.] But Solomon saith Pro. 4.18. The path of the just is like the shining light that shineth more and more unto the perfect day.  
That the regenerate may be like a cup of wine mingled with water.] True both at the beginning of their new birth, and for a good space after, yea all their life long through their own default. [which vessel or cup, saith he, is not half water and half wine, but wholly wine and wholly water] Doth the man understand what he saith? By this saying of his, and his similitude, the regenerate should be wholly renewed and wholly corrupt; which he contradicts with another comparison, saying [even as a vessel filled with equal proportions of hot and cold water (it would make a dog spew to hear him) it is not half cold and half hot (it is both) but wholly lukewarm, that is, partly hot and partly cold in all the parts of it.] If this be not a clear contradiction, or an absolute piece of nonsense, I know not what is such. And whereas he saith, [that a regenerate man is partly holy and partly unholy in all the parts and powers of the body and soul (what is he so in the regenerate part also, of which he spoke erewhile?) yet the denomination of a regenerate man is always given him in Scripture à parte praestantiore.] But he is mistaken, where it hath not the upper hand, it is otherwise: 1 Cor. 11.3, 13. And I, Brethren, could not speak unto you as spiritual men, but as unto carnal, even as unto babes in Christ; I said you with milk, and not with strong meat, for ye were not able to bear it, nor yet are ye able, for ye are yet carnal; for whereas there are among you envying, strife and divisions, are ye not carnal, and walk as men?  
He saith that the Lord who made the heart, Pag. 22 by the new account, pronounceth us all guilty of sin, Gen. 6.5.] Doth he so to us? did we live in that age? But yet it is true of every fallen man in the general; but that guilt doth not always lie upon the Saints for new sins: and there he heaps many Texts of Scripture (which speak of the state of the unregenerate) to prove that the regenerate are here always sinful; as job 5.2. Psalm 14.2, 3, 4, 5. Isai. 54.2. and 64.6. Rom. 3.3, 19 Gal. 2.16. yea though the godly have many failings in their babeship, and some in their growing up, in which regard they cannot justify themselves, but must take guilt and shame to themselves, as job doth chap. 8.29, 30. and David, Psalm 130.3. and 43.2. and Solomon testifieth of all men till they be throughly purged, 1 Kings 8.46. That there is no man that sinneth not, or may not sin: yet none of those places lays upon us a necessity of continuing in sin all our days, nor makes sin impossible to be subdued here by the grace and help of Christ; which is the point that he should prove.  
But he bids us mark what is written 2 Cor. 5.21. that Christ was made sin for us who knew no sin, that we might be made the righteousness of God in him. Which we admit, but not in his sense, saying, that the Apostle doth not say actively that we should make or work out our own righteousness, but positively (he should have said passively) that we should be made the righteousness of God; and that not by ourselves, lest we should glory in our own salvation, but by another even Jesus Christ the righteous, blessed for evermore.  
But as the former part of his observation is false, that we should not actually work out our own righteousness by Jesus Christ, so it is evident that he understands not what he speaks in the latter words of his speech, about being made righteous by another, even Jesus Christ: for there is no other righteousness for men to seek after but that which is required in the moral Law. Deut. 6.25. And it shall be our reghteousnesse if we observe to do all these commandments before the Lord our God as he hath commanded us: which yet is of two sorts or degrees; the one is the righteousness of grace and justification whereby sin is to be purged out; and the other is the righteousness of glorification: of the former the Apostle speaks thus, Rom. 5.17. Much more they which receive abundance of grace and of the gift of righteousness shall reign by one Jesus Christ: and of the latter of these David thus, Psalm 119. verse 142. Thy righteousness is an everlasting righteousness, and thy Law is the truth: and vers. 144. The righteousness of thy testimonies is everlasting. This is that David hoped for in the end; Psalm 17.15. I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. So Psalm 24.45. He shall receive the blessing from the Lord, even righteousness from the God of his salvation: and 69.27. Add iniquity to his iniquity, and let him not enter into thy righteousness: and Paul Gal. 5.5. For we through the Spirit wait for the hope of righteousness by faith. 2 Tim. 4 8. Henceforth is laid up for me a crown of righteousness. And as both those are attained by faith, so they are called the righteousness of faith, Rom. 1.17. For therein, to wit in the Gospel, is the righteousness of God revealed from faith to faith, verse 18. for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men. So circumcision, the sign of sanctification, is called the seal of the righteousness of faith, Rom. 4.11. and the Apostle explaining himself, Phil. 3.9, 10. what that righteousness of God is which he would attain by the faith of Christ, saith that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death, if by any means I might attain to the resurrection of the dead. And both these are to be attained by Christ; in which regard he is called the end of the Law for Righteousness sake to every one that believeth, Rom. 10.4. And as he is given by the Father that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit, Rom. 8.4. so he is called the Lord our righteousness, Jer. 23.6. as is the holy Ghost, the heavenly Jerusalem also in its descension unto us called likewise Jehovah sidkena, the Lord our righteousness, Jerem. 34.16. which is that life the Saints hoped for Gal. 5.5. as was said before. If any man find any other righteousness of God unto salvation mentioned clearly in the Scriptures, let him takn it for his labour; for that one man's obedience whereby many shall be made righteous, Rom. 5.19. is the obedience of Christ within us to be attained by faith for the fulfilling of the Law, and the former of those two righteousnesses, and not his obedrence without us. Let every one take heed how he casts his own soul, or make the souls of others depend upon any other righteousness of God which hath no footing for it in the holy Scriptures; but though there is no outward obedience of Christ for us that is made our righteousness by the Lord, yet by his passive obedience Saints that forsake sin, and subdue it by his grace, are redeemed from the curse of the Law, Gal. 3.13. By which he also perfects or completes for salvation those which are sanctified by faith in him, Acts 26.18. Heb. 10.14. These things thus being opened and premised, we shall appeal unto all that are godly-wise, whether those that are desirous to be saved are not to work out their own righteousness and salvation by faith and obedience in Jesus Christ. See Psalm 24.3, 4, 5, 6. Isai 51.1. Hearken unto me ye that follow after righteousness, ye that seek the Lord, chap. 56.1. Thus saith the Lord, keep ye judgement and do justice, (or righteousness) for my salvation is near, and my righteousness ready to be revealed. Phil. 2.12, 13. Wherefore my beloved as ye have always obeyed, not as in my presence only, but much more in my absence, so work out your salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure. See 1 Tim. 6.11, 12. But thou O man of God, flee those things, and follow after righteousness, godliness, faith, love, patience, meekness; fight the good sight of faith, lay hold of eternal life. David saith, Psal. 119.166. O Lord, I have hoped for thy salvation, and kept (or done) thy commandments; and so must all do in Christ that will be saved. Rev. 22.14. Blessed are they that keep his commandments, that they may have right to the tree of life, and enter through the gate into the city. But he goeth on, and saith out of Job, [Who can bring a clean thing out of an unclean? Not one.] Nor can this man bring any clean doctrine, or pure wisdom (unless by tradition from others) out of his impure vessel. Prov. 20.9. Who can say I have made my heart clean, I am pure from my sin? To which we answered before, that this interrogation implieth paucity, but not a nullity of such men; witness that Text, Is. 55.3. Who hath believed our report?  
But he saith page 23 by the new account, [That if my friends could produce but one such man, and prove it, than I would yield the bucklers.] But if we cannot produce any such man in our corrupt, blind, and unbelieving age, shall our unbelief make the faith and promises of God of none effect? for though it is true à posse ad esse non valet consequentia, so it is as true, that à non esse ad non posse fieri non est concludendum, especially where we have Gods help engaged by his promises, if we will seek it: But because we will now lay claim to the bucklers, and that upon his clear and immediate promise, we will show him John with many his fellow-Apostles, 1 Joh. 4.17. as was showed before; Herein is our love made perfect, that we may have boldness in the day of Judgement, because as he is so are we in this present world: we can also show him many thousands (as we have done before) of such perfect ones even in this life, Rev. 7.9, 17. and 14.4, 5, 6.  
But here he produceth by the help of some good neighbours the testimonies of the Fathers, (for he never read them himself;) unto which when we have answered we will pay him in his own coin: That it was the prerogative of Christ alone, among all grown men, to know no sin, and to be found solus in hominibus qualis quaerebatur in pecoribus, (not in peccoribus, as he hath it) alone such among men as was sought among the beasts, an unblamable lamb without spot. Here he having cited Isaiah 53.6. saying, we like sheep have gone astray: and Gal. 3.23. that the Scripture hath concluded all under sin, he might have spared Augustine contra Pelag. lib. 2. cap. 13. and Gregory lib. 3. in Reg. cap. 6. saying, There is no man that hath not some corruption in him which he may and should lament: For take all this as spoken of the unregenerate man, or the regenerate that hath not fulfilled his course with Paul, 2 Tim. 4.7. and we have often affirmed the same.  
But he brings Hieronymus contra Jovinian. lib. 2. saying, No man is clean from sin, though he live but one day upon the long earth:] Which is true of the sinful earth spoken of Collos. 3.5. mortify therefore your members upon earth; although we know that in that saying Hierom and others suffered the Septuagints ill translation of Job to impose upon them.  
But we had almost lest out Lactantius whom contra Gentes lib. 6. cap. 13. he allegeth, saying, No man can be without sin so as he is burdened with the garment of the flesh.] We say so likewise, if he understand it of that flesh which Saint Judas speaks of vers. 23. hating even the garment spotted by the flesh; if otherwise, he himself was Lactantick with Lactantius.  
Further, he brings Bernard upon Cant. serm. 2. saying, Non peccare Dei justitia est, not to sin is the justice and property of God, but remission of sin is the justice of man:] To which we say, that the former is but true in part, for the elect Angels never sinned; and the latter scarcely true at all, for remission of sins is one thing, and righteousness is another; And where the remission of sin follows, the righteousness of sanctification to purge them away must go before of necessity, Acts 26.18. Sed unus Bernardus non vidit omnia. And his own conclusions there are as false; for, saith he, [As the Ivy will not die until the Oak be cut down; (but Experience shows that if you cut the Ivy at the root it will forthwith die; so our sins will not die as long as we live, (which is as false as the other;) neither will it ever be abolished until death ends the conflict between the flesh and Spirit.] Then death, which is but a privation, is stronger than the Spirit; And such Quacks as he is have a good warrant and pretence to kill many, yea were it many thousands; for by this means, according to his doctrine, they should put an end to this conflict of sin, and send men presently to be perfected in glory: Here not only soldiers, whose trade is to kill, but high-way-men, poisoners, and all murderers, especially of the Saints, might find a strong plea for their murders. But he brings us more of this Ambrosia out of Ambrose de Paenit. lib. 6. cap. 1. saying, [It is not the voice of thy family, I am whole, and need not a physician; but, heal me O Lord and I shall be healed.] But if it be the voice of his family, of what family is the Vindicator, who saith, that the Lord cannot or will not heal us? is it death that must do that work for us? is it not the voice of his family, first, to come to him for an absolute cure, and then with the woman who was cured of her bloody issue, and the cleansed leper, and many others, to come and give God thanks? But he goes on page 23, 24. with Ambrose, speaking thus to the Novatian heretics of his time, [and saith, it may fitly be turned to the Jesuits of our time; Darest thou, O Jesuit, call thyself clean and holy? albeit thou wert clean in regard of thy works, this one word were enough to make thee unclean.] To which I say, first, that the way wherein Paul worshipped the God of his Fathers was called Heresy, Acts 24.14. Secondly, we know no Jesuit that counts himself perfect, unless it be by his profession: But we hope that he will not henceforth, when it cometh to a trial at Law, deny that be called us Jesuits; which is no less then to accuse us of a capital crime, no better than treason; for which by God's Law he ought to suffer death himself, unless he can prove it, Deut. 19.17, 18, 19 or to incur a great mulct for his slander, above that the Jury awarded at Sarum, March 15. 1657. But lastly, this pretender to no less degree then of a Doctor of Divinity doth not see that there is a gross absurdity, if not contradiction, in the words which he fathers upon Ambrose, saying, albeit thou wert clean in regard of thy works, this one word, I am clean, (which in that case is but the truth) were enough to make thee unclean. We hope the Vindicator hereafter will not be too forward to speak the truth any more than he hath done heretofore, lest, as he saith out of Ambrose, it make him unclean.  
But he giveth us presently some Nectar to his Ambrosia, saying, with him agreeth Augustine Serm. 29. de verbis Apost. There are some like vessels that are blown up with wind, filled with an haughty spirit of election, not solidly great but swelled with the humour of pride, who dare be bold to say that there are men found upon earth without sin.] Why, are there no promises of such persons? see Isai. 1.24.25. And I will turn mine hand upon thee, and purely purge away thy dross, and take away all thy tin. See chap. 4.4. and 11, 19 They shall not hurt nor destroy in all my holy mountain, for the earth shall be filled with the knowledge of the Lord as the waters that cover the sea. Eze. 36.25. I will pour clean water upon them, and from all their filthiness and from all their jdols will I cleanse them. Zeph. 3.13. The house of Jsrael shall do no iniquity, nor speak lies. But we know what sort of Protestants at this day are puffed up with the spirit of election: And it seemeth the Vindicator being conscious to himself or his party, did not English those words of Augustine, inflati viri, spiritu electionis pleni, men puffed up, filled with the spirit of election, (though for him we do it.) But the Father demands of such, How sayest thou that art just and holy this prayer, Forgive us our sins? Yes, such may say with Saint Math. chap. 6.12. forgive us our debts, to wit of love and thankfulness to God, yea and of love to men for his sake; which debt is so great that it can never to all eternity be paid. Rom. 13.6. Own nothing to any man but to love one another: and with Saint Luk. chap. 11.9. they can say also, Forgive us our sins, not only where they pray for and with others in a mixed Congregation, but alone by themselves also, in regard of our innumerable sins formerly committed. But we would ask Augustine again, doth Christ contradict himself in that prayer, when he teacheth to pray, thy will be done in earth as it is in heaven? But he interrogating saith, is this prayer to be said of Christ only, or of believers also? Yea, it is the prayer of the sons of God also, for they call God father all which is true, but nothing to the purpose. But he proceeds, saying, [what are ye that say ye have no sin? Liars, saith the Apostle, 1 john 1.] To which first we say, that men that say they have sin may be liars, and nototious liars also; witness the Vindicator. And secondly, that some men may say they know no sin by themselves for the present, and yet speak the truth therein as Paul did 1 Cor. 4.4. but if any man saith he hath not sinned at all he is a liar; and so Saint john explains that in the first Epist. chap. 1. ver. 10. which he had spoken more darkly, and especially to the babes in Christ, ver. 8. as may further appear chap. 2. ver. 1. where he saith, My little children, thes things have I written unto you that ye sin not:] What doth he put them upon impossibilities then? No, he furnisheth them there and in the next verse with such a propitiator and healer of sin, as is able to cure and take away the sins of the whole world if they would seek unto him; for it is Jesus Christ the just or righteous. But whereas in the next place he citys against us, Luk 17.10. When ye shall have done all these things that are commanded you, say, we are unprofitable servants, we have done that which is our duty to do. But he is here like the man possessed, who cut himself with stones Mark 5.5. for this Text shows, that if we do all those things that are commanded us, (which he implieth that we may do) yet we do but our duty therein, and add nothing to the Lord, and in that regard are but unprofitable servants, and no dvantage to our Master. O how unprofitable are they then who neither will do all those things that are commanded, nor suffer other men to be at quiet who endeavour to do, and teach others their duty therein.  
But he saith, that we have a silly subterfuge for concealing our perfection, or rather for saying we are unprofitable servants, that were we never so righteous, for humility sake we should say we are unprofitable servants. But he answereth with Saint Augustine, proper humilitatem ergo mentiris, Therefore for humility sake thou liest; but it is certain that Christ never taught men for humility to lie.] No, he did not, but Angustine and he are far from truth if they say that Christ hath not taught them who hath fulfilled the Law and Gods will to say that they are still unprofitable servants; for, can a man be profitable to God as he that is wise is profitable to himself? job 22.2.  
But he urgeth us again with Bernard's words, first, in Anunciatione Mariae, who is better than the prophet David, of whom the Lord said, I have found a man after mine own heart; and yet he need not to say, enter not into judgement with thy servant.] True, so hath every man, in regard of his manifold former sins, but not always in regard of sins newly committed, when he is throughly sanctified as they were, 1 joh. 4.17, 18. yet there is a time of greater grace and growth in grace promised then that which David had attained. Zach. 12.18. In that day shall the Lord defend the inhabitants of Jerusalem, and he that is fallen, or a feeble one among them at that day shall be as David, and the house of David (that●s of the beloved; or of the Princess) shall be as God, as the Angel of the Lord before them.  
Secondly, he allegeth this saying out of Bernard 23. Serm. 25. upon Cantic. It sufficeth me for all righteousness to have him reconciled unto me whom I have only offended.] True, but he is not fully reconciled unto any man, nor any man fully reconciled unto him, until he be dead with Christ unto all known sin; Rom. 6.8. For if we be dead with Christ we believe that we shall also live with him: and this cannot come to pass without receiving of abundance of grace and of the gift of righteousness, as the Apostle speaks Rom. 5.17. and being thus justified by faith we have peace with God through Jesus Christ our Lord, and no otherwise, Rom. 5.1.  
But he brings a third saying of his in Serm. 10 contra vitium ingrati. To be without sin is God's righteousness, but man's righteousness is God's grace pardoning of sin] Which accords well with our doctrine if rightly understood: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: signifieth the putting away of sin, as well as the pardon of sin. Luk. 1.74. to give the knowledge of salvation unto his people for the remission [or putting away] of their sin, to wit, by sanctification. Now this cannot be done but by the contrary goodness and righteousness: Rom. 12.21. Be not overcome of the evil, but overcome the evil with the good.  
But page 25 he saith, Woe to the miserable generation, in whom their own insufficiency seems sufficiency.] So say we, for our sufficiency is of God alone, 2 Cor. 3.5. and we also bewail the miserable generation that shall die in their sins, because they believe not a sufficiency in Christ alone, but in and through weakness itself (a corporal death) to purge away the dross and filthiness of sin, John 8.21, 24. which also is his unbelief. But here, which is his third digression, without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he cometh to distinguish of perfection and perfect men; and first asks [how Paul Phil. 3.12, 13. denyeth that he was perfect; and verse 15. ranks himself among those that are perfect. To which he answers out of Augustine Sermon 28, we suppose he means the temp. That he was perfect according to his intention, not according to prevention and attainment: and out of Bernard, saying, That great vessel Saint Paul grants perfection, that is a going forward; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) is not only one that is come to the end, but signifieth him that moveth towards it: and out of Ambrose in Rom. 8.9. (which yet is known to be none of his comment,) That the Apostle speaketh unto Christians sometimes as unto them that are perfect, and other times as those who are to perfect that which is required of them.  
But this is one of his digressions and impertinences, for we plead not for such an absolute degree of perfection as is expected in the world to come, but a limited one, which is called perfection, viz. yet containeth a love of God above all, and of our neighbour as of ourselves, which removeth all contrary lusts and sins. In pursuit of this said digression he brings two arguments out of Augustine, to prove that Zachary, of whom he speaks chap. 1.6. did not perfectly walk in all the commandments of God. The first is this [because he was a Priest, and was bound as well to offer for his own sins as for the sins of his people, Heb. 3.5.] Yet this he might do for his former sins, though he were now perfect for the present: so that this argument holds nor. But the second, which he hath page 26. of the new account, is more childish than the former; [That because he is said to walk in the commandments, he had not yet attained to the mark; for they that are at their journey's end sit still.] But it is not so in the kingdom of God, for though they rest from their labours, that is, from their conflict against sin and Satan, yet they walk in the perfection of God's commandments for ever: and if he fancied any other eternal life to himself then the fullness of love and righteousness required by the Law, he was mistaken in the mark at which all true Saints aim. Psal. 133.3. For there he commanded the blessing and life for evermore. Ephes. 1.4. As he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love. See Psal. 24.4, 5. Gal. 15.5. 2 Tim. 4.8. before cited: To which he adds a third argument of his own, [Because he was smitten with dumbness for not believing the Angel's promise.] But as there is no moral precept for that, so it infringeth not what Luke hath said of him chap. 1.6. where he tells us as before [that the Apostle doth constantly distinguish between peccatum and crimen, betwixt sin and crime, that is, saith he, some grievous offence which giveth slander, and is worthy of crimination.] Is not all sin then worthy of crimination? But he voucheth Augustine, saying, [That the life of holy men may be said to be without crime. (yet he thought otherwise who said, nemo sine crimtne vivit;) but not without sin.] Which is true of a man's whole race or course, that it is, and hath been sinful; but not of the Saints last and best attainments, or possibilities through grace, as we shall afterwards show out of Augustine's own confession, who is here again brought in saying [Men live well if they live without crime.] But they live better when by grace they live without sin. But that is egregiously false which follows [that he who thinks he can (to wit by the help of Christ) live without sin, he doth not thereby make himself free from sin, (Yes, if he do not, he may do it in time.) but debars himself of the pardon of his sins.] But Saint John speaks otherwise, 1 John 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. Is not the forsaking of sin for the present the high way to pardon for our sins past? See Prov. 28.13. Ezek. 18.21, 22. But after that former digression he returneth again to his distinctions about perfection and righteousness, wherein there is little of right, and less of perfection to be found; for, first, he saith out of his own cerebel, [that there is a twofold perfection or righteousness, the first imputed, which is by way of relation, and doth perfectly justify us before God: (for which you must take his word, for he brings no proof to make it good;) the second is infused by way of inhesion subjectively in us; [and this (saith he) is but inchoate and imperfect, and cannot justify us before God.] But we have proved before out of Titus 3.4, 5, 6, 7. 1 Cor. 6.11. that justification and sanctification are all one thing, and therefore if the righteousness of sanctification be only inchoated, and not perfected in this life, than we cannot be fully justified before God; for there is no other righteousness to be attained for our justification then that: hence it is Rom. 8.30. nothing interveneth between our calling and glorification but justification, by which sanctification (as being all one thing) is to be understood: Moreover, those whom he foreknew those he called, and whom he called those he justified, and those he justified them he also glorified.  
Then secondly, he brings [a distinction of  and intrinsecal righteousness out of Zanchie, of which the  (saith he) is the adventitious (he might have said the fictitious) is the perfection of condonation, where our imperfections are truly pardoned for the death and passion of Jesus Christ, according to that of Augustine; All the commandments are reputed as done when that is remitted which is left undone.] But where had the Bishop of Hippo this Hippomanes? for the holy Ghost saith transmutatis terminis the clean contrary; that when the cammandements are kept and fulfilled for the present, than all that was amiss before becomes pardoned. Ezek. 18.21, 22, 23. If the wicked will return from all his sins which he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and not die; all his transgressions which he hath committed they shall not be mentioned unto him, in the righteousness of that he hath done he shall live. Doth not Christ require an actual keeping and performance of the commandments of every one that will enter into life? Matth. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. 1 Cor. 7.19. Circumcision is nothing, nor uncircumcision, but the keeping of the commandments of God. Rev. 22.14. Blessed are they that do his commandments, that they may have right to the tree of life, as before. [And this righteousness, saith he, rather consisteth in the pardon of sins then in the perfection of virtue.] But where is the pardon of sins called righteousness? for though the Apostle, Rom. 4.6, 7, 8. speaks of a blessedness that lieth not in the imputing of sin, and the imputing of righteousness without works; yet that not imputing of sin is the purging away sin by God's Spirit; as is evident out of Psal. 32.2, 3. which place should be thus rendered; O the blessedness of the man whose transgressions are taken away, and whose sins are covered! (to wit, by mortification.) O the blessedness of the man to whom the Lord will not impute iniquity, (by letting it remain unpurged away) and in whose Spirit there is no guile! For the last words of the Text do evince that David speaks here of sanctification, as knowing no other justification: and the imputing of righteousness without works (that is, our own works) is the free bestowing of the righteousness of sanctification, and the perfection of virtue, which the virtuous Vindicator here sets aside. The  perfection or righteousness which he speaks of out of Zanchy, is, saith he, the perfection of inhesion, and this is said to be either absolute or comparative. It is said to be absolute (saith he) when our hearts are sincere, and simply free from Hypocrisy and double-dealing with God. Thus Job was a perfect man, and David a man after Gods own heart, because his heart was ever sincere towards him, and seeking after God.] Pardon a moi: it was so habitually, but not ever so, for than he had not fallen in the matter of Vriah. But where there is no guile at all there is no sin left, as we said before; for all sin is full of guile and deceitful lusts, Ephes. 4.21, 22. Secondly, [it is comparative (saith he) page 27. in respect of others, as Noah is said, Gen. 6.9. to be perfect in his generation.] But by his leave, those words are to be understood absolutely as well as comparatively; for his faith and obedience was so perfect that he not only obtained to have himself and his family preserved, and to be made a seed or remnant for the new or second world, but he became thereby an heir of the righteousness which is by faith, Heb. 11.7. But it is the Vindicators practise to detract from the chosen Saints of God, to patronise corruption, and reserve it all his life long. [It is, saith he, of this perfection which Paul writeth, saying, 1 Cor. 2.1. But we speak wisdom amongst those that are perfect.] And why must it be so taken? for Paul spoke those mysteries of Christ, which might and did pass for wisdom, not only among the other Apostles and most perfect men, but among the Angels also, Ephes. 3.11. 1 Pet. 1.12. But he goes on in the 27 page, saying,  
As for any other absolute perfection, Paul is absolutely against it.] But that is an absolute falsehood; for though he modestly saith, Phil. 3.12, 13. Not as though I had attained, or were already perfect; yet he is so fare from being against it, that he presently adds, but I follow after, if I may apprehend that for which I am apprehended of Christ. And ver. 13, 14. But this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark of the price of the high calling of God in Christ. We say he doth not only strive for it himself, and stirs up others thereunto, 2 Cor. 13.12. Colos. 3.14. but prayeth for the Churches that they may attain it, 2 Cor. 13.9. Ephes. 3.16. and 11.18, 19 Phil. 1.10, 11. 1 Thes. 5.23. Heb. 13.19, 21.  
That saying of Bernard, Sermon 50. super Cant. which he there subjoineth, was not advisedly uttered at the first, nor here recited by him, to wit, [Who dare arrogate that to himself which Paul denieth?] For, first, such as attain to perfection do rather conceal it then boast of it. Secondly, Paul doth not deny all perfection, but in that very Epistle admits that which we contend for, chap. 4.13. saying, I am able to do all things through Christ that strengtheneth me. To say nothing of Rom. 8.2. and vers. 37, 38, 39 where he saith not only that he was in Christ more than conqueror, but speaks of an immovable love which God through Christ had planted in him, therewith he stood fast.  
Then in conclusion he cometh to his last distinction of intrinsecal perfection, saying, it is either of parts, or degrees; saying, the former is when a man hath a respect, as David speaks, to all the commandments of God, and allows not in his heart the breach of any. The second is, when a man performeth exactly all that the Law in its full rigour requireth.] But mark how he sets these two out by comparison: he that is perfect in the first sense (saith he) may fitly be resembled to a weak and feeble child who hath all the integral and perfect parts of a man, yet not integrally or perfectly; But he that is perfect in the second sense is like a strong and fullgrown man, that hath all his parts in their perfection: And we confess, saith he, that the Saints of God in this life may have the perfection of parts, because that in some measure they may love every good, and hate every evil, though not continually, as touching the exactness of performance, yet habitually as touching a constant resolution. But that a man should have the perfection of degrees we utterly deny, because we can neither love the good nor hate the evil as we should do.] From all which we may observe, that though he affects the highest degree in the Schools, to be called a Doctor of Divinity, yet he will have the regenerate in this life, for all their striving against sin, and labouring after perfection, which he often speaks of, to proceed no further, nor to grow to any higher stature then to be always babes in this life: Whereas John writes unto three forms, ages, or degrees of Saints; to babes, to young men, and to old men, 1 John 2.12, 13, 14. and Saint Paul doth tell us, Ephes. 4.11, 12, 13. that Christ gave gifts unto men, some to be Apostles, some prophets, some Evangelists, some pastors and teachers, for the perfecting of the Saints, or till we all come in the unity of the Spirit, and the acknowledgement of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ. And the Apostle doth not only reprove those that remained babes and sucklings, Heb. 5.12. but exhorts all the Saints to become men perfect, or of a ripe age (as it is in the Greek) in understanding, and all concomitant graces, 1 Cor. 14.20. Is not this doctrine like the medicine which he gives to whelps to hinder their growth? Page 28. he first tells us [that the Jesuits, Bellarmine, Becanus, and others, do wrest divers Scriptures to prove the perfection of the Saints in this life.] But haply they may, and do strain some testimonies of Scripture too far, yet they need not do it, for there are as many clear and full Scriptures to prove the possibility of attaining such a perfection in this life as we contend for, as there are to prove the Trinity in the Deity, or two natures united in Christ's one person, or that there are ten commandments. Secondly, though he brings not one of those testimonies forth, yet he will needs answer them by wholesale, or in the Lump; some of which answers he fathers upon Augustine, as justly he may, for by fits he is against perfection, yet sometimes for it.  
The first whereof is this, that some of those testimonies are exhortations showing us what we should do, not proving what we can do; for admonitions do not show us, ut tantum praestari possit quantum suadetur, that so much can be performed as is enjoined; but show us quousque conari oportet, how earnestly we should strive to perform them, though we be not able perfectly to observe them.] But this is false, and a mere subterfuge unworthy of a Doctor so cried up as Augustine was, for although the Schools distinguished between counsels and commands, and all exhortations spoken and pressed in the name of the Lord, and those in special which tend to the purging out of all sin, and the fulfilling of the Law in Christ; yet are not only precepts, but possible to the Saints, as the said Augustine elsewhere confesseth. The School also saith, and that truly, Ultra posse viri non vult Deus ulla requiri, God promiseth grace to fulfil all that he requireth. Secondly, he saith [that many of those places of Scripture do show us not what we are now in via, in the way, but what we shall be hereafter in patria, at the end of our pilgrimage, when we shall be freed from the imperfection of our flesh, and clothed with the garment of perfect righteousness.] Yea they do in a special manner show us both what we are, and what we should be now in via, or here now, yet it cannot fully be set forth what we shall be hereafter; for as Paul speaks, 1 Cor. 2.9. But as it is written, eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him. Thirdly, he saith, [that in many places the Scripture (but he cannot produce one such) terms them perfect and immaculate which have defiled their garments, and polluted their consciences; mark, saith he, not with no sins, which is impossible, but with no gross sins, or damnable enormities; which, as is said before, is commendable.] But first, we think the Vindicator alloweth no sin to be venial, but all mortal and damnable, though not equally such. Secondly, we say that while any man pollutes his conscience he is neither called or accounted either perfect or immaculate by the Lord, who is of purer eyes then to behold iniquity, Haba. 1.13. And thirdly, what though all men have so defiled their garments for a time? yet it is not impossible at length through grace to keep our souls and consciences so unspotted; for so had Paul done, 2 Cor. 1.12. and knowing that the like grace was attainable for others, he prayed for it in their behalf, Phil. 1.10, 11. that ye may be sincere and without offence till the day of Jesus Christ, being filled with the fruits of righteousness. 1 Thes. 5.23. And the very God of peace sanctify you wholly, that your whole spirit, soul and body, be preserved blameless until the coming of our Lord jesus Christ. See also Heb. 13.19, 20. before cited. Fourthly, he saith [the Scripture pronounceth men perfect blameless and blessed, not because they have no sins, but because their sins are not imputed unto them, Psal. 32.1, 2. But we have showed before that this not imputing is a purging them away by sanctification as well as a remission. Further he saith [and therefore though the Saints are called righteous and perfect, not only in regard of the imputative righteousness which is wrought in them by the Spirit of Christ: but we must understand in what sense the Saints are inherently called righteous; for we must not think them to be so perfectly righteous as to be void of sin, or to be justified in the sight of God, because that together with the sanctification of the Saints there is still in them a remainder of original corruption, by the touch and slain of which their best works are corrupted and defiled; and therefore we say, that though the Saints and holy men of God may and have lived sine scandalo, without offence, and page 29. sine querela, without reproof and complaint on man's part, by or in the observance of all outward principles, yet it is impossible the best of them should live and die sine peccato, without sin. So he] Unto all which we briefly answer, that his distinction of imputative and inherent righteousness is vain; for they are all one, as we have showed before. Secondly, the Saints are, or aught to be, so perfectly righteous by inherent righteousness, as to be thereby justified in the sight of God; whether the word be taken for a purging from sin, as it is Acts 13.39. or for a positive righteousness, as Titus 3.4, 5, 6. for there is no other way of justification in Christ unto eternal life spoken of in the Scriptures. Thirdly, we have proved before that there is not, nor aught to be, such a remainder of original corruption always found in the best Saints, as to slain and corrupt their best works. Lastly, we have likewise asserted by clear Scriptures, that the Saints through Christ not only may but should live here at the length not alone sine scandalo and querela, but sine peccato, without sin as well as without scandal or just reproof, for to that end Christ gave himself, Ephes. 5.24, 25, 26. But he tells us in that 29 pag. [that Rom. 4.1, 2. is a remarkable place] So it is indeed, but not for his purpose, to prove that Abraham lived and died an imperfect man, and with some remainders of corruption in him: which words ought to be thus translated, as they lie in the Greek Text, What shall we say then, that Abraham our father hath found according to the flesh? (or in his unregenerate estate) for if Abraham were justified by works (to wit before, not after grace received) he hath whereof to glory, but not before God; as he proveth in the following verse: but of this more in another place. Then here he shows by a distinction that [the Saints whom he holds to be always imperfect in this life may be in a  sense called perfect. First, in regard of their intention and aim at, and desire of perfection; for resting in a good condition, saith he, is contrary to grace: grow in grace.] But may not the Saints rest when they are at the end of their journey and race, which is the final mortification of sin through faith? according to Heb. 4.3. For we which have believed do enter into rest. Let him here who is tantus temporum observator, such an observer of tenses before, mark the tenses here, for the work of believing is past, and the entering into rest is present, The Saints in heaven are doubtless in a good condition, is it against grace for them to rest in it? Secondly he saith [that the Saints are perfect inchoatively, and because they go on more and more; but inchoation and consummation are two remote terms or stations, and progression may stand at a great distance from perfection and the end of the race, at leastwise in the beginning and the middle of it. Thirdly, he saith [they may be termed so comparatively, or in respect of other men's unrighteousness] And fourthly, acceptatively, because God accepteth them, though not absolutely just, by the reason of manifold sins and defects, yet in Christ and for Christ his sake (through whom all our imperfections are pardoned) as just and righteous men.] But by his leave God accepts no man, no not in Christ, otherwise then as he is according to his present inward state and growth: hence it is that the Churches to whom the Apostle wrote, and those seven especially to whom Christ wrote, Rev. 2, 3, chap. are either commended or rebuked, threatened, or encouraged according to their obedience or disobedience, faith or unbelief, growth or decay in godliness; and no man is taken for perfect but he that was truly so in some kind or degree. Yet it is true that the Lord doth for a time, and with much longsufferance, tenderness and compassion bear the failings of his good-willing servants which proceed from ignorance and humane weakness, and not from neglect, and much less from presumption; yea while men are truly babes in Christ he accepts the will for the deed, and expects no more from any men then what they can do by grace attained, or which they might have done by grace at hand, if they had sought it: Howbeit nothing doth more displease him then wilful Apostasy after grace received, Heb. 6.4, 5, 6, 7. and 10.26, 27, 28. and unbelief in his grace and power for the subduing of our enemies, after we had experience already of the same in some measure. Heb. 3.17, 18, 19 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? and to whom swore he that they should not enter into rest, but to them that believed not? so we see that they could not enter in because of unbelief.  
But he brings in Augustine's saying [that the best perfection of man in this life is to confess and acknowledge himself to be imperfect.] Which is a very rash and inconsiderate affirmation, as many other of his dictates are: indeed if he had said it had been the high way to perfection, first to know and acknowledge our own imperfections, and then for cure to fly to Christ, this saying had not been so imperfect or dangerous. But they that are under the work of the Law, and not yet under the saving work of grace, do abundantly know and feel their imperfections: how can this than be men's greatest perfection to find and feel their imperfections? Such plausible say without truth are soft pillows under secure men's arms, inviting them to sleep in slothfulness and sin. But the Vindicator doth now promise to lay down some reasons for the confirmation of his first position; of which let us take a view. The first is this, [That there is not any among the Saints of God mentioned in the Scripture that the Spirit of grace doth not charge with some sin; the most perfect in their generations were not without their failings, and that after their long walking with God; as Noah being drunk, Let incestuous, Abraham diffident, when he consented to unlawful means in going in to Hagar, for bringing about God's purpose; Sarah lied and disinherited when she laughed at the promise of God; Moses and Aaron were barred out of Canaan for dishonouring God by diffidence and passion; Hezechiah was lifted up with pride; Job impatient, and humbled for it; David had foul and secret sins which he repent of and prayed against; Jehosaphat and Asa were reproved; Uzziah and Zachariah punished, one by untimely death, the other by dumbness; and yet these are reported in the Scripture to have served God with all their heart. To which we say, that this argument and reason hath little of reason in it; for, first, it is false that the Spirit of grace hath charged with some particular sin or other the most perfect men in their generation; for neither Abel nor any of the Patriarches before the flood, nor after the flood to Abraham, are so charged, unless Noah for one act of drunkenness, wherein also he was surprised by the unknown strength and operation of the new wine. The like we may say of Eleazar, Ithamar, Joshuah, Caleb, Othniel, Ehud, Jephthah, Samuel, Nathan, Gad, and almost all the prophets; of John the Baptist and his mother, of the Virgin Mary and Joseph her husband, of Nathaniel, and almost all the Apostles, and thousands of other Saints mentioned in general and particular in the Scriptures. Secondly, that there neither wants ignorance nor impudence in this his charge: For Abraham took Hagar by instinct of the Spirit, as is partly hinted in Mala. 2.13. which verse, as Castellio hath formerly observed, should be thus rendered. If so be one did it who had abundance of the Spirit; (yet wherefore is that one alleged? to wit for the justification of Polygamy) who sought a godly seed; therefore take heed to your spirit, and let none of you deal treacherously against the wife of his youth. Doth not Saint Paul also tell us that Sarah and Hagar were also an Allegory or mystery of the two Covenants and Testaments? Gall. 4.24. But it was once the practice of the false Apostles to speak evil of those things which they understood not, Judas v. 10. yet this champion of corruption contents not himself to accuse the most absolute pattern of faith and obedience that was to be found among mere men, who is the father of all the faithful, and the friend of God, whom he first singled out to make him in a special manner the man of his covenant, and to charge him with unbelief and disobedience, and that here the second time, in this his slanderous pamphlet: but he likewise challengeth and impeacheth Job of impatience, who is commended unto us, Jam. 5.11. for a rare pattern of patience, as indeed he was: It were well for him if he had the fourth part of Abraham's obedient faith, or Jobs patience. But let it be granted that not only David, but others also had foul sins and secret sins for a time, had they such unto their dying days? we trow not; being he confesseth that he both bewailed them, prayed to have them discovered and removed: witness the Psalmist, Psal. 139.23, 24. saying, Search me O God, and know my heart, try me and know my thoughts, and see if there be any sinful or wicked way in me, and lead me in the way everlasting. And therefore to little purpose he citys [page 30 that passage of Augustine, who bids the Pelagians in a rhetorical flourish, ask all the Saints, and they will confess (is he sure of it?) that while they lived here they were not without sin.] But theirs is but one opinion; we shall anon show him the contrary sense of some not inferior to him, as we did of late out of 1 John 4.17, 18. The confession of John who was ten times more infallible than Augustine and all his African Bishops assembled together. But he goeth on, and saith [if any Saint on earth had to glory, it was with men, and not with God.] So say we also, yet had all the faithful Saints cause to glory in the Lord for their victory in Christ, 1 Cor. 15.57. And further he saith for his second argument [that we do not read of any Saints that did so stand, but that they fell into some sins.] Which is not true of their final estate; and they also that had; as he saith, defects in their best performances; yes, the Lord testifieth of Joshuah and Caleb, that they had fully followed him, Numb. 14.24. Josh. 14.6. and we have proved the contrary out of many places; and therefore in his second reason he wrongeth Nehemiah and the Text itself when he saith [that Nehemiah, chap. 13.22. prayed that his good services might be remembered with God's reward, and also with his pardon or forgiveness;] for that implies a contradiction, for the original signifieth to spare as well as to forgive; and so have our Translators rendered it in that place, and that very genuinely, Remember me O Lord concerning this, and spare me according to the greatness [or multitude] of thy mercies; That is, preserve me from mine enemies to do thee further service. But to retain corruption to the last breath, the said Champion layeth aspersion upon the very grace of God, saying there that good works do not come from such a pure principle of grace as doth exactly fill the soul.] But the Lord saith, Psal. 81.10. Open thy mouth wide, and I will fill it. And Christ also Mat. 5.8. Blessed are they that hunger and thirst after righteousness for they shall be satisfied. And again he saith expressly [that in the principle of grace there are some defects, and therefore the works flowing from thence are imperfect. Page 31 he saith in the same lying dialect, [that God reserves the consummation of grace, to wit, that whereby sin should be purged out, and the Law fulfilled by us, unto the state of glory.] True it is in the general which he speaks there, that grace is glory begun and glory is grace consummate; but not that grace which is called the laver of regeneration, and the renewing of the holy Ghost; for that must go before life and glory, Titus 3.4 5, 6, 7. And though the spirits of just men made perfect are in heaven, to wit, in the heaven of God's holiness, of which the Prophet speaks Deut. 26.15. Is. 6.17. yet there is a first, a second, and a third heaven here besides the outward heaven, 2 Cor. 12.23. And that heaven is threefold as well as the outward heaven, one of calling and conversion, another of justification or regeneration, and a third of glorification; and the Saints may be made perfect in the second heaven, as to the final purging out of sins, and the renewing of God's image, though in the third heaven we expect the perfection and transcendency of glory: Paul was caught up into the third heaven, but lived constantly in the second, Phil. 3.20. Yea he tells all the believing Saints that were come to have that fellowship in some measure and degree with the general assembly and Church of the firstborn written in that heaven, and with the souls of the just men made perfect, to wit, some in grace, and some in glory; with the former they were upon the way in tendency unto the latter. His third argument is, [that all our graces here are imperfect in this life.] But doth not Saint James tell us, that there are perfect gifts that come down from the father of lights? chap. 1.17. and Paul tells us, that God will perfect his own work in us, 1 Cor. 1.8. Phil. 1.6. And whereas he saith [that these three divine graces, faith, hope, and charity, are so all our life long:] It is evident, that not only his charity, but his faith and hope are truly such; for the Apostle saith, Jam. 2.22. that by works Abraham's faith was made (or declared) to be perfect; and if true see John 1 Epist. 4.17. Herein is our love made perfect, that we may have boldness in the day of judgement: and for hope, see Heb. 6.11. And we desire that every one of you do show forth the same diligence to the full assurance of hope unto the end. The like we might show of patience, Rev. 3.10. Because thou hast kept the word of my patience, I will also keep thee (preserve thee) in this life. But let us hear how he proves these three graces to remain always imperfect in us. [For faith (he saith) and that truly, must be grounded upon knowledge.] And we wish his had been so, we mean aright understanding. [But the Apostle tells us (saith he) that we know but in part, 1 Cor. 13.12. so that our Saviour may well say to the best of us as he did to his Disciples, O ye of little faith, Matth. 8.26. and the best of us may say with him, Mark 9.24. Lord I believe, help my unbelief.] But we have proved before that Abraham's faith, (whose steps we should follow, Rom. 4.12.) was perfect; and that the Apostle had kept (or fulfilled) the faith, 2 Tim. 4.7. yea that the faith was an estate which they had passed through and left behind; Heb. 4.3. For we (saith he) who have believed do enter into rest. Nor is the knowledge of true believers concerning things to be sought for by faith imperfect, or in part only; although the things that God had prepared for those that love him, and which are to be enjoyed in the third heaven, or paradise, are here but known in part; for that which Christ spoke to his disciples is made good to all true believers that seek it, John 14.4. Wither I go ye know, and the way ye know: How can faith be the ground of things hoped for, and the evidence of things not yet seen, and not yet attained, if it have not a knowledge of them? See Heb. 11.1, 2.  
Secondly he saith, that which is perfect admits no increase.] No more did the faith of Abraham, and of the Apostles, and of many Saints more, Acts 11.24.  
Thirdly he saith, that our faith shall be perfected in heaven.] But both it and patience must be finished ere we can arrive at the third heaven, Heb. 6.12. & 10.36. & 12.1, 2, 3.  
Fourthly he saith, that [fides est tam apparentium quàm non apparentium.] But Paul saith, Rom. 8.24, 25. For we are saved by hope; but hope that is seen is not hope, for what a man seethe why doth he yet hope for it?  
Lastly, he saith, we must believe in heaven the continuance of our happiness, and therefore there is a perfect faith in heaven, because it is grounded upon knowledge.] But as this man understands not what faith is, so that faith is rather experimental knowledge and assurance than faith properly so called. The faith of Gods elect purifieth our hearts here, Acts 15.9. and through it we must be throughly sanctified ere we can obtain final remission of sins, or that promised inheritance, Acts 26.18. Unto whom I now send thee to open their eyes, that they may turn from darkness to light, and from the power of Satan to God, to the intent they may receive remission ofis sins, and an inheritance among them that are sanctified by faith that is in me, saith Christ. Where you may take notice also of the power of the will in turning to God after illuminating and preventing grace: yea after men have been sound chastised for sin by a work of the Law, and afterward comforted from heaven with a hope of mercy to salvation witnessed in their consciences by the holy Ghost: But the words of the Greek Text are commonly mistranslated. Concerning the imperfection of hope he saith little to the purpose, but what he saith implieth a contradiction in itself, and to what he would assert also; for he saith that the Apostle compareth hope to an anchor for the soul which is both sure and steadfast, as the Apostle doth, Heb. 6.19. and yet this, saith he, doth no ways prove our hope to be perfect; for what greater perfection can there be in an anchor then to have it sure and steadfast, and to stay and preserve us against all winds and storms of Satan? which he confesseth that our hope doth: Nor is it the anchor that reels to and fro, as he absurdly speaks, but that which lieth at anchor, or the Ship itself, but at the distance and the whole length of a cable; whence its mobility by the winds and storms doth arise, and not from the anchor itself. And as for charity, he goes about page 32 to prove that it must be imperfect all this life long: [First, because our knowledge here is imperfect and but in part. It is, saith he, a Maxim among Divines, tantum scimus quantum diligimus, which he, or some others for him, doth English thus; imperfect knowledge cannot produce perfect charity.] But though the English saying is true, yet it is not the sense of the Maxim, but rather this; that we have so much divine experimental and saving knowledge as there is love found in us; that knowledge being always accompanied with a proportionable love: 1 Joh. 2.3. Hereby we know that we love God, if we keep his commandments: and verse 4. he that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. True it is also which the Poet speaks, quod latet ignotum est, ignoti (but not ignotae, as he hath it) nulla cupido, things simply unknown cannot be loved: yet is not our affection always towards men according to our knowledge or acquaintance with them, as he affirms; for knowledge and acquaintance may be without love. But yet it is true also which he out of Bernard saith, we can neither desire what we know not, nor enjoy what we love not; and that we shall love God with an absolute perfection in heaven, because that we shall so know him, and that with an experimental knowledge of his goodness.] But this hinders us not from so knowing him here as to love him above all, which is the perfection of love here required of us. Secondly, he saith, [that perfect charity expelleth fear; but there is no Saint here without fear] Yet we have often shown the contrary out of Luk. 1.74, 75. and 1 Joh. 4.17, 18. Thirdly, he saith, [that perfect charity expels sin, which he denys to be exterminable here, because Saint James saith, in many things we all offend, chap. 3.1, 2.] Which is truly spoken of James of the whole race of our life, not of our final and best attainments; for in the same verse Saint James describes such a perfect man qualis invenire posset aut debet, saying, If any man sin not in a word the same is a perfect man, and able to bridle the whole body. But to fortify his own cause, he goeth about to disable the word of Christ, saying, [Joh. 15.13. Greater love hath no man then this, that he lay down his life for his friend; which he saith is not yet perfect; for men may do this out of ambition, and for vainglorious ends: and therefore, saith he, our Saviour doth not bring this to prove the perfection of our love, but of his own toward us, so far as might be understood by outward apprehension.] But there is a life which if he and others would lay down in love to the Father, Son, and the Holy Ghost, and their friends whom they should perfectly love, it would be an undeniable argument of the greatest and most perfect love towards God, and that is not to offer our only son with Abraham, or our own natural life, but the life of sin; and and that is the life which he would have us hate and lay down for his sake, Matth. 10.39. Luk. 14.26. Joh. 12.25. Rev. 12.11. nor is there any other life that men can properly call theirs but the life of sin, for the natural life and the spiritual life are God's workmanship and gift, but so is not sin. And having thus to his power mutilated the words of Christ, Joh. 15.13. he goes about likewise to do Christ the like service, where our Saviour saith, Ye are my friends if ye do whatsoever I command you: of which this john of Burson, as if he affected to be herein an Antichrist, saith [This is an hypothetical proposition, which can never prove his perfection of charity, because we can never be able to perform the condition] Doth Christ then give us false marks and mock-tokens to try ourselves by whether we be his friends or no? was not Abraham called the friend of God? 2 Chron. 20.7. Isai. 41.8. jam. 2.23. and was it not upon this very score, Gen. 26.5. because, saith the Lord, that Abraham obeyed my voice and kept my commandments, statutes, and my charge? This brought all blessings upon Abraham and his seed after him. But he goes on, saying:  
For although Bellarmine [saith God's word may be kept, that is, fulfilled; yet he proves it not.] If he did not, he might easily have done it; and for to say that God's commandments are grievous, and to say that we can keep them not, is not the same, saith he: yes, in the Apostles sense they are, Joh. 5.3, 4. For this is the love of God that we keep his commandments, and his commandments are not grievous: and he shows the reason of it in the two next verses, to the confounding of both the Vindicators positions; for whatsoever is born of God overcometh the world, to wit, that world of sin opposite to the world of the Father; of which sinful world he had spoken, 1 John 2.15, 16. And this is the victory that overcometh the world, even our faith. [For a thing, saith the Vindicator, may be very light, yet heavier than I can bear.] Surely he is either a very weak man, or this is a strong mistake; but how doth he prove it? [The commandments, saith he, are just and holy and good, Rom. 7.12. and the yoke of obedience is easy and light, Matth. 11.30.] Both these are true; but the former of these doth not speak any thing of the lightness or heaviness of God's Law, nor yet the latter, unless it be to those that are weary of the yoke of sin, and come to Christ, and learn of him the lowliness and meekness, and all other Christian virtues which are contrary to sin, and which enable men to obey that Law. Now whereas he would prove that these commandments of the moral Law are heavyer than we can bear; he brings out a testimony that speaks of the ceremonial Law especially, which no man could bear, or fulfil of himself, though it was far lighter than the moral Law, Act. 15.10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear?  
It is not, saith he, the privilege of the Church militant to have no defect or imperfection remaining:] It is true of the Church collectively taken; but we have proved before that some have ended their warfare here before they go hence, Isai. 40.1, 2. 2 Tim. 4.7. Ephe. 6.13. [Here, saith he, we pray, enter not into judgement with thy servants O Lord. O that my ways were so directed that I might learn thy statutes. Make me a clean heart O God.] But do the Saints pray so always to the end of their life? They that are Christ's have crucified the flesh with the affections and lusts thereof, Gal. 5.24. and Christ only lives in them, Gal. 2.20.  
[Here, saith he, we still find need of Christ who is our advocate with God the Father, 1 joh. 2.12.] But who are they that need him still as a propitiator or purger out of sin? for joh. speaks there to the babes, My little children; and yet he speaks to them not to sin, that is, not to continue in sin; and for that end he sets forth a helper of them there against sin: as for the young men, he saith, that they had overcome the wicked one, joh. 2.13, 14. how much more had the old men so done?  
Pag. 34. He tells us [that what he hath before written may suffice to satisfy them whose eyes the God of this world hath not blinded; That sin will have a being in the best of men so long as our souls have a being in these houses of clay:] But we dare conclude, that if any man rest satisfied therewith in that point that his eyes were never yet truly opened to behold the light of the Gospel of the glory of Christ who is the image of God, 2 Cor. 4.4.  
But he prays all the faithful to join with him in supplications to God for his adversaries, that they may see their own sins.] And so do we also for ourselves, and reciprocally for him and them: yet will not that follow that we shall be ashamed of our doctrine, as he hopes we shall; For we have not drawn the same from any such puddles as he is pleased to call them, to wit, Pelagius, Bellarmine, Baily, Becanns, the Jesuits, or from the Adamites, who conceived that they were renewed to Adam's first purity: unless he will have the second Adam, as he calls Christ, the Prophets and Apostles, to be such Adamites: Nor have we learned them from Rome's fraternity now crept in amongst us, who are, as he saith, well versed in the old trade of Arch-heretics (what is that? even his own handicraft;) in falsifying of truth or Text; rather (for the truth may be denied or abused, but not falsified) whatsoever he saith to the contrary, to maintain lies. But he doth hope, and so do we also, that God will discover such in due time (by us or some other of his servants) and in the interim keep his (who are no patrons for sin, nor latrons from the due observance of God's Law) by the help of Christ, from being subverted by them. But he goes on, [what men without sin?] saith he. Yes, the Angel shown John many thousands that had been such upon the earth, as we proved before out of Rev. 7.14. and 14.4, 5, 6. Yea John did demonstrate some such unto us before of his own society, 1 Joh. 4.17, 18. and 5.18. But he scoffingly saith [it was happy for the woman that was taken in adultery that her accusers were not such as these preachers.] Why? do we profess ourselves to be without sin? But it will be found our fault, and his also, if we live and die in our sins, now that there is such a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness, Zach. 13.1. And yet it will not follow that if there had been one, yea many such impeccant persons there (of which none are to be found among the proud and censorious Pharisees) that the said delinquent should have had a volley of stones about her ears; for who are more sensible of humane frailty than such as have passed through the same? or who are more merciful than such as have obtained mercy to put away all cruelty, pride, and wickedness through the help of Christ? yet must Christ's express commandments be observed. But he comes upon us with the Apostles Creed, saying, [What need is there to believe the Article of the forgiveness of sin, if men may live without sin?] True, if they could come into this world, live here many years, and go out again without commiting of sin. But if sin that is once in cannot be purged out again, nor the image of God renewed, nor the Law fulfilled, what need is there to believe in God the Father Almighty maker of Heaven and earth, and in jesus Christ his only son our Lord? who is called Jesus, because he came to save his people from their sins, Mat. 1.21. and called Christ, because he is anointed for that very work, Isai. 61.1, 2, 3, 4. yea why do we believe that he is risen again for our justification, or regeneration, Rom. 4.25. or in the Holy Ghost, that there is an Holy catholic Church whom Christ came to sanctify by the washing of water through the word that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing? Epes. 5.25, 26, 27.  
Pag. 34, 35. he gives us this advice as a point of good religion; To turn the Lords precepts into prayers, and to say with holy David, who a little before had his secret sins and his foul sins, but now is called holy David, Psalm 43.3. Send out O Lord thy light and thy truth, and let them lead me into the holy mountain, and unto thy Tabernacle: and as is Psalm 143.10. Let thy good Spirit lead me into the land of righteousness.] To which we say, it is a point of good religion indeed, for as the whole duty of man, by the testimony of Solomon, consists herein, to wit, in fearing God and keeping his commandments, Eccles. 12.13. So his father David made the 119 Psalms, which is the longest meditation extant in the whole book of Psalms, a devout prayer for grace to understand and fulfil God's Commandments; and left it to the Church as an holy Alphabet to know their duty both of prayer and obedience thereby.  
But would the Vindicator have men pray in faith or unbelief? for if the thing be not possible to be had in this life, they cannot pray for it in faith; and if it is attainable, his second position falls to the ground: And if God's light and truth must lead us into the mountain or tabernacle of his righteousness, than all sin must be left behind, and so his first position is overthrown likewise. And here is another of his contradictions, yea a twin, or a double one.  
But to this his advice he joins his new Litany (to which we faith Amen;) And from blind Jesuitical guides with their false pretended new lights in a dark Lantern, their feignedlies, pretended revelations, but delusions, Good Lord deliver us.] But who pretends to new lights, or insists upon extraordinary revelations? or who hath a darker lantern than himself? or what Jesuit useth the trade of lying so often as he doth? in which conflict it's now known he himself would carry away the whetstone: So that if Diogenes came at noonday again with his lantern, either to find truth in his assertions, or common honesty in the author of them, he would operam & oleum perdere. Note also that here again he calls us Jesuits.  
But he is pleased to salute us at the table, saying [much good may their perfection on earth do them, sure we are that if we can attain it, it will do us no harm] But by way of return we say, well may he far with his much affected imperfections and corruption; similis lactuca labris: but Christ also, Rev. 22.11. saith, he that is unjust let him be unjust still, and he that is filthy let him be filthy still; but he that is justified let him be justified still, and he that is sanctified let him be sanctified still: for what a man most affects in these things, that shall be his portion in the end. Howbeit with his lips or pen he begs to have his imperfections discovered, and to be humbled in the sense of them so long as he liveth (as if the Lord delighted more in our dejectment for them, than ejectment of them;) that he may cry always with the poor Publican; but doth he beg healing and cleansing mercies, that he might offend no more, or only pardon for his offence toties quoties committed, and so to end his days? Surely he should then have been but a poor Publican in the end, though he had a rich office. But he will also (at leastwise in words) make an emulator of Saint Paul, who forgot what was behind and pressed forward towards the mark, and put forth, (we wish he means not quite out of doors,) all the strength that the Lord shall please to send him, and improving all opportunities to the best advantage for the mortifying of all sinful corruptions in him, and for the growing in grace, until he attains unto the measure of the stature of the fullness of Christ. But lest all this should be had too soon in the world (but here by the ministry of the word the work is to be carried on even to perfection, Ephes. 4.11, 12, 13.) he contradictingly saith, [which shall be after grace consummate hereafter in heaven,] and so desperately concludes, [As for him that can find perfection here on earth, let him never look for it in heaven.] As if it could not be had in both places or estates in several degrees; contrary to Paul's hope, 2 Tim. 4.7, 8. I have fought the good fight, I have kept the faith, I have finished my course; henceforth there is laid up for me a crown of righteousness. Doth not the holy Ghost say, Rev. 14.13. that those that die (here to sin) in the Lord, that they may rest from their own works and labours, (as the fourth commandment requires) that their works shall follow them?  
But in the last place he tells us, that he will lay down some of our arguments, and some Scriptures which we wrist to maintain them.] Wherein he shows himself a better diviner than a divine; for he had none of them as yet from us, unless those which he findeth in the argument of Doctor Draytons' sermons, of which he mentioneth very few. First he saith [that we deny original sin.] Which thing in his sense is true: But we say every man's first fall is his original sin. Secondly, we say (as he tells you) that original sin is taken away from the Saints on earth;] we say that it either is, or aught to be, there being sufficient grace and help offered and afforded in Christ to us for that end: [and therefore that such mortified Saints cannot derive it to their posterity.] What is this to the question in hand? yet we confess more, that neither the first Adam, nor any parent descended from him, can convey any such stain of sinful corruption by generation to their children; because a most holy God creates both soul and body innocent and without sin. But as this argument of his is none of ours, so his solution or answer is a mere figment of man's brain; for he saith [there are three things in sin, the offence, the guilt, and the pollution, or slain, being an inclination to fall into the like sins: Of which (saith he) the two first are taken away; but the last, which is the worst, is left behind during this life.] Where ye may take notice of these absurdities or contradictions: First, that Gods hates the offence, as he saith, in his dearest Saints; and, as he saith, it is abolished and blotted out by the blood of Jesus Christ: If it be abolished (as he saith it is) how can it remain in them still? and if it remain still, how can it be but hateful to God? For the second, the guilt or obligation to punishment he saith that is pardoned; but, as we have often showed, no sin is pardoned till it's left and forsaken, Prov. 28.13. As for the third, the pollution, which he calls the pure essence of sin. (a very pure essence indeed if one look well upon it) [that (saith he) doth not reign in a regenerate man; yet the life and being of sin is not taken away, page 36. But he citys a Text there, wherewith he cuts his own throat, if rightly rendered, Psal. 103.3. Who is propitious to all thine iniquities, and healeth all thine infirmities, or diseases.] The latter words explaining the former; and certainly where diseases are healed they are wholly removed or taken away, they leave no life nor being behind them; and then follows vers. 4. who redeemeth thy life from destruction, and crowneth thee with loving kindness and mercy: for where any life or being of sin is left there is so much destruction or condemnation left also, as we shown out of Rom. 8.2. True it is that the Lord doth heal our souls gradually, as this puny Empiric speaks; but he leaves not (we say) the full perfecting of the cure to the life of glory, or yet to the hour of death. But page 36. he feigneth a second objection of ours, and then forgeth an answer for it, as he did before: [Regenerate parents cannot convey the guilt of original sin to their children, because to themselves it is pardoned.] Which objection is a strong bar against him, though not made by us: And upon this score the guilt of the first Adam's sin after his personal repentance could not be charged upon his posterity. But he saith by way of answer, [that they are freed from the guilt of sin, and have righteousness imputed unto them by grace, and not by nature; but by nature they have in them original corruption, and therefore they can leave the latter, though not the former:] But we have showed before that corruption and guilt as well as grace are all spiritual and preternatural things, and pass not to the posterity by procreation. In the same page he saith, [that grace and justification are not tied to carnal propagation:] no more are original sin and condemnation, but to the most sure election of God, as Rom. 9 in Esau and Jacob.) But as he understands not what the election of grace is on which justification depends, so hath he no discerning of that Esau and Jacob to which Paul relates Rom. 9 yet are they both clearly set forth in the Scriptures; the former 2 Pet. 1.10. Mal. 1.1, 2, 3. He hath also a third argument to prove that infants have sin, [because they are liable to death, and stipendium peccati mors, Rom. 6.33.] But it were well for sinners if there were not another, and that an everlasting death, that is the just recompense of sin, as we shown before: as for corporal death, it being but a temporal punishment at the most, it might be by the first Adam's sin brought upon all his posterity, yet without any infection of sin derived unto them.  
Fourthly, he saith there, and page 37. [That infants want not the faculty of will by which they are inclined to sin, though they do not sin in act.] Which evil inclination we have denied and disproved before, with the affirmation fathered upon Irenaeus and chrysostom by him, that Adam's sin was not one personal sin, In uno universi; but this one is our personal Adam. And therefore it is a false charge to say that the first Adam's sin was his handwriting that made all his posterity debtors unto God, unless in some temporal evils inflicted on them for his sake, as we shown before.  
He tells you likewise, but with his wont lying and impudence, [that we say concupiscence without consent unto it is no sin.] But we say the first motion to adultery, or any other sin arising from men's or Satan's immediate temptation, is no sin till some titillation or liking of the same follows. And though Aquinas and Coster seem to speak so of original concupiscence itself; we deny it, nor do we approve that saying of that Council of Trent (who as he saith, have as many curses as Canons) that the Catholic Church never counted concupiscence truly so called sin in the regenerate; for we do count it no better till it be mortified: And they in effect grant so much, saying, it comes from sin, and tends to sin. And Paul calls it expressly sin, Rom. 7. where the Vindicator confesseth that he was sometimes captivated by it against his will. And did it not then reign as a tyrant over him? And is tyranny devoid of dominion and power where it bears sway, and takes men captive? True it is also that the Vindicator saith in the general, [that the law condemneth sin (to wit, in a prohibiting way, as we said before) as well in the branch as the root:] But that prohibition, there shall not be in thine heart an evil thought against the Lord thy God, doth only restrain us from allowance of such, for we cannot hinder Satan from suggesting such unto us; nor was Christ upon earth wholly free from such injectments. And that which the Vindicator page 30 saith of the motions of concupiscence, is true; but both he and Augustine himself are foully mistaken if they think that all sinful motions come from concupiscence: yet it is true in some sense which Augustine there saith, It were better to have none then to overcome them. True, it were better for the man's ease and safety to have no temptations; but it is better for his exercise, and more for his glory (if the Lord will have it so) to have such, and overcome them, than not to be exercised at all therewith.  
As for Bernard's saying, take it single without the Vindicators double dealing in the end or conclusion, and it makes against his position and scope; which saying is this: [That kind of sin which so often troubles us, I mean concupiscence and evil desires, may and should be suppressed by the grace of God, so that it reign not in us, and that we give not our members weapons of unrighteousness unto sin; and that way there is no condemnation to those that are in Christ.] For this is the sum of what we say, and therein he directly contradicts himself; and this the Vindicator observing, adds this clause [yet it is not cast out but in death.]  
Having in the two last pages made an impertinent digression to prove against the Papists that concupiscence is sin, and page 39 and the two following, he, comes in his erratic and wand'ring way to visit the Pelagians, who, as he tells us page 39 were condemned in many Counsels summoned and gathered together for the confutation (he should have rather said for the censuring) of Pelagius and Caelestius their heresies, about the year 420, and some years after; as in the Milevitan Council, the Council of Carthage, and the Council of Palestine in the East: some of whose objections (with which we have nothing to do) he, to fill up his empty book like an empty shop with rolls of painted wares, produceth and answereth them with other men's solutions, so solutive is he at this present: As first, [that concupiscence because it is a natural propension to things forbidden by the Law, is no sin. To which he answers, that our natural concupiscence and desires are now inordinate and sinful, which they were not before the fall: the like he answereth to our affections and appetites to desire good, and eschew evil things, which as long as they are not carried to forbidden objects, or immoderately, are not exorbitant or sinful.] And so say we; sed quid hoc ad Rhombum? But page 40 he brings a second objection of theirs, and a third, and fourth; the second is this, [That which is not in our power to cause it to be, or not to be, is no sin: but concupiscence is not in our power to shake off, therefore it is no sin. Unto which he answereth something that is true, and something that is false. As first, that sin is to be esteemed by the will and Law of God thereagainst.] Which is true; But this is not so, where he saith that God requiring of us impossible things doth not injure us, because he commanded them when they were possible.] But this is not only injurious to us without grace offered, but inconsistent with God's justice and goodness also. The third objection is this, [Sin makes men obnoxious to the wrath of God: but concupiscence in the regenerate doth not; for there is no condemnation (say they) to them that are in Christ jesus, though they have concupiscence left in them.] Wherein take notice that the Vindicator that calls us Pelagians is herein a Pelagian themselves, as all his fellows are. Secondly, that whereas he should deny the Minor, that concupiscence doth not make the regenerate obnoxious to God's wrath, he admits it, and takes it for granted, that neither that nor any other sin doth condemn the regenerate, or make them obnoxious to God's wrath: and yet he confesseth them to be sins; but saith, that by accident it cometh to pass that they are not reputed for such, but are pardoned by grace.] Which is true when they are repent of and left, and so cease to be sins; but not otherwise.  
The fourth objection which he brings is this, [In baptism original sin is taken away; therefore concupiscence is no sin in those that are baptised. Uunto which he answers by distinction, yet without the least instinct of truth, that by baptism the guilt of sin is taken away.] Which we deny against some of the Fathers and the Schoolmen, as having no warrant from the Scriptures. But he confesseth [that the worst part of sin, and that which is most offensive to God, remaineth, even corruption, and an inclination to sin.] But here we first say, that the guilt is not taken away before or without the corruption. Secondly, that children when they are baptised have neither guilt nor corruption to be taken away for the present, yet may lawfully be baptised in innocency, as Christ himself was, for a future document and sign. And thirdly, that in the baptism of men grown, and newly converted, neither the acts and corruptions, nor the guilt are taken away by outward baptism; only there is their duty in following of Christ in his death and resurrection, under the hope of his grace and help for the present, and of a full remission and eternal life in the end declared unto them therein; by which also they observe and fulfil an outward ordinance, oblige themselves to the said duty, stand under that grace hoped for, and are distinguished by an holy ordinance and Christian profession from other men. Pag 41. he first concludes [that original concupiscence is sin.] Which we never denied: and then he is so impudent as to say of us, [that were not these men past shame, they would never go about to revive such heresies as we hoped had been long since buried among us] But who revived them, he, or we? But mark his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there. [But so long as there is a Devil in hell, or a Pope at Rome, we must never expect to be freed from such disturbers of our peace.] But what disturbance have we made, or what peace have we broken? Thus he that hath played the boutefeu himself, and hath without cause incensed all the neighbouring Ministers and people against us where he could get access and audience, chargeth us with his own wicked practice of disturbance, who live quietly, and cause no commotion amongst men, but only seek to awaken them out of security and sloth, to watch, and war aright against their sins and Ghostly enemies, and that out of love to God and their souls, and in order to their everlasting peace as well as their present welfare, in the unity of the Spirit and the bond of perfection, which is love to God and men, the conquering of sin, and the fulfilling of the Law. But we must bear his false charge and challenge in this kind with the more meekness, because the holy Prophets and Apostles have undergone the like accusation at the hands of injurious, slanderous, and outrageous men, and that upon the selfsame account, Acts 16.21. and 18.13. and 24.5. and as long as there is a Devil in hell, and his hellish kingdom hath room in men's hearts, and sets their tongues on fire, as Saint James speaks chap. 3.6. we must expect no better usage at their hands, till the old accuser of our brethren be cast ou● of them, Rev. 12.10. See Mat. 10.25. If they have called the master of the house Beelzebub, much more will they do it to them of his household.   

But in the end of pag. the 41 to the end of pag. the 48. he comes with his solutive medicines to answer some Scriptures, which he saith we allege and wrest to maintain our errors.] But this he speaks by way of divination; for divers of them we have not yet produced; nor have we need to wrest those that we allege, for they speak that clearly which we would prove. [The first, saith he, is that Rom. 6.6. where Paul saith of the Christians who are baptised into the faith of Christ, knowing this, that our old man is crucified with him, that the body of sin may be destroyed; from thence (saith he) they conclude that the corruption of old Adam is quite abolished, that they are perfectly quitted from sin, and perfectly renewed in grace.] But this is one of his forged lies; for we neither cite that Scripture, nor infer any such thing from it: but since he by preoccupation hath quoted it for us, we shall without wresting it conclude that those which truly confess the Christian faith and baptism, both may and aught to be crucified with Christ, and through his grace and help to destroy the whole body of sin; and so we have promised by our sureties to do, when we were baptised, unless we will be renegadoes with him: Unto this Scripture he answers pag. 42 as he had done before, without fear or wit, truth, or modesty, [that the guilt of sin which the Schools term the formal of sin (but indeed is the fruit and effect of sin) is taken away in baptism.] The falsehood of which we have showed before; the baptism which he meaneth neither takes away the guilt nor corruption of sin; for Simon Magus was baptised among the other Samaritans, and yet was still in the gall of bitterness and bond of iniquity, Acts 8.20. Secondly, as to the corruption, he saith, [that the dominion of it is taken away, but not the being of sin, from God's Saints, because Paul saith Gal. 5.17. the flesh lusteth against the spirit; and the same Apostle speaks of himself, I see another Law in my members warring against the Law of my mind, and carrying me captive unto the Law of sin which is in my members.] But we shown before that the infant-state of the Galatians, being newborn babes in Christ, is not the full strength and stature of young men in Christ, and much less the dayednesse of old men, or elders, and experienced soldiers or Saints in Christ. Secondly, that Paul speaks not there of his own present condition. And thirdly, that this Text flies in his and their faces who affirm that all dominion of sin is taken away from such babes; for this sin is a prince and a Tyrant, it is not our slave, but makes us its slave. But he adds this, [that the Apostle saith not, let not sin be in your mortal bodies, but let it not reign.] Which is true in regard of Satan's sinful motions, as we said before; but not of the old leaven of corruption which must be purged out, 1 Cor. 5.7. And therefore that saying of Augustine (though it pleaseth his tooth well) for which he commendeth it, is false, that sin and concupiscence is taken away by baptism, non ut non sit, sed ut non obsit, not that it should cease to be, but that it should not hurt us, nor hinder our attainment of everlasting happiness:] For as long as sin remaineth in us, bringing forth the works of the flesh, spoken of Gal. 5.20, 21. it will bar us from entering into God's kingdom. See there and 1 Cor. 6.9, 10. yea, for such doth the wrath of God fall upon the children of disobedience, Ephe. 5.6. Col. 3.5, 6. Here he brings in the saying of Anselme also to second Augustine; Not that our inbred corruption should of a sudden be consumed in our flesh (who said that it could be so consumed?) that liveth, but that it should not be imputed when we are dead.] To which we say, that if we be dead unto it in conformity with Christ it shall not be imputed unto us, but if we live and die in it, it shall be charged upon us. Rom. 8.13. If ye live after the flesh ye shall die.  
In the next place, instead of citing the second place of Scripture, which he fathers upon our quotation, he heaps up three, some whereof have small affinity with each other. Rom. 6.2. How shall we who are dead to sin live any longer therein? Rom. 7.14. Wherefore my brethren ye are become dead to the Law. Rom. 8.9. The Law of the spirit of life which is in Christ Jesus hath freed me from the Law of sin and death. 2 Cor. 5.17. Unto which last place he rather alludes then expressly refers us, saying, [that a regenerate man is renewed in all things throughout in every part and power, both of body and soul; and therefore the regenerate are quite freed from all corruption of sin, and endued with all perfection of grace. But in these allegations he abuseth us; for first, we have not alleged any of them heretofore to maintain our positions.  
Secondly, that of Rom. 7.4. speaks of a freedom or deadness to the Law in its compulsive work, and not of being dead to sin; and though we might and shall conclude from Rom. 6.2. and 8.2. and 2 Cor. 5.15, 17. that the regenerate may and aught to be so dead to sin, freed from the law of sin and death, and so renewed, yet we do not say that they all are so perfected, or can be so on the sudden; but in due time they may and shall be so, even in this life, if they quit themselves aright. Howbeit page 43. he comes to answer these and the like places which speak of a total death unto sin, and a renewing of God's image, with his old distinction [that it may be done inchoatively (which is effected in the least infant or babe in Christ, I speak of regenerate ones) but not pefectively or fully. [Surely he is wont to cure his patients but inchoatiuè at the most, or else, if he do it perfectiuè, he will in his way put down Christ, according to his doctrine. But saith he, [the Spirit of God by these forms or phrases would teach us two special things, (what be those?) First, that sin is now like a serpent crushed in the head, Gen. 3.15. which, saith he, can never recover his former strength, nor any ways hurt the regenerate man, but only to bruise his heel, that is, by the wriggling of her tail to bring some temporary affliction upon him. But when was sin so crushed? by baptism? was it so crushed in Simon Magus? but Paul tells the Romans that Satan the worker in and with them was yet to be bruised for the present, Rom. 16.20. and the God of peace shall bruise Satan under your feet shortly, and was afraid that he might through his subtlety deceive and seduce the Corinthians from the simplicity that is in Christ, 2 Cor. 11.3. Secondly, that it should be the main scope of the Saints to strive continually to mortify the deeds of the flesh, and to do their best endeavours to be clean rid of them, and to perfect holiness in the fear of God: and this, saith he, is plainly intimated unto us in all the exhortations of the Scriptures; as where it is said, Abstain from fleshly lusts; and mortify the deeds of the body, and the like.] But first, those places, or some of them, as Rom. 8.2. 2 Cor. 5.16, 17. do show us that the work was done already; and both those and others incite as to set upon the work vigorously and under hope, to effect it with hope: which he denies. And thirdly, we are by those exhortations, which are indeed express commands from the Lord, (whatsoever he or Augustine saith to the contrary) enjoined to labour after such a riddance from sin, and perfection in holiness, not by our own endeavours alone, but by invocating the help of Christ, or else we shall effect little in in the business; which makes many unfruitful. And in conclusion he adds very impertinently, though pertinaciously enough; [If there were no lusts nor deeds of the flesh in us (yes, there are too many till they be subdued) to what end are we bid to mortify them?] To which we will superad this, that if they cannot be killed and slain, why are we commanded to mortify or kill them, as we are often enjoined to do? Then he comes to a third Scripture of ours (as he calls it) which he saith he had quoted before, to wit, that in the second place, but we reserve it for this; where he takes upon him to answer it after his wont manner: the place is 1 Joh. 3.9. Whosoever is born of God doth not commit sin, because his seed remaineth in him, and he cannot sin because he is born of God. Unto which he answers two ways, first more largely, and then more briefly, but neither way to the purpose; for he understands not of what sort of regenerate men Saint John speaks, not of babes, or young men, but of such old men in Christ as with himself and his fellow-Apostles had the love of God perfected in them, 1 Joh. 4.17, 18. But let us hear what those his answers are: [First, he saith that they, to wit, the regenerate, do not sin unto death, for they do not wholly forsake God; howbeit they may sin against their consciences (and such, saith Paul, condemn themselves, Rom. 14.20, 21.) but they retain some beginnings (he should say seeds) of true godliness, by which as by spatks they are stirred again to repentance.] But here first he seems to contradict what he had said pag. 24. by the first account, that the Holy Ghost withdraws as he is grieved, driven away and quenched by such sins, Ephe. 4.30. 1 Thes. 5.19. then men are blind and wander, as some such regenerate ones may wholly forsake God, as we shown out of 1 Tim. 5.11, 12. Heb. 10.28, 29, 30. 2 Pet. 2.11. Secondly he answereth [that he sinneth not as he is regenerate, but in his unregenerate part, or as he is unregenerate.] But so do even the unregenerate sin in that part and manner, and yet they sin to death, or else they could not perish. But he confesseth against himself [that sin sometimes reigneth in the regenerate, which thing he had denied before: And then he brings in John, as he hath done often, to prove that all have sin in them, 1 Joh. 1.8. which is his mistake of the place that he understands not; for John doth not only explain his meaning better ver. 10. but at the first of the next chapter writes even to the babes not to sin, as we have showed. But he will give us his sense, 1 Joh. 1.9. whose words are these; If we acknowledge our sins he is faithful to forgive us: This therefore, saith he pag. 44. is the meaning of Saint John, that the regenerate do sin, but make not much of their sin; or they do not set open the door, or yield to evil desires so as to cast off all love to godliness, and not to repent. But we have showed the contrary even now, and might do further out of Ezek. 18.23. Mat. 12.43, 44, 45. Heb. 10.27, 28. or more briefly, because, as he tells us (yet with more words, but to as little purpose) that he which is born of God makes not a trade of sinning, he lives not in his sin, he fancies not his sin, he delights not in his sin, he sins not with purpose, with pleasure, with malice, with perseverance; sin reigneth not, but (as the Apostle speaks) the evil that I do I would not do.] And cannot some of them that are yet unregenerate, or but under the work of the Law at the furthest, say so likewise? we know who said, Video meliora proboque, Deteriora sequor. But here he brings the latter part of that verse 1 joh. 3.9. by way of objection, His seed remaineth in him, neither can he sin because he is born of God. To which he gives his former answer, that he sins nor unto death.] But is not this to add to the word that is written our own words, and so to come under that curse? Rev. 22.18. Then he brings in a fourth Scripture of our alleging, as he pretends, to wit, 1 Pet. 1.21. being born anew not of mortal, but of immortal seed, by the word of God who liveth for ever. From whence he saith, that we conclude, that since this immortal seed never dieth in them that are born of it, they ever remain regenerate, retain grace, and never fall into sin.] But as this objection is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impertinent, and upon a new head or point of doctrine, so his answer is suitable, and false also into the bargain, to wit, that the regenerate may and do lose grace and the holy Spirit of God in regard of some gifts, and those sometimes more and fewer; but not in respect of all the gifts, for still there remaineth in them some print of faith and conversion, which yet by yielding to evil inclinations and desires is ofttimes so oppressed and darkened, that it can neither be known to others, nor confirm themselves of the grace of God and their own salvation for the present; howbeit, saith he, it suffers them not wholly to forsake God and the known truth, or the embracements of Christ's merits by faith: so David prayeth, Psal. 51.10, 11. Create in me a clean heart O God, and renew a right spirit within me, and restore to me the joy of thy salvation.] But was this by virtue of the old seed of grace, when David had been long in his sins of Adultery and murder without any true repentance for them, or by Nathan's coming unto him to call him to repentance? Therefore his conclusion from thence page 45 is not consequent, to wit, [that David had not wholly left cleanness of heart, righteousness of Spirit, nor the way of salvation, because than he would not have asked them afresh of God, as he doth.] For though some cleanness of heart and rectitude of spirit might remain in him, yet he had wholly forfeited and lost the joy of God's salvation. Secondly, he further answereth, that the seed of God, which is his word working true faith and conversion, abideth and dieth not.] Concerning their conversion, he means a new and final perseverance, however they may fall often grievously and foully before the end, because John saith, 1 John 2.19. If they had been of us they would have continued with us.] But we have proved the contrary before out of 1 Tim. 5.11, 12. unto which add 1 Tim. 1.19. holding faith and a good conscience, which some having put away, concerning the faith have made shipwreck: and 2 Tim. 1.15. and 2.17, 18. & 4.14, 15.  
In the 45 page he brings out other Scriptures as produced against him by us; and in the fift place that of our Saviour, Matth. 7.18. A good tree cannot bring forth evil fruit. To which he answers [that it cannot as it is a good tree (which shall so come to pass in the life to come,) but as it is partly good and partly evil it may bring forth evil fruit; whereof (saith he) we have sufficient trial and experience in this life.] Must we then bring forth no good fruit here? But Solomon saith, Whether the tree fall to the north, or to the south, in the place where it falleth there it shall lie, Eccles. 11.3. and David, Psal. 91.12, 13, 14, 15. The righteous shall flourish as the palm tree, he shall grow as the Cedar in Lebanon; those that be planted in the house of the Lord shall flourish in the Courts of our God, they shall bring forth much fruit in old age, they shall be fat and flourishing; to show that the Lord is upright, he is my rock, and there is no unrighteousness in him.  
A sixth Scripture he undertakes to answer, which we shall truly own as alleged by Doctor Drayton in his sermon, is this, Ephes. 5.25, 26, 27. but it seemeth the Vindicator was afraid to recite the words, as being too full and evident against his position and purpose, which are these; Hu bands love your wives as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, and might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Concerning which he saith [This Text shows us how Christ in this life, by the word and Sacrament, and by the operation of grace doth cleanse us, that in the state of glory we may be perfectly holy without spot or wrinkle.] But how proves he that this must be then done, and not before? This, saith he, I shall prove by these ensuing reasons; [First, because here we know but in part, and consequently can love but in part:] But we have proved that by and in the new covenant it is promised that such a measure of knowledge is to had (if sought for) that men shall not need to say, know the Lord, for they shall all know me from the least to the greatest, Jer. 31.32, 33. and that the knowledge of the Lord shall abound like as the waters cover the sea, Esay 11.9. His second reason is, [that if grace were consummate in this life there should be no difference between the state of grace and of glory.] Yea, grace may here be consummate in his degree, and that in a very high one, and yet fall short of that transcendent measure which shall be attained in the life to come, What saith Paul? Phil. 1.21. for me to live is Christ, and to die is gain. His third reason is petitio principii, [all the Saints on earth have sin remaining in them; and they that deny it are liars, and have no truth in them.] Yet we do deny that all Saints must (while they are upon earth,) have sin remaining in them; and have a greater Divine than Mr. John Tendering to warrant us, even the holy Apostle John, upon whose testimony (which he understands not) he ignorantly and confidently relieth: See 1 Joh. 4.17. & 5.4, 5. Rev. 7.14, 15, 17. & 14.3, 4, 5. before often cited. Yet we are not such liars as he is notoriously known to be, and we hope have more truth in us than he and his book set forth.] But he adds, [that all the Fathers against the Novatians and Donatists understand this place.] Which if it were true (as it is not) the Novatians may convince them to be Novices, not Fathers; and the Donatists evict them to be Dotists or Dotards: for the Scriptures show clearly that we must or aught to be such before, and for the obtaining of the kingdom of glory. 1 Cor. 1.8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. Phil. 10.11. That ye may be pure, and without offence in the day of Jesus Christ, being filled with the fruits of righteousness. 1 Thes. 5.23. And I pray God that your spirit, soul, and body, may be preserved blameless until the coming of the Lord Jesus Christ. 2 Pet. 3.14. Wherefore beloved seeing ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. But he saith [it is the Church triumphant, and not the Church militant, that must be found without spot or wrinkle.] Yet the Church of Smyrna, Rev. 2. and much more the Church of Philadelphia, Rev. 3. do appear to be such here, because Christ himself who searcheth the hearts and reins, Rev. 2.23. and who finds fault with five of the aforesaid Churches of Asia, and upon occasion rebukes them sharply, finds not the least fault with these, but commends them highly; and that may also be in some sense a triumphant Church who hath upon earth gotten victory over all her enemies, and in that behalf triumpheth with Paul, Rom. 8.33, 39  
In the seventh place, he brings 2 Tim. 4.7. to be answered by himself, where Paul saith, I have fought a good fight, and finished my course: which he fortifieth against himself, as if it were not of sufficient strength by itself for him to oppose: which Text the Vindicator will not observe, nor the other place, 1 Cor. 9.27. where Paul saith, but I keep under my body, and bring it into subjection, lest when I have preached unto others I myself should be a castaway.] To both which he answers page 46 as he was wont to do, without truth or judgement; [First, that Paul fought a good fight, being now ready to be offered up; but that conflict was yet to come saith he, not so as to obtain exact perfection of grace, and to be without all inherent sin, of which he complaineth Rom. 7.] Yes, he was even at that time of his complaint freed from the Law of sin and death, as we have often shown out of Rom. 8.2. and that long before he was to be so offered up. He tells us also, (but we know not to what purpose) [that Peter was led where he would not.] But surely it was not into sin, John 21.18. Thirdly, he saith [Paul kept the faith, and he who said unto him, my grace is sufficient for thee, and my power is perfected in weakness, enabled him to overcome, though he had corruptions remaining in him, and the buffet of Satan.] But doth the man understand what he saith? It is the office of faith to purify the heart from sin, Acts 15.9.1 John 3.2, 3. which faith Paul did not only keep and retain, but fought the good fight of faith till the battle was ended, and so finished his race and course in that kind in dying to sin; yet he justly expected that promised reward of which he speaks Rom. 6.8. 2 Tim. 2.11, 12. As to the second Text, 1 Cor. 9.27. he saith [that Paul kept down his body by fasting and prayer, to bring it into subjection.] But was this the body of flesh and blood, or the inordinate desires of the sinful flesh? He tells us also [that Augustine did use fasting, prayers and tears to the same end.] But he did it not in the faith of Christ's assistance, and the hope of final victory, of which it seems he despaired here: and James shows that if we would obtain, Jam. 1.6. we must him ask in faith, nothing wavering, for he that wavereth is like the waves of the sea, etc.  
In the eighth place, he brings a second Scripture, of which Doctor Drayton had made use in his sermon, and these two are all that he can call his; it is taken out of Ephes. 4. from verse 10 to 15. And he gave some to be Apostles, some prophets, some Evangelists, some pastors and teachers, for the perfecting of the work of the ministry, and for the edifying the body of Christ, till we all come in the unity of faith and the knowledge of the Son of God unto a perfest man, unto the measure of the stature of the fullness of Christ. Unto this he answereth after the old mode ignorantly and intricately [First, that the ministry of the word is given not only to convert men from sin, but to perfect men in holiness,] Than it must either effect that for which God hath designed it, or else the Lord was mistaken in choosing and using too weak instruments. But he adds, yet so as the same Paul speaks, Acts 20.32. [Which is able to build you up, that is, to edify and build the Saints more and more.] Where first he understands not that word of God's grace which Paul speaks of there; for it is the essential word which is almighty, not only able to build us up to perfection, but afterwards to give us an inheritance among them that are sanctified. Secondly, he contradicts himself, because this is able to build us up to the uttermost in the way of sanctification, that we may be fittted for that inheritance. Thirdly, that fitting must also go before in this life, therefore the two things following are false, and his, are his old picklocks: for first he saith, [though the Saints do grow up under the word and Sacraments, yet it is not to the attainment of an exact obedience in this life, to be without sin in this life, and to have grace consummate; but they grow and edify one another in love.] But we speak not here what the Saints do actually, but what they may and aught to do; nor of their mutual edification of each other, but of the words design and ability to build them up to the top, or the finishing of the edifice; for a skilful and a faithful builder gives not over till the structure is finished. Secondly he saith [that the measure of the stature of the fullness of Christ is attained only in glory.] Which in his sense is false; for here we may have a perfection of degrees as well as of parts, to wit the perfection of sanctification or grace, which we call the perfection of the way, as we have often proved before, whatsoever he saith to the contrary.  
In the ninth place he brings in two or three Scriptures together out of Doctor Draytons' sermon upon one and the same head, as he might have found more of the same kind there: They are these; [that the Apostle prays for the perfecting of the Saints, Heb. 13.20. 2 Cor. 13.9. 1 Pet. 5.10. and surely they prayed for things feasible and attainable; nor can the prayer of Christ for the same be in vain, John 17.25. I in them, and they in me, that they might be made perfect in one. Unto which page 47 he gives in the old lying and sinful distinction for an answer; namely, That the Apostles prayed for the perfecting of the Saints, and so did our blessed Saviour, and they obtained what they prayed for, that is to say, to have them sincere in this life, and to have grace consummate in the state of glory.] But we have proved that the sincerity which Paul prayed for in the behalf of the Saints was a state devoid of sin, and to be had before, and in order unto the kingdom of glory; Phil. 1.10, 11. That ye may approve the things that are excellent, and that ye may be sincere, and without offence till the day of Christ, and that ye may be filled with the fruits of righteousness. 1 Thes. 5.23. Now the very God of peace sanctify you wholly, and I pray God that your whole spirit, soul and body, be reserved blameless unto the coming of our Lord Jesus Christ. But he brings in two replies of ours, by way of Anticipation likewise; the first of which is this, is sin pardoned and mortified and doth it yet remain. [Which he answers with his old cram centies posita, It is so pardoned as not to be imputed; it's so mortified that the power and dominion of it is taken away, yet it remaineth to be more and more mortified and wholly cast out at the death of the body; and death shall be destroyed at the general resurrection, and so it is the last enemy that shall be destroyed.] But though he and others have often and confidently affirmed that sin shall be cast out at the death of the body, they could never bring one Text of Scripture for this article of their belief, nor should they be able to do it though they live to the age of Methushelah, whose name and life is a dart of death against sin and their position. Then he brings in our second reply, which, as he saith, is this; When must sin be purged out if not in this life? must we carry the remainders of sin into the kingdom of heaven, whereinto no unclean thing shall enter? Rev. 21.27. To which he gives us his old threadbare and beggarly (we had almost said) and lousy answer, that men shall not carry the remainder of sin into God's kingdom with them, but they shall lay it down at the death of the body.] Then there is hope that none shall go to hell for corruption, or thereby be debarred from heaven; there is hope also that the Vindicator may then lay down his lying and his other lewd prrctises against God and man at that day. [The thief (saith he) only converted shall be that day in paradise.] Therefore he may safely continue in his sin till the hour of death.] But what if that thief had repent long before, even from his first apprehension, or perhaps from the committing of the fact? for this is possible, and the Scripture hath nothing to the contrary. Yea, what if he belived on Christ afore, having heard of or seen his miracles, though he had not the opportunity to confess him till now, nor to pray unto him face to face: nor doth he understand what paradise this was into which Christ and he entered; for the first paradise is a submission unto Gods will even under the punishing hand of God; and the last is the third heaven unto which Paul was caught by way of vision, 2 Cor. 12.2, 3, 4. [And as for Rev. 21.27. he saith it is confessed by our own fraternity to be the state of the Saints in patria.] It's true, all the reformed Churches, and that of England, (whose first reformation might have been a pattern to all the rest,) do almost generally conceive that the new Jerusalem, or heavenly City of God spoken of Rev. 21, 22. chap. is the state of the Saints in patria; and so do the Papists also for the greatest part: which of those than must be our fraternity? But there are some of both Religions that hold the new Jerusalem to be an estate attainable in this life; because John saw it descending down from heaven unto men as a tabernacle of God wherein they were to worship him; and he heard a loud voice following, and saying, behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God, Rev. 21.1, 2, 3. But herein all do agree that men must cease to be of Mr. Tondring fraternity before they can enter into this state, for there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie, Rev. 21.27.  
Then he concludeth with the like confidence as he begun; [And thus have I briefly proved unto you the truth of the point (which yet hath not one point of truth in it) That sin will have a being in the best of men while their souls have a being in these houses of clay: And this I hope, saith he, may be sufficient to satisfy the people.] Yea, and perhaps some of the Priests also, who are very easily persuaded to sleep still in sin, and loath to be put upon an hard encounter against the Canaanites; for such are apt to believe the unbelieving spies, and much more the Scout-master-generall, who like his Master doth go to and fro compassing the earth, and walking up and down in it. [And if, saith he, I shall meet with any new arguments from my friends against the truth of the point I shall endeavour to answer them by way of replication for their full satisfaction.] We are beholden to him for his promised endeavours, and shall honour him when he hath set all the world on fire in the love of sin, with this epitaph, Quae si non tenuit, magnis tamen excidit ausis. [As for their old arguments, saith he, they stink before God and good men, Rome's good creatures excepted.] But our hope is that when the true Sabbath comes our doctrine shall no more stink than the Mannaa which was kept from the sixth to the Sabbathday, Exod. 16.24.] But his and their doctrine who take his part therein shall be like the river in Egypt, turned into blood; for it is but the fading notion of flesh and blood, whose fish shall die, and the river itself shall send forth a stink, where the light of God's truth and wisdom is and doth appear, Exod. 7.18. Yet he proceeds and saith [that our arguments have been so fully answered and confuted (but we know not by whom) that were not men past shame (as himself is in denying his own Mother, sister, and wife, when they writ unto him) set on work of hell (to wit, to stir up men to purge away all sin by seeking and setting up thereagainst the kingdom of Christ,) and engaged for wages to Rome, (but doth the Pope then hire men to cry down sin, and preach up Christ's kingdom?) they would forbear to disturb the peace of God's Church.] But who are God's Church? are they not such as are sanctified in Christ Jesus, called to be Saints? 1 Cor. 1.2, 3. and what is the peace of his Church? is it not to have the enmity slain & the partition-wall of sin between us and God, & between each other, broken down by Christ? Ephe. 2.13, 14, 15. Do we then disturb or interrupt this peace by our doctrine? yea we further it all that we can; it is he and those which hold forth his doctrine who with the false Prophets make the breach between God and man wider, instead of hedging up the gap, Eze. 13.4, 5. if we disturb the peace of any Church it must be that which calls herself Christ's Church, but in this and the like doctrine differs not far from the Synagogue of Satan, as will be more evident hereafter. But pag. 48. he tells us for a farewell to this point or position [That he and his party doubt not but maugre the malice of men and devils (whom he hath often in his mouth) truth shall hereby be made more manifest, and shall prevail, and that the folly of those that resist the truth shall be made manifest to all men. The Lord grant that we may obey the Apostles commands, from such turn away; and the Lord in mercy strengthen our faith in the belief of that promise, 2 Tim. 3.9. They shall proceed no further] Unto all which in Paul's sense we say Amen, knowing him to come as nigh to those deceivers of whom Paul speaks as Joannes doth to Jannes. And then he passeth on to his second position, which he hopes to clear as the former; and so he may quickly do, even as smoke cleareth the eyesight. The second position is, [That no man can by grace in this life perform such perfect obedience to the Law of God as not to offend against the same; or to be thereby justified otherwise then in and by Christ of grace given. Which mixed position he resolves into three branches, or single positions, as we told you at the beginning: First, that no man can perform such perfect obedience to the Law of God as not to offend against the same: which was our entire second position agreed upon at the first. Secondly, that no man can be justified by the works of the Law, or by his obedience thereunto. And thirdly, that we are only justified by the righteousness of Christ. And for the better understanding of the point, saith he, which points, by his own distribution, are three, we must know that grace (he means the word Grace) is an equivocal word, and that it is taken two ways in the Scripture, (he might have said ten ways at the least) first, pro gratia gratis data, the free gift of God infused into our hearts by the Holy Ghost.] But so are not only the common gifts which the Schoolmen call gratia gratis data, but the grace of sanctification, which they call gratia gratum faciens: which of those than doth he mean here? doubtless that grace of regeneration, contrary to the sense and distinction of the Schools. Then secondly, saith he, [grace is taken pro gratia gratum faciente, for the free favour of God whereby he makes us acceptable to himself; and in this last sense, saith he, we say that we are justified by grace, that is, by the free favour of God whereby he imputeth not our sins, but he accounts us just by imputing Christ's justice to us] By which you may take a view what a learned Schoolman he is for his age, who saith, that he is sixty five years old, or somewhat ancienter than his own Mother, if we mistake not the year of her age. Now as grace is taken by him in the first sense, for we say not that the Law can be perfectly fulfilled but by the grace of sanctification, I say, saith he, that no man by grace in this life can perform such perfect obedience to the Law of God as not to offend against the same. Pag. 48. and 49. he saith [that God never gave (what not to Christ himself?) nor ever will give such grace to any, (what not in the world to come?) to fulfil the righteousness of the Law in their own persons, and so thereby to be found justified or righteous by the same.] You see how far the Vindicator interests himself in the Counsel of God, as to know that he will never so justify any man; and this knowledge he must have by private revelation, for it is contrary to Gods revealed will and practise, Tit. 1.3, 4, 5, 6, 7. 1 Cor. 6.11. 1 Pet. 1.1, 2, 3. for, saith he, [it stands not with the glory of Christ that any such grace should be given from above (behold a bold piece of blasphemy) and the reason, saith he, may be this, if by our infirmities the strength of Christ be made perfect (as doubtless it is in the renewing of men's souls, and the fulfilling of the Law thereby) it must needs follow that by our strength the virtue of Christ's cross is abated, 2 Cor. 12.9. Thus he.] But we say, he which hath learned his Christ-cross may easily perceive that he understands not his A. B. C. in Divinity; for the strength whereby the Saints do or may fulfil the Law of God is not their own humane strength, but the power and virtue of Christ, which derogates nothing from his cross or sufferings. But he backs his former saying with another Scripture which he understands as little, to wit, 2 Cor. 5.21. whereas the Apostle saith that God hath made Christ to be sin for us who knew no sin, that we might be made the righteousness of God in him: where, saith he, the Apostle doth not say actively, that we should make or work out our own righteousness, but passively, that we should be made so ex indebita misericordia, of God's free mercy, the righteousness of God, and that not by ourselves, but by another, Jesus Christ blessed for evermore.] But what if he and all his adherents be herein grossly mistaken, and shamefully deluded by Satan's imposing a false gloss and understanding upon them? if the main foundation upon which they build the hope of their salvation be sandy or rotten, what will become of the whole building erected and settled upon such a basis? Take notice then that the Apostles words which he here takes passively must be actively understood also, and that we must get ourselves to be made the righteousness of God in Christ by deriving and putting on his righteousness in the way of regeneration and renewing, and strengthening grace to fulfil every commandment of God by his help and Spirit; to this effect the Apostle John speaks John 1.17. For the Law came by Moses, but grace and truth (to fulfil it) came by Jesus Christ. John 15.5. I am the vine, and ye are the branches, he that abideth in me and I in him the same bringeth forth much fruit, but without me ye can do nothing. Rom. 5.17. How much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one man Jesus Christ? vers. 19 so by the obedience (Christ's obedience in us) of one shall many be made righteous. Rom. 8.3, 4. But what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us (not outwardly for us) who walk not after the flesh, but after the Spirit; for Christ is the end of the Law to every one that believeth. Rom. 10.4. Rom. 14.7, 8, 9 For none of us liveth unto himself, and no man dieth unto himself; for whether we live we live unto the Lord, or whether we die we die unto the Lord; whether we live therefore or die we are the Lords: for to this end Christ both died, and rose again and revived, that he might be Lord both of the dead and of the living. 1 Cor. 15.10. But by the grace of God I am what I am, and his grace which was in me was not in vain, but I laboured more than they all, yet not I but the grace of God in me. 1 Cor. 1.31. But of him are ye in Christ Jesus, who is made unto us of God wisdom, (that is, in the understanding) righteousness, (in the will) not only sanctification, (in both) but redemption, (or glorification) also, 2 Cor. 5.15. And that he therefore died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Gal. 3.24. For the Law was our schoolmaster to bring us unto Christ, that we might be justified (or made righteous) by faith. But of this more anon, in answer to the Vindicators next words: [And thus, saith the Vindicator, doth the Apostle speak, Phil. 3.9. That he might be found in Christ.] But let us call in that whole Text to give in evidence for us against him, Phil. 3.5, 6. Paul tells, that concerning zeal he was zealous, as the Vindicator is, unto persecution, persecuting the Church, touching the righteousness of the Law (taught and required by the Jews, not only in observance of their traditions and the ceremonial Law only, but of the moral Law, so far as an unregenerate man could compass the same by his own strength) he was blameless: then in the seventh, eighth, and ninth verses he tells us upon what score he gave over that righteousness, and all his native privileges as he was an outward Hebrew or Jew; But what things were gain to me those I counted loss for Christ; yea doubtless I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having my own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of (or from) God by faith. Thirdly, at the tenth and eleventh verses by way of exegesis he declares what that righteousness of Christ is which he so much longeth for, namely, first, the righteousness of grace, that I may know him and the power of his reusurrection (but wherein or whereunto?) and the fellowship of his sufferings (to suffer out all temptations, or to die unto sin in a suffering way is the only way of overcoming all sin, which because the world knows not they deny the possibility of the work) being made conformable to his death, verse. 10. and then the righteousness of glory in the 11 verse, if by any means I might attain unto the resurrection of the dead, both partly here in this life in the similitude of Christ's resurrection, wherein Christ riseth in them in great power and glory, and hereafter in a more transcendent estate when they obtain a glorified body, which the Apostle looked for Phil. 3.21. Therefore the Vindicators conclusion hence is a non sequitur, to wit, that no man can by grace in this life perform such perfect obedience to the Law of God as not to offend against the same. But in page 49 and page 50 he comes with great variety of words, and little truth, to show how the Law may be said to be possible or impossible unto us; and as to the first he saith [it is possible in a twofold sense; first, in regard of outward order and discipline.] But this is rather one use and effect of the Law to set up and keep such order, then properly its possibility. Secondly he saith [it is so by the imputation of Christ's righteousness, by the benefits of justification and regeneration; which benefits, he saith, be obtained by faith.] But we have showed already that justification and sanctification are not two, but one benefit, wherein the righteousness of Christ, that is of grace, is freely imputed and given to the believer that seeks it aright: [For such, saith he, God looks upon in the face of his Son (to wit, if the Son be present there with his righteousness) in whom alone he is well pleased, Matth. 3.17. And his fulfilling of the Law is their fulfilling of it (to wit, if it came to pass within them, but not without them, as he meaneth) though not in the same manner, yet to the same and as good effect as it had been done by themselves alone; which, saith he, is thus done: He for them (yea and both with them and in them; they by him, (to wit in a cooperative way only;) he actually performed (so did they also) and they by imputation; (yes, if you take that for his free gift and contribution of his help) he by virtue and merit internal, they by gift & grace.] Thus all his words are in some sort true, but not in his sense. And thirdly, saith he [as touching the beginning of inward and outward obedience in this life, for this is the love of God that we keep his commandments, 1 John 5.3.] But here he is twice mistaken; for first, that obedience is the same thing which we speak of, and he should have done if he had understood himself in the foregoing member: and secondly, that Text of St. John doth not in that Scripture speak of an inchoative obedience only, but of a complete observance of the Law, the which he and his fellow-Apostles, with divers other other brethren, had already attained. [But the Law is impossible (saith he) to the regenerate in respect of God, that is, saith he, as he is the perfect outward and inward obedience of the Law.] Which is false: but how proves he it? Page 50. he first citys that of Psal. 143.2. which we have had so often before: Enter not into judgement with thy servant O Lord: and there he allegeth some of his former reasons; First, they fulfil not perfectly, because they do many things against the Law.] But are the Saints necessitated to do so unto the end of their lives? for in many things we offend all, saith James, c. 3.2. and I am sure he hath oftener than once offended, in wresting this Scripture against the Apostles and perfect Saints, which James speaks to the younger believers. Then he adds out of Psal. 19 [who knoweth the errors of his life?] Surely not till God revealeth them, which he doth to his servants who desire to be humbled for them, and healed of them, Phil. 3.15. And if in any thing ye be otherwise minded, God shall reveal it unto you. Is. 30.21. And thine ear shall hear a voice behind thee, saying, this is the way, walk in it, when ye turn to the right hand, or to the left. [Secondly, those things which the regenerate do according to the Law are imperfect (what in their youth and old age in Christ also?) for there are in the regenerate, saith he, as I have showed in my former position (but with much ignorance and error) many sins remaining, as original sin, ignorances' and impurities (he measures all men by his own last) which they acknowledge and bewail, Is. 64.41.] But that is the Prophet's confession in the behalf of the unregenerate; We have been as an unclean thing, and all our righteousness is as filthy rags: which words (we fear) the Vindicator may use concerning his present estate, for all his pretence to the work of regeneration; for his life and doctrine bear witness unto it. Then he comes to a second distinction or thesis, [the perfect obedience to God's Law is fulfilled in us two ways; first, by application of Christ's righteousness unto us (to wit, like one of his outward emplasters;) he is our head, saith he, (what of the evil doers?) and we his members (what when we give our members as weapons of unrighteousness to sin and corruption?) and are so riveted with him that we are not to be taken asunder, but as one body with him.] Which is true only of those which are first implanted into him by the similitude of his death, and after by the likeness of his resurrection, as we said before: but the Vindicator and his party hold neither of those estates attainable in this life. [By virtue of which communion, saith he, it comes to pass that that which is ours is his, (yes, when we yield the whole desire and delight of our hearts over to him and his service in all righteousness) and that which is his, is ours; (than we can neither want understanding to know, nor power to keep his Law, for he hath both; so that in our head (that is, in our conceit and imagination) we have fulfilled the Law, and satisfied God's justice for our sins, saith he, as I have showed before.] But to satisfy God's justice for our sins, is one thing, which Christ alone hath done for them that leave their sins; and to fulfil God's Law is another, which we also must do by and through Christ working in us and with us, Rom. 8.4. otherwise all these are mere dreams, and delusions of Satan to make men secure, if not presumptions, under the relics, if not the whole body, of sin. [Secondly, it will be fulfilled within us (whether we sleep or wake, as he supposeth) by and in our perfect sanctification, to wit, in another world, though now our obedience is but in part: The Lord Jesus (saith he) at the last day when the last enemy, which is death, shall be destroyed, shall bring it in us unto perfection] But what shall those that die before want their consummation in grace and obedience till the general resurrection? and how is death the last enemy, when our sins by perfect sanctification shall not be-destroyed and purged out till after death? How doth this man contradict himself, who said that in our personal death sin shall be perfectly purged away, and grace consummate unto glory? [This is the end, saith he, which Christ hath proposed unto himself, and whereof he cannot be frustrate: Ephes. 5.26. As he hath begun it, so he shall finish it.] But what think you is that to us? and how shall this be sought and attained? by faith, obedience, and prayer, as our full renovation must be. [He shall then conform us to the Law, the righteousness thereof shall then be fulfilled in us, saith he.] But Paul commands us, Rom. 12.2. in the mean time not to conform ourselves to this world, but to be transformed by the renewing of our minds, that we may prove what is that good, and perfect, and acceptable will of God. Then the Vindicator goeth on with his swelling words of vanity, promising liberty unto others, when himself is the servant of corruption, as the false teachers were always wont to do, 2 Pet. 2.18, 19 and saith, that there shall not be left in our nature so much as a sinful motion or desire, but he shall at the last present us pure and without blame unto his Father, he shall make us perfectly answerable to the holiness which the Law requireth, and shall bring it to pass in his own good time, which is in this life time say we, for the other life is a time of harvest, and of reaping those things which we have done in the body, 2 Cor. 5.10. For we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body according to what he hath done, whether it be good or evil; and unto this Judgement we must go as soon as we give up the Ghost; for it is appointed for all men once to die, and after follows the judgement, Heb. 9.27. and therefore all these are vain words and lying promises wherewith he would comfort himself and others without any ground of truth & Text of Scripture. But he saith pa. 51. [that the Law should be fulfilled in this life is denied by some of our own fraternity; sin is condemned (saith Cajetan) but not extinguished] But if he abuse him not let him henceforth own him for one of his fraternity; as he may Bellarmine about original sin & many more Papists, both of the Jansenians & Anti Jansenians, in other points which he holds forth with Romea good creatures, as he calls them; yet we will not so impudently say that he hath wages from the Pope, unless we knew it. But here he falls upon the second proposition or member of his second position telling us that the Apostle saith positively that no man shall be justified by the works of the Law, Gal. 2.26. and yet the same Apostle saith, Rom. 2.13. for not the hearers of the Law are just before God, but the doers of the Law shall be justified: and St. James backs him, saying, chap. 1.22. Be ye doers of the Law, and not hearers only, deceiving your own souls; for none else shall be found righteous before God, as we have proved before: And therefore he and we had need to have recourse to Christ for grace to fulfil it in us, Rom. 8.7. for which purpose that Text which he next allegeth, but in a false sense, and to a deceitful purpose, must be both a direction and support unto us in this case, Rom. 10.4. Christ is the end of the Law for righteousness to all that believe: nor doth that of Galat. 2.21. descent therefrom, or any way thwart the same: we do not frustrate the grace of God, for if righteousness be by the Law, and our own weak and humane obedience performed thereunto without the assisting and renewing grace of Christ, than Christ died in vain both as to meriting the pardon of our guilt, as also to example, and motive also: but we say there is no way for the fallen and corrupt man to enter into life but through conformity to Christ's death in the burial of all known iniquity (which yet the Vindicator holds to be for attainment impossible.) Rom. 6.8. 2 Tim. 2.11, 12. 1 Pet. 4.1, 2, 3. and yet it remains inviolate which he citys out of Gal. 3.11. That no man is justified by the Law (or our own unregenerate works) before God: but the just shall live by faith, to wit, first, the life of grace, and then the life of glory; also that 18 verse stands entire; If the inheritance by the Law (and our own obedience thereunto without the assistance of grace) it is no more of promise; but God gave it to Abraham by promise. But it is false which the Vindicator subjoins; [It is faith that answers the promise (to wit, by closing with it, and deriving from Christ by way of regeneration the things promised;) but obedience (saith he) holds no proportion with it.] Yes, the obedience of faith must do it, or else actum est de animabus in some measure, Matth. 7.21. Rev. 22.14, 18, 19 But here he first citys [Rom. 8.3. But that which was impossible to the Law insomuch as it was made weak through the flesh, God sending his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh: and afterwards he gives his connexion and false gloss upon the Text, saying, the Apostle having in the first verse set down a proposition of comfort to those that are in Christ, he confirmed it in the second, where also he shows us in his own person who they are to whom there is no condemnation in Christ, namely to such whom the Law of the Spirit of life in Christ Jesus hath freed from the Law of sin and death; and no other are absolutely and actually freed from that condemnation but they: though others that are still in the work have a conditional promise of that freedom. Vers. 13. but if ye mortify the deeds of the body by the Spirit ye shall live. But the Vindicator saith [that the Apostle here shows us how Christ hath freed us from the condemning power of sin.] How is that? not by his death alone, as he would have it, but by the Law of the Spirit of life, in the first place, subduing (unto those that are dying with him) the Law of sin and death. [But how is that done? saith the Vindicator, that is, saith he, Christ taking upon him our nature, and therewith the burden of our sins, hath condemned sin in his blessed body, and so disannulled it that it hath no power to condemn.] This is false as he understands it, for sin hath a condemning power so long as it remains unmortified in us, as the Apostle witnesses Rom. 6.23. and 7.24. and chap. 8.13. as we proved before: Christ hath purchased the pardon of sin by his death, and hath it in his own hand to dispose of, but bestows it upon none save so fare as sin is bewailed and left. There is then another body of Christ which must take away the condemning power of sin, and that is the body and flesh of his like sufferance and grace; and that in order to that purchased pardon of which the bread broken in the supper of the Lord is a type as well as of the flesh of Christ's word, Jer. 15.16. [And this benefit, saith the Vindicator, doth the Apostle amplify, showing that by no other means we could obtain it.] Yet we have showed you but even now another means which must go before the pardon of sin: [for as, saith he, there is but one way without Christ for men to come to life, namely the observance of the Law (which way is still retained also in Christ, Matth. 19.17. Rev. 22.14. he lets us see, saith the Vindicator, that it was impossible for the Law, (to wit now that we are fallen) to save us; and this impossibility proceeds not from any impotency in the Law, but from ourselves, as the Vindicator truly sets it forth, and that in a threefold respect: for first, it craves of us that which we cannot perform, even an absolute obedience unto all the commandments, and that under pain of death.] But whereas the Vindicator saith page 53. [that that obedience may most justly now be required of us, because that by creation (he means in our first parents) we received an holy nature, and ability from God to keep this Law.] This is a false ground, as we have proved before: yet here in words he expressly contradicts his former doctrine, saying, [that by reason of the depravation of our nature drawn on by ourselves (which is as much as we affirm in that kind) it is impossible that we of ourselves can keep or perform the Law. Secondly, because the Law could not give us that whereof we stood in need, to wit, a full discharge for our infinite debt of guilt contracted by transgression; for saith he, it promiseth no pardon, but binds us fast to the curse: and secondly, supernatural grace to reform deformed nature: and thirdly, saith he, (but this last coincident with the former) though it shows us the way of life, yet it ministers no grace to walk therein; nor doth his Gospel minister sufficient grace for that purpose. But to make us some amends he comforts us with lies, saying, [but all that which the Law, could not do, Jesus Christ by whom cometh grace and life, hath done unto us.] But hath Christ already performed for us and in us perfect obedience to the Law, and to that end fully reform and renewed our deformed natures? [These two, saith he, cannot be done till we be perfected in glory.] Then he concludes for his second position, or the first part of it rather, but out of his false premises, [therefore there is no life to be found in the observance of the Law.] Unto which we have often replied upon undeniable grounds, that there is no life to be found but in the observation or God's Law through Christ Jesus. Again, he ress us [that the Apostle in another place calls the Law the ministry of death and condemnation, because it instantly binds men under death for every transgression of her commandments.] It is true, the work of the Law by the help of the word doth give such a condemnatory sentence: but elsewhere the Law is called the perfect Law of liberty, as James 1.25. yea and our life also, Deut. 32.46, 47. ye shall command your children to observe to do all the words of this Law, for it is not a vain thing for you, for it is your life, to wit, when performed by the grace of Christ: But mark his inference from hence; [so that he which hath eyes to see what an universal rebellion of nature there is in man to God's holy Law, yea what imperfections and discordance with the Law are still remaining in them who are renewed by grace (to wit, after John Tendring's model) may easily see the blind presumption of those who seek life in the ministry of death.] But we know none that do so more frequently than such lose Gospelers as he, who turn the grace of God into lasciviousness: And sure we are that the Jews, who seek life in the observation of God's Law, for the most part are more obedient to God, and consequently nearer to God's kingdom, though yet they own not Jesus of Nazareth to be the promised Christ, than any such libertines as he is, who own Christ in words, but in life and deeds deny him; whose sentence he may find recorded before hand by way of premonition, Matth. 7.21, 22, 23. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven: Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and than will I profess unto them, I never knew them, depart from me ye workers of iniquity. The Jews are called natural branches, because they avoid known sins to the uttermost of their power, and follow after righteousness with all their strength: but such as take liberty to the contrary, are still branches of the wild olive, Rom. 11. yea these last, though they have Christ often in their mouths, are further from the love of Christ, who hath no communion with Belial, 2 Cor. 6.15. than the former; and it is the wicked lives of those that call themselves the Disciples and followers of Jesus that hath kept both Jews and Turks, and many others, from embracing the holy way of true Christianity. [Yet, saith he, so universal is this error of seeking life and salvation by their own deeds, that it hath overrun the whole posterity of Adam, nature teaching all men who are not illuminated by Christ to stand to the covenant of works.] But those who are rightly illuminated by Christ, Grace teacheth to seek salvation in the works and observation of the Law, yet not out of their own strength and endeavours alone, but by the grace and help of Christ;] which grace John Tender vindication curtaileth. [But the supernatural doctrine, saith he, of the Evangelist, page 53. teacheth us to transcend nature, to go out of ourselves, and to seek salvation in the Lord Jesus:] All this is true if rightly understood; but so is not that which follows; and so to use the Law not that we seek life by fulfilling it (which here is impossible) but as a Schoolmaster to lead us unto Christ, in whom we have remission of our sins (so that which is to be had in the last place he puts it in the first) sanctification of our nature, acceptance of our imperfect obedience (what always, when it should for times and means afforded be made perfect?) benefits which the Law could never afford us. Thus, saith he, ye see it is impossible in our own persons (but what if Christ be brought in hither to purge us and renew us fully?) to fulfil the Law of God, no such grace, saith he, being given from above.] Oh the bold blasphemy of man against the renor of the old and new Testament! Deut. 26.18, 19 and 30.6. Jerem. 31.32, 33. Rom. 8.4. and 10.4. [Or if we could (saith he) yet it is not possible for the Law to save us: [but he confesseth that it is not through any defect or imperfection in the Law, for the Law is just, and holy, and good, Rom. 7.12. but in regard of the corruption of nature, which Christ came purposely to abolish, 1 Joh 3.8. yea I say, quoth he, that although the Law be good, yet it is not good to that end, neither is it ordained of God for that end. (Yes at first it was, and still is in force) yet he confesseth that the Law was given for a double end; first in common to all men, namely to discover sin, Rom. 3.10. and the wrath of God due to us for sin, and to restrain all men by its rule and discipline from sin, and to retain them in a civil course of morality for the good of humane society. And secondly, in special; first, to the reprobate, to make them without excuse, because it teacheth them what shall be done, or left undone.] But all have not the outward Law, it is therefore the inward Law that doth this, and especially because there is grace also afforded likewise to help us in the doing of the good required, and the resisting of the evil forbidden. Secondly he saith page 54. [in respect of the elect, to incite us by the sight of our sins to seek out a Saviour; as he that informs us of some dangerous disease doth tacitly advise us to seek out some expert physician, (which is not John tendering;) but the Law was never intended that it should justify us, or of itself bring us to eternal life.] Yes, it was so at the first. But he brings divers arguments to prove that which we deny not (as he is very profuse and prodigal in his proof of such things;) For he first saith [that eternal life had been promised to the keepers of the Law: then the promise had been vain.] So it had without grace in Christ. Secondly, if righteousness were by the Law then Christ had died in vain, because it were superfluous for him to die for us, if we could attain it by the works of the Law; and therefore it is apparent that by the works of the Law no flesh living can be justified. Thirdly, for hypocritical Gospelers, such as seem Saints in ostentation, that they may play the devil without suspicion (as John tendering did till he went away) who say they have faith, but show forth no works which are not vailed with hypocrisy, and which are not done or intended to wrong ends; for such, saith he, let Isaiah tell you how acceptable their works be to God, and whether they be like to justify them, Isai. 1.16, 17. For the Lord complaineth that he is weary of them, and that his soul hateth them, and bids them, bring no more such sacrifices to him.] But we demand of him whether those men were Gospelers, or pretended Professors? whether the works which the Lord there forbids were Ceremonial or Morals: For, he forbids not the works of the Moral Law. Fourthly, he saith, [that for true Christians that are born not of blood, nor of the will of the flesh, but of God, if any works could justify, it must needs be their works which are wrought in and through them by the spirit of God; and yet we say (quoth he) that the best works of the best regenerate men cannot justify them before God: And thus we prove it; (how doth he that?) First, because all the graces that we receive in this life are given to us but in part, page 55. (sure they are wholly and freely given,) as we shown in the proof of the other positions, and so they are imperfect grace.] But see how he contradicts himself, and lies against the Holy Ghost in his next words, which are these, [not that the Spirit of Gods works imperfectly, but that he means not to enrich us with any grace here while we are conversant with sinful men in this vale of misery, but only so far forth as he seethe it fit to bring us unto the kingdom of perfection, where that which is in part shall be done away. 1 Cor. 13.10.] But what if Paul looked for that here, saying, when that which is perfect is come then that which is in part (or but a piece-work) shall be abolished and swallowed up, verse 11. yea, what if Paul all that time enjoyed that which is so perfect? for he saith verse the 11. When I was a child I spoke as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things. And if so, than the Vindicators conclusion will stand against us like the walls of Jericho, which fell flat to the ground, which follows in these words; And therefore our inherent justice being but as our knowledge is, imperfect, and therefore it is impossible that it should perfectly justify us before God.] But we have overthrown that supposition of his before. Secondly he saith [that though our good works are perfect in respect of the Spirit of God which effecteth them, yet they are tainted when they pass through us, who are so subject to sin as waters running through a dirty channel; and therefore cannot justify us before God, in whose presence every polluted thing stands condemned: whence the Prophet saith, Is. 64.6. All our righteousness is as a menstruous cloth.] But neither are all Saints subject to sin all their life long, nor can that which proceeds from God's Spirit be tainted by us, nor is that the righteousness of Saints, but of sinners and unregenerate men which is so menstruous, as is said before. Howbeit he brings in gregory's saying, Moral. lib. 21. cap. 15. and lib. 3. cap. 7. All man's righteousness should be unrighteousness if God should strictly judge it: and then Augustine's saying, Woe to the most laudable and best life of men.] Unto which we first oppose these say of the Apostle, 1 John 2.29. If ye know that he is righteous, ye know that every one that doth righteousness is born of him. chap. 3.7. Little children, let no man deceive you, he that doth righteousness is righteous even as he is righteous. chap. 4.17. Herein is our love made perfect, that we may have boldness in the day of judgement: and then those of the Psalmist, Psal. 11.2, 3, 4, 5, 6. and 119.1, 2. and 128.1, 2. unto which we could add many more. Howbeit he goeth on in the same lying strain, saying, [if God laying aside his mercy should discuss our lives, or righteousness, in the strictness of his justice, it would be so, for God is a God of purer eyes, who charged his angels with folly.] Indeed Eliphaz, one of Jobs back-friends, and of John Tendring's gainsaying spirit, saith so, but falsely, Job 4.17, 18. for the Lord never charged any but the fallen Angels with folly so. But he tells us further, if you will believe him, [that the best of men when he lives on earth is both a Saint and sinner; a Saint by reason of grace wrought in him, and a sinner by his own natural corruption, which in some measure tainteth every grace of God; and therefore the best of these who being compared with their fellows might seem just indeed, yet looking to the strictness of God's justice they disclaimed all their own righteousness.] What that of grace and regeneration also? But who are those Saints? St. Eliphaz, a lying and contentious zealot, with whom God is highly displeased, Job 42.7. But he brings in Job himself saying [chap. 9.2, 3. But how should man be just with God? if he will contend with him he cannot answer him to one of a thousand: and David, Psal. 130. and 143. 2. of which we said before that all this is true of man in his corrupt estate, and for a time afterwards, but not of the Saints best estate and growth upon earth. For whereas he saith page 56. that [Paul affirmeth, 1 Cor. 4.4. that he knew nothing by himself:] it is true. But whereas the Apostle addeth, that he was not thereby justified, he renders a false reason of that saying of the Apostle, and contradicts himself also, saying [though he served God most faithfully in the inner man, yet he saw another law in his members warring against the law of his mind; and hence he cried out, O wretched man that I am! who shall deliver me from this body of death?] What did he feel? surely a law of sin; and felt such a body of death continually, and yet knew nothing by himself? Good Hyperbolick bring your ends nearer together, as the servant said to his lying mother. Thirdly, saith he, [that although it were granted that some works of the Saints were perfectly good, yet any one sin blotteth out the remembrance of our former righteousness, Ezek. 18.24.] But that Text speaks of a final Apostasy from righteousness, not of one actual slip, or fall, as all men confess; otherwise David, Peter, and all the Saints of God during their time of actual falls had lost all their righteousness which they had wrought before by every such by-step or slip. Unto which he adds two sayings of the Apostle James, which he understands as little as the former: The first is chap. 2.10. [For whosoever shall keep the whole law, and yet shall offend in one point, is guilty of all.] That is, of violating the equity of the law, and contemning the Authority of the lawgiver, which binds to the obedience of all the commands as well as to any one; yet is not this guilt to be understood of every breach of the law through ignorance or weakness, but of witting and presumptuous sins. The other place, chap. 3.2. in many things we offend all, of which we have spoken before; and therefore (saith he) are we taught every day to beg the forgiveness of our trespasses.] Unto which we have said likewise, that although we sin not daily, we may daily pray so for ourselves and others, to have our sins pardoned, which have been many & great. His fourth argument against justification by works (which in the Apostles sense we renounce) is that, [Rom. 3.28. We conclude that a man is justified by faith without the works of the law: unto which he adds Gal. 5.3, 4. That if ye seek to be saved (or justified) by the works of the law, then are ye debtors to fulfil the whole law, and so Christ should profit us nothing, who is given for that end. But he goes about to prove that here Paul excludes not only ceremonial works, and works before grace, but all works whatsoever: (how doth he that?) for, saith he, Paul writes not these things to unbelieving Jews, but to the Galatians, who were believing Christians.] But by his leave those of the Jewish faith, who looked to be saved by their own works without the grace of Christ, were crept in among them, and had almost withdrawn them from the faith in Christ, as appears chap. 1.6. I marvel that ye are so soon turned from him that called you to the grace of God unto another Gospel: See chap. 3.12. and 4.19, 20. and 5.1, 2, 3, 4, 5. so this argument is false. Fifthly he saith, [that no work of man can be good before his person be justified before God; for without faith it is impossible to please God; But a man may have faith to please God before a justifying faith; the first is in God the Father, the second is in God the Son: see Heb. 11.6. But without faith it is impossible to please God, for he that comes to God must believe that God is, and that he is a rewarder of them that diligently seek him. Abel, (saith he,) was first accepted, and then his offering.] But that divinity of his agreeth not with God's sermon to Cain, if thou dost well shalt thou not be accepted? and if thou dost evil sin lies at the door, Gen. 4.7. Nor with that which Solomon speaks, Prov. 18.16. A man's gift maketh room for him; which is true of gifts brought unto God as well as unto men, especially if it proceed out of a good willing spirit. But page 57 he comes to answer some objections, which we present not, because we oppose not his doctrine in this parergical discourse. The first is that, to what purpose are good works, if we can neither be justified, nor merit by them? he answers [That as gold is good, yet not to assuage hunger, (yet his confiding friends gold and silver made him good cheer.) and the same hath admirable effects, yet not to make the blind man see; so good works have many uses both necessary and profitable, yet not to justify us before God, or to merit by them; for when we have done all we can, yea all that is commanded, we are unprofitable servants, Luk. 17.10. (to which Scripture we have spoken before.) But here he bringeth in some objections against his own doctrine of the impossibility of keeping the law; as first, [If God gives us commandments which we cannot perform, it is in vain to exhort thereunto, viz. to obey the same. Secondly, his promises of happiness, and means for keeping them, were but mockeries; as if I should promise a child a thousand pounds to carry away a Millstone, which he is not able to wag. Thirdly, his punishments for the neglect and transgression of them should be unjust; for if laws be not made and proportioned to our power of performance, the lawgiver may as well be termed a tyrant, as the laws themselves unjust. But none of this can stand with the wisdom and justice of God, viz. to command beyond our power or possibility.] Unto which objections he makes answer after his wont manner with words of ignorance, error & falsehood: [first, saith he, God doth require of us to keep and fulfil his law, to teach us what we could have done in Adam, and what we own to God.] But in the first Adam or Protoplast we could do just nothing, for we had no being then, nor are we debtors to God upon that score, though perhaps upon another score we are. Secondly, saith he there and page 58. [to show us that it is our own fault that we cannot now keep the Law.] Which perhaps may be truly spoken, but not in his sense and way [because man abusing his power and free liberty to do what he would, did lose both, and now he must do what he would not, because Adam received that strength both for himself and us.] He often saith it, but he never yet proved it. [Thirdly, God teacheth us, saith he, what we should ask, and of whom; for God doth therefore command us to do what we cannot perform, that seeing our own infirmities, and being wearied under the Law of equity, we might sue unto the throne of grace for pardoning mercy, and the gracious assistance of the holy Spirit, to enable us in some measure (saith he) (yea to the uttermost say we) to perform what he so justly requireth.] To which third reason of his we subscribe, as also to that which he citys out of Augustine, saying, in the commandments we must know what we ought to have, and in our punishments we must learn that we ourselves are the c●uses of our own wants: yea add hereunto, and of our own failings likewise: and in prayer we must learn from whence we must fetch the supply of our defects, (or rather before we go to prayer:) or, saith he again, to answer methodically (for all this while he hath been no very orderly man) God was upon Mount Sinai to deliver a Law (what the novo?) that was never given before, but such as was formerly engraven on man's heart.] Thus far he speaks truly; but what follows is not so true: [that the Law was now defaced & obliterated through sin;] for we have proved already that though the righteousness of the Law was obliterated, yet the knowledge of it was written in every man's heart with indelible characters: [it was not now for God, saith he, (no nor ever will be) to bend the rule of righteousness to the crookedness of our affections, that so he might make it answerable to our abilities (yes, through his promised and premised covenant of grace in Christ) but rather to set down a strait rule, not in favour of our sinful nature (which he hateth) but to express our whole duty, though it be impossible for us after we have lost our ability to perform it] What is it so now impossible after that a new supply of grace and assistance is vouchsafed if we seek it? [For, saith he, he that hath lent a thousand pounds may without injury demand it of them, and when he knoweth that thou hast carelessly spent it, and as a Bankrupt art not able to pay a penny (which no merciful man will rigorously do, unless it be to evidence his prodigality and folly;) so God having given us power to obey his precepts, may at any time justly call for the performance of the same, though he know that we by our sins have disabled ourselves so much as to think a good thought.] But his thoughts herein are very evil; for we have proved before that God cannot in justice, and much less in mercy, require of us that obedience for which we in our persons never received, or could receive sufficient power to perform the same: Ultra posse viri non vult Deus ulla requiri. Pag. 59 he propounds another objection of his adversaries, to wit, that the regenerate have sufficientia principia operationis, that is, sufficient means and causes of well doing, his soul being enlightened, sanctified, and assisted by God's spirit; and therefore he may perform what God requires. And then he goes about to answer it with mincing the truth, and extenuating God's grace, saying [a regenerate man is enabled to do good, but not perfectly, his understanding being still obscured, his will distempered, and his power of doing good hindered by many lustful temptations: and therefore these principles of operation being imperfect, our actions which proceed from thence must needs be imperfect likewise: which he proves with his old mistaken Scriptures, [Who can tell, saith David, how often he offendeth? cleanse thou me from all my secret sins: ye see (saith he) Saints have their secret sins (and he himself wants not his open and manifest enormities;) I may, quoth he, have many sins, and fail in many things which no man knows of (we doubt it not) nor yet myself, which yet are known to God; we cannot judge men's hearts: (Why then doth he judge ours for hypocrisy, and carrying on new pretended lights in a dark lantern?) for we know not our own, it is God's prerogative to search and try men's reins, Jerem. 17.9. 1 Joh. 3.20. and it is our duty with Nehemiah to pray, chap. 13.12. accept mine obedience, but pardon mine iniquity.] But the man of God doth not pray so there, as we have showed before, though he had his former sins also. A chosen vessel was compelled to say he knew nothing by himself, yet was he not thereby justified; of which before. Thus ye see that his book is stuffed full of tautologies. [And this, saith [he, may suffice for the clearing of the first branch of the second position.] Indeed it is pretty well cleared from probability of truth or piety. But for further confirmation [he dares appeal to any man's conscience (that is no more careful than he is to keep it without offence to God and men) how upon the consideration of God's strict judgement, and his own manifold infirmities, he dare justify himself in any one act, not against God, but before God] But Abimeleck could do it, as himself confessed before: and Paul could do it for his habitual acts, as we shown before, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience that in simplicity and godly sincerity, not in fleshly wisdom, (and much less fleshly lusts) but by the grace of God we have had our conversation in the world. [And I doubt not, saith he, pag. 60. but the proudest heart would soon tremble, and the boldest face (save his own) would blush and be ashamed, to have his best works, yea his prayer, scanned by the strictness of God's Law and justice.] But Job could say chap. 6.17. My face is foul with weeping, and on my eyelids is the shadow of death, not for any injustice in mine hands; also my prayer is pure. Hath not the Lord promised, Zephan. 3.9. Then will I turn to the people a pure language, that they may call upon the Lord, to fear him with one shoulder or consent: and Malach. 1.11. For from the rising of the Sun unto the going down of the same my name shall be great among the Gentiles, and in every place incense shall be offered up unto me with a pure offering. But he goes on yet more confidently, saying,] And of the adversaries to this truth I require (quâ demum authoritate?) this one thing, that they will either produce a man, and prove it, that hath ever (what doth he mean from his youth up, without any corruption?) performed in his own person such perfect obedience to the Law of God as not to offend against the same.] Unto which we have answered, that if ever we knew any such we should not be very forward to show them to such unbelieving and envious spirits as he is of: and we have produced many such already; as Caleb, Numb. 4.24. Josh. 14.6. John and his fellow-Apostles, 1 Joh. 17.7. with many thousands more. [Or else, saith he, let them acknowledge their error with shame, and forbear opposing the truth (as Jannes and Jambres did Moses) and disturbing the peace of God's Church. [He might have said the Devil's chapel, if all the Ministers of God's Church were like himself: But as he is no living member of a true Church, which is a congregation of Saints, so neither doth our doctrine disturb, but further the peace of the true Church of God: Act. 9.32. Then had the Church's rest throughout all Judea and Galatia, and were edified, and walking in the fear of God, and in the comfort of the Holy Ghost, were multiplied. To such Jorams, or highflown spirits as he is, jehu may answer, what peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? 2 Kings 9.21. for there is no peace to the wicked, saith my God, Isai. 5.21. [But he fears first by our malicious wickedness (in decrying sin, and opposing Satan's kingdom, to set up Christ's) our sin may become unpardonable: yet he saith that he shall pray for us, as he doth for himself (while he continueth in wickedness) not that God would be pleased to convince us of our errors, and humble us in the sense of our sins and be merciful to our poor souls: (because we oppose his sinful positions) But we pray that the Lord would vouchsafe him mercy in reality and truth so far as to turn him from his enterprise, and then we are sure we shall be no longer accounted innovators by him, nor his opposite doctrine be esteemed orthodox.  
But now at length he comes to the second branch of his second position, which, as he saith, hath these two parts to be considered [First, that no man can be justified by the works of the Law. Secondly that we are only justified by the righteousness of Christ.] Both which are true, and suit well with what we speak, if rightly understood. And concerning the first, he saith he hath cleared it before; (but he hath obscured it rather by bringing the works of the Spirit under the works of the law, as he will do it again by and by.) And here he tells us [that the Apostle Paul reasons admirably and plainly to this point, Rom. 11.5, 6. saying, If salvation be of grace it is no more of works, for else grace were no more grace; and if it be of works it is no more of grace, for else works were no more works.] So that it is evident (say we) that the works that are here recited are not works of grace, but works before, without, and against grace: But salvation, saith he, is by grace, for by grace are we saved though faith, and that not of ourselves, it is the gift of God; not of works, lest any man should boast. Ephes. 2. And our Saviour tells us plainly, that when we have done our best we are unprofitable servants.] And such a servant will he be for the Church, and his doctrine also unto which he pretends. [And reason itself, saith he, drawn from the Scripture doth sufficiently prove that we cannot be justified by our works; for if any works justify us, (saith he) they must be done either before or after justification: but no works before our justification can justify us, saith he, page 61. because an evil tree cannot bring forth good fruit; and these works not being done in faith must needs be sin, for whatsoever is not of faith is sin; and without faith it is impossible to please God, Heb. 11.5, 6.] Thus he goes about to maintain that which is true in itself with false grounds, as we have showed before: [whereupon St. Paul saith (quoth he) that all men before they be engrafted into Christ (which as yet he is not) are servants of sin, fare from righteousness, and bring forth no other fruits but such as deserve shame and death.] Which is all as false as the other; for Cornelius was not as yet grafted into Christ when the Angel commanded him to send for Peter, and yet he brought forth many good fruits, Acts 10.1, 2. as we shown before. Secondly, saith he [Reason itself tells us that our works done after grace cannot be the cause of grace.] Yes, they may be some cause or means to procure a subsequent grace, for how can that which cometh after be the cause of that which went before? for the cause must precede the effect: and so Augustine tells us, that good works do not go before him that is to be justified (which is not true in every behalf, (as we have showed) but they do follow him that is already justified; and therefore they can be no more the cause of justification, then good fruits are the cause of the goodness of a tree: and that place of the Apostle (saith he) which I cited before proves it, Rom. 3.20. by the works of the law shall no flesh be justified. But there are good works which follow converting and sanctifying grace, which yet may precede the great work of justification, and nevertheless are no works of the law, against which Paul disputes in this controversy. For first (saith he) Paul tells us verse 9 that all, both Jews and Gentiles, are under sin, because all are transgressors of the law (true;) and therefore all the world must be guilty before God, and can no way be justified by pretending innocency and righteousness in keeping the law: (true likewise.) Secondly, he shows the reason why no flesh can be justified by the law, [because the law convinceth of sin; for by the law cometh knowledge of sin.] But what he addeth in the next place is partly false, and wholly impertinent: [but the law, saith he, convinceth them that are under grace (some of them it doth, who therefore had need to seek the justification which yet they want) of sin, and who have the greatest measure of grace (this is ungraciously spoken) to be sinners, Phil. 3.9.] But that Text speaks of Paul's first conversion to Christ, not of his last and best estate. [Therefore, saith he, but by a non sequitur, they that do the works of the law by the help of grace cannot be justified by the Law, (yes in one sense they may because the law is with them, and not against them) Gal. 5.23. because the law showeth them likewise to be sinners, (by which words he contradicts himself) as well, though not as great as those are who endeavour to keep the law without the help of grace (with which he is better acquainted then with the other way of keeping it;) and therefore, saith he, the Apostle concludeth thus, that we are justified by the righteousness of God without the law, as ye may (in his sense) see Rom. 3. from verse 20. But whereas he adds his own subinference thereunto, saying, [therefore we are not justified by any righteousness of the law, done either by the help of grace, or without the help of grace] that is neither the Apostles doctrine, nor true in itself: and the reason which he yields for his said assertion is devoid of reason, saying, [for he that, obeyeth the law, howsoever he doth it, by the help of grace, or by his own strength, yet he hath the same righteousness.] Which we say is false, because those two differ as much as weakness and strength, as flesh and spirit, and as that which is natural from that which is spiritual, yea as heaven and earth from each other. Yet saith he fond [the righteousness of the Law, because of the different manner of obtaining it, altereth not the thing: But the Apostle (saith he) showeth a great deal of difference between the righteousness of the law and the righteousness of faith, (so he might as to matter, manner, and measure) for Moses described (saith he) the righteousness of the Law, that the man which doth those things (however he doth them, by his own strength, or some other help, if he doth them) shall live by them.] But this is a false gloss of his upon Moses; for so there shall be no difference between the righteousness of the law required by Moses, and the deeds of the foregoing Testament, and the righteousness of faith in the new Testament. Rom. 10.5. But the righteousness of faith speaketh in this wise, If thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, thou shall be saved, vers. 6, 9 [And therefore, saith he, because the Apostle opposeth doing of the law, and believing in Christ, and not the doing of the law by our own strength, and the doing of it by the help of grace, it is apparent that we can never be justified by the works of the law, by what means soever we do them, whether by the strength of nature, or by the law of grace.] But he neither understands this Scripture, wherein the Apostle is the obscurer because he is concise; nor fits or states the opposition here aright: For, first, no man can be saved or justified by believing alone that God raised Christ from the dead, that is not the Apostles doctrine or meaning; but he that will be saved must believe that Christ likewise risen again for our justification, that is, for to cleanse us from sin, and make us just. Rom. 4.23, 24. Now it is not written, for his (Abraham's) sake alone that it was imputed to him, but also us, to whom it shall be imputed if we believe in him who raised Jesus our Lord from the dead, who was delivered for our offences, and raised again for our justification by faith to sanctification: and the opposition is clearly made by the Apostle between the fulfilling of the Law by our own strength, and between the doing of that work by the help of grace in Christ, or by faith in him, Rom. 3.21, 22. were it rightly understood; Rom. 8.3, 4. and chap. 10.5, 6, 7, 8, 9, 10. for as Moses saith, Deut. 30.14. concerning the knowledge of the law, that the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it: so speaketh Paul here concerning Christ's spiritual word whereby we must be sanctified to fulfil the Law, vers. 6, 7, 8. But the righteousness which is of faith speaketh on this wise; Say not in thine heart, who shall ascend into heaven, that is, to ●ring down Christ from above? or who shall descend into the deep, that is, to bring up Christ from the dead? But what saith it? the word is nigh thee, even in thy mouth and in thy heart: it is the word of faith which we preach, to wit, an inward living word, Christ, to quicken us in all righteousness, for the purging out of sin, and the fulfilling of the law: and then it follows verse 9.11. that if thou shalt confess with thy mouth (in way of earnest prayer) the Lord Jesus, and shalt believe in thine heart that God hath (for this end, even thy justification) raised him from the dead, thou shalt be saved, to wit, from all sins, spiritual enemies, and the wrath to come. And this is the Apostles doctrine every where, Gal. 1.2, 3, 4, 5. chapters Ephes. 2.1, 10. so it is most evident out of Phil. 3.8, 9, 10. where the Apostle having said, vers. 9 that I may be found in Christ, not having mine own righteousness which is of the law, but the righteousness which is by the faith of Christ, even the righteousness that is of God by faith; which he at the tenth verse by way of explication sets forth what that is, thus, that I may know him and the power of his resurrection (and for the overcoming of sin) the fellowship of his suffering (to suffer our every temptation with patience to the end) and so may be made conformable unto his death (the only way in Christ unto life) if by any means I might attain unto the resurrection of the dead, first, in the power of Christ's resurrection here, Rom. 6.5. and then at the last day. Thus both the Vindicators suppositions and conclusions do fall to the ground or earth, and place from whence they came.  
But Bellarmine (saith he) in his first book de justificatione cap. 19 labours to prove by three special arguments, that all works of the law are not excluded from our justification.] (Which thing he might justly do, say we, if he had understood the works of justification aright) [First, because faith is a work, and that there is a law of faith as well as of works; and therefore if all works were excluded from our justification, than faith itself must be excluded, and so to be justified by faith were to be justified without faith. Secondly, because the Apostles intent is Rom. 3. that neither the Jews by the observation of Moses his law, nor the Gentiles by their moral works, and so neither Jews nor Gentiles, could be justified by any works that they could do before they believed in Jesus Christ. Thirdly, because the Apostle shows Rom. 4.4. that the works which he excludes from justification are those works to which wages are due by debt, and not by grace; and those, saith Bellarmine, are all such works as are done by our own natural abilities without the assistance of any supernatural grace. Unto which he or some other answers page 63. thus; But unto all those I say, we confess faith to be a work, and it is the commandment of God that we believe in Jesus Christ; but we deny that faith justifies us as it a work is performed in obedience unto this command, but as it is an instrument embracing (yea seeking) Jesus Christ aforesaid; it is not the act of believing, but the thing holden (he should have said, first sought and gotten, and possessed by believing) that is our righteousness.] True, if he understood rightly what that is or should be. Secondly he saith [that Bellarmine is mistaken in the whole scope of the Apostle, and St. Paul doth not give us the least intimation of what he meaneth, that we are not justified by any works done by our natural strength: (The which is false, as we have fully and truly proved as well as formerly;) but rather showeth, that inasmuch as we are all sinners against the Law, therefore by our obedience done to the Law, however done by grace, or without grace, no man can be justified in God's sight.] But this, as we shown before, is contrary to many express Scriptures; see Psalm 15.1. and 112. Isai. 33.13, 17. Ezek. 18.5, 9 he is just, he shall surely live, saith the Lord God. Mat. 12.37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Rom. 2.13. For not the hearers of the Law are just, but the doers of the Law are justified. See Jam. 1.22. 1 Joh. 3.7. Little children, let no man deceive you, he that doth righteousness is righteous as he is righteous, 1 Joh. 4.17, 18. as before. Thirdly he saith to Rom. 4.4. cited by Bellarmine [the Apostle intendeth no such distinction of works as Bellarmine allegeth, but he excludeth all works, as well those that are done by the help of grace, as those that are done without grace, from the justification of Abraham; for those works of Abraham are excluded wherein Abraham might glory before men, (true;) but these are the works, saith he, which he did by the help of grace.] Oh absurd! for who made him to differ from other men? or what had he in that behalf which he had not received? and why should he or any other boast before men as if he had not received that grace? 1 Cor. 4.7.] for otherwise (saith the Vindicator or his friend for him,) if he (Abraham) were justified by the works done without the help of grace, he might as well glory before God as men; which is not true in every behalf, for he received his internal helps from God, and not from himself, Psalm 100 It is he that made us, and not we ourselves: But the Apostle tells us, saith he, that although by those works done by the help of grace he might glory before men (where doth he tell us so?) yet not before God, and therefore he was not justified by those works in the sight of God] But as the premises were false, so is the conclusion which he draws from thence; for by every grace of God he was justified in some kind of actual righteousness, and purged from the contrary sin, which is the only justification which Paul pleads for in Jesus Christ necessary to life. Nor is his next reason less absurd, where he saith, [for if we could be justified by any work howsoever done, by grace, or without grace, than the wages, that is, eternal life is not counted of favour, but of debt] Is it not so when without the rich grace of God the duties required unto eternal life cannot be performed? [But (saith he) when we cannot be justified by our own works (nor are we so justified) but by believing in him that justifieth the ungodly (so that he makes them godly that were before ungodly) who is in Jesus Christ (what are any ungodly that are in Christ? see 1 Cor. 6.11.) that we are then justified by his righteousness, and saved by his merits; like the hungry dreamer, Isai. 29.8. who dreameth that he eateth, but when he awaketh his soul is empty: Then faith, saith the Apostle, and not any kind of works is imputed to him for righteousness, Rom. 4.5.] But here the new false Apostle John of Burstou, corrupteth and falsifieth the Text, for these words (and not any kind of works) are not found there. See Rev. 22.18. what his reward is like to be; for if any man shall add unto these things, God shall add unto him all the plagues that are written in this book.] But Pag. 64. he saith, I shall here close this point with these conclusions: First, that no man that is a sinner can be justified by his own obedience to the moral Law. Secondly, that no man that hath offended the Law can be justified by his own satisfaction for his transgression] But who denies either of those? or to what purpose is all this, unless, as we said before, to entertain his Reader with kickshaws? But wanderers love extravagancies. As to the first of these, he saith, [that by the Law cometh the knowledge of sin, Rom. 3.20. that is, the Law accounteth all such to be sinners, and accounteth them as transgressors, and therefore they can never be pronounced guiltless by that Law which proves them guilty: but every man is a transgressor of the Law (to wit before grace, and for some time after) Rom. 3.9. Gal. 2.1. Joh. 1.8, 11. and our consciences testify it to our faces: Therefore can no man be justified by his own obedience to the Law.] But what is this to the obedience of Christ in the Saints? by which alone, as we have often said, they may be justified freely, and aught so to be. Secondly, he saith [that a sinner which hath once offended can never by any action or passion of his own make satisfaction to the justice of God for his transgression] Yet can God freely remit thousands and millions of such transgressions to the converting sinner: [and the Law, saith he, being broken, there is no way to be justified by the Law, but by making a plenary satisfaction for the transgression: which no sinner's satisfaction can do, because a finite act can never be a sufficient value to satisfy the offence that is done against an infinite goodness; as also, because all that we can do (yea much more) is required of us now that assisting grace is tendered, as our duty to the Law (or Lawgiver) and therefore it cannot be rendered as any payment for the breach of the Law: Therefore, saith he, to conclude this point, or truth, we are not under the Law for the justification of our persons as Adam was, nor for satisfaction of divine justice, as those that perish: but we are under it as a document of obedience (what perfect or imperfect?) and a rule of living] Butler not as we ought to do, by his doctrine.] 'tis not, saith he, published from Sinai, but from Zion, (but to whom is it so?) as a Law of liberty (what to take our sleep and swing in sin?) and as a new Law, not as a Law of condemnation and bondage.] Yes, it is so published still to impenitent and unbelieving men, 1 Tim. 1.9. knowing, this that the Law is not made for a righteous man, but for the lawless and disobedient. And yet he saith Pag. 65. [that the obedience is not removed (yes, by his doctrine a great part of it is) but the disobedience thereof is both pardoned and cured.] But how? perfectly pardoned, but inchoatively cured by his doctrine; for, saith he, [the observance thereof is necessary as a fruit of faith, (but mark how enormously he speaks in the next words) but not, (saith he) as a condition of life and righteousness, yet necessary necessitate pracepti, as a thing commanded, the transgression whereof is the incurring of sin; not necessitate medii, as a strict undispensible means of salvation, the transgression whereof (yes, if it be habitual or final) is a peremptory obligation to death.] But we have proved before out of Mat. 5.18, 19 and Rev. 14.22. that this is required by Christ as the way to life by the necessity of a medium, or means, as well as of a precept, especially of those that have both space and means to attain unto it in Christ [And thus (saith he) of the former of the two last branches of the second position, wherein I have clearly showed (as one would show a small and remote object in a dark night) that as no man can be justified by obedience to the Law, nor the works of the best Christians cannot justify them (what not in Christ?) And now he comes to the last branch, that we are only justified by the righteousness of Christ; (which being rightly understood we also maintain) [We believe and maintain, saith he, as the Scripture teacheth us, (what is that?) That we are acquitted and absolved from our sins, and so justified in the sight of God, by and for (he should have said through) the righteousness of Jesus Christ.] And so do we, but not in his way and sense: And though we have said heretofore that justification and remission of sins are two different things, yet we would be thus understood, that the pardon of sins in his sense, which is to take away the guilt or obligation unto punishment, and leave the corruption behind; and justification, that is, to make us just, holy and good, or liberative justification whereby sin is purged out, upon which the pardon and removing of the guilt follows through the mercy of God and the merits of Christ's death: we say that these are divers and dissentaneous things: But otherwise, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the new Testament frequently to be understood of the dimission and purging out of sin by the Spirit, so both in the old and new Testament, by prayer, remission, and forgiveness of sins, both these are connectively and collectively to be understood; because where the Lord is pleased to purge out sin; and heal men of it, he always pardons it, or takes away the guilt; and never takes away the guilt but where the corruption and fault are first put away. Hence it is that not to impute sin, as we said before, is, first, to purge it by sanctification, and then to pardon i●; as Psal. 32.1, 2, 3. and Rom. 4.6, 7. and where sin is so purged, and not imputed, there the righteousness of grace for the renewing of the same is freely imputed or given to the believing and obedient soul. But this premised, we return now to consider what he saith; who first brings that place Rom. 5.18. As by one offence (or of one the sin) guilt or judgement came upon all men to condemnation, (to wit, all that offended or sinned in that one personal Adam of theirs, as he said before) so by one righteousness, or the justification of one, the free gift came upon all unto the justification of life, that is, of glory; for there is a twofold justification, the one of grace, or the foregoing righteousness, and the other of glory, or the everlasting righteousness.] But wherein doth this Text speak for him, or against us and our doctrine? The second Scripture which he brings is 2 Cor. 5.21. For he hath made him to be sin for us (to wit, a sacrifice for sin, and a pattern, and motive unto us, teaching us how we should in him root it out) that we might be made the righteousness of God in him; first in grace, and then in glory, as we said before.] Where the Apostles words make fare more for us, and our sense and doctrine, than they do for him; for there is not the least mention made in all the Context, or any where else in all the Scriptures, that Christ's personal obedience unto the law without us and for us should become or be made our righteousness. The third Text of Scripture produced by him is that, Acts 13.38, 39 Be it therefore known unto you men and brethren, that through this man (or Messiah) is published unto you dimission or remission of sins, and in him he that believeth that he is (or may be) justified (that is purged) from all things from which ye could not be justified (or purged) by the law of Moses.] Which Text makes so clearly for us, that by way of warning we will add Paul's next words, Look to it, or take heed lest that come upon you which is spoken in the Prophets, Behold ye despisers and wonder, and vanish (or come to nothing) for behold I work a work (in the days of perfect sanctification) a work to which ye will in no wise give credit, though one tell or show it unto you, Acts 13.40, 41. The words are cited out of Hab. 1.5, 6. and imply also an heavy judgement to come by the Chaldeans, or the enemies figured thereby, which are the Devils. His fourth Scripture by him quoted is 1 Cor. 6.11. And such were some of you; but ye are washed, but now ye are sanctified, but now ye are justified in the name of the Lord Jesus, and by the Spirit of our God.] And as other Scriptures made not at all for him, but much more for us; so this is clearly also against him, showing that washing from the act and habit of former sins, sanctification by God's Spirit, and justification in in the name of Christ, are one and the selfsame thing, as we further proved out of Titus 3.4, 5, 6, 7. Rev. 22.11. and other clear places. But here he saith [that some may object and say, this righteousness is Christ's, and how can a man be justified by the justice of another? Unto the which he answers with some truth and some falsehood; that as sin is ours by propagation (which we have often shown to be false) so righteousness is ours (if we attain unto it truly by Christ) by imputation.] But his righteousness which he here intends is only such by putation and imagination. [And as Adam, saith he, derived sin to our condemnation (which is one of his old Chimaeras) so Christ brought life by his obedience to our justification: Thus if many be made sinners by the disobedience of one man (which if rightly understood is undoubtedly true) then how much more shall many be made righteous by the obedience of man, Jesus Christ? Rom. 5.19. especially since the nature of Christ, as he saith, page 66. is far more divine than the nature of Adam, and therefore is more powerful in ability to work this effect to justify us, than Adam's sin was to condemn us. But as Adam's sin without us, and our conformity thereunto, condemns us not, so neither doth Christ's obedience, which is ab extra, justify us; we speak of his active obedience: and by his passive we have another benefit, the pardon of sins upon our leaving of them: and 1 John 5.11, 12. saith he, this is the record that God hath given us, to wit, eternal life; to whom was it given? to John, and those in whom Christ was risen in the power of the eternal life, and this life is in his Son, so that he which hath the Son (in that manner) hath life, and he that hath not the Son of God hath not life as yet, that is, saith the Vindicator, he hath the righteousness whereby he bringeth us to eternal life.] But this is his gloss upon the Text, and a mere dream and delusion; and this, saith he, doth the Apostle most excellently show unto us, when he saith, [that God made Christ to be sin for us, 2 Cor. 5.20. which we even now cited.] But he speaks no such thing as he aims at, or dreams of; for, saith he, as our sins were made the sins of Christ, not by altering or transplanting them inhesively into his own person, but by assumption of them imputatively to make satisfaction for them, as fully and truly as if they had been his own inherent sins; even so the righteousness of Christ (but not his external obedience) is as truly made ours by imputation (his inherent righteousness whereby he and we obey God is so) as if we had perfectly fulfilled the law by our own personal and actual operation.] Prove this by Scripture (Vindicator,) and you shall be made a Doctor in Divinity, which you never was, nor will be. [And therefore (saith he) justification is a gracious and judicial act whereby he judgeth (he should have said a judicious and moral, a physical or metaphysical act of God whereby he judgeth) (first, maketh righteous, and then judgeth them so) the elect being in themselves liable to the accusation and condemnation of the law, to be just and righteous by faith in Jesus Christ through the imputation of his own justice, to the praise of his power, and the eternal salvation of their souls.] Which description of justification is utterly false, and shows how fare he and those from whom he borrowed it are out of the way, and how ignorant they are in fundamentals, even one of the main grounds of their salvation; which description he notwithstanding goes about to explicate by the causes, as follows; saying, [Now for the causes of justification, first, they are especially the efficient; secondly, material; thirdly, the formal; fourthly, final.] Why would he have any more than four causes of an effect? I fear in this business he must content himself with fewer for the effecting and producing of the justification at which he aims. [But each of these aforesaid, saith he, must be considered two ways; first actively, in respect of him that justifies us: and secondly, passively, in respect of the man who is justified: first, the principal cause of our justification actively considered, is God freely purposing to send his Son to be made man, to work righteousness for men.] But God justified men in the Old Testament by the Spirit of his Son, Isa. 50.8. and 5.3, 11. where he citys 1 Pet. 1.10. Gal. 4.4. Then, to wit, in the fullness of time, God sending his Son made of a woman, made under the law; then revealing his Son unto us by the preaching of the Gospel, and persuading us to believe the same, and lay hold on the Son of God by the operation of the blessed Spirit, and then accounting unto us the obedience of his Son for our righteousness.] In all which he is gone out of God's road, or way of justification, and from the truth of the Gospel; for though God so sent his Son made of a woman, and made under the law, yet it was not to justify us by active obedience unto the law, as we have said: [And this he did, saith he, to show that he is the beginning, the middle, and the end of our justification: and to prove this, the Lord himself saith, Isa. 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins: and the Apostle plainly saith Rom. 8.33. (as he hath it page 77.) It is God that justifies: and the very Pharisees (that rejected Christ most impiously) professed this most truly that none can forgive sins but God only: And so saith Gregory, It is meet that he should be the giver of grace that was the author of nature. Greg. in Psal. paeniten. pithily saith, It is his office to absolve the guilty by whose justice he is made guilty.] But who questions any of all this? [Again, the impulsive cause that moved God to do all this for man, we find (saith he) to be twofold; first, internal; secondly, external: the first is the mere grace and free mercy of God towards men, and this because he would be merciful to man: Because we can ascribe no other cause of God's will, which is the cause of all things, to wit, in their first creation, but only this, quia voluit, because he would; But in acts of providence, especially in the punishment of sin, there may be an external cause found in the creature; And therefore Saint Paul saith he attributeth our redemption to the riches of his grace, Ephes. 6.7. Rom. 3.24. Titus 3.4, 5. where he saith, that after the kindness and love of God our Saviour towards men appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Whereby you see the Apostle maketh the kindness, love and mercy of God to be the efficient, principal cause or motive that moved God to send Christ to be the means of our salvation.] Nor is this denied at any hand; but if the Vindicator had taken in one verse more of Titus 3. he might have easily seen that regeneration before described, and justification, is all one work and thing; for it follows there, that being justified by his grace (in the work aforesaid) we might be made heirs according so the hope of eternal life. But he goes on thus; [And Augustine Homil. de Nat. & Gratia saith, that it is the ineffable grace of God that a man guilty of sin (yea, and say we, polluted with sin) should be justified from fin: And especially against the Pelagian heresy, who magnified nature, to vilify and almost nullify grace, he saith, that the grace of God whereby infants and men of years are saved is not procured by deserts, but tendered freely without merits: and so Anselm in Rom. 11. that because all men are shut up under sin, the salvation of men cometh not in or by the merits of men, but in the morcy of God. The second impulsive cause is Christ (saith he) God and man, who purchased by his merits that we should be justified in the sight of God.] Which thing hath been justly questioned; for God might out of his free mercy and grace justify us without any such merits; and though the death of Christ wants not its inestimable price and merits, yet we are not justified in Paul's sense thereby, (and much less by his active obedience) but only by his Spirit. But he gives us a reason for what he had said out of Isai. 53.5. [because the chastisement of our offences was laid upon him, and that by his stripes we might be healed.] But here we would ask the Vindicator and his friends these questions; first, whether Isaiah speaks of a chastisement that was past, or yet to come; for certain it is that Christ was a Lamb slain from the beginning of the world Rev. 17.8. Secondly, if it was a preterite suffering, whether it was not Christ's inward and voluntary death for us, and in us, when we first became actual sinners? according to Rom. 5.6. For when we were yet without strength (according to the time) Christ died for the ungodly: and Gal. 3.1. Oh foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Christ hath been evidently set forth crucified in you? Jam. 5.6. Ye have condemned and killed the just one, and he doth not resist you. See Rev. 1.7. and all kindreds of the earth shall wail because of him; even so, Amen. And if so, what peace was that which was procured for us by that his suffering and death? was it not a time and space of repentance? for otherwise we, as also our first parents had immediately been sent to hell. Fourthly, what those stripes of Christ are by which we are healed? are they his personal sufferings alone, inward, or outward upon the cross; or are they his like sufferings when we suffer with him or for him, dying unto all sin? See Rom. 6.8. For if we be dead with him we believe that we shall live with him: and chap. 8.13. and if children than heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with him that we may be also glorified with him. See 2 Cor. 1.4, 5, 6. 2 Tim. 2.11, 12. 1 Pet. 4.1, 2, 3. This condition of conformity to Christ's sufferings, whether inward, (of which the Vindicator and his party say nothing) or outward upon the cross, is not once thought of, though there is no other way left us in Christ to obtain salvation, Mat. 16.24, 25.  
Pag. 68 he tells us (but falsely) that [the material cause of our justification actually considered is Jesus Christ.] No, it is the person to be justified. [and the benefits which we have by Christ, saith he, are two especially; First, redemption; Secondly, propitiation. [But those two, say we, will prove but one in the end. [First, for redemption, saith he, it is a word borrowed from the use of war (and why not from other civil and judicial acts?) and it signifies freedom from captivity; And thus Christ is our deliverance, (but how?) First from the wrath of God (see his method,) he sets that in the first place which should come last) because, saith he, he is our reconciliation] And is not that a propitiation through faith in his blood? Rom. 3.25. which blood, say we, is the promised spirit for, and signified by blood in the old Testament, and not the blood of his cross, as he and others dream: see Heb. 9.14. and 10.39. and 13.20, 21. 1 Pet. 1.18, 19 1 Joh. 1.7, 9 Rev. 7.14. and 12.11. [Secondly, saith he, we are freed from the tyranny and dominion of sin, because that obeying from the heart the form of doctrine unto which we are delivered, that is, the Gospel of Christ, we are made free from sin, and are become the servants of Christ, which is our righteousness. Rom. 6.18.] Is this obedience than our righteousness? sure he means nothing less, though he speaks truer herein than he is ware of: But he will have Christ's external obedience to be our righteousness, and none other,. [Thirdly, we are freed, saith he, from the punishment of our sins; because it's against justice the punishment should be inflicted when the sin is pardoned; for, sin being the cause of punishment, it must needs follow that sublatâ causâ (which he elsewhere saith cannot be taken away in this life) the cause being defaced (or rather removed) the effect should be absolved.  
But against this he saith it may be objected, [That the sins of the elect are pardoned, and yet they are afflicted continually, and, as the Prophet saith, Psalm 73.13. they are chastised every morning; and therefore how can it be that he should for give the guilt of their sins, and yet, as the Prophet speaks Psalm 99.8. he should punish their inventions? (But there are no sins pardoned, say we, till they be wholly left.) Unto which said objection he answers [That the miseries of men before the pardon of sin are the punishments of sin; but the affliction of the Saints after the remission of their sin are not to be reputed penalties of God's anger, but exercises of his servants, and arguments of his love; for, as many as I love I rebuke and chasten, saith Christ, Rev. 3.19. so also Heb. 12.5. and that for a double end; First, for our salvation, that we should not be condemned with the world, 1 Cor. 11.30. Secondly and subordinately, for our sanctification, that we may be made partakers of his holiness.] But what difference is there between God's holiness and our positive salvation? is not eternal life a participation in full of God's holiness? Psalm 17, 13. I shall be satisfied when I shall awake with thy likeness. But God punisheth those sins with temporal plagues in his servants, for their humiliation and amendment, and for a warning unto others, which he pardoneth as to the world to come, 2 Sam. 12.13, 14. and before the pardon of sin men are chastised in love to their souls, as well as afterwards, Psalm 94.12. Pro. 3.11, 12. and Heb. 12.6, 7. As for Propitiation, he tells us page 68, 69. [that it is a reconciling us to God through the blood (to wit, the blood of his Spirit) and it is, saith he, the accomplishment of that which was signified by the Mercy-seat, Exod. 30.] But the Mercy-seat, or Propitiatory, did represent Christ in the Spirit; and in his second, or spiritual coming in the power of his resurrection, when the two tables of the Law are written upon our hearts, and the face and aspect of God and the soul looks towards each other, like the two Cherubims, through Christ the everlasting propitiation and Priest. And that which the Vindicator speaks there confirms it: for first, as God gave his oracles unto the Prophets, (he should have said unto the Priests also) out of the Mercy-seat; so he did, yea doth, reveal his will unto us (his Priests and Ministers) by Jesus Christ, not without us only, but especially within us, 1 Joh. 2.27. Joh. 1.17. Secondly, as God was said to dwell between the Cherubims, which covered the Mercy-seat; so in Christ the fullness of the Godhead dwelleth bodily, or really, Coloss. 2.9. And thereby as God was made propitious and favourable unto his people to assist and bless them, by the blood which the Highpriest sprinkled before the Mercy-seat; so, saith he, he is pacified and reconciled unto us, and procured to enrich us with spiritual blessings through the blood of Jesus Christ, Coloss. 1.18.] Which is true of both bloods, that of his Spirit, and that of his cross; yea of the blood of sin also, which we must shed in conformity to the death and bloodshed of Christ: But this last parallel is not apt but forced. Again he saith [the grounds of those benefits, or the meritorious cause thereof is the most absolute and perfect obedience which our Saviour Christ performed unto his Father for our sakes, and is to be considered, first actively, then passively: first the active obedience of Christ is a most perfect performance of God's Law, even to the utmost tittle thereof; touching which we must consider-first, that although Christ as man fulfilled the Law for himself, that in both natures he might be an holy High Priest to offer sacrifice unto God; yet as mediator, as God and man, he became subject to the Law, and did fully and perfectly execute the same for us.] But how doth he prove that? for Christ, saith he, is not only our redemption by that ransom which he paid for our sins, but he is also the perfection of the Law unto salvation (most true, but not in his sense) unto every one that believeth. And there he three things, saith he, that prove the necessity thereof to be performed for us: (what are they?) first, the justice of God that will not justify the wicked (to wit, while they remain such in deed and will, Prov. 17.15.) but such as are just and righteous, either by a proper, or imputed righteousness; (yet he justifieth the ungodly that turn from their ungodliness, and that both by a proper and an imputed righteousness (as we have showed:) Secondly, by the office of a mediator that was to undergo for us (or rather to do for us) whatsoever was required of us to be done] But may not this be done as well within us by Christ's grace and cooperation for us? yea with much more piety and justice; every man being created to a personal obedience towards God and his Law. [Thirdly, 〈◊〉 a recuperation or recovery of happiness, which could not be attained without perfect righteousness; because the death of Christ (as he saith) freeth us from erernal death (to wit, when we are dead with him unto sin) and the obedience of Christ (that within us only) brings us to eternal or everlasting life.] All which you must take upon his word and credit, for he knows not how to prove it. [And therefore we say, (quoth he) that Christ was born for us, not only auferre peccata, to take away the sins of the world (to wit by sanctification) by his voluntary suffering of the most bitter death of the cross, (but that only takes away the guilt, and shows us how in order thereunto we should sacrifice, flay, and consume all our sins,) but adferre justitiam, to bring righteousness unto us (but how?) by his plenary obedience (within us, not without us) to the most holy Law of God.] Which is yet unproved [And therefore those Scriptures (saith he) that do ascribe our falvation unto Christ's death (which none do) are not to be taken exclusively, or as denying the active obedience of Christ to be imputed unto us, but Synecdochically, for the accomplishment of the whole obedience of Christ that was to be performed for us:] But none such was to be performed for us, or upon our score, as we have often affirmed; nor can the contrary be proved out of the holy Scriptures. [And with this affirmation of his (saith he) agree the main and major part, (for his tooth and diet, as aforesaid) of all orthodox (he should have said heterodox) Divines, and most of the Fathers] To wit, since calvin's days. [Secondly, saith he, the passive obedience of Christ is all the sufferings of Christ both in life and death for our sins.] (Yes, and much more also in our inward man for us, while we went on in our rebellion against God (of which he never thinks) because the justice of God required that we should never be freed from death without a just punishment (in Christ like death also) laid upon ourselves, or on some other for us: (both which we grant.) And therefore, saith he, the prophet Isaiah prophesied that the Messiah should be wounded, (yea had been so, as we said before) for your trausgressions, and bruised for our iniquities, chap. 53.5. And Daniel saith, that he should be cut off, but not for himself Daniel 9.26. and St. Peter saith, should hear our sins in his our body on the cross (but for what end?) that we being dead unto sin should live unto righteousness: and then it follows, by whose stripes (or fellow-sufferings) ye are healed, 1 Pet. 2.14. and St. John saith, Rev. 1.15. that he washed us (him and his fellow-Apostles and Saints who were throughly cleansed from sin) in his own blood, or Spirit, Rev. 1.5. And here we must observe (saith he) that this obedience of Christ is of sufficient merit to satisfy for all sins (and for those that were repent of and left more especially,) by reason of the dignity of the person that did obey (or suffer,) for the hypostatical union of the Manhood of Christ with the Godhead makes the obedience of Christ to be of inestimable value or price, Act. 20.18.] True; but that Te● speaks of the blood of Christ's Spirit; for with that also is the Church of God purchased or redeemed from among men, Rev. 14.3, 4.  
Thirdly, the formal cause (saith he) of our justification actively considered is a free imputation of Christ's actual righteousness (we say the inhesive) whereby the merit of Christ's obedience is applied unto all believers, that is, the accounting of us just and righteous for the merits of that obedience which Christ effected for us, saith he, pag. 71.] But this is more formally then truly spoken; [for as we, saith he, apply unto ourselves the righteousness of Christ, and make the same our own by faith and acceptation (he should have said by mere imagination) so God himself (saith he) applieth it unto us by imputation (according to his putation) and accepts us for righreous for the righteousness of Christ; (which we have not:) and this imputation of righteousness (saith he) is a work of grace [which God never spoke or thought of] not of nature; a communicating of another righteousness; and not a conferring of any real (therein saith he truly) or habitual righteousness upon us.] But without such a real or habitual one righteousness shall no man that hath polluted himself be justified, or saved:] And this is a sweet exchange (saith Justine Martyr) (if he belie him not, or mistake not his sense) in Epist. ad Diog. that one should be sin for many, and that the iniquity of many should be covered] yea, blotted out, say we, with the righteousness of one, to wit his internal righteousness] or that the justice (or kindness of one) should make many that are and were injust to be reputed, yea to be, just: to omit, that most of the Fathers (which he had read) speak to this purpose, Friar Tarrus saith in serm. de Dom. Advent. Christ hath made all partakers of his justice and merits, (so say we) that they might be able to stand in his sight, and sustain the judoment of God: see 1 John 4.17, 18. often before alleged by us. [Because, saith he, there is no mortal man living whose righteousness, (to wit his own) can be sufficient to obtain eternal salvation.] But if the Friar meant it as the Vindicator doth, we hope the Vindicator will turn Friar also. [But (saith the Vindicator) Christ's righteousness is made ours, not because it is infused or translated into us,] Oh take heed of that, for it would drive out sin too soon, to abide habitually in us; [but because it is imputed and reputed unto us] rather by him and his party, than God [as if it were theirs (when it is not) whom God doth acquit from sin, and actually count just for the justice of Jesus Christ. And therefore the force of our justification (however I easily believe it) is not any habitual sanctity subjectively remaining in us, but the righteousness of Christ (of which in his sense there is no mention in the Scriptures) freely imputed unto us, and so though it be without us, (and they without it) yet it is made ours by right of giving. (if he knew by whose gift.) The Apostle (saith he) remarkably in Rom. 4.6, 7. joineth both the imputation of righteousness and the remission of sins together, as the two special means to make us happy;] And so do we, but not in his way, which will never make any happy. [Blessed is the man to whom God imputeth righteousness without works, (to wit, his own works, before, and without grace.) And blessed is the man to whom the Lord will not impute sin, (but purge it away by his grace and Spirit.) [But this righteousness of Christ thus imputed to us, saith he page 72 must be considered in a threefold respect: first in respect of the truth of our imputed righteousness,] which is wholly a fancy:) and so we say, that we are as truly righteous before God as Christ himself. [Beware of blasphemy whoreson Fanatic;] because we are righteous with the same righteousness with which he is righteous. (The clean contrary way.) Secondly, in respect of the quantity: But so we deny that it is in the same measure (he might truly have said, in any measure) for in him it is in its fullness, and in its largest measure; but in us it is only received so far forth as it serveth to justify any particular believer (he should have said dreamer, that is not at all.) Thirdly, in respect of the quality: And so we say that this is not in the same manner in us as it is in him, (which is true enough) for he is righteous actually, we imputatively (or passively rather;) he subjectively, we relatively in him, and by him,] that is, not at all but by mere relation, or tradition, and our fond credulity. [And so, saith he, in these two last respects we cannot be said to be equally righteous with Christ (no nor with the least real Christian who seeks the true righteousness by Christ) though we be righteous with the very righteousness of Christ, (to wit, as Laodicea was, Rev. 3.17, 18.) he perfectly righteous, we righteous by reason of our imputation, and inchoative righteousness.] Which last, if he have any, is the best string for his bow, by reason the other is a broken one. [Again, saith he, Christ is called holy, and sin, and yet is said to know no sin, and to be made sin: so likewise are we said to be just, and sinful; just in him (or rather just out) by the imputation and application of his justice (without any conversion from sin;) and sinful in ourselves by the inbred corruptions of our own flesh, which is brought in by our personal fall, as we said before.  
Lastly, the final cause of our justification actively considered is the glory of God, which he acquired unto himself by the wonderful mixture of his justice and mercy towards men; justice, and mercy also, that he would have his own Son die to make satisfaction for our sins (yea suffered to procure us some respite of repentance and returning, as said before) rather than our sins should esape unpunished, or we forthwith perish eternally, and mercy, that he would have the righteousness of his Son be imputed (no, derived) unto his servants, rather than we poor sinners should perish for or in our sins.] But if he have no better skill in compounding his own medicines than he hath made here in this jumble of justice and mercy, he is a Physician of no value. [And thus much, saith he page 73. of the causes of justification actively considered in respect of God: now in the second place we must consider the causes of our justification passively, in respect of man; and first, the efficient cause passively considered is wholly instrumental; and it is twofold; external, which is the preaching of the word, and the administration of the Sacraments; these are the chief outward instruments which God useth for the application of Chrsts (supposed) righteousness for the (imagined) justification of his servants; and therefore the Gospel is called the word of life, Acts 5.15, 16. and the ministry of reconciliation, 2 Cor. 5.18. and the Sacraments are called the seal of the righteousness of faith; and our Saviour saith of the preachers of the Gospel, whose sins ye remit (or put away) they are remitted.] But are the word and Sacraments passive or active instruments? doth not the Apostle say that the Gospel is the power of God unto salvation to every one that believeth? Rom. 1.16. Is the man infatuated?  
Secondly, the internal instrument whereby we apprehend (he should say seek) the grace of justification is only faith in Jesus Christ.] But that is false; for by prayer also we both seek and comprehend the same: [But Christ is set forth, saith he, to be a reconciliation through faith in his blood, Rom. 3.15. John 1.12. (which place he wrists from its native sense) Gal. 3.24. and therefore the righteousness of Christ (but not in his sense) is called the righteousness of faith; and we are said to receive Christ by faith, and to receive the promise of the Spirit (which is the purging blood of Christ) by faith. [Secondly, saith he, faith is the only instrument] he should have said the main, yet no passive instrument, as he would have it [whereby we are justified before God. The Scriptures, saith he, are plain and plentiful in this point; Is. 45.21, 25. Ezek. 20.44. Hab. 2.4. Rom. 3.24, 26. Gal. 1.8. Acts 13.39.] But the first of these, if rightly looked into, cuts the throat of justification; for righteousness and strength are joined together, which must intimate the inward and powerful righteousness of God, and this it justifies the man; Is. 45.24, 25. where the words run thus; Surely, shall one say, in the Lord have I righteousness and strength, even unto him shall men come; and all that are incensed against him shall be ashamed; in the Lord shall all the seed of Israel be justified, (or made just,) and shall glory. Yea, that place in Hab. 2.4. shows, that he whose soul is lifted up (with any knowledge, or hope of a false righteousness) is not upright in him; but the just (who is such by any measure of inherent righteousness) shall live (the full life of righteousness) by faith. As for Acts 13.39, 40. we have spoken of that already. [And so, saith he, doth the Apostle in many other places inculcate the same truth, as Gal. 4.5, 24. and our Saviour saith, Joh. 3.14, 15.] What doth he say there? (for the Vindicator citys no words) namely thus much; [that as Moses lifted up the serpent in the wilderness, that Israel reflecting upon their serpentine sins and rebellion, might repent and not die; even so must the son of man (as crucified both in us, and for us, Gal. 3.1.) be lifted up (and set forth before us) that whosoever believeth on him (as a pattern herein as well as a reconciler, & through faith follows him unto the like death) should not perish, but have eternal life, that is, saith he, (by his false gloss,) be justified, and so be saved only by believing in him.] A short and easy way to be saved, if it were true; as those Israelites that were bitten by the fiery serpents, Num. 21.9. were healed and saved alone by looking up to the brazen serpent. [The Fathers also, saith he, are plain and pregnant herein (of whom more anon) Chrysost. in Rom. cap. 3. idem Serm. de fide & lum. nat. God hath justified us, using thereto no works of ours, (such as we work of ourselves) but only requiring faith in Christ: (so say we also) and without faith no man obtaineth life: But I am able to show, saith he, page 74. that a faithful man hath lived and obtained the kingdom of heaven without works.] Do it then, and give Saint James the lie, who saith chap. 2.14. What doth it profit, my brethren, though a man saith that he hath faith, and have no works, can that faith save him? [So the thief, saith he, did only believe, and was justified.] But was not his reproving of his fellow-thief the condemnation of himself and his partner in those evils, and the accepting of his punishment, the justifying of God's justice, and the clearing of Christ as innocent, the owning of him for his Lord, and his prayer for mercy, besides all his former repentance? which, as we have showed, was both possible and probable; was all this we say as no works and fruits of his faith? we may justly question whether the Vindicator hath ever showed such fruits of his repentance, and evidences of a true faith: howbeit you see he makes much of this thief, alleging him again and again, as if he would fulfil the proverb, Similis simili, etc. And- Basil, quoth he, de humilitate saith; This is to glory in the Lord, when a man doth not boast of his own righteousness; but acknowledgeth himself destitute of righteousness, and justified only by the faith of Jesus Christ.] Who doth not so? yet do we not rely upon a false and mere imagined righteousness in Christ, as the Vindicator doth. [Thirdly, the material cause of our justification passively considered, saith he, or the persons to whom justification belongs (these are rather subjects and objects, than a material cause) are those sheep of Christ that are known of him (of whom no doubt a great part are fully justified already) and he known to them; that hear his voice, and follow him, whom he predestinated to life, and elected before the foundation of the world, Rom. 8.30. Moreover, whom he did prodestinate, them he also called, and whom he called those he justified (in a sanctifying way) and whom he justified he glorified. And Rodolph, saith he, in Levit lib. 17. cap. 2. That the blood of the High Priest (was the High. priest wont to be slain then?) was the expiation of the sin of all believers; and so Christ hath taken away not only the original sin, but also all actual sins, in respect of the guilt, punishment, and dominion of sin; but not in respect of the corruption and pollution of sin, which still remaineth in the best Saints.] But this Rodolphus is not a good Agricola; for so Christ, who came to perfect or present his Church holy and without blemish before God, should have the worst thing and that which of all other is most hateful to God, namely the pollution of sin to be left behind; which to say is blasphemy against him. [And besides this, saith he out of Haymo in Rom. 5. He hath given unto them everlasting life, (and to none other doth justification belong, saith he) and the reasons may be these; All those that be justified (in full) shall be glorified; for whom he justified them he glorified, Rom. 8.30. But all men shall not be glorified, because the kingdom of heaven shall be given but only unto them for whom it is prepared, Matth. 20.23. Secondly, (but that Text speaketh of sitting at Christ's right hand or left) Christ is called Jesus, for that he should save his people from their sins (that is, none at all fully, according to his doctrine) Matth. 1.21. But though all men are his people jure creationis, saith he, that is, by right of creation, yet all men are not his people jure donationis, given him to be redeemed (from their sins and corruptions) for of them thou gavest me I have lost none, (yes, the Son of perdition, John 17.12.) And ye believe not, faith Christ, because ye are not of my sheep, Joh. 10.26. therefore he shall not justify all men thereby to save them from their sins.] But whose fault is that? Christ's or theirs? for he invites all that are weary and heavy laden to come unto him, Matth. 11.28, 29. and Rev. 22.17. The Spirit and the bride say Come, and let him that heareth say Come; and whosoever will let him take of the waters of life freely. Yea, though no man can come unto Christ unless the Father which sent me draw him, and those he will raise up at the last day, John 6.44. yet who is it that the Father doth not draw; first to himself if he will come, and after to his Son, to be justified and saved by him? Hosea 11.3, 4. I taught Ephraim also to go, taking them by their arms, but they knew not that I healed them; I drew them with the cords of a man, even with the bonds of love, and I was to them as they that took off the yoke, and I laid meat before them. See Job 33.29, 30. so all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living: and chap. 36.10, 11. He openeth also their ear to discipline, and commandeth that they return from iniquity; if they obey and serve him they shall spend their days in prosperity, and their years in pleasure: but if they obey not, they shall perish by the sword, and they shall die without knowledge. And Christ, who tasted death for every man, Heb. 2.9. saith of the Jews (and might do it of others also whom he and his Father draweth) John 9.40. and ye will not come unto me that ye may have life: but men are in a special manner given unto Christ by the Father, when they are first converted by him, and after brought to believe on the Son for salvation from all their spiritual enemies, John 6.37, 46.  
Thirdly, the formal cause of our justification passively considered, saith he page 75. is the particular application of the righteousness of Christ (which in his sense is monstrum inform) unto every saithful soul.] But is this application an act or passion? [wherein two things are to be considered, saith he; first, that faith must apply unto us all the benefits that Christ hath effected for us.] Is the work done to our hands? is he to effect nothing in us for our justification? [Secondly, that every man in particular must apply these things unto himself; (if he desires to be deluded as he is:) for the first, saith he, this is one of the manifest differences betwixt the faith of Gods elect (of which he knows little or nothing) and the faith of Devils and wicked men; that the godly do apply unto themselves all the benefits of Christ,] Or rather do apply themselves to the seeking of the same according to the promises. [and the other know them, but have not true grace to apply them.] But what are they, wise men or fools, that believe every vain word and doctrine of men which hath no ground in the Scripture? Prov. 14.15. The simple believeth every word, but the prudent take heed to their going; [for so saith Augustine, saith he, and Peter Lombard lib. 3. Senten. distnct. 23. That there is a great difference between him that doth believe Christ, and him that doth believe in Christ; for the Devils believe Jesus to be Christ, but they believe not in Christ.] And may not some believe amils in Christ, as he doth? [Because, saith he, it is one thing to believe God, another thing to believe there is a God, and another thing to believe in God.] (yea, and another thing to believe lies.) To believe God, as he saith, is to believe that he speaks the truth in the Scriptures; and to believe God is to believe a God is: But to believe in God is to believe with love, and loving him to go unto him, and to cleave unto him, to be made one with him, to dwell in him, and have him dwell in us.] Whence it will follow that the Vindicator never yet believed rightly in God. [And this is that faith by which a sinful man is instrumentally justified (in God's way, and not his) and is both found and accounted righteous in God's sight.] And hath not the faith of the Devil, the father of lies, the contrary effect hereunto. [For the second, saith he, we must understand that this applicaof faith, or of Christ through faith, must be particularly applied (what must the application be applied?) by every man unto himself (if he desires to be led hood-winked by the nose) and that in a most special manner (even he) Because a general faith (no nor a fanatic faith, such as his is) is not thought justifying faith; for Paul testifieth that Agrippa did believe the Prophets, Acts 26.17, 18. and yet Agrippa confesseth he was no Christian] And herein he was the honester man, then in words to confess him, and inworks to deny him as some Vindicators do. [And a natural man, saith he, by the force of Reason may be reduced to believe and acknowledge a God, and that this God is powerful, just, and true; and therefore brought to a general persuasion of the truth of things to be believed, and yet all this faith (no nor his own to boot) is not sufficient to justify us, because true justifying faith is no natural quality (nor fanatical notion) but a supernatural gift of God, as the Apostle teacheth, Ephes. 2.8. Phil. 1.29. howbeit it were no hard thing to prove that some of the heathen understood God's work of justification better than the Vindicator; witness that of Catullus the poet: 
Omnia fanda, nefanda, malo permista furore,  
Justificam nobis mentem avertêre Deorum.  
Things good and bad, mixed with a fury blind,  
Have turned away Gods just just making-mind. [or justifying mind.]   
And therefore the general faith of the Scriptures, saith the Vindicator, is not sufficient to make us Christians; but as we read, the Saints of God do apply the promises of salvation unto themselves (or rather themselves unto the promises) to seek them in a right way, as David saith, to wit, among experimental deliverances, God is my rock and my redeemer: and Job 19.25. I know that my redeemer liveth: and Mary (after that Christ was form in her) my soul rejoiceth in God my Saviour, Luk. 1.47. and Thomas saith, my Lord and my God, Joh. 21. and Paul, Gal. 2.20. who loved me, and gave himself for me.] But what promises be or are contained in these Texts? [so must, saith he, every Christian that looks for salvation apply (we say lay hold of in particular) the grace and favour of God unto himself; and his faith instrumentally justifies (or may be a help unto him) the sinner.] what without seeking of justifying and cleansing grace? [Lastly, the final cause of our justification passively considered (or the effect of it rather) is peace of conscience in this life, and the atonement (a new expression, but let it pass) of eternal happiness in the life to come: the first whereof, saith he, is attained by two special things; first, by an assured persuasion that all our sins are forgiven:] (But may not some have a false persuasion in this kind?) [so being justified by faith (that is, in a sanctifying and a purgative way) from all our sins which we have committed, we have peace towards God through Jesus Christ] for ootherwise, namely in his Son, our justification is but a dream. [Secondly, saith he, by an unwearied study to strive against the stream (which in his sense of impossibility is truly and properly spoken) of our own natural corruption,] and why not against all temptations also? [and to keep a constant course (which he denied heretofore to be possible) in the ways of godliness; for Christ, saith he, gave himself for us to die for us, (and not by his Spirit to redeem us from all iniquity) and did bear our sins on his body upon the tree;] But for what end? [that we being dead unto sin should live unto righteousness, 1 Pet. 2.24. or as Zachary saith, Luk. 1.74, 75. And so St. Augustine saith that Christ died for the wicked, not that they should remain wicked, but that they being justified through faith should be converted from their wickedness, and bring forth the fruits of holiness; because (as St. Augustine saith also) grace justifieth that we should live justly.] But here the Vindicator is so blind that he brings Augustine against himself; for he takes the word justification, as we do, for purging away of sin, and making of man just, holy, and good, by way of sanctification, which is an usual acception of the word among the Fathers. [The second end of our justification, saith he, is the eternal blessedness which shall be attained hereafter when Christ shall say unto all his justified Saints (made just and merciful by his sanctifying spirit) Come ye blessed of my Father, etc. Mat. 25.34. And so much, saith he, for all the causes of our, justification actively and passively considered.] Wherein he hath given us non causas & mutilas pro veris, false causes for true, especially instead of the formal and material causes, not much unsuitable to his deceitful justification; but the efficient and final causes are for the most part applicable to the true work of justication. [And this, saith he, I hope may suffice] but it must be among such as are blind, or are willing to be deluded [for the proof of the truth of this last branch of the second position, that we are only justified by the righteousness of Jesus Christ. Which point being rightly understood hath been and shall be better confirmed by us. I shall end, saith he, with that of our Saviour, Joh. 12.48. The word which I have spoken shall judge you in the last day.] Yea, and judgeth and convinceth the Vindicator already to be a blind guide, a stranger to the faith of Gods elect, and no other Apostle than a veterator, or impostor, as we shall in our catascevastical or affirmative part of our discourse more fully manifest. [But he concludes with his form of prayer, I pray God to enable us all to hold the unity of the spirit in the bond of peace, and that we may renounce all those doctrines that set up any thing of man] And much more, say we, do tend to the setting up of Satan or his kingdom [to the abasing of Christ [and that we embrace those doctrines which abase man,] and much more whatsoever is of the devil [and which exalt the Lord, according to that of the Psalmist, Not unto us, O Lord, not unto us] and much less unto the Devil [but unto thy name, and unto that only give the glory, Psalm 15.] Unto all which we say (and that not formally, but cordially) Amen.  
You see the Vindicator hath closed (like a Saint of the Pharisaical sect) with a prayer even as specious in words of Scripture-phrase, as his Preface was to his beloved friends placed in the front of his Vindication; but when his prayer is explained to you in reference to his position, That sin will remain in the best of Saints as long as they live, than it will appear to have the same scope and end to his said position as we have declared his Preface had.  
For whom can he mean and include in the relative word us, when he saith, I pray God enable us, but the Levites his friends, and other his allies with himself? For be it known to all men by these presents, that we disown his Tenants, and resolve to speak against them, dum maneat Lachesi quod torqueat, to speak until we lack breath, if we have opportunity.  
Secondly, if to hold the unity of the Spirit be intended in reference to his position, than these words must signify to hold the oneness of the wicked spirit; for all sin is of the Devil, 1 Joh. 3.9. therefore to pray (in reference aforesaid) to hold the unity of the Spirit, is to pray to hold the oneness of the wicked spirit in upholding and maintaining with one affection, that sin will remain in the best Saints as long as they live.  
Thirdly, to hold it in the bond of peace is to pray (in reference to the foresaid position) that in the oneness of affection to the wicked spirit, that he and his friends may in all ties, bonds, obligations of a quiet and peaceable agreement be bound together to maintain, that sin will remain in the best of Saints as long as they live; and not to disturb one another, as those foresaid false Prophets do disturb them who deny their position.  
Yea, the Vindicator prayeth (as ignorantly as he can, if he maintain his position) that he and his friends may renounce all the doctrine that sets up any thing of man, to the abasing of Christ; for if he intent that clause of his petitionary note in reference to our doctrine of a possibility of a total mortification of sin in this life, than his prayer is, that nothing of man, that is of us, (in contradistinction to himself and his friends) may be set up to the mortifying of all sin, and so to abase Christ by a total mortification of sin, (if he mean to prefer his own petition before our doctrine) tendeth (absit blasphemia dicto) to the abasing of Christ. But if he iutend to maintain to the end (as he begun) that sin will remain in the best Saints as long as they live, than the said clause of his vote and prayer is a contradiction to himself and his position; for doth any doctrine set up any thing of man, but that Doctrine which maintaineth the necessary continuance of sin in this life? for only sin, and allsin, is of the Devil and man, Joh. 3.9. Rom. 5.12. by one man sin came into the world: and 2 Thess. 2.3. the devil or wicked one (what ever men dream to the contrary) is called the man of sin: therefore for the Vindicator to pray that no doctrine be owned, but renounced, that sets up any thing of man, is to pray against his own position, that sin will remain in the best Saints as long as they live; because only sin, and all sin, is from man, as aforesaid. And is there any thing which abaseth Christ but sins continuance? when as the Lord complaineth, thou hast made me to serve with thy sins, and wearied me with thine iniquities, Isai. 43.24.  
Hence also upon the same account that the doctrine of sins remaining, is the setting up of man, and abasing of Christ, we say: here also the clause of his prayer, which is expressed in these words, And that we embrace those doctrines that abase man, and exalt the Lord, is a prayer for the embracing our doctrines because a total mortification of sin in this life is it which exalteth Christ in his holiness, will, and power, to destroy all sin, according to that, James 4.5, 6. for the Lord offereth more grace, that is, to overcome it: See Phil. 4.13. Joh. 1.16. who came to redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. Titus 2.14. that the Lord may be exalted alone in that day, Isai. 2.17.  
Not unto us, Lord, Psal. 115.19. (in a better sense than the Vindicator doth apply those words in reference to his prayer relating to his position;) but unto thy name be the glory, who hast in some measure made known to us, and made us to believe the true doctrine which abases man, and exalts Christ; which doctrine is a possibility of a total mortification of sin in this world.  
Thus we have traced the Vindicator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first to the last of his Vindication; wherein the  Reader may easily comprehend what nonsense, tacit contradictions (besides open ones) this Vindicator is guilty of in this his Vindication; so that he hath first and last verified therein another apt Anagram of his name, In no end right.  
Our Gusmond hath spit folly with despite;  
But marvel not, for He's in no end right,  
The finis rei (by his confession,)  
Of his positions is transgression.  
Will you his friends elect this sinful wight  
To be your Pilot, who's in no end right?  
Can he direct your souls unto heaven's bliss,  
Who at both ends doth steer amiss?  
You Levites in his Preface called to fight  
With us forbear, for he's in no end right.  
His Jus and Saints mentioned in his letters,  
Are mongrels compared with their betters:  
For he cannot on best Saints temper light,  
It to define, who is in no end right.  
Disown him then who hath no morning light;  
Detest this vagrant, who's in no end right.  
Having demonstrated the Anascevastick or confutative part of our revindication, and observed the Vindicators ends what they are: we proceed to the Catascevastick or confirmative part thereof, in two axioms or assertions contrary to the Vindicators positions.  
First, we affirm that there is a possibility (through the grace and help of Christ) of a total mortification of sin in this life.  
Secondly, that there is a possibility of perfect obedience (through the grace and help of Christ) to the Law of God in this life.  
It is true, that if these two assertions be not coincident, yet they consequently follow each other, so that to prove one of them is to confirm the other; for if sin by the grace of Christ be rooted out in this life, what hinders but the Law of God may be here (by the same grace) fulfilled? yea to be so fulfilled; as to be justified thereby, and that through Christ of grace given? and if the Law of God may be so far fulfilled here through the grace of Christ, as not tooffend against the same, then doubtless all sins may be rooted out here by the same grace: yet we shall confirm each of them apart with their respective branches, both by divine and humane authority, so fully and clearly, that scarce any Article of the Christian faith shall have more evidence of truth and piety to plead for it, than our positions shall produce for themselves. And first, for the former of them, That all sin and corruption may be and aught to be in this life by the grace and help of Christ purged and rooted out of the Saints; which we shall evince by many Topick places: And first, from Gods express commandments, which if they were not possible by grace to be performed were not only unjust and unlawful, but would be frustrated of their end, which is observance, and accomplishment; and the Author of them would be argued of the want of wisdom or equity, and of tyranny and cruelty. Of which sort are these among many other.  
Job. 11.14, 15. If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy Tabernacle; for then shalt thou lift up thy face without spot, yea thou shalt be steadfast and not fear, Psal. 4.4. Stand in awe and sin not.  
Isal. 1.16. Wash ye, make ye clean, put away the evil of your do from before me, cease to do evil: and 55.11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye elean that bear the vessels of the Lord.  
Jeremiah 4.14. O Jerusalem, wash thine heart from wickedness, that thou mayst be saved, how long shall thy vain thoughts lodge within thee?  
Acts 22.16. And now why tarriest thou? arise and be baptised, and wash away thy sins by calling upon the name of the Lord,  
1 Cor. 5.7. Purge out therefore the old leaven that ye may be a new Lamp.  
Ephes. 4.20, 21, 22. But ye have not so learned Christ, if so be ye have heard him, and been taught by him as the truth is in Jesus Christ, that ye put off as concerning the former conversation the old man which is corrupting through the lusts of error (or deceit.)  
Coloss. 3.5. Mortify therefore your members which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry; for which things sake the wrath of God cometh upon the children of disobedience.  
1 Thess. 5.22. Abstain from all appearance of evil.  
Heb. 10.21, 22. Having a High Priest over the house of God, 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 clean water.  
Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness: and 4.8. Draw nigh to God, and he will draw nigh to you; cleanse your hands ye sinners, and purify your hearts ye double-minded.  
1 Pet. 2.1. Wherefore laying aside all malice, and guile, and hypocrisy, and envyings, and evil speakings, as new born babes desire the sincere milk of the word that ye may grow thereby. vers. 11. Dear beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the soul: and 4.1, 2. Forasmuch then as Christ hath suffered for us in the flesh, so arm yourselves with the same mind, for he that hath suffered in the flesh hath ceased from sin.  
The second Topick is from the promises, wherein sufficient grace is promised for the effecting that which is so often, so clearly and fully required. Isai. 1.25. And I will turn mine hand upon thee, and purely take away thy dross, and purge away all thy tin: and 11.14. But with righteousness shall he judge the poor, and with equity shall he reprove for the meek of the earth, and he shall smite the earth with the rod of his mouth, and with the breach of his lips shall he slay the wicked: and 25.7. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations: and 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins: and 61.1, 2, 3. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the , to proclaim liberty to the captives, and the opening of the prison to them that are bound. Jere. 33.8. And I will cleanse them from all their iniquities whereby they have sinned against me: and 50.20. In those days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none. Ezek. 36.25. Then will I sprinkle clean water upon you, and from all your filthiness and from all your abominations will I cleanse you.  
Amos 9.8. Behold, the eyes of the Lord are upon the kingdom of sin, (for so it is in the Hebrew) and I will destroy it from the face of the earth.  
Micah 7.14. He will turn again, he will have compassion upon us who will subdue our iniquities: And thou will cast all their sins into the depth of the sea; the Lord will subdue them as he did the Canaanites, and all other the enemies of David in his days; so that there was neither adversary nor evil occurrent left in his son Solomon's entrance upon the kingdom, 1 Kings 5.4. And will drown them as he did Pharaoh and his host, of which not one escaped.  
Zephan. 3.13. The remnant of Israel shall not do iniquity, nor speak lies.  
Zacha. 13.1, 2. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.  
Malachi 3.2, 3. But who may abide in the day of his coming? (to wit in the Spirit:) and who shall stand when he appeareth? for he is as the refiners fire, and as the fullers soap: And he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness: and chap. 4.2, 3. But unto you that fear my name shall the sun of righteousness arise with healing under his wings, and ye shall go up and grow as calves of the stall: And ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this for you saith the Lord.  
Matth. 1.21. And thou shall call his name Jesus, for he shall save his people from their sins: and 3.11, 12. I indeed baptise you with water unto repentance, but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptise you with the holy Ghost and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into his garner, but he will burn up the chaff with unquenchable fire.  
Luk. 1.70, 71, 74. As he spoke by the mouth of his holy Prophets which have been since the world began; That we should be saved from all our enemies, and from the hand of all that hate us.  
Rom. 6.14. For sin shall not have dominion over you, for ye are not under the law, but under grace: and 11.26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob.  
1 John 1.9. If we confess our sins, he is faithful to forgive us, and to cleanse us from all unrighteousness: and chap. 2.1, 2. My little children, these things I writ unto you, that ye sin not; but if any man sin we have a comforter with the father, Jesus Christ the righteous; and he is the propitiation for our sins (by way of propitiation and purgation of them) and not for ours only, but for the sins of the whole world.  
A third Tropic is this, That our subduing, overcoming, and rooting out of sin is made the condition of manifold spiritual and heavenly promises, which would be frustraneous and void, if the condition were not feasible by grace: And such conditional but performable promises are these.  
Psal. 24.3, 4, 5. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? he that hath clean hands and a pure heart; who hath not lift his soul unto vanity, nor sworn deceitfully, he shall receive the blessing from the Lord, even righteousness from the God of his salvation. Prov. 28.13. He that confesseth and forsaketh his sins shall obtain mercy.  
Isaiah 1.16, 17, 18. Wash ye, make ye clean, take away the evil of your do from before mine eyes, cease to do evil, learn to do well, etc. Come now and let us reason together, saith the Lord, though your sins be as scarlet they shall be white as snow, though they be red as crimson they shall be as wool.  
Jer. 4.14. Wash thine heart O Jerusalem, that thou mayest be saved. And Matth. 5.8. Blessed are the pure in heart, for they shall see God. Matth. 16.24, 25. If any man will come after me, let him deny himself, and take up his cross and follow me: for whosoever will save his life (of sin) shall lose it, and whosoever shall lose his life for my sake shall find it. Chap. 24.13. But whosoever shall endure to the end (of his race and mortification) the same shall be saved. Rom. 6.5. For if we be planted in him into the likeness of his death, we shall be also into the likeness of his resurrection. vers. 8. For if we be dead with him (unto the sin) we believe that we shall also live with him. Rom. 8.13. If ye live after the flesh ye shall die, but if ye shall mortify the deeds of the body by the Spirit ye shall live. 2 Cor. 6.17, 18. Wherefore, come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty. 2 Cor. 7.1. Wherefore, dearly beloved, having these promises let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God.  
Hebr. 3.6. But Christ as a Son over his own house, whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end, (to wit, the end of sin, as before) vers. 14. for we are made partakers of Christ in the Spirit after the likeness of his resurrection. Rom. 6.5. If we hold the beginning of our confidence steadfast unto the end.  
Rev. 2.7. To him that overcometh (all sins, temptations, and spiritual enemies) will I give to eat of the tree of life, which is in the midst of the paradise of God. vers. 11. He that overcometh (sin, which is the first spiritual death, Rom. 7.24.) he shall not be hurt of the second death, which lay lurking and hid therein. vers. 17. To him that overcometh will I give to eat of the hidden manna; and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he which receiveth it: vers. 26, 27, 28. And he that overcometh and keepeth my words unto the end (aforesaid) to him will I give power over the nations (to wit, all the powers and faculties of the outward man, or the natural being) and he shall rule them with a rod of iron, as the vessel of a potter they shall be broken in shivers (if through any new temptation they shall offer to rebel Rev. 9.27.) even as I received of my Father; and I will give him the morningstar: and Rev. 3.5. He that overcometh shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father and before his Angels: vers. 12. him that overcometh will I make a pillar in the house of my God, and he shall go no more out: And I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem that cometh down out of heaven from my God, and I will write upon him my new name: vers. 21, 22. to him that overcometh will I give to set with me upon my throne, even as I overcame and am set down with my Father upon his throne. Let him that hath an ear hear what the Spirit saith unto the Church (which condition we had six times before in the former and this present chapter.)  
The fourth Topick shall be the end for which Christ was given by the Father, and for which he gave himself for us, which on his part cannot be disappointed, cannot be frustrate, if we be not wanting to ourselves. Isa. 42.6, 7. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a covenant to the people, for a light of the Gentiles, to open the blind eyes, to bring the prisoners out of prison, and them that sit in darkness out of the prisonhouse. So again, Isaiah 49.8, 9  
Isai. 61.1, 2, 3. as before; The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the  (who are troubled about the remaining and prevalence of their sins and spiritual enemies) to proclaim liberty to the captives, and the opening of the prison to those that are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God, (against his and our spiritual enemies) to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness, that they may be called trees of righteousness, the plantings of the Lord, that he may be glorified. See Luk. 4.18, 19, 20, 21.  
Luk 1.74. That we being delivered out of the hands of our enemies might serve him without fear.  
Tit. 3.14. Who gave himself for us, that he might redeem us from all iniquity (in a purifying way) and purify unto himself a peculiar people, zealous of good works.  
1 Joh. 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the beginning: for this purpose was the Son of God manifested that he might destroy the works of the Devil, to wit, by his spirit and power. Rom. 16.20. And the God of peace shall bruise Satan under your feet shortly.  
Ephes. 5.24, 25, 27. Husband's love your wives even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.  
The fifth Topick, shall be the prayer that Christ, his servants and his Apostles have made, and thereby taught us to pray for this grace of a through purging from sin, and victory over it and all temptations in this life; who so prayed in faith that the things which they so prayed for might be obtained, 1 Chron. 4.10. And Jabez called on the God of Israel, saying, Oh that thou wouldst bless me indeed, and wouldst enlarge my coast, and that thy hand might be with me, and that thou wouldst keep me (or redeem me) from evil, that it might not grieve me: and God, saith the Text, ' granted him that which he requested; as he will do unto us.  
Psal. 55.10. Create in me a clean heart O God, and renew a right Spirit within me.  
Hos. 14.1, 2. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity: take with you words, and turn unto the Lord, saying, take away all iniquity, and give good, or receive us graciously, so will we render the calves of our lips.  
Mat. 6.13. And lead us not into temptation, but deliver us from evil. See. Luk. 11.14.  
Joh. 17.15. I pray not, saith Christ, that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.  
2 Cor. 13.7. Now I pray to God that ye do none evil.  
Phil. 1.10. That ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ.  
1 Thess. 5.23. Now the God of peace sanctify you wholly; And I pray God that your whole Spirit, soul and body, may be kept (or preserved) blameless unto the coming of our Lord Jesus Christ.  
The sixth Topick, shall be the faith of the Apostles, and of the elect in the Primitive Church, which now and for many hundred years hath been almost quite lost in two grand benefits and works which they believed and hoped for.  
This faith expected Christ's spiritual coming and return with his Father and the Holy Ghost, to set up his kingdom, not only of grace, but of power and glory in them here and for ever; and in order thereunto they were to purge themselves by faith, through his grace and help, from all iniquity in the mean time; as these following places do clearly witness and prove without all contradiction, if duly looked into.  
Joh. 14.18. I will not leave you comfortless, I will come unto you; yet a little while and the world seethe me no more, but ye shall see me because I live ye shall live also: At that day ye shall know that I am in the Father, and ye in me, and I in you. He that hath my commandments and keepeth them, he it is that loveth me, and he shall be loved of my Father, and I will love him, and manifest myself unto him. Judas saith unto him (not Jscariot) how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said, if any man love me he will keep my words, and my Father will love him, and we will come and make our abode with him. and chap. 16.22. And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy shall no man take away from you. See Rom. 6.5. as before. 1 Cor. 1.7, 8. So that yecome behind in no gift, waiting for the revelation of our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.  
Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you will finish (or perform) it till the day of Jesus Christ: verse 10. that ye may be sincere and without offence till the day of Jesus Christ. 1 Thess. 5.23. be preserved unto the coming of our Lord Christ; as before.  
1 Tim. 6.14. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ. Heb. 9.20. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. chap. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another so much the rather as you see the day approaching verse 37. For yet a little while and he that shall come will come, and he will not tarry.  
Jam. 5.7. Be patiented therefore brethren. verse 8. be patiented and establish your heart, for the coming of the Lord draweth nigh.  
1 Pet. 1.13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. All which places, and many more to the like effect, have absurdly been understood of Christ's external, last, and dreadful coming to judgement, which in so many ages since is not come to pass, nor peradventure may arrive in many ages more: whereas the former Texts speak of a day and an appearing, or coming of Christ which the Saints were to expect and prepare themselves for in their days; it being the kingdom of heaven which first John the Baptist, and then Christ and his Apostles, published to be at hand, Mat. 3.21. and 4.17. which accordingly came to the Saints which waited for it in a right way.  
Revela. 12.10. And I heard a loud voice in heaven (the Church of God, wherein he dwells) saying, Now is come salvation and strength, the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast out who accused them before God day and night.  
In hope of this kingdom, and in order thereunto, the Saints to whom it was published purified their hearts by faith in God's sanctifying grace to be had in Jesus Christ, 1 Joh. 3.2, 3, Beloved, now are we the sons of God, and it doth not appear what we shall be, but we know that when he shall appear we shall be like him, or we shall see him as he is: and every man that hath this hope in him purifieth himself even as he is pure. Act. 15, 7, 8, 9 Men and brethren, ye know that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel, and believe; and God which knoweth the hearts bore them witness, giving the Holy Ghost unto them even as he did unto us, and put no difference between them and us, purifying their hearts by faith. Out of this faith and hope the souls of Gods elect do cry unto God night and day for vengeance against God's spiritual enemies and theirs, who first had crucified Christ in them, and by them, and afterwards did cruciate and vex them with continual temptations and assaults. Luk. 18.1. And he spoke a parable unto them, to this end, that men always ought to pray and not to faint, saying, There was in a City a Judge that feared not God, neither regarded man, and there was a widow in that City; and she came unto him, saying, avenge me of mine adversary; and he would not for a while but afterwards he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me. And the Lord said, hear what the unjust Judge saith and hall not God avenge his own elect which cry day and height, though he bear long with them,? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh shall he find faith upon earth? Where now is this faith of Gods elect to be found? yea where is the faith of the Apostles and their Churches to be heard or read of, who looked for no life and glory by Christ, unless they died with Christ unto all known sin? Rom. 6.8. For if we be dead with him than we believe that we shall live with him: and the doctrine which held forth that and no other way for the fallen man to enter into life, the Apostle commends as a faithful and undeceivable word; implying that the contrary doctrine and persuasions deceive men's souls in the end. 2 Tim. 11.12. This is a faithful saying, if we be dead with Christ we shall live with him, if we suffer with him (dying to sin) we shall also reign with him. If we deny him in this way he will also deny us.  
The seventh Topick is the inequality between sin and Gods grace now to be had of Christ Jesus thereagainst. Is. 5.4.11. No weapon that is form against the Lord shall prosper, and every tongue that raiseth up against thee in judgement thou shalt condemn; This is the heritage, and so forth. Rom. 5.17. For if by one (or one man's offence) death reigned by one, how much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ? vers. 20, 21. Moreover, the law entered that the offence might abound, but where sin abounded grace did superabound; that as sin had reigned unto death, even so grace might reign through righteousness unto eternal life by Jesus Christ.  
The eighth Topick is the professed resolution of the Christians in the Apostles time to die unto all sin.  
Rom. 6.1. What shall we say then? shall we continue in sin that grace may abound? God forbidden. How shall we that are dead to sin (namely by Christian profession and resolution) live any longer therein?  
Colos. 3.3. For ye are dead, and your life is hid with Christ in God.  
The ninth Topick is from the true end and use of baptism, to teach us this death and burial of sin in conformity to Christ's death and resurrection.  
Rom. 6.3, 4. Know ye not that so many of us as are baptised into Jesus Christ were baptised into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk (after we are dead and risen again with him) in newness of life; for if we have been planted into the likeness of his death we shall also be planted into the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.  
1 Cor. 15.29. Else what shall they do who are baptised for the dead, if the dead rise not at all? why are they then baptised for the dead?  
Colos. 2.12. Buried with him in baptism, wherein ye are also risen through the faith of the operation of God, who hath raised him from the dead.  
The tenth Topick is from the admission and assertion of this mortified and purged estate every where.  
Rom. 8.2. For the law of the spirit of life which is in Christ Jesus hath freed me from the law of sin and death.  
Rom. 6.7. For he that is dead is (justified, or) freed from sin.  
2 Cor. 5.17. If any man be in Christ (according to the Spirit) he is a new creature; old things are passed away, and all things are become new.  
Gal. 2.20. I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me.  
Chap. 5.24. And they that are Christ's have crucified the flesh with the affections and lusts.  
The eleventh Topick is from the omnipotency of true faith in Christ.  
March 15.18. Then said Jesus unto her, O woman, great is thy faith; be it unto thee even as thou wilt.  
Chap. 21.21. Jesus answered and said unto them, Verily I say unto you, if ye have faith and doubt not, ye shall not only do this which is done to the figtree, but also if you shall say unto this mountain, (of sin) be thou removed, and be thou cast into the sea, it shall be done.  
Mark 9.23. Jesus said unto him, if thou canst believe all things are possible unto him that believeth.  
John 14.12. Verily, verily I say unto you, he that believeth on me the works that I do shall he do also, and greater works than these shall he do, because I go to the Father. Unto which join that of our Saviour, John 16.33. In the world ye shall have tribulation; but be of good cheer, I have overcome the world, even Satan's world, which ye through faith shall be by me enabled to overcome. 1 John. 5.4, 5. For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith; for who is he that overcometh the world, but he that believeth that Jesus is the Son of God?  
The last Topick shall be the sum of all practical truth in Christ, which Paul reduceth to two heads.  
Ephes. 4.20, 21, 22, 23, 24. as was said before; But ye have not so learned Christ, if so be ye have heard him, and have been taught by him as the truth is in Jesus, that ye put off concerning the former conversation the old man which is corrupting according to the deceitful lust, and be ye renewed in the Spirit of your mind, and that ye put on the new man, which is created after God in righteousness and holiness of truth. Then who holds out the truth of Christ, we or the Vindicator, let all wise men judge impartially between us. Thus much for divine authority; now for humane: we shall first produce divers of the Fathers, and some of those which the Vindicator or his friends for him have alleged against us to out-ballance him; and then the authority of our own Church (the best reformed of all the Protestant Churches) in her established doctrine, and late Liturgy. For the first of these; Justin Martyr in quaest. & respon. ad Orthodoxos; All men do sin, not because we cannot do otherwise: which appeareth from hence, because all men are not entangled with all sorts of sins, but some fall into these offences, some into others; and some men are involved with many sins, some with fewer, and some with none at all; those of whom I spoke before, to wit Zacharie and Elizabeth.  
Origen super Gen. homilia 11. But let us see how a man may be made the good savour of Christ, sin is a filthy stinking thing. In a word, sinners are compared to swine wallowing, who wallow in the filthy dung. If there be any of you in whom there is no savour of sin, but the savour of righteousness, and the sweetness of mercifulness, he is the sweet savour of Christ.  
Cyprian. serm. de Baptism. Christi. The Law teach us to avoid sin, it reproves transgressors; and to the intent we should walk with washed and clean feet, it foreshews all things that may offend, and makes known unto us all diverticles whereby dangerous out-turning and passages may be avoided: it commands nothing that is impossible, nothing that is austere or difficult.  
Chrysos. in 2 Cor. 11. homil. 3. speaking of Abraham's prayer made to God in the behalf of the inhabitants of Sodom and the neighbouring cities which were to be destroyed, Gen. 18. saith he, that Abraham speaking there vers. 27. by way of self-abasment before the Lord, said, Behold, now I have taken upon me to speak unto the Lord which am but dust and ashes; and thus he did, Because, saith Chrysostom, Abraham at this time had no sin left, therefore he flies unto nature itself; and because the name of earth contains in it something that is honest and decorous in its kind, he adds the word ashes thereunto.  
Hieron. in Epist. He which desires to reign with Christ must of necessity be pure or clean from all naughtiness and guile: if thou wilt have thy part or portion with Christ, thou must live after Christ's pattern; if thou desirest the society of the Saints, keep thy heart clean from the very thought of naughtiness and sin, because the celestial Court receives none but those that are holy, chaste, simple, innocent, and pure.  
Augustin. de vera & falsa poenitentia: For he is first to be purged with the fire of purgation who deferreth the fruit of his conversion unto another world: and albeit (saith he) this fire be not everlasting, yet it is grievous after a wonderful manner; for it exceeds all the pain that ever any man suffered in this life. Therefore let every one so endeavour to amend his faults here, that he may not have cause to endure such pain hereafter. Here his exhortation and counsel is good, though his ground concerning purgation wants an Index expurgatorius.  
Idem in lib. de baptism. par. If it be demanded whether a man be without sin in this life, I confess he may by grace of Christ and the right use of his freewill.  
Greg. lib. 2. mara. cap. 8. If we say that Job offended in his speech or words (which were wickedness in us to think) we should confess that God had lost the victory in his challenge or offer made to Satan concerning Jobs exposal to his sifting and trial.  
Prosper in his book of senten. ex Augustino. As some parents do aggravate original sin; so some do lighten or abate it, but none doth take it away, save he only of whom it is said, Behold the lamb of God which taketh away the sin of the world; to whom no good of man is impossible to work, no evil is uncurable. Unto which add that saying of Bernard's, by the Vindicator quoted, yet without his additional, That kind of sin which so often troubles us, I mean concupiscence, and evil desires, may and should be repressed by the grace of God, so that they reign not in us, and that we give not our members as weapons of unrighteousness unto sin; and then there is no condemnation to them that are in Christ.  
Thus for the Testmony of the Fathers; of which sort we shall allege more in the confirmation of the second position. Now for the doctrine of our English reformed Church heretofore established by law; First, in the Catechism is thus demanded and answered:  
Q. What did your Godfathers and Godmothers then for you?  
A. They did promise and vow three things in my name; first, that I should forsake the Devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should believe all the Articles of the Christian faith. And thirdly, that I should keep Gods holy will and commandments, and walk in the same all the days of my life.  
Q. Dost thou not believe that thou art bound to believe and to do all as they have promised for thee?  
A. Yes verily, and by Gods help so I will, and I hearty thank our heavenly Father that he hath called me unto this state of salvation through Jesus Christ our Saviour: and I pray God to give me his grace that I may continue in the same unto my livesend. And afterwards reciting the Lord's prayer:  
Q. What desirest thou in this prayer?  
A. I desire my Lord God, who is the giver of all goodness, to send his grace unto me and unto all people, that we may worship him, serve him, and obey him as we ought to do, etc. And that it would please him to save and defend us in all dangers Ghostly and bodily: and that he will keep us from all sin and wickedness, and from our Ghostly enemy, and from everlasting death, And this I trust he will do of his mercy and goodness through our Lord Jesus Christ: and therefore I say Amen. And afterwards concerning Baptism.  
Q. What is the inward and spiritual grace signified therein?  
A. A death unto sin, and a new birth unto righteousness.  
Hence it is that our Church prayed thus at the baptism of infants; And humbly we beseech thee to grant that to (the person baptised) he being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin. And now we hope that the Vindicator had not renounced his baptism by sinful positions and his own wicked course of life.  
Secondly, in our late Liturgy we are taught thus to pray in the Collect on Easter-Tuesday, and to like effect in many other places:  
Almighty God, which hast given thine only Son to die for our sins, and to rise again for our justification; grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth, through Jesus Christ.  
Unto which we might add that out of the Litany:  
From all evil and mischief, and sin, from the crafts and assaults of the Devil, from thy wrath, and from everlasting damnation, Good Lord deliver us. From all blindness of heart, from guile, vainglory and hypocrisy, from envy, hatred, and strife, from all uncharitableness, Good Lord deliver us.  
From fornication and all other deadly sin, and from all deceits of the world, the flesh, and the Devil, Good Lord deliver us.  
And thus much for the confirmation of the first position. Come we now to the establishment of the second; That the law of God may by the grace and help of Christ be so perfectly kept and fulfilled in this life, as not to offend against the same, yea as to be justified, and that only by Christ of grace given: which we will divide into two branches; and first prove the possibility of such a fulfilling by the like Topics and authorities as we did the former; and then briefly ratify that which will follow by consequence, namely that by such a fulfilling of the Law by the grace of Christ we may be justified before God and men, according to the truth of the Gospel.  
As for the first of these, we take it for granted that the Law of God requireth no more of us then what is contained in those two commandments, Mat. 22.36, 37, 38, 39 Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and the great commandment: and the second is like unto it, Thou shalt love thy neighbour as thyself. Because our Saviour saith vers. 40. On these two commandments hang all the Law and the Prophets.  
Our first Topick to prove all this attainable by grace is taken from God's predestination and election. See Joh. 15, 16. I have chosen and ordained you that you should go and bring forth fruit, and that your fruit should remain. Rom. 8.29, 30. For whom he did foreknow them he did predestinate to be made conformable to the image of his Son, that he might be the first born among many brethren: moreover, whom he did predestinate those he also called, and whom he called those he also justified, and whom he justified those he also glorified.  
Ephes. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: and chap. 2.10. For we are his workmanship created in Christ Jesus unto good works, which God had before ordained that we shall walk in them.  
1 Pet. 1.2. Elect according to the foreknowledge of God in holiness unto obedience (and in order thereunto) unto the sprinkling of the blood of jesus Christ, that is, his sanctifying Spirit, as shall be proved hereafter.  
The second Topick is from Gods express commands, which cannot be impossible, for they should be frustraneous, tyrannical, or unjust, as aforesaid.  
Gen. 17.1. I am the almighty God, walk thou before me and be perfect. Deut. 4.21. Ye shall not add to the words which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I commanded you. chap. 5.32. Ye shall observe to do therefore as the Lord your God hath commanded you, ye shall not turn aside to the right hand or to the left. chap. 6.5. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might: and those words which I command thee this day shall be in thine heart, and thou shalt teach them diligently unto thy children. Levit. 19.18. Thou shalt love thy neighbour as thyself, fear the Lord.  
Deut. 6.24, 25. And the Lord commanded us to do all those statutes, to fear the Lord our God for our good always, that he may preserve us alive, as it is at this day. And it shall be our righteousness if we observe to do all these commandments before the Lord our God, as he hath commanded us. chap. 10.12. And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thine heart and with all thy soul? chap. 18.13. Thou shalt be perfect with the Lord thy God.  
Josh. 22.5. But take diligent heed to do the commandment and the Law which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.  
Jerem. 7.25. But this thing commanded I them saying, obey my voice, and I will be your God, and ye shall be my people, and walk in all the ways that I have commanded you, that it may be well unto you.  
Mala. 4.4. Remember ye the Law of my servant Moses which I commanded in Horeb for all Israel, with the statutes and judgements.  
The third Topick is God's promises to enable us to fulfil these by grace in Christ.  
Deut. 26.18, 19 And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou ' shouldst keep all his commandments, and to make thee high above all nations which he hath made in praise and in honour, that thou mayst be an holy people unto the Lord thy God, as he hath spoken. Deut. 30.6, 7, 8. And therefore thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live, and the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, and which persecuted thee, and thou shalt return and obey the voice of the Lord thy God, and do all these commandments which I commanded thee this day.  
Isai. 46.29, 30, 31. He giveth power to the faint, and to them that have no strength he increaseth might: even the youths shall faint and be weary, and the young men shall utterly fail, but those that wait upon the Lord shall renew their strength; they shall mount with wings as Eagles, they shall run and not be weary, they shall walk and not faint. chap. 42.21. The Lord is well pleased for his righteousness sake, he will magnify the Law and make it honourable. Which it would not be if it were impossible. chap. 48.17, 18. Thus faith the Lord thy redeemer, the holy one of Israel, I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou shalt go: O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. chap. 51.4, 5. Hearken unto me my people, and give ear O Nation, for a Law shall proceed from me, and I will make my judgement to rest for a light to the Gentiles, my righteousness is near my salvation is gone forth. vers. 7, 8. Hearken unto me ye that know righteousness, the people in whose heart is my Law, fear ye not the reproach of men, neither be ye afraid of their revising, for the moth shall eat them up like a garment, and the worm shall eat them up like wool: but my righteousness shall be sure, and my salvation from generation to generation.  
Jerem. 31.32, 33, 34. Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of judah, saith the Lord, not according to the covenant which I made with their Fathers, in the day that I took them by the hand to bring them out of the Land of Egypt, which my covenant they broke, although I was an Husband unto them, (or therefore I must overule them) saith the Lord; but this shall be the covenant which I will make with the house of Israel; After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people: And they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord, for I will forgive their iniquities, and remember their sins no more.  
Where take notice of these things; that the first covenant is a covenant of works, and the effect a compulsive obedience out of fear of vengeance.  
Secondly, that the second covenant is made to those that now love God and righteousness, and obey it out of good will, after the days of compulsion are ended, which must have their foregoing work to break man's strong lusts and inclinations to sin; after which comes the revelation of free mercy and salvation out of grace, unexpectedly witnessed from Heaven, to the lost, yet humbled penitent, and praying or deprecating soul, which melts his heart with godly sorrow, and inflames his heart with love to God, and righteousness, and with an hatred of all known sin.  
Thirdly, that this second covenant is of sanctification, and then of some degree of glory. As to the former, the Lord promiseth to put his Law into our inward parts, and to work the same in our hearts; which is done no other way but by regeneration, and by the promised Spirit of Christ, which is called the blood of the new covenant, and the blood of the everlasting covenant for the purging, or the dimission away of our sins; whereof both the expiative and consecrating blood of the old Testament was a figure, Exod. 24.8. and 14.14, 10. and chap. 8.23, 24. and whereof the wine in the Sacrament of the Lords Supper in the New Testament is a sign and representation, as the bread broken is a representation both of his word to be broken, received and eaten, Jer. 15.16. and of his suffering patience and weakness, which is a body of his to be broken unto us by degrees, and received by faith and obedience, where through we may remember Christ's death, and follow him therein, crucifying sin till he come unto us in the Spirit and power of his resurrection. Thus the Apostle saith, ' Heb. 9.14. How much more shall the blood of Christ (this Spirit, and spiritual blood of Christ) who through the eternal Spirit offered himself (as man) without spot to God, purge the consciences (or souls) from dead works, to serve the living God? And Heb. 10.29. He that falls from grace counts the blood of this covenant wherewith he was sanctified, an unholy thing (or a thing of small price) and so doth despite to the Spirit of grace: and hence it is that the Apostle prayeth, Heb. 13.20. that God who brought again from the dead the Lord Jesus, that great shepherd of the sheep, would through the blood of the everlasting covenant make the believing Hebrews perfect in every good work to do the will of the Lord; as Peter also tells the Saints 1 Pet. 1.18. that they were through the same redeemed or delivered from their vain conversation in a Jewish righteousness received by tradition from their Fathers. This blood is promised unto them that walk in the light with God and his Saints, 1 John 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 our sin. With this blood the Saints washed their robes (or imperfect righteousness) and made them white, Rev. 7.14. with this Christ washed the Apostles, and made them Kings and priests unto God, Rev. 1.5, 6. for which they give him praise and glory; and with this is the Devil overcome and cast out, Rev. 12.11.  
A third thing observable in this covenant, is, that there is a clear, full, and glorious wisdom promised to each Saint in due time, so that they shall not need to say to each other, know the Lord, for they shall know him from the least of them to the greatest; for that perfect knowledge and love is then come which makes the imperfect knowledge and prophesying to cease, 1 Cor. 13.8, 9 Lastly, the time of that perfect wisdom, power, and love, is also limited, namely vers. 34. in those words, for I will forgive their iniquities, and remember their sins no more: it is then when God hath purged and taken away all their sins by the same blood: where forgiving of sins (as in many other places) is to be understood of the purging them away by God's grace, which we call dimission, and that is the principal taking away of sin, upon which the pardon, or taking away of the guilt follows of course, and is cast in over and above, out of God's abundant mercy for the death and sufferings of Christ.  
But to proceed; Ezek. 36.25, 26, 27. we have another of these promises of enabling grace; Then will I pour clean water upon you, and from all your sins and from all your idols will I cleanse you; a new heart also will I give you, and a new Spirit will I put within you, and I will take the stony heart out of you, and I will give you an heart of flesh, (that flesh of Christ of which we spoke before) and will put my Spirit within you, and I will cause you to walk in my statutes, and ye shall keep my commandments and do them.  
Luk. 1.72, 73, 74, 75. To perform the mercy promised to our Fathers, and to remember his holy covenant, the oath which he swore to our Father Abraham that we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life. With which agrees that which follows, 2 Pet. 11.4. whereby exceeding great and precious promises are given unto us, that by them we should be partakers of the divine nature, having escaped the corruption that is in the world through lust. In both which places we may take notice that there are but two grand benefits promised in Christ, the first in order of time and nature, is deliverance from our spiritual enemies, or our escaping out of corruption; and the second is a partaking of the divine nature; whereby we may serve God cheerfully and without fear, in holiness and righteousness all our days. Here is no mention made in these promises of the remission of sins, either because it is an appendent to the first benefit, God taking away the guilt with the corruption and fault, or because the Lord counts it so inconsiderable a benefit in comparison of the other two that he makes no mention of it, but casts it in over and above, as Christ speaks, Matth. 6.33. Seek ye first the kingdom of God and his righteousness, and all other things shall be added unto you.  
The fourth Topick shall be, That this full obedience through the grace and help of God is made the condition to the greatest part of God's promises, and his spiritual blessings in special.  
Exod. 19.5, 6. Now therefore if you will obey my voice indeed and keep my covenant, ye shall be a peculiar treasure unto me above all people, for all the earth is mine, etc. And Exod. 23.20, 21, 22. Behold I send an Angel before thee (the Angel of the covenant) to keep thee in the way, and to bring thee to the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name (or being) is in him. But if thou shalt indeed obey his voice, and do all that I speak, than I will be an enemy to thine enemy, and an adversary to thine adversaries. See Levit. 26.13. all manner of blessings are promised upon this score. Deut. 11.8.9. Therefore shall ye keep all the commandments that I command you this day, that ye may be strong, and go in and possess the land whether ye go in to possess it, and that ye may prolong your days in the land which the Lord swore unto your Fathers to give unto them, a land flowing with milk and honey. (which land is a type of the heavenly Canaan) Deut. 28.1, 15. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to serve him and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth, and all these blessings shall come upon thee and overtake thee, if thou shalt hearken unto the voice of the Lord thy God: blessed shalt thou be in the city, etc. Joshua 1.7, 8. Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.  
Isaiah 1.19. If ye be willing and obedient ye shall eat the good of the land.  
Ezek. 33.15. If the wicked restore the pledge, give again that which he rob, walk in the statutes of life, he shall surely live, he shall not die.  
Matth. 5.19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven: but whosoever shall do, and teach them the same, shall be called great in the kingdom of heaven. Chap. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Chap. 28.20. Teaching them to observe all things whatsoever I have commanded you; and lo I am with you to the end of the world.  
Luk. 10.25, 26, 27. And behold, a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life? he said unto him, what is written in the law? how readest thou? and he answered and said, thou shall love the Lord thy God with all thy heart, and with all thy soul, & with all thy strength, and with all thy mind; and thy neighbour as thyself: And he said unto him, thou hast answered right, this do and thou shalt live. See John 15.10. If ye keep my commandments ye shall abide in my love, even as I, etc.  
2 Cor. 7.1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and of the Spirit, perfecting holiness in the fear of God.  
Heb. 10.36. For ye have need of patience, that after ye have done the will of God ye may receive the promise.  
Rev. 21.14. Blessed are they that do his commandment, that they may have right to the tree of life, and may enter through the gates into the city.  
The fifth Topick shall be, The end of Christ's coming to fulfil the law in us, according to God's covenant aforesaid.  
Psal. 22.30, 31. A seed shall serve him, it shall be accounted to the Lord for a generation; he shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this (to wit, wrought that righteousness in them.)  
Isaiah 53.10. He shall sow his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. See chap. 61.1, 2, 3. before cited.  
Jer. 23.5 6. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice upon the earth, (in men) in his days Judah shall be saved from their enemies, and Israel shall dwell safely: And this is his name whereby he shall be called, The Lord our righteousness; to wit, that righteousness which he executeth and worketh in his Saints.  
Dan. 9.24. Seventy weeks are determined upon the people and upon the holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy: by bringing in the everlasting righteousness aforesaid.  
Matth. 5.17, 18. Think not that I am come to destroy the law and the Prophets, I came not to destroy, but to fulfil; (to wit, in us, as for us) for verily I say unto you, that till heaven and earth pass away not one jot or one tittle shall pass from the law till all be fulfilled, (and that in us,) as the next words there prove. Whosoever therefore shall break one of these commandments, and teach men so, he shall be counted least in the kingdom of heaven etc.  
Rom. 8.3, 4. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned 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. Rom. 10.4. For Christ is the end of the law for righteousness to every one that believeth.  
1 Cor. ●. 30. Who is made of God unto us wisdom (in the understanding) righteousness (in the will) and not only sanctification in both, but redemption in fullness also.  
Ephes. 5.25, 26, 27. As Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.  
Titus 2.14. Who loved us, and gave himself for us, that he might redeem us from all iniquity, and purify us unto himself a peculiar people, zealous of good works.  
The sixth Topick shall be from the end of the law and the written word of God.  
Psalm 111.4, 5, 6. Thou hast commanded to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed when I have respect unto all thy commandments. vers. 89. For ever O Lord thy word is settled in heaven. And vers. 105, 106. Thy word is a lamp unto my feet and a light unto my path: I have sworn, and I will perform it, that I will keep thy righteous judgements.  
Rom. 15.4. For whatsoever things were written aforetimes were written for our learning, that through patience and the comfort of the Scriptures we should have hope. 1 Tim. 1.5. Now the end of the commandment is charity out of a pure heart and of a good conscience, and of faith unfeigned.  
2 Tim. 3.16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect, throughly furnished to every good work. See 2 Pet. 1.19. ' We have also a sure word of prophecy, unto which ye do well to give heed as unto a light shining, until the day dawn, and the daystar arise in your hearts.  
The seventh Topick shall be from the end of the ministry of the word set up in the Church by the Lord himself.  
Ephes. 4.11, 12, 13. And he gave some Apostles, some Prophets, and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the body of Christ, till we all come in the unity of the faith, and the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. For which end see the Apostles suitable practice: Coloss. 1.28. Whom we preach, warning every man, and teaching every man, that we may present every man perfect in Jesus Christ.  
As for the Topick of the end of the two Sacraments, we have spoken before.  
The eighth Topick then shall be the prayer which Christ hath taught us to pray, (and which his Apostles, yea Christ himself hath prayed) for this perfection; Matth. 6.10. Thy kingdom come, thy will be done in earth as it is in heaven.  
2 Cor. 13.9. And this also we wish, even your perfection.  
Ephes. 3 19 That ye might be filled with all the fullness of God.  
Phil. 1.10, 11. That ye might be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, etc.  
Coloss. 1.9, 10. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord to all well pleasing, being fruitful in every good work. chap. 4.10. labouring fervently for you in prayer, that ye may stand perfect and complete in all the will of God.  
1 Thess. 3.12. And the Lord make you to increase and abound in love towards each other and towards all men, as we do towards you, to the end that he may establish your hearts unblameable in holiness. chap. 5.23. Now the God of peace sanctify you wholly, etc.  
Did those Ministers of God pray against perfection in this life, as the Vindicator and a certain Minister in Salisbury, who came out of New-England rather than out of new Jerusalem, are said to to have done?  
Heb. 13.20, 21. Now the God of peace which brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will.  
1 Pet. 5.10. Now the God of all grace who hath called us unto his eternal glory by Jesus Christ, after ye have suffered a while, make you perfect, etc.  
Joh. 17.23. I in them and they in me, that ye may be made perfect in one, saith Christ.  
The ninth Topick shall be the admission of this work as possible every where in Scripture.  
Psal. 112. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. and 119. 1●2. Blessed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies, and seek him with the whole heart; they also do no iniquity they walk in his ways.  
Ezek. 18.21. But if the wicked will turn away from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.  
Luk. 17.10. So likewise ye when ye shall have done all these things which are commanded you, say ye are unprofitable servants, we have done that which was our duty to do. Rom. 2.13. For not the hearers of the Law are just before God, but the doers of the Law are justified.  
Jam. 2.8. If ye fulfil the royal Law, according to the Scripture, Thou shalt love thy neighbour as thyself, ye do dwell. chap. 3.2. If any man offend not in word the same is a perfect man.  
1 Joh. 5.3, 4. For this is the love of God, that we keep his commandments, and his commandments are not grievous; for whatsoever is born of God overcommeth the world, and this is the victory that overcometh the world, even our faith. 1 joh. 3.22. And whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.  
Rev. 12.17. And the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandment of God, and have the testimony of Jesus Christ. chap. 14.12. Here is the patience of the Saints, here are they that keep the commandments of God and the faith of jesus.   

The tenth Topick shall be examples of men who by God's testimony have fully followed him and obeyed him at length.  
Such an one was Abel, Heb. 11.4. By saith Abel offered to God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh.  
Enoch, Gen. 5.22. And Enoch walked with God after he begat Methuselah, three hundred years. Heb. 11.5. By faith Enoch was translated that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.  
Noah, Gen. 6.9. Noah was a perfect and a just man in his generation, and Noah walked with God. Heb. 11. By faith Noah being warned of God concerning things as yet not seen, moved with fear he prepared an ark to the saving of his house, whereby he became heir of the righteousness of faith. And though aftewards he was overcome by wine, that was but a single act and surprise, he not knowing the strength of that wine till he had tried it.  
Abraham, Heb. 11.8, 9 By faith Abraham when he was called out to go into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went, by faith he sojourned in the Land of Promise as in a strange country, dwelling in Tabernacles with Isaac and jacob, heirs with him of the same promise; for he looked for a City which had foundations, whose author and builder is God. vers. 17, 18, 19 By faith Abraham when he was tried offered up his Son Isaac, and he that had received the promise offered his only begotten Son, of whom it was said, that in Isaac thy seed shall be called; accounting that God was able to raise him up from the dead. james 2.23. And the Scripture was fulfilled, which said, Abraham believed, and it was accounted to him for righteousness, and he was called the friend of God. Isaac, Heb. 11, 20. jacob, Gen. 25.27. And jacob was a perfect man, dwelling in Tents. Let, 2 Pet. 2.7. and delivered just Lot, vexed with the filthy conversation of the unrighteous: for that which his daughters did unto him was by way of intoxication, without his knowledge or will.  
Caleb, Numb. 14.24. But my servant Caleb, because he had another Spirit with him, and hath followed me fully, him will I bring into the Land whereunto he went.  
joshuah, Numb. 32.11, 12. Surely none of the men that came u● out of Egypt from twenty years old and upward shall see the land which I swore unto Abraham, unto Isaao, and unto Jacob, because they have not wholly followed me, save Caleb the son of Jephunneh the Kenezite, and Joshuah the son of Nun, for they have wholly followed the Lord. Joseph in Egypt a lively type of Christ.  
Phineas, Psal. 106.30, 31. Then stood up Phineas, and excuted judgement, and the plague was stayed; and that was counted to him for righteousness unto all generations for evermore.  
Many (if not the whole family) of Levi in Moses his days; Mal. 2.5, 6. My covenant was with him of life and peace, and I gave them unto him for the fear wherewith he feared me, and was afraid before my name: the law of truth was in his mouth, and iniquity was not found in his lips; he walked with me in peace and equity, and did turn many away from iniquity. See Deut. 33.9. Who said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children, for they have observed thy word and kept thy law.  
Job 1.8. And the Lord said unto Satan, hast thou considered my servant Job, that there is none like unto him in the earth, a perfect and an upright man, one that feareth God and escheweth evil p. chap. 2.3. And the Lord said unto Satan, hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holds fast his integrity, although thou movedst me against him to destroy him without a cause: and chap. 42.7, 8. And it was so that after the Lord had spoken these words unto Job, the Lord said unto Eliphaz the Temenite, my wrath is kindled against thee and thy two friends; therefore take unto you seven bullocks and seven ramms, and go ye to my servant Job, and offer up for yourselves a  offering, (for him will I accept) lest I should deal with you after your folly, in that ye have not spoken of me the thing that is right, as my servant Job hath done. And though Job had seen God then face to face, vers. 5. yet he lived an hundred and forty years afterwards, wherein he had time to be further perfected, if need did so require.  
Samuel was not only a just man, by the confession of all Israel, but declared so by a token which God at his request sent from heaven, 1 Sam. 12.17, 18.  
Daniel was also such an one, concerning whom, Noah and Job, the Lord speaketh as of three great favourites of his, and men full of righteousness. Ezek. 14.14. Though these three men, Noah, Daniel and Job were in it, they shall but deliver their own souls by their righteousness.  
We say nothing here of Rahab the hostess (rather than an harlot) who is so highly commended, Heb. 11.13. James 2. of Deborah, of Naomi, of Ruth, of Hannah the mother of Samuel, of Rebeccah, of the Virgin Mary, of Elizabeth, and Zacharie her husband, and of John their son: It is said of Stephen, that he was full of faith and power, Act. 6.8. yea full of the holy Ghost, Act. 7.55. and that he saw the heavens opened: and of Barnabas, Act. 11.24. that he was a good man, and full of the holy Ghost and of faith: yea the Apostles imply that many such might be found in the Church. Act. 6.3. Wherefore brethren look out from among you seven men of honest report, full of the holy Ghost and of wisdom, etc. But as the Apostle concludes his catalogue of Saints and believers in the old Testament, saying, Heb. 11.31, 33. And what shall I more say? for the time would fail me for to tell of Gideon, and of Barack, and of Samson, of Jephtah, of David also, and of Samuel, and of the Prophets; who through faith subdued kingdoms, (the power of sin and Satan) wrought righteousness, obtained promises. Also John doth not only own such a perfection as we stand for to be attained by himself and many others in this life, saying 1 John 4.17. Herein is our love made perfect, that we may have boldness in the day of judgement: But saw first many thousand servants of God of every tribe sealed; And after I beheld a great multitude which no man could number, of all nations and kindreds, and people & tongues, standing before the throne, and before the lamb, clothed with white robes, and palms in their hands, who came out of great tribulation here, and had washed their robes, and had made them white in the blood (or spirit) of the lamb. Rev. 3.14. And the like spectacle he saw, chap. 14.4, 5. of men that follow the lamb wheresoever he goeth, being redeemed from among men, and made the first fruits unto God and the lamb; and in their mouth was found no guile, for they are without fault before the throne of God.  
The eleventh Topick shall be the two parts of all practical truth in Christ; of which before out of Ephes. 4.20, 24.  
But ye have not so learned Christ if so be ye have heard him, and have been taught by him as the truth is in Jesus; That ye put off concerning the former conversation the old man which is corrupting through the deceitful lusts, and be ye renewed in the spirit of your minds, and put you on the new man which is created after God in righteousness and holiness of truth.  
The last Topick shall be the new Jerusalem that comes down from heaven, which in its coming is called the Lord our righteousness, from the presence of the holy Ghost, or rather of the whole Trinity.  
Jer. 33.15, 16. At that day and at that time will I cause the branch of righteousness to grow up unto David, and he shall execute judgement and righteousness in the land; in those days Judah shall be saved, and Jerusalem shall dwell safely; and this is the name wherewith he shall be called; The Lord our righteousness. Which Jerusalem is promised to every overcomer of sin and Satan, Rev. 3.12. as before; and it is an estate to be had in this life, as Mr. Brightman, and most of the best interpreters among the the Protestants, and Arrias Montanus among other Papists, doth confess out of the clearness and evidence of the Text, Rev. 21.23. And I John saw the holy city, new jerusasalem coming down from God out of heaven, prepared as a bride adorned for her husband; and I heard a great voice out of heaven, saying, behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and he shall be with them and be their God: And at vers. 9 God shall wipe away all tears from their eyes, and there shall be no more death, (viz. spiritual death, which is either sin, or the wages of sin) neither sorrow nor crying, neither shall there be any more (spiritual) pain (which being effects of sin, are with their causes taken away before;) for the former things are passed away. So our obedience to the law must go before as a preparative and a qualification hereunto; Leu. 26.3. and 11.12. If you walk in my statutes, and keep my commandments and do them, then will I give you rain in due season, etc. and I will set my tabernacle among you, and my soul shall not abhor you, and I will walk among you, and I will be your God, and you shall be my people. See Ezek. 37.27. My tabernacle also shall be with them, yea, I will be their God, and they shall be my people: and Psal. 128.1, 5. Blessed is every one that feareth the Lord, and walketh in his ways; and vers. 5. The Lord shall bless thee out of Zion, and thou shalt see the good of Jerusalem (to wit the spiritual Jerusalem aforesaid) all thy days.  
Thus much of divine authority; now for humane.  
Justine Martyr in Resp. ad Orthodoxos, saith, That which is possible to one man is possible to any, as to sail by sea; for even as the Scripture saith, that certain of them who live under the law were unblamable in righteousness, so it was possible unto all those who lived under the law to have been alike unblamable: for Saint Luke the Evangelist saith of Zacharie and Elizabeth, chap. 1.6. that they were both righteous before God, walking in all the commandments, justification (or righteousness) of the law blameless. But what is the total righteousness of the law? even to love God above thyself, and thy neighbour as thyself; which is not impossible unto those men which apply their will and desire thereunto. Wherefore that saying, By the works of the law shall no flesh be justified, was not spoken or used by the Apostle because we cannot perform impossibilities, but because we will not frame ourselves to do things possible.  
Origen in his ninth homil. upon Joshuah saith, Doth not that man seem unto the Worthies to be reckoned among women, who saith, I cannot observe or do that which is written? And again in the same place; he that saith, I cannot fulfil them, doth he not manifest himself worthy to be ranked among the feminine sort, who can do nothing that is virile, or like a man, or worthy of that sex?  
Cyprian serm. de Baptis. Christi. Neither doth this written law in any thing differ from the natural; but the rejection or refusal of evil, and the election of good are so infixed into the rational soul from above, that no man hath just cause in this behalf to complain, because there is neither knowledge nor power wanting unto any man for the prosecution and performance of the same, because we know what ought to be done, and have power to effect what we know; whereas if the precepts were impossible, or environed with so great difficulties, or thy will therein so abstruse and hidden that the thing could not be understood which thy Highness (or Majesty) requireth of us, albeit no man sins against his will, yet he might many ways excuse his offence (or sin) unless the equity and moderation of that which is commanded, and the clear knowledge of the truth, and the distinction of things to be done, or not done, had been sufficiently provided for us by an intelligible authority, and therewith the possibility, facility and power had therein embraced each other.  
Basil. Magnus' homil. 3. It is impious to say that the precepts of God's Spirit are impossible. And in Psalm. 119.155. he saith, I knowing that thou beholdest me, have not only fulfilled thy commandments, but I have done it also with a fervent mind.  
Chrysost. homil. 19 in Heb. Christ commandeth nothing that is impossible, in so much that many go beyond the commandments: and homil. 18. the poeniton. And if it be demanded who ever did this; he presently answers, Saint Paul, Saint Peter, and even the whole chorus (or choir) of Saints: and homil. de penitent. 8. Do not in any wise accuse the Lord, for he doth not command things that are impossible.  
Hieron. Symbol. Apost. Epist. 17. We detest their blasphemy who affirms that God commanded any thing impossible to man; and that God's commandments cannot be kept of any man in particular, but of men taken together.  
August. de Nat. & Grat. cap. 4.3. God by giving his law unto us admonished us to do what we can, and admonished us to ask what we cannot do.  
Idem de tempor. serm. 61. Neither could God command any thing that is impossible, because he is just; nor will condemn any man for that which be could not do, because he is pious, or good.  
Idem in Psalm. 56. God would never command us to do that thing, if he judged it impossible to be done of man; if thou therefore considering thine infirmity faintest under the precept, be comforted by example; for he that gave us his example is at hand, that he may also afford us his aid.  
Idem in Heb. Epist. 89. The love of God is diffused into our hearts, from whence proceeds the fulfilling of the law, not by the power of the will which is in us, but by the holy Ghost which is given unto us.  
Idem de verbis Apost. serm. 15. He that believeth in him shall not have his own righteousness which is out of the law, though the law is good; but he shall fulfil the law, not by his own righteousness, but that love which is given him of God, for love is the fulfilling of the law; and from whence is that love diffused into our hearts? not from ourselves, but from the holy Ghost which is given unto us.  
Idem lib. 2. in Julian. cap. 1. Neither is the perfection of virtue to be despaired of by his grace who can change and heal that nature which was vitiated originally (or from the beginning.)  
Prosp. lib. Senten. ex August. The law is given that grace may be sought, grace is given that the law may be fulfilled.  
Idem ibidem. The end of the law is Christ, in whom the law of righteousness is not confirmed, but fulfilled; for all perfection is to be found in him, beyond whom here is no place or thing whither the hope of faith and truth should extend itself.  
Idem ibid. Every precept is light for him that loveth; nor is it so to be understood as spoken upon any other occasion, where it is said, my burden is light, but because he gives the holy Ghost, by which love is diffused into our hearts: we should do that freely and liberally which fear made us do servilely.  
Greg. in homil. 38. upon the Gospel, called charity the wedding-garment, which he that hath not before he comes to the great marriage, is excluded.  
To say nothing of Alippius, Evodius, Aurelius, Possidius, and many more of the ancients, who with Aug. did hold, That the law of God by grace was possible to be kept and fulfilled in this life; we will add a testimony or two of Leo and the Schoolmen, and then come to our own English reformed doctrine: he saith, serm. 12. the passione. Where sin abounded there grace hath superabounded, that those who were born with the guilt or prejudice of sin, have power to be reborn unto righteousness; for the gift of freedom is stronger (or more forcible) then was the debt of bondage and slavery.  
Idem serm. 9 the Jesun. & alibi. He may justly press us with his precept who goes afore with his help and grace; and again serm. 9 the Jejun. sept. men. We cannot attain to that which is promised unless we observe that which is commanded, but because we commonly do this without the grace of God. Also he addeth further upon those words of our Saviour, be ye holy as I am holy; seeing it seemeth difficult which I command, run to the command, that from whence the precept is enjoined, help may be afforded for performance. As for the Schoolmen, we have their judgement briefly comprehended in that verse, 
Ultra posse vini non vult Deus ulla requiri.  
Beyond man's possibility by grace  
The just God nought requires of mortal race.   
As for our reformed doctrine and Liturgy, those places which we alleged before upon the former position will speak to this also; That as our Godfathers and Godmothers did promise and vow in our names, that we should keep Gods holy will and commandments, and walk in the same all the days of our life; so we should by God's help resolve so to do, and to that end seek his grace, that we may continue the same unto our lives end. And afterwards, when the catechist had set forth the duties of the whole law in the first and second table, he saith, My ' good child, know this, that thou art not able to do this of thyself, (nor to walk in the commandments of God and to serve him) without his special grace which thou must learn to call for at all times by diligent prayer, etc.  
As for the Liturgy, in the Collect upon the first Sunday after the Epiphanie, the Church was wont to pray thus:  
Grant that these thy people may both perceive and know what things they ought to do, and also have grace and power faithfully to fulfil the same, through Jesus Christ our Lord.  
And besides a prayer said after every one of the commandments, in the close of all the Church prayed thus; Lord have mercy upon us, and write all these thy laws in our hearts we beseech thee.  
To say nothing of the most learned Bishops that were in their ages, Bishop Andrews, Bishop Overal, and Bishop White, with other Grandees and Fathers of our Church, King James upon the Lord's prayer affirmeth, that it is blasphemy to say that any of Christ's precepts are impossible; for that were to give him the lie, who told us out of his own mouth, that his yoke is easy, and his burden light: And Christ's intimate disciple saith, 1 John 5.3. that his commandments are not grievous.  
Thus much for the first branch of the second position: now for the second which follows thereupon; That by this righteousness or obedience unto the law wrought by the grace of Christ we may be justified. Take these twelve things into consideration; First, that justification is one and the same thing with sanctification in Jesus Christ, as we have showed out of many places of the Scriptures; as 1 Cor. 6.11. But now ye are washed, now ye are sanctified, now ye are justified in the name of our Lord Jesus, and by the Spirit of our God. Tit. 3.4, 5, 6, 7. He saved us by the washing of regeneration, and by the renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace we should be made heirs according to the hope of eternal life. Rev. 21.11. where read the Text thus, as it signifies in the Greek; Let him that is unjust be unjust still, and he that is filthy be filthy still; but he that is justified be justified still, and he that is sanctified be sanctified still.  
Secondly, that as we are sanctified by faith in Christ (Acts 26.18. among those that are sanctified by faith in me) so we are justified by faith in Christ; Gal. 2.16. knowing that a man is not justified by the works of the law, but by the faith of Christ.  
Thirdly, as we are sanctified by the Spirit of Christ, so we are justified by that Spirit 1 Cor. 6.11. But now ye are washed, but now ye are sanctified, but now ye are justified in the name of our Lord Jesus, and by the Spirit of our God.  
Fourthly, as sanctification is taken for a washing away of sin, so is justification also. Ibid. 1 Cor. 6.11. And such were some of you, but now ye are washed, but now ye are sanctified, but now ye are justified. Acts 13.39. And by him all that believe are justified from all things from which they could not be justified by the law of Moses.  
Fifthly, sanctification is taken for a positive or infused holiness or righteousness, whereby the contrary unrighteousness is purged out: 1 Thes. 4.3. For this is the will of God, even your sanctification: and chap. 5.23. Now the very God of peace sanctify you wholly. So is justification used for an inherent holiness and righteousness; Isaiah 45.24, 25. Surely shall one say, in the Lord have I righteousness and strength; even unto him shall men come, and all that be in censed against him shall be ashamed; for in the Lord shall all the seed of Israel be justified (in way of inherent righteousness and strength communicated unto them, as was said in the former verse) and shall glory.  
Sixthly, as this sanctification is gradually attained, so is justification also. Rev. 22.11. He that is unjust let him be unjust still, but he that is justified let him be justified still, and he that is sanctified let him be sanctified still, that is, more and more; where justification and sanctification are used for an inhesive holiness, or righteousness, as was said before.  
Seventhly, as sanctification is communicated and given to make us obedient unto the law, that it may be fulfilled by us, so is justification also; Rom. 8.4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit. 1 Pet. 1.2. Elect according to the foreknowledge of God, or through the sanctification of the Spirit unto obedience, and the sprinkling of the blood of Jesus Christ.  
Eighthly, as forgiveness of sins follows sanctification, as an individual companion of those sins that are purged away by it, Acts 26.18. that they may receive remission of sins, and an inheritance among them that are sanctified by faith that is in me: so that remission of sins is not justification, but an effect or concomitant of the same. Rom. 8.33. Who shall lay any thing to the charge of Gods elect? it is God that justifieth; who shall condemn?  
So did our Church believe, and did pray for children and persons to be baptised, saying, Almighty and immortal God, the aid of all that need, etc. We call upon thee for these infants, that they coming to thy holy baptism may receive remission of their sins by spiritual regeneration.  
Ninthly, whereas our Saviour makes the new birth absolutely necessary to salvation John 3.3. Verily I say unto you, that unless ye be born again ye cannot see the kingdom of God: so Saint Paul leaves out sanctification in order of causes, unless sanctification and justification be all one: Rom. 8.30. Moreover, whom he did predestinate them he also called, and whom he called those he justified, and whom he justified them he also glorified. And so doth our Church in the 39 Article speak of sanctification under justification, or else leaves it out as needless; which were impiety in us to think: which is yet more clear out of the thirteenth Article, thus entitled. ' Of works before justification: The words of the article are these; Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make us meet to receive grace.  
Tenthly, every grace and virtue of God whereby we perform obedience to God's law is called a justification; and all the graces of the Saints are named as so many particular justifications: Rev. 19.8. And to her was granted that she should be arrayed in fine linen, clean and white, for the white linen is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or justifications of Saints. Hence it is that Basil Psal. 118. according to his account 119. upon vers. 2. he calls the commandments justification, as those which are to justify or make just those that observe them rightly: so before Psal. 119.7. the law, etc.  
Eleventhly, by doing and fulfilling of the law, which we do accomplish by the grace and Spirit of Christ, Rom. 8.4. we become fully justified before God. Rom. 2.13. For not the hearers of the law are just before God, but the doers of the law shall be justified.  
Lastly, as we are sanctified by the blood (that is, the Spirit of Christ:) Heb. 10.29. Of how much forer punishment shall he be thought worthy who hath trodden under foot the Son of God, and counted the blood of the covenant by which he was sanctified an unholy thing, and done despite to the Spirit of grace? So we are justified by the same blood. Rom. 5.9. How much more being justified by his blood shall we be saved from wrath through him? Hence it is also that the Apostle speaking of the love of Christ to him and his fellow-Apostles and Saints, saith, who hath loved us, and washed us in his own blood, and made us Kings and Priests unto God, Rev. 1.5, 6. where Saint John speaks of the work of justification. See 1 Pet. 2.9, 10. compared with Exod. 19.5, 6. Concerning which work of justification by Christ's internal righteousness, take these few testimonies of the Father's following instead of many more which might be alleged.  
Justin. Martyr. in quaest. ad Orthodoxos, before cited; But what is the universal righteousness of the law? To love God above himself, and his neighbour as himself, which is not impossible to those men that apply themselves thereunto. Wherefore the Apostle did not therefore say, that no flesh should be justified by the works of the law, because we cannot perform impossible things, but because we will not do possible things.  
Cyprian. serm. 6. de oratione Domini, speaking of the Publican, that went away rather justified then the Pharisee, saith, he by his humiliation deserved to be sanctified, etc. Where he makes sanctification and justification to be one and the same thing.  
Hieron. in lib. 1. dialog. advers. Pelag. That a man is not condemned for that which he hath not, but is justified for what he hath.  
Ambrose lib. 6. exam. cap. etc. I pray thee answer, whether justification seem to conferred upon thee according to the mind: But thou canst not doubt, seeing justice or righteousness from whence justification hath its derivation, but that it belongs unto the mind, and not unto the body.  
Epiphanius doth not only make righteousness and goodness to be the same in the end of the second Tome of his first book; but in the first Tome of his third book, having spoken of a threefold sanctification or justification, one of the body under Moses, and another of the soul under the Prophets, and a third of the Spirit in the new Testament, he compares them to the three parts of the Temple; the first to the outward court ot space; the second to the holy; and the third to the Propitiatory. And saith, God counts him only just that hath his habitation in the said last steps or degrees of his inward Temple of holiness. The like saying he hath again in lib. anathematum.  
Augustine serm. 5. de Trin. cap. 8. which nature when it is justified it is transformed from deformity unto a beautiful form. Idem lib. ad Sympliciam quaest. 2. Because the purpose of God to justify some believers remains, therefore doth he find out these good works which he may choose into the kingdom of Heaver. And there afterwards, unless the mercy of God in calling men precede, neither can any man believe that he may thereby begin to be justified, and receive the power and faculty of operating good. Et lib. de peccati meritis & remissione cap. 10. we read that they which believe in Christ are justified by (or for) the occult communication and inspiration of his spiritual grace: and in Psal. 119. concio. 26. Who whath wrought righteousness in man, but he that justifieth the ungodly? that is, by his grace of ungodly makes him righteous: and in Psal. 98. Who hath righteousness in is but he that hath justified us? Therefore we are wicked and he is our justifier, because he works the righteousness in us whereby we please him: and serm. 15. de verbis Apostolicis, He that believeth him shall not have his own righteousness which is out of the Law (although the Law is good) but he shall fulfil the Law itself, not with his own righteousness, but with that which is given from God himself; for love is the fulfilling of the Law: and from whence is that love diffused into our hearts? certainly not from ourselves, but by the Spirit of God which is given unto us.  
Cyril. Alexandrinus lib. 6. de Trin. It is the heat of the Spirit, who when he hath diffused love into us, and inflamed our mind with the love of the same, than we have obtained righteousness.  
Greg. lib. 18. Mor. cap. 23. All the chosen one's of the imperial country are holy and just by participation of wisdom, not in comparison of it: they are righteousness and wisdom, and the servants of righteousness and wisdom, but that wisdom (to wit Gods) is the justifying righteousness, and they are the justified righteousness. Prosper. lib. sent. ex Augustino; As there are two offices of Physic, or of medicine, one whereby the infirmity or disease is healed, and the other whereby health is preserved; so there are two gifts or effects of grace, one which takes away the concupiscence of the flesh, and the other which makes the virtue of the mind to abide or continue with us, & in respons. ad cap. 6. Gallorum; A justified man, that is, he which of ungodly is now made godly, where no good, merit, or desert did go before, hath received the gift, (by which means he may attain merit or work) that what was begun by the grace of Christ may also be augmented by the industry of freewill; the help of God being never set aside or neglected, without which no man can either be a proficient or perseverer in any good.  
Bernard. lib. Sent. For so is justification fulfilled when we abstain from the vices for bidden, and exercise the virtue or good things commanded.  
By this time it is evident (we hope) that we are no innovators, unless the Fathers of the Church, the Prophets, Apostles, and Christ himself, who have set forth our doctrine, shall be counted such. And it is no less apparent that the Vindicator is a veterator, and one of those false prophets of which he speaks in his Preface, whose study and labour it is to deceive poor souls, yea if it were possible, the very elect; in which place he tells us more truly than he was ware, [that these are the times foretold, wherein there shall be a falling away and a defection from the faith, a forerunner of the great and terrible day.] For the doctrine maintained in his two positions (by whomsoever first broached) clearly deciphers a manifest defection from the faith which was first given to the Saints, who looked for these two things only or mainly by Christ; first, deliverance out of the hands of their spiritual enemies, and then to be so renewed that they might serve God without fear in holiness before him all the days of their life, Luk 1.68. and to escape the corruption of the world (which came in by lust,) and to be made partakers of the divine nature, 2 Pet. 1.4. To be by regeneration justified, in hope to be made heirs of eternal life, Tit. 3.4, 5, 6, 7. who expecting eternal life have placed their Religion and Christianity in putting off the old man, and putting on the new, Ephes. 4.20, 24. In which Preface also he gives us a warrant for what we preach and write, saying, [the glory of God lies at the stake (as it doth here) and truth is opposed, he tells us that God's people must not stand by with a guilty silence;] nor will we be silent God assisting. But whereas he saith, [that he is neither of note, nor noted by the unworthiest among the thousands of Levite,] we shall easily grant him the former; but for the latter, as he was never any of the tribe of Lovi, but by intrusion, and first in a mendicant and abusive way: so if he had been one of that Tribe, he might have passed for one of the unworthiest of them, by reason of his lewd life; as no small part of his doctrine here is the scumm of ignorance and infidelity. What he saith further, [that we in the public congregation (to wit, at our second meeting) did beat down the truth of his positions, and seek to maintain the contrary,] he is mistaken, it was to decry and overthrow the falsehood of the same, for we can truly say with the Apostle in our measure and degree, 2 Cor. 13.8. We can do nothing against the truth but for the truth: where notwithstanding he tells us that the points in controversy have been so fully and clearly vindicated by the Worthies of our Church, (of which himself, nor we, ever saw any yet) and by our yet living Clergy (why did he then produce none of them?) that to any not puffed up with spiritual pride admission of addition may seem superfluous and unnecessary; then by his own words he must be convicted as one puffed up with spiritual pride, whatsoever his coadjutors are; for he and they have made a large addition, if any thing in this kind was extant before. But whereas he tells us [that many people have been disturbed and disquieted (in their former opinions and purity) by reason of the audaciousness and impudence of the opposers of his tenants: we say it that we were, are, and we hope shall be, bold in the cause of God against sin, and Satan, and the upholders of his kingdom; but we were never so audacious and impudent as himself, who in Suffolk changed his name, and called himself Doctor Kendal of Pembrook-Hall.  
How beit we will use his pretended motives for our real incentives, who saith, and that truly therein, that because many of the people are not able to buy volumes, nor by reason of the weakness of their capacities (and small growth in grace) are able so readily to apprehend the clearness and perspicuity of the truth upon the hearing of them, nor yet clearly to distinguish betwixt them and falsehood vailed under truth's svizard, we have therefore for their satisfaction (and the edification of all men) as also for the confirmation of the truth, presented unto public view some few collections, which being seriously weighed, considered, and digested, may by the blessing of God enable the weakest, if willing, to discover truth from falsehood, Amen.  
Now whereas he adds, he is willing both to spend (which is true of his own money, and other men's also) and to be spent for the Israel of God: It is a gross piece of hypocrisy; for it is their way that he opposeth, Psal. 73.1. Surely God is good to Israel, even to them that are of a clean heart. And yet he saith, it being the end for which we are what we are (that is, if he speaks of himself, his way and practise, a very Gusmond.) Finally he tells his Readers that they are upon the Stage. Which is true of the Theatre of this world (where we hope they will act Israel's part better than he hath hitherto done) and we will with him wish them to fight the good fight of faith, (which is not for sin or Satan, as his Vindication tells us, but for Christ against both) and then we may as truly, as he doth deceitfully, assure them, you, and all the Israel of God, that the victory shall be glorious, (more glorious than his hath been hitherto, or is likely to be hereafter, without a sudden and earnest repentance) through Jesus Christ our Lord, to whom be glory for ever, Amen.  
And now we crave leave to speak a word or two to those that have abetted the Vindicator, or do any way favour his doctrine; and therein to advertise them of these things in the name and bowels of Christ.  
First, that this doctrine is not the Protestants doctrine, though it may be called a Protestant doctrine; for there are many distinct Churches, all whose faith and doctrine are called Protestant, because in many things they protest against the Church of Rome; of which the Calvinistical is the worst, and most erroneous; the Lutherans is the next, and in some things more orthodox than the former: And the third is the ancient English reform Protestant, which is far the best of all the three; for our Reformers desired to tread in the footsteps of Antiquity, according to their best sight and comprehension, which the other, and (especially the Calvinists) were careless to do, and in many things refractory thereagainst: and though we in the point of original sin may seem to differ from our English Church (which received that by tradition from many of the Fathers) yet when occasion shall serve, we shall make it manifest, that we have not only divine authority for that and other things also wherein we seem to some to be out of the common road, but we have the first Fathers of the Church, and the first reformers, as well as many of the latter, on our side: and what dishonour will it bring to God, or disconsolation to parents whose children die in infancy, that we affirm that all children are now born without original taint or guilt, or why should an allegorical speech, Rom. 5. of our natural and personal Adam, or an hyperbolical speech of David, Psal. 51. so far impose upon us (though not rightly looked into by some others in many ages) as openly to contradict many other Scriptures vindicating God's mercy and justice?  
Secondly, that this doctrine of the Vindicators which we oppose is bottomless, like the place from whence it came, that is, it hath no foundation in the Scripture: whereas we have brought some hundreds of Texts, and might have brought more, to clear up the truth and piety of our tenants; for we dare challenge all the Calvinists in the world to prove any of these assertions, (upon which the contrary doctrine is built) by clear Texts of Scripture: First, that we shall not be perfected in grace till the day of judgement, so as to be presented without spot, or wrinkle, or any such thing, whereas we have remonstrated two things to the contrary, first, that many places which our adversaries understand of that day, speak clearly of Christ's second coming to us in the Spirit and inner-man: and secondly, that we must be made holy and without blemish, not in that day, but before it, and in order unto it, Phil. 1.6, 10, 11. 1 Thess. 5.32. 1 Tim. 6.12, 13, 14, 15. 2 Pet. 3.14. and secondly, that we shall not be perfected in grace, or the righteousness of sanctification, until we come into Heaven, or the full kingdom of God; for we have showed that justification, which is all one with sanctification, must of necessity go before glorification, Rom. 8.30. Tit. 3.4, 5, 6, 7. and so must full obedience and doing of Gods will, if the Lord affords time and means be fore the enjoyment of the promises, 2 Cor. 5.10. ' then we must receive the things done in our bodies; that is a time not of sowing, but of reaping reward, Gal. 6.9. to wit, of life and glory, Heb. 10.36. 2 Tim. 4.7, 8. Thirdly, they say that sin shall be mortified and abolished by corporal death, and not by the spirit of grace only, contrary to Rom. 8.13. but if ye mortify the deeds of the body by the Spirit, ye shall live: and Rom. 12.21. be not overcome of the evil, but overcome the evil with the good. See 1 Joh. 1.7, 9 and chap. 14. and 5.3.4. Rev. 7.14. and 12.10, 11. Fourthly, they say that the Spirit of God will abolish the remainders of sin in the hour of the corporal death, and not before; contrary to the import of innumerable Scriptures; Psal. 31.15. My times are in thine hand, deliver me from the hands of mine enemies: and 39.13. ' O spare me, that I may recover strength, before I go hence, and be no more seen: and 41.5. Mine enemies speak evil of me, when shall he die, and his name perish? and vers. 10, 11. But thou O Lord be merciful unto me, raise me up that I may requite them; by this I know thou favourest me, because mine enemies do not triumph over me: and 54.4, 5. Behold God is my helper, the Lord is with them that uphold my soul, he shall reward evil to mine enemies, cut them off in thy truth: and 59.13. Consume them in thy wrath, consume them, that they may not be; and let them know that God ruleth in jacob to the ends of the earth: and 71.24. My tongue shall talkof thy righteousness all the day long, for they are confounded, for they are brought to shame that seek my hurt: and 101.8. I will early destroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord; which is every Saint. Jerem. 4.14. Wash thine heart O Jerusalem, that thou mayst be saved; how long shall thy wicked thoughts lodge in thee? Psal. 112.8. His heart is established, he shall not be afraid until he see his desire upon his enemies: and 139.23, 24. Search me O my God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting: and 143.9, 10. Deliver me O Lord from mine enemies, for I fly to thee, to hid me with thee; teach me to do thy will, for thou art my God: thy Spirit it is good, lead me unto the Land of uprightness, and of thy mercy cut off all mine enemies, and destroy all them that afflict my soul. Eccles. 9.10. Whatsoever thine hand findeth to do, do it with all thy might; for there is no work, knowledge, wisdom, or device in the grave, whether thou goest: and Luk 1.74, 75. That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life. Tit. 2.12. Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. 1 Pet. 2.24. Who his own self bore our sins in his body upon the tree, that we being dead to sin might live unto righteousness: and 4.1, 2. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, that he which is dead hath ceased from sin, that he should no longer live the rest of his time in the flesh, after the lusts of men, but after the will of God. Fifthly, that when we were first converted sin had his death-wound▪ contrary to Rom. 7.14, 24. and 8.13. Gal. 5.17. Heb. 3.13, 14. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, lest any of you be hardened through the deceitfulness of sin: and 6.4, 5, 6. and 10.26, 27, 28, 29, 30. and 12.15. Looking diligently lest any fall from the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled. 2 Pet. 2.1.20, 21. Judas 4. etc. for no sin hath its deadly wound till it be by the patience and Spirit of Christ wholly overcome and lest, Rev. 2.16. and 3.10. Sixthly, That all the guilt of sin and punishment is taken away, though the pollution and corruption remains; contrary to Prov. 28.13. Jer. 33.8. Acts. 26.18. this is to take away the effect, and leave the cause in force and being: hence it is that Hieronymus saith on 1 Cor. 6. Be not deceived, thinking that faith alone sufficeth, for every sin that remaineth excludeth mwn from the kingdom of Heaven, as the Apostle speaks, Gal. 5. how the works of the flesh are hurtful, which are these, adultery, fornication, uncleanness etc. of which I tell you before, as I have told you in times past, that they which do such things shall not inherit the kingdom of Heaven. But also, saith he, they pray sinfully who persevere in sin, and desire that those sins of theirs should be pardoned or put away by the Lord, which they themselves have not put away from them. Seventhly, they say that there is not any other active obedience or righteousness of Christ to be attained by faith then that which Christ works in his Saints: for its contrary to Isai. 45.24, 25. and 48.18. and 53.11. and 59.17. and 61.3, 10, 11. and 62.1, 2. Jerem. 23.5, 6. and 31.31, 32, 33. and Rom. 4.11. and 5.7, 18, 19 and 8.4. Phil. 3.9, 10. Eighthly, that we are perfect in this life, and complete by justification, though not by sanctification; where's they are both one thing, as hath been proved at large: and while the one is imperfect the other is also. Ninthly, that justification lies in remission of sins, or taking away the guilt of the same, yet leaving the sin or pollution behind: whereas justification, taken in a liberative way, is a purging and washing away of the fault and corruption in the first place; as hath been proved out of Acts 13.20. and 1 Cor. 6.11. Tit. 3.4 5, 6, 7.  
Thirdly, consider that the kingdom of God which Christ and his Apostles preached is not only an inward kingdom, Luk. 17.21. as it is a kingdom both of grace, Rom. 14.17. and of glory also, Rom. 8.19. Ephes. 1.18. but consequently that there is an internal heaven of holiness and glory to be had and obtained by the Saints in this life, Heb. 10.34. knowing that ye have in yourselves a better and more enduring substance in the heavens; for so the words are in the Greek Text. As Paul also speaks of himself and fellow-Apostles, whom God hath raised up and set together in heavenly places in Christ Jesus, Ephes. 2.5, 6. this is that kingdom which Christ taught his Disciple to pray for, saying, ' thy kingdom come; and which he and John Baptist published  be at hand, Matth. 3.2. and 4.17. and which ' John saw coming down from God out of heaven, Rev. 21.23. before whose coming all sin must be purged away, for ' not unclean thing can enter into it, Rev. 21.27. yea all the spiriteal effects of sin, as the second day, sorrow, crying and tears shall be removed, Rev. 21.4.  
Fourthly, that they which know not, own not, nor witness this kingdom of God, with the way and means thereunto, were never sent of God to preach the true Gospel of the kingdom, but do publish their own imaginations and traditions of men, as the Vindicator, and many of far greater note than he, both living and dead, both do and have done.  
Fithly, that they who do not believe that he (God) will avenge his elect who cry unto him night and day for vengeance against their spiritual enemies for the rooting of all out, Luk. 18.1, 7. have not the faith of Gods elect; as hath been said before.  
Sixthly, we shall leave it to your serious consideration whether it be not the voice of the unbelievers, and not of the Saints, of whom it is said, concerning the beast of sin which came out of the sea with seven heads and ten horns, saying, Rev. 13.4. and they worshipped the dragon, who gave power unto the beast, and they worshipped the beast, saying, who is like unto the beast, who is able to make war with him? Which interpretation concerning the beast of sin is not ours, but Arrias Montanus hath it, and that from a special Author also.  
Seventhly, we would not have it slightly passed over which is written, Numb. 13.14. concerning the ten unbelieving spies, who would neither encourage themselves nor others to go and fight against the Canaanites, that so they might have inherited the promised land, but disheartened themselves and others with the apprehension of impossibilities, till they were excluded therefrom in the end; ' for whatsoever was written in time past was written for our instruction, Rom. 15.14. 1 Cor. 10.6. Heb. 4.1. and so was the story of Bar-Jesus, Elymas the Sorcerer, Act. 13.6. who called himself Bar-Jesus, that is, the Son of Jesus, and pretended to become a prophet, but he opposed the true faith in Christ, as the Vindicator and some others do, seeking to turn away the Deputy Sergius Paulus from it, and so perverted the right way of the Lord, being an enemy to the true righteousness; in which regard, he is not only called a false prophet, and a sorcerer, as his name importeth, but smitten with blindness: from which sin and all other, as well as from the horrid effects thereof, the Lord in his mercy preserve us all; and let those in special find mercy at his hands, who opposing the truth have done it ignorantly in unbelief, 1 Tim. 1.13.  
Eighthly, that a great part of the Clergy in this nation, and no small part of them in authority, begin to decline from the Orthodox faith of our English reformed Church, and to urge the rigid and turbulent opinions of Mr. John Knox, the father of the Gomarists in Scotland, whose doctrine and discipline in an hundred years' space hath not brought forth so much reformation of life in that nation, as our late erected Government hath done there, though for the most part by awe and constaint.  
Lastly, that as this doctrine deviates from the Apostles faith, Rom. 6.8. for if we be dead with him, we believe that we shall live with him; so it swerves from the right end of both the Sacraments; for by baptism we are buried into the death of Christ, that like as Christ was raised up by the glory of the Father, even so we should walk in newness of life: for if we have been planted together into the similitude of his death, so then shall we be into the likeness of his resurrection, Rom. 6.5, 6. and in the Lord's supper we are to show forth the Lords death (in dying with him unto all iniquity) until his coming again unto us in the power of his resurrection, 1 Cor. 11.26. Which two estates are by the Vindicators doctrine opposed as things of impossible attainment in this life; and so the sum of the Gospel, the right belief and true Christian race, hereby denied, decried, and openly opposed in this Vindication, by which the Vindicator hath verified (as if his name were ominous in reference to his design) another anagram of his Name, O hindering net.  
God hath his net, and so hath the Devil,  
Both nets are daily used about the evil:  
God's net draws fish out of the sea of sin,  
The Mare clausum Satan casts them in;  
Where Satan's drudgerman is still implied  
To watch, and draw God's fish on his shore side;  
This work to do, (John Tendering) he is set  
To plead for sin, hence called O hindering net.  
True Doctrine is God's net; his fisher men  
Are ministers of righteousness, and then  
False doctrine must be Satan's net to draw  
Men from their due observance of God's law;  
By which they love to God and man forget:  
And such thy book doth prove, O hindering net.  
Having finished also the catascevastical part of our Revindication, in the next pierce we shall presume to offer some Queries (because we desire to lay open our hearts and minds for the truths cause) to such as are held to censure and rashly to judge of those whom they believe are contrary-minded unto themselves.  
1. Querie Whether do you or any of you pretend to an infallible Spirit, whereby you do not (nor can err) in what you affirm or deny to be divine truth according to the Records, commonly called the Scriptures. The reason is, because the late Synod confessed, cap. 31. of their Confession, that Counsels and Synods have erred, as themselves have done: else why do they not answer the Examen against it in the materal points, out of pity to the examiners, (who pitied them) to undeceive them and the well-meaning people.  
Secondly, because if it be true, as aforesaid, then why do the Committees for trying in one place, and ejection in every County, though some are more moderate than others, put the Article at the foot of other Articles, That he is ignorantand insufficient for the work of the Ministry; when sometimes the person the said article is put upon, is a grave Doctor of Divinity, and may be their catechisers Father for age in years and learning.  
Thirdly, because many are put out, (and others kept out) of a livelihood in the way themselves live and grow, with other additionals rich by, because they cannot ex consciencià subscribe and own their master's opinions, Et jurare in verba magistri; and yet these masters by their own confession may err as their masters did whose servants were the miser men, John 7.45, 46, 47, 48, 49.  
2. Querie: What do you aim at in your preaching with such bitterness (especially in Wilts) against us? whether to maintain a combination and faction of self interest or that the people you preach unto may live a peaceable and most holy life, and their souls saved in the day of the Lord. The reason of this Querie is, because the Apostle saith, James 1.14. If you have bitter envying and strife in your hearts glory not, also you lie against the truth: and vers. 16. where envying and strife is there is confusion and every evil work: vers. 17. and that the fruit of righteousness sown in peace of them that make peace. Therefore Heb. 11.14. the Apostle saith, follow peace with all men, without which none shalt see God.  
3. Querie. Whether such doctrines as hold out a possibility of a total mortification of sin (through the grace and help of Christ) and a perfect obedience to the Law of God, are not the Doctrines which do persuade people to live that most holy life, but lead men, as some have said, from Heaven to Hell, if Hell be where no sin nor unclean thing can come, and Heaven be where much sin will remain (it is confessed) according to the Vindicators attestation and position.  
The reason of this Querie is offered, by reason we have heard from an intelligent and present hearer thereof, that a Minister in Salisbury, (but it is said he was late a New-England man) did pray to God in his ignorant real (before many people) that he might never believe such a doctrine as a possibilty of a total mortification of sin in this life. And we pray God of his mercy not to say Amen to his prayer, but pray unto the Lord Jesus for him or suchlike, that he would intercede to his Father, saying, Father forgive them, for they know not what they say.  
4. Querie. Whether it be not interest, and self-love in any, to malign others for what they hold out to the world for doctrines according to godliness, before the said maligning persons do confute by plain Scriptures the said doctrines held out to be contrary to godliness; and likewise give the said maligned persons freedom and time to make reply and answer for themselves: for you may see what Festus said, Act. 25.27.  
5. Querie. Whether they do well, and do as they would be dealt with, who charge men for preaching poisonful doctrine, before they themselves have heard such kind of doctrine from them whom they charge with it; or have received some information from others, either viva voce, or under their hands, that the persons charged have preached such kind of doctrine.  
6. Querie. Whether the holy Scriptures, commonly called the word of God, be not the rule, and the only extornal rule, to confute all error, and confirm all truth by; because it is said, Isai. 8.20. to the Law and to the testimony.  
7. Querie. Whether an error in Divinity be not a Scripture-axiome commonly mistaken, and not understood. As an Anabaptist (for so some are called by others of divided judgements) mistook that Scripture-axiome, Matth. 20.25, 26. where it is said, The Princes of the Gentiles exercise dominion over them, and they who are great exercise authority over them; but it shall not be so among you. From which exceptive particle (but) in the last clause, the said person denied magistracy to be exercised over Christians; for which cause he was (some years since, as it's said) imprisoned in Lincoln-Castle, and indicted upon the next opportunity before the Judge of Assize for that County: Upon which Indictment he produced his Bible, and desired the Judge that the place might be read, where it is said, but it shall not be so among you.  
But who was most in fault for his said opinion? the poor misunderstanding man, who out of conscience did adhere to the translated Scripture, or they who did translate the said two verses amiss, and so led him from the mind of Christ to the said misunderstanding? for the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth ofttimes contrarium & adversus, being added to the verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must make the said verbs to signify to abuse and pervert their rule and authority; which was no doubt our Saviour's meaning, when he said to his disciples, but it shall not be so among you, namely, not to abuse any authority committed unto them; which is a good caveat to all Christian magistrates to use their authority rightly and Christianlike: according to which if the foresaid words had been translated, (as they ought to have been) the foresaid conscientious man had (no question) submitted to Christian magistrates, and so have been kept out of prison; for who will not submit to magistrates out of obediential love, while they exercise their ruling power and authority according to rules of justice prescribed by God, without respect of persons, because then there would be no complaining in our streets? But saith Christ, woe be to them by whom offences come, Matth. 18.7.  
7. Querie. Whether it be not the most compendious way of right judging every pretended divine controversy, to put the said controversy into a Scripture-axiom or axioms; and consider whether both parts (which are commonly called the subject and predicate) of the said axiom be expressly or equivalently contained in the Scripture: as for instance; It is said by the Romanists, that Papa Romanus est caput Ecclesiae, that the Pope of Rome is head of the Church: and, that, Maria est mediatrix gratiae, that Mary, Christ's Mother, is the intercessor to her Son for grace and help for us in time of need.  
Now it's confessed that caput Ecclesiae, which is the prodicate, or last part of the foresaid axiom, is in the Scripture; but we cannot find the subject, or first part of the aforesaid axiom (Papa Romanus) in the Scripture, which surely must be therein contained if ever we think to prove by Scripture that the Pope, of Rome is head of the Church. So must we find mediatrix gratiae in Scripture, the predicate or latter part of the second axiom, before we do with confidence affirm that Maria est mediatrix gratiae, that Mary is the intercessor to her Son for grace to be given to us in our time of need: therefore why should we believe the said assertions for divine truths, when we cannot find those axioms to be expressly or equivalently laid down in Scripture?  
8. Querie. Whether the sense we put upon an axiom (expressly laid down in Scripture) ought not to be proved to be expressly or equivalently in some one Scripture or other of God's word, that so we may justify our said sense of the axiom to be the very mind of Christ according to the Scriptures. As for instance; Saint John saith of himself, Rev. 1.10. I was in the Spirit on the Lord's day: In which words are these two divine axioms:  
First, That there is a Lords day.  
Secondly, that Saint John saith, I was in the Spirit on the Lord's day.  
Now he that will presume to fix his proper sense upon the first axiom, affirming what is meant by the Lord's day; or upon the second axiom, what is meant to be in the Spirit on the Lord's day; must not he first prove that his said sense is plainly declared in some Scripture or other to be a Scripture-sense, and so the mind of God? otherwise he may justly be questioned why he putteth such a sense upon the said axiom, which the holy Scriptures do not expressly hold out in some place or other of the said Scriptures.  
And in case some other place of Scripture do fully declare his sense of the axiom to be divine, (according to his assertion) yet he must prove by the context (if not by the text) of Scripture, that his sense imposed is the sense and meaning of the axiom he hath laid down in the said place; otherwise it had been much better for his advantage to have chosen the axiom in Scripture which expressly holdeth out his said sense, then to put a sense upon an axiom which he cannot prove by the text, or context, to be the genuine sense of the said axiom.  
The sense which too many Divines put upon Saint John's words, is, that Saint John meaneth by the Lord's day the first day of the week, which they call our Christian Sabbath (in contradistinction to the Jews Sabbath) to be set apart as the Lords day, which we must solemnize and keep sacred as a day to the Lord, (commanded by him) to be solemnised by all good Christians in holy duties, as preaching the word, hearing the same, administering the Sacraments publicly with prayer and thanksgiving; and also spend the remainder of the day (vacant from public duties) in private reading, prayer, and repetition of Sermons, etc.  
It is true (and we confess it) that the foresaid duties are most needful to be practised by us; and that a day to do them in is most needful to be appointed and assigned: and as for ourselves we do profess to all whom it may concern, that we are most ready to perform the same duties enjoined on the said day in every capacity we stand related unto; yea we acknowledge ourselves bound in obligation of Scripture and Conscience to observe the said day (now set a part to be observed by this nation) from outward and bodily labours so fare as we can do it without transgressing some other command of God incumbent at that time upon us: and thus we acknowledge we cease from our said works, as a figurative Sabbath, which imports a cessation to rest; and as an instruction to put ourselves and others in mind to cease from thinking of our own thoughts, words, and actions, Is. 58.13. which are our sinful thoughts, words, and actions, as being most properly ours, because Saint James saith, every man is drawn away of his concupiscence, James 1.13, 14. which we must cease from, that so at length we may come into the true rest which is prepared for the people of God, Heb. 4.9.  
This is our confession of faith in this particular aforesaid; and if the Christian magistrates we are to live under, do appoint two such Sabbaths aforesaid in a week to be observed by the nation, we are ready to do what is required of us accordingly in every capacity we stand in.  
But we still query the said Divines, whether they can prove by text, or context, that Saint John in the foresaid place (Rev. 1.10.) did mean by the Lord's day the first day of the week; or whether the first day of the week is specified in any place of Scripture in plain terms to be our Christian Sabbath, and so to be used and set apart (as aforesaid) for the Lord's day.  
Thirdly, what place is there in the New Testament which calleth the first day of the week the Lords day, for Christians to observe, as the Lords day, in cessation from all bodily labours which are appointed for the benefit of the natural life? because if there be no such day specified in the Scriptures, as aforesaid, it is lest to Christian magistrates to order and appoint a day of cessation from bodily employments in reference to the performance of such pious and needful duties aforesaid, to the glory of God, and good of our souls; which must be cared for in special manner, for Christ saith, What will it profit a man to gain the whole world and lose his soul? Matth. 16.26.  
Secondly, because if the said day be set apart by God to the ends and purposes aforesaid, and in such a manner as is pretended, than we must be bold to tell the Christian magistrate, that he hath no more liberty and authority to dispense with any civil affairs to be done on that day, than any private man hath; unless there fall out some present and unavoidable necessity to transact some performances for the preventing or suppressing of some imminent and destructive mischief. In other cases we say (if it be as aforesaid) the Christian magistrates must not allow and tolerate such civil affairs to be done on the Christian Sabbath, as are ordinarily and frequently allowed to be done; for Christ who said, Give unto Caesar the things which are Caesar's, said also, Give unto God the things which are Gods, Matth. 22.21.  
And likewise Christ-saith, Math. 15.19. Let none teach for doctrines the traditions of men: hence all (especially in authority) must be wary how they publish any thing to be God's mind, for to bind others to its observance, as the positive command of Jesus Christ, unless it be plainly expressed according to their sense in some Scripture-axiom or other; for as an axiom is only true or false, so a divine axiom is always true.  
9 Querie. In case it be a plain Scripture-axiom which is affirmed or denied, whether then to find out the true meaning and scope of the said Scripture-axiom as it's translated, whether (we say) it be not requisite, first, to consider if the words of that axiom be rightly translated out of the original tongue or language in which the axiom was first written, that is, whether the words of the axiom in the translation do bear the same and as full a sense as the words in the original do evidently import.  
Secondly, whether the verbs (if there be any in the said axiom) be translated in the same mood and tense which the original language will bear, and are usually put into; when there is great reason (for to make good sense) so to do.  
As for instance; Solomon saith, 2 Chron. 6.36. If they sinne against thee, (for there is no man, saith our Translation in the said place, that sinneth not) and thou be angry with them, etc.  
Those words in the parenthesis, (for there is no man which sinneth not) are offered and premised as the reason of the hypothetical axiom, if they sin against thee.  
Now it's as true as an usual saying, that hypothesis nihil point in esse, a supposition doth not put the thing absolutely, but in possibility only: as 1 Sam. 12.25. But if ye shall still do wickedly ye shall be consumed both ye and your King: now none can conclude from thence that they must needs continue to do wickedly, or that there is not a possibility to abstain from doing wickedly; but the hypothesis or supposition in that place doth only declare that there was a possibility for them still to do wickedly, or not to do so any more. Hence also the hypothesis, 2 Chron. 6.36. doth only declare a possibility to sin, or not to sin against God, (if they sin against thee.) Now Solomon's words which are by him brought as the reason why he said to God, if they sin against thee (which are those in the parenthesis aforesaid) are so translated that they make the hypothetical axiom (if they sin against thee) ridiculous and nonsense; because if it be true, that there is no man that sinneth not, than its ridiculous and nonsense to say to God, or any other, if they do sin, when it is prejudged and declared that there is no man which sinneth not: but it is most apt sense to say, if they sin against thee, for there is no man which may not sin, or that is not in a possibility to sin, by reason of the man's weakness for a long time, and the manifold temptations he is liable unto.  
Hence the Translators ought to have translated the said verse (to make it good sense) if they sin against thee, for there is no man which may not sin; which is the Potential mood of the verb, and present tense of the same mood, which the Translators ought to have rendered the verb In (to sin or transgress) though it is true that the said verb in the said place (in the Hebrew text) is in the future tense: but who is there (that knows any thing of that language) who knows not that the Hebrews have no potential mood of a verb; and that when they have occasion to make use of the same mood to declare the sense of Scripture, according as it is intended, they then render the future tense of the Indicative mood in the Potential mood, as aforesaid? which the English Translators should have done, to have made the hypothetical axiom good sense in reference to the reason given immediately in the Parenthesis, to illustrate the hypothetical axiom by.  
Again, its requisite to find out the sense and scope of a Scripture-axiom, to observe whether the said axiom be laid down absolutely, without any dependence on the context; or whether it be laid down with some relative particle (to be taken notice of) evidencing its dependence upon the context, antecedent or consequent.  
As for instance; it is thus translated, Eccles. 7.20. for there is no man which sinneth not; hence it is more confidently affirmed, then truly by most, that Solomon doth acknowledge that there is no man upon earth which doth good and sinneth not.  
But the mistake of these men (who affirm as aforesaid) is from the mistranslating of the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which indeed is a relative particle, and doth intimate that this verse doth relate unto the 19 verse, which is the antecedent context thereunto; where it is said, that wisdom doth strengthen the wise more than ten mighty men which are in the city: The meaning is, that wisdom will fence and secure a wise man more from dangerous assaults and violence, than ten mighty men which are in the city. For the illustration of which, and to show the excellency of wisdom, and the use thereof in a superlative degree, Solomon doth subjoin the 20 verse, so as to make it with the 19 verse a discrete axiom, by putting a discrete particle (if rightly translated) to the 20 verse: but our Translators express that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a a causal particle, for, which indeed being so expressed maketh those said 19, 20 verses (relating together) to contain in their relative respect little or no sense at all, as will appear to every truth-searching man, thus: Wisdom doth strengthen the wise man more than tun mighty men which are in the City, for (or because) there is not a just man upon earth which doth good and sinneth not. Now is that a good reason or cause why wisdom doth strengthen a wise man more than ten mighty men, even because there is not a just man upon earth who doth good and sinneth not? surely it's not a better reason than his was who gave out of his shallow judgement that Tenderden steeple was the cause of Goodwin-Sandes, because- Goodwin Sands was after Tenderden steeple. That story Bishop Latimer made use of upon an occasion (in a Sermon before King Edward) concerning such who ignorantly put non causam pro causa, that which is no cause for the cause.  
So do the Translators by their translation put non causam pro causa; for sin is no cause why wisdom hath any excellent effect, but the contrary rather, if we believe what Solomon saith, Eccles. 10.1. Dead flies make the ointment of the Apothecary to smell; so doth a little folly him that is in reputation for wisdom. But if the Translators had translated the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discreetly, though: although: notwithstanding: and rendered the verb (which is in the future tense of the Indicative mood) in the present tense of the Potential mood than had they given a good and profitable sense of the words thus; Wisdom strengtheneth a wise man more than ten mighty men which are in a City; although there be no man upon earth which doth good and sinneth not: as it did strengthen Christ, Luk. 20.20, 21. and Stephen also, Act. 6.10.  
By translating the said words in the manner aforesaid (as they should have done) they had not been guilty of seducing the people to believe, by their translation, that Solomon doth affirm (contrary to Scriptures) that there is no man upon earth which doth good and sinneth not. If those (who are Judges, and assume power to scan and judge men's words) do conclude the axiom or axioms to be positively and absolutely affirmed or denied, which are only intended relatively to the antecedent or consequent axioms; we say, if they do so, quis pene innocens sit? who can free himself from treason or blasphemy, as often as their tryers and Judges please to declare their words absolutely and abstractly spoken, when the author of them intended them (as Solomon did in the place aforesaid) only to be relatively spoken? By which kind of dividing axioms he did more wickedly then wittily, who said, Hang all the Law and the Prophets, concealing and not mentioning Christ's antecedent words, Math. 22.40. On these commandments hang all the Law and the Prophets.  
10. Que. Whether if we doubt of the meaning of an axiom which is a divine testimony, we are not to consider (to the end we may see the meaning of it) the artificial arguments contained in the said axiom: for though testimonium be argumentum inartificiale, yet the axiom consists of artificial arguments, and these testata must be proved by artificial arguments, or something equivalent or tantamount unto them; which are qualifications requisite to be in every witness, as scientia, virtus, prudentia: First, Knowledge in the testis, else he will speak he knoweth not what, like them, 1 Tim. 1.7. Secondly, Virtue, or else talk they care not what, as they did, Math. 28.15. upon a sad account. Thirdly, Constancy, else the testes will seem to contradict themselves as they did that cried before Christ, Hosanna to the highest, and the next day cried, Crucify him, crucify him.  
Therefore to find out the true meaning of the res testata, the thing affirmed or denied, we must see what arguments (relating one to another) are contained in the axiom which is a Scripture-testimony.  
As for instance; Christ saith to Nicodemus, Joh. 3.5. Except a man be born again of water and of the Spirit, etc. Now what water Christ meaneth is the thing to be inquired into. We instance in the said place, because there was a learned respondent who did of late in a public disputation affirm (and the opponent did not deny it, though he might) that elementary baptismal water was meant by Christ in the said place. His only reason was (without any further demonstration) because so many Fathers had for so many ages downward attested it (without any artificial arguments, but only their bare words) to be so: which is the reason (we profess to all men) why we doubt that sense to be the meaning of water in that place, unless the said respondent can assure us that those Fathers, (or some of them) were by inspirement infallible in giving of the said sense; if he can, than we will believe their Ipsi dixerunt, without any artificial arguments to prove what they say; because we then know what they affirm is true by reason they have (then) received the unction, (1 Joh. 2.26.) which is truth, and is no lie: But in the mean time he must pardon us that we descent from him and his catalogue of Fathers (on which he buildeth his faith, for aught we see) in that point; and desire him to give us leave, or rectify our weakness by some stronger reasons than we heard from him at that time, to declare to him first negatively, that the words of Christ could signify no such thing.  
Our reason is from the artificial arguments contained in that axiom, Joh. 3.5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God. The axiom is a compound axiom, (as all exceptive and exclusive axioms are,) wherein are two axioms, one affirmative, the other negative.  
Now as affirmation is before negation, so in the said exceptive compound axiom, the affirmative axiom is first to be considered.  
1. That a man is to be born again of water and of the Spirit, to enter into the kingdom of God.  
2. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God.  
In the first axiom is laid down the effect, to be born again, and its causes, water and the Spirit.  
In the second axiom is intimated the necessity of those causes to the said effect, that without those two said causes none can be born again to the kingdom of God. And so much for the general consideration of the two axioms. Our first reason (we say) why baptismal elementary water is not meant there, is, because the effect and its causes are of the same nature or quality, according to the old and true maxim, Qualis effectus talis causa, & contrà, Such as the effect is such are the causes, by reason that Causa est cujus vi res est, A cause is by whose force and virtue a thing is. Hence the birth (specified Joh. 3.5.) being (as none, we believe, will deny) spiritual, the causes must be spiritual also, which Christ nameth to be water and the Spirit in a copulate respect to the effect; also Christ putteth water as the first cause in order to the effect aforesaid: hence we affirm both causes, water and the Spirit, concur as partial requisite causes to the effect. Secondly, that both causes therefore must be spiritual because the effect is spiritual: but baptismal elementary water is a gross, material, and no spiritual water; and therefore the said water cannot be the water Christ meaneth as a partial concurrent cause to the new spiritual birth. If it be said, that baptismal elementary water is figurative, and representative of the new birth: That will not serve the turn; because Christ doth not speak of a new birthin respect of a partial representative cause, but he speaks of water as the true and real, partial, coworking cause out of which a man must be born again, therefore the said elementary water is not meant.  
Neither can what is said be evaded by affirming that instrumental causes may be of another nature to the principal efficient causes; as the Apostles were, when it is said by St. Paul, 1 Cor. 3.9. we are labourers together with God: for though that be true in some respect, when they are used as preparatory causes, or instruments to the preparing of the said effect, yet it is not true that heterogeneal causes can communicate immediately their virtue in common to the said effect, and yet the effect be wholly of the nature of one of them, and not of the other; as we say in this place, that the effect is wholly spiritual, and Christ nameth water the preceding concurring cause in common with the Spirit, from which this spiritual effect doth proceed.  
Again, though Paul do call himself a fellow-labourer, as aforesaid, 1 Cor. 3.9. yet the same effect of which he was a preparatory instrument, and but a preparatory instrument, might have been produced without him; and no man, we think, dare affirm, that except Paul or his fellow-Apostles had concurred, that the Corinthians and others could not have been begotten again in Christ.  
Again, Christ specifieth the water in the said place to be so necessary, that except a man be born of it and the Spirit he cannot enter into the kingdom of God: which, if it be elementary baptismal water which is there meant, than no man nor child can be saved, or enter into the kingdom of God without it, no not Seth, Enoch, nor Abraham, nor any of the Patriarches, unless they and every one of them were baptised with elementary water: but it is not likely, though the Jews had ceremonial washings, and though their washings were called baptism, that any of them used to baptise with water as Christ hath left the institution & direction of it to be, In the name of the Father, Son, and Holy Ghost (as is expressed Matth. 28.19.) which yet they must use in like manner, or none of them were or could be born again to the kingdom of God without it; because Christ saith, Except a man be born of water and of the Spirit he cannot enter, etc. Again, if it be such water aforesaid which Christ maketh so necessary, as aforesaid, than those do very ill who are of that opinion, if they do not urge all parents to baptise their children so soon as they peep into the world (especially if they maintain the old tradition, of original sin) because they are liable to sudden death (Quod cuivis potest accidere cuiquam potest) and not defer the baptising their children unto some more convenient time (as many do) for a more pompous and magnificent administration thereof.  
In the next place, we do affirm with confidence, that the water Christ meant in the said place is the divine and spiritual word, according to that, John 15.3. Now you are clean through the word I have spoken unto you, which is Christ's living and powerful word, which is called spirit and life, John 6.63. which also is aptly called water by Christ, because it hath the same parallel effect to the defiled and unregen erate soul, that water hath to the defiled body; for as water cleanseth the defiled body, so the said word maketh clean the defiled soul, according to that Ephes. 5.26, 27. where it is said, Christ gave himself for his Church, that he might sanctify and cleanse it by the washing of water, in or through the word, as the Greek expresseth it, making the word the exegesis of the water; and the vulgar Latin turneth it, the word of life: hence Christ did say to Nicodemus, Except a man be born again of water, that is, the word, called water as aforesaid, he cannot enter into the kingdom of God.  
Secondly, this word is meant by the water aforesaid, because none can enter into the kingdom of God without a washing with that word called, also Tit. 3.5. the Laver of regeneration, etc. for no unclean thing can enter, Rev. 21.27. and Christ said, John 15.3. Now you are clean through the word I have spoken to you: and James 1.18. it is said, Of his own will begat he us by the word of truth.  
But we presume to add yet a little further, to show how needful it is to prove from the text, or context, that the sense we fix upon a Scripture-axiom is the proper sense which the Holy Ghost intendeth in the said place; Because one Mr. Stevens of Fenny Drayton in Leicestershire hath set forth a book which he entitles A three fold defence of original sin in reference to the old common notion thereof; in which book he saith, (p. 94.) that the Examiner's of the late Synods Confession of faith deal sophistically with him and his party in leaving out their chief argument, which lieth (hide we confess to us) in 3 John 6.  
But if it do appear that we have sophisticated with them, we acknowledge that they may justly (according to their large power of admitting or hindering) interdicere nobis aquâ & igne; sed qui non est sponte nocens we desire him to pardon; for we do profess to him that we did not dream of such a best in the said place among all their weak arguments for their tradition of original sin, as aforesaid.  
The sense Mr. Stevens fixeth upon those words (John 6.3. That which is born of the flesh is flesh,) is, that original sin and the impurity of the natural birth is meant by the same words; and therefore there is a necessity of a new birth (spoken of v. 5.) from original sin. Which we grant if it be in all men; but that is petitio principii; it's the thing to be proved, though yet there is a necessity of a new birth according to v. 5. and for the reason added v. 6. but we challenge Mr. Stevens, (who boasteth of this place to contain (being as little to the purpose as the rest) their chief argument) to prove (for as yet he hath not done it) that Christ meant by flesh (from which that which is flesh is born) is original sin and impurity by nature; which we openly deny (as it were at the market-crosse.)  
1. Because flesh in Scripture is taken in more senses then Mr. Steven's his distinction of flesh in the said place (p. 94.) doth comprehend.  
Secondly, because flesh is more largely taken in Scripture than he can yet fathom within his apprehension; and opposite also to the sanctifying work of the Spirit: therefore we say Mr. Stevens distinction and his explication of it doth not prove what he with rash confidence affirmeth.  
Now that flesh is taken in Scripture in other respects then Mr. Stevens mentioneth, as aforesaid, these following Scriptures do evidence: 2 Cor. 5.16. Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth we know him so no more. Let Mr. Stevens apply the said place to his sense of flesh, John 3.6. and make good and Christianlike sense of the said words if he can; for there is spoken of a knowing Christ no more after the flesh, although they had known him so before: now to know them after the flesh must intent not to own them after the flesh any more, because Paul could not but know them after the humane flesh by reason all are in that condition to be outwardly conversed with.  
Secondly, He did never know (that is, own) Christ at any time after the flesh, as it is meant by Mr. Stevens in the second member of his distinction; for Christ was not born in original sin, nor yet lived at any time in the corruption of nature. Hence flesh in this place doth not come under any member of Mr. Stevens distinction. Again, flesh in this place is the same in sense, as appeareth by Paul's expression, in reference to men, and the reason of the Apostles disowning any man henceforth after the flesh is grounded upon his disowning Christ after the flesh any more: for so the arguing lieth clear, by the emphatical expression or revocation; yea though we have known Christ after the flesh, yet now henceforth we know him so no more: therefore the flesh is to be taken in that place in the same sense as it relateth to men and Christ; and Paul would henceforth know neither men, nor Christ after the flesh: hence its plain that the flesh there was a state in contradistinction to the Spirit, or his other sanctifying work of the Spirit, in which Paul would not henceforth know them in. Again, in John 6.63. flesh is taken in another sense then Mr. Stevens doth apprehend.  
But to come nearer to the sense of flesh, as it may suit with John 3.6. flesh is taken Gal. 3.3. not for corruption of nature in any kind, (because none can think the Galatians ever did expect to be perfected by sinful nature, after they had begun in the Spirit; much less did Paul drive at it, so as to upbraid them for attempting to be perfected by the flesh in that sense;) but for the fleshly ordinances they were turning back unto after they had begun in the Spirit; as doth plainly appear in chap. 4.21, 22, etc. chap. 5.1, 2, 3. So Heb. 7.16. the Ceremonial services (in which the Sribes and Pharisees rested in and were captived to, are called the carnal common dement: So Heb. 9.11, 12. Hence the observances of them were but carnal, because the ordinances were but fleshly. Hence that which is born of the flesh is still flesh, according to Christ's words, John 3.6.  
Now with Mr. Stevens his favour, in this sense of flesh, and not in his, of original sin, and impurity of the birth, did Christ teach Nicodemus, first, the necessity of a new birth; Secondly, the necessity of it by the water and Spirit, which are the two copulate causes of it named by Christ; and that upon the reason Christ giveth, from the nature of the cause to the like nature of the effect, in two instances, v. 6. that which is born of the flesh is flesh; and that which is born of the spirit is spirit: for it was in that flesh, that is, in fleshly ordinances that he and others were captived in, therefore not in Mr. Steven's sense of flesh did Christ intent that instruction to Nicodemus, because Christ had no occasion given him from Nicodemus to fall upon the doctrine of original sin; this appears from Nicodemus discourse with him, owning him (upon his working such works) to be a teacher come from God: our Saviour knowing Nicodemus was a master in Israel, v. 10. and likewise well knowing wherein all the present masters of Israel stuck, and what they gloried in, being puffed up (though captived) with fleshly ordinances (Col. 2.17, 18, etc.) he taught Nicodemus a new lesson, of the necessity of his and their new birth, from better principles then fleshly rules and services, which only served, Heb. 9.13. but to the purifying of the flesh, because that which is born of the flesh is flesh still, v. 6.  
Secondly, their necessity of being born again appeareth from that, Rom. 10.3. where it is said, they went about to establish their own righteousness (we hope none will say it was original sin and corruption) and neglected the righteousness of God: and Matth. 5.20. Christ telleth his Disciples, that except their righteousness exceeded the righteousness of the Scribes and Pharisees, they shall not enter into the kingdom of heaven; therefore it was necessary for them to be born again, and also all of their way and mind: hence Christ useth an indefinite pronoun, applicable to all such men, Except any be born again, etc.  
Secondly, because it's not likely Nicodemus should be more ignorant of the doctrine of original sin then Mr. Stevens, if there were such an universal continued pollution of it (as the world hath been made to believe, without any Scripture-arguments, unless only seeming arguments) by the pretended masters and doctors of the Christian Israel, it is not likely (we say) that Nicodemus should be ignorant, as aforesaid, by reason he was a teacher and master in Israel, v. 10. and John 7.50, 51, etc. especially, because the Psalms of David were extant long before Nicodemus time; therefore he could not be ignorant of the 51 Psalms, from whence is the chief argument the Zelots for original sin have: but yet nothing convictive to any rational man, notwithstanding the answers given to our interpretation of the 5. verse; which also are not worth the replying unto, unless it be to satisfy weaker capacities, who believe every thing the Originalists say concerning the same.  
3. Reason. Because Christ knowing Nicodemus his good will unto him, v. 1. John 7.50, 51. would never (upon Nicodemus his wondering at the strangeness of Christ's speech) have omitted to explain himself to Nicodemus in the matter of original sin, and in such a manner, as Nicodemus should have been convinced to say as they did, John 16.29. Now thou speakest plainly, by reason it was Christ's great business to seek and save that which was lost, Matth. 18.11. but Christ speaketh not a word of that, for Nicodemus goeth on still, wondering how these things could be, v. 9 and Christ reproveth him, v. 20. saying, Art thou a master in Israel, and knowest not these things? and so our Saviour proceedeth to declare to him what he knew and had seen, and admireth that Nicodemus should be so ignorant not to understand earthly things, which are below the heavenly, 1 Cor. 15.48, 49. and so Christ proceedeth to show these masters of Israel the mystery of the belief (besides the necessity of it) in many particulars; and first, in that of Moses lifting up the serpent in the wilderness, v. 14. surely if the state of original sin and natural impurity by birth had been Nicodemus (as Mr. Stevens and others say it is all men's) his state and condition, Christ would (no doubt) upon the account aforesaid have taught Nicodemus (upon this occasion of his coming to him) to bewail and deplore first and mostly his original birth in sin; as that notorious murderer executed in Cheapside, An. 1657. was taught and pressed in his confessions (as it's printed, and it's reported by whom it was) to bewail his original sin and impure natural birth before and above all his debauched life, adulteries, and horrid murders for which he was executed: but Christ speaketh not one plain word of any such thing to Nicodemus of his and others impure natural birth, therefore we cannot pin our belief upon Mr. Stevens bare opinion of the sense of the said place.  
But we say again with more evidence than Mr. Stevens can for all his confidence in his conceit, from the text and context, that Christ spoke to Nicodemus of the necessity of his (and all his fellow-doctors) being born again from their fleshly state, in and from the fleshly ordinances of the Law, that they were puffed up with and rested in.  
1. Reas. Because the said rights and services signify flesh, and are declared to be carnal, as aforesaid.  
2. Reas. Because they made nothing persect; but the bringing in a better hope did, Heb. 7.9.  
3. Reas. Because to treat of this state and new birth from them was more pertinent to the occasional discourse of Christ to Nicodemus, than any thing that Mr. Stevens hath said or can say to the contrary.  
Hence we declare to the impartial Reader, that Mr. Stevens hath wronged us, and born false witness against us, (peradventure it is for want of reading the ten Commandments to his people, that he forgot the ninth Commandment) in saying, before he had proved it, we have sophistically dealt with him and his party in leaving out their chief argument for original sin from John 3.5, 6. for they have no colour but a fading fleshly colour for what they say, John 3.5, 6. Now for his abuse of us in this particular we ask no more satisfaction from him at present, but that he will be pleased to declare that he is more than confident we can answer his weaker arguments, and also that we can make more than sufficient replies to his weak answers to our arguments against original sin; because we have worsted him (we appeal to the impartial slander by) in his strongest argument (as he rashly calleth it) for original sin out of the place aforesaid.  
Therefore (upon the account aforesaid) we hope he will make it known, that we may spare our needless pains to make further reply unto that part of his weak defence of original sin, which concerneth the Examiner's to take notice of; and as for that part of the said book which concerneth Doctor Taylor, we doubt not but he will let Mr. Stevens know in due time, qui vir siet against his defence for original sin.  
We must yet take a little further liberty to declare the necessity of looking upon what grounds we fix our sense upon any Scripture-axiom in any particular place of Scripture, because there is a grave Doctor, and some others in Wilts, who fix this sense on Christ's words, Matth. 19.21. namely, that Christ adviseth the rich man to go sell all his temporal possessions and give them to the poor: this is their sense, and the sense of many more without demonstrative argument from text or context; and therefore we deny to take their words for it without reasons given with them.  
First, because we can find no command in general through out the Scripture to command a rich man to sell all his temporal estate and give it to the poor: if there be, let these abounders in their own sense show it us; for if there should be any such place of Scripture, it would cross other Scriptures; as first that 1 Tim. 5.8. where it is said, he that provides not for his family is worse than an infidel; and this man for aught we know might have a family.  
Secondly, it would cross that Scripture where it is declared, that one should not be eased, and another burdened, but that there should be equality, 2 Cor. 8.13. Now if the young man had then gone and sold all he had (as Christ did bid him) and given it to the poor, he had indeed eased them, but burdened himself, in leaving himself nothing of his vast estate; for it is said, he had great possessions; and so he had made himself a burden to others.  
Again, it is not certain there were so many poor at that time among the Jews; and they meddled with the Gentiles in that case (its probable) no more than the Samaritans did with the Jews in divers cases, John 4.9.  
Thirdly, Christ doth not bid him sell it and have it in common, to communicate it, as they did, Acts 4.32. with others; if it had been so there might have been some argument from it to incline him to obey christ advise, because than he might have had as good share (being before his own) as others had in like need: but Christ bids him go and sell all he had, and so fulfil the Proverb, make himself as poor as Job, without giving him any comfort in reference to his estate, by telling him that he might have part of it himself with the poor; but, go sell all and give to the poor, saith Christ unto him.  
Fourthly, Paul telleth Ananias, Acts 5.1, 2, 3. that his estate was his own, and that he was left free to do as he pleased, he was not bound by any requiring to sell all his estate, and bring it to be distributed; but Peter reproveth him for his hypocritical dissimulation only in keeping back part of his estate under hand, contrary to his outward pretence hence: à pari, it is not likely or probable from what Christ said to him, that Christ required him to go and sell all his temporal estate and give it to the poor: for Ananias is not by Peter told that he was required to sell all that he had and to give it to the poor; but Peter saith to him, whiles it remained was it not thine own? and after when it was sold, was it not in thy own power? etc.  
5. Reas. Because Christ telleth him that he should be perfect ipso facto, (upon the supposition of his foregoing universal obedience which he professed he had performed) yet Paul saith, 1 Cor. 13.12. If Ishould give my body to be burned, and my good to the poor, I should profit my  nothing if I have not love: therefore Christ could not intent to bid the man sell his temporal estate that ipso facto he might be perfect, because that fact in itself would not have made him perfect, according to Paul's testimony aforesaid.  
6. Reas. Because Christ had no occasion given him to discourse of temporal estates; therefore Christ did not bid him fell all his temporal estate and riches, but his own false spiritual riches, which was his high conceit of himself; for after Christ had declared the happy estate of Children, Mat. 19.13, 14. then cometh this Querent (St. Luk styleth him a ruler cap. 18.18.) to know what he must do, and telleth Christ what he had done in order to Christ's directions, vers. 28. and would know what he had more to do; Christ telleth him, to sell all that he had and give it to the poor; the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sell all thy own which remaineth, or sell all things remaining that are thine: now the self-chosen righteousness, and such like stuff are the man's own, for the earth is the Lords and the fullness thereof, 1 Cor. 10.26. therefore that is not the man's, but Gods, that he may command when he pleaseth, & may be no impediment to eternal life unto them that do enjoy a great measure of it. Hence you see the occasion given to Christ from the Querie of the man, and his reply, from whence (no doubt) our Saviour took opportunity to give him the advise aforesaid. Read also the other Evangelists, Mar. 10.17. to ver. 23. Luk. 18.18, 19, 20, to 23. ver. 10, 25, 26. Mat. 22.34, 35. and it may easily be perceived how apt these sort of men are to justify themselves, when that which is high in men is oft abomination to God: so we may see how Laodicea was lifted up with this sort of spiritual false riches, Revel. 3.10. as is apparent by the Lord's counsel to that Church what to do in that case. And Paul upbraideth the Corinthians, that they were rich, and full, and wanted nothing, and reigned as Kings, etc. 1 Cor. 4.8, 9 yet not in truth, as those Kings spoken of, Revel. 1.11. but only in their own high conceivings, because the said Church of Corinth was not so rich in temporals at that time. Secondly, it appeareth that they looked on themselves as rich in high conceivings, by Paul's expressions in reference to them, ver. 6, 7. Thirdly, because he wisheth they did reign, that the Apostles might reign with them. Hence, it is easy, by comparing the foresaid testimonies with the words and deportment of this man, to understand that it was spiritual false riches of selfe-chosen righteousness that were his great possessions which our Saviour biddeth him to sell and part with, that he might be perfect and complete (having done what he said) and so by his righteousness which Christ would have him, show forth, he might have treasure in Heaven; for Prov. 22.4. it said, By humility, and the fear of the Lord are riches, and honour, and life: and Math. 18.4. Christ saith, Whoever shall humble himself as a little child, the same is great in the kingdom of God.  
We sum up all in this Syllogistical demonstration:  
Those riches which Christ had only an occasion to take notice of to be the man's possessions, the same in reason we ought to believe Christ did intent when he bid the man s●ll all he had etc. But they were his spiritual false riches of his chosen holiness andhigh-conceitednesse that Christ had occasion given him from the man, and others of his like mind, to take notice of. Therefore those riches were the riches which he counsels him to sell. The major cannot be denied; and we hope the Assumption is proved by former instances.  
If it be said, it was his temporal estate, because hewent away sorrowful: We answer, that it will not follow necessarily thereupon: because those who are rich in false spiritual wisdom and holiness, (Luk 18.11.) are as unwilling, yea more, to part with their possessions, as theformer; and therefore our Saviour telleth them, that Publicans and adulterers should enter into Heaven before them, Mat. 21.31. And the reason is, because it is easier to convince the Publicans and Harlots (having no excuse) then to convince these, as appeareth Job. 9.34, 40. and 7.48, 49.  
If it be yet further urged, that Christ meant as aforesaid, because he bid him give them to the poor: We answer, though Christ did bid him do so, yet its Ignoratio elenchi to conclude thence that Christ meant the man's temporal possessions, because there are other poor besides these poor; as Christ telleth the Church of Laodicea, that she was poor: therefore none can affirm that Christ meant only the former poor, because, Where there are many specials under a general that is only named, we must give some undeniable reason why that special we nominate is meant rather than another special by reason all the specials are not alike, but differ specifically, and by their next forms, from each other, even as a man and a brute do, and yet are both animals, living sensible creatures, but yet not both rational creatures: so do many poor in temporals, and false righteousness, differ specifically; and this last sort of poors  meant by Christ, who could not boast of their righteousness, and did not boast of it, as this sort of people did, Luk. 18.11. and these are the poor devils who are poorest of all in this kind, because they have not so much as that chosen false righteousness to boast of as this ruler had (as he is called Luk. 18.18.) and as Laodicea did boast of, Revel. 3.17. who yet was truly poor in the midst of her riches; therefore Christ bids him sell them, (in that they kept him from being perfect to the kingdom of Heaven) and give them to those poor devils, for than they might boast as well as himself, and be rich like himself. If this seemeth strange arguing to any, let them consider how the Apostle (James. 2.29.) doth argue the Solifidians, who boast of their vain faith without works, even by a parallel of faith in the devils; thou believest there is one God, thou dost well; the devils believe and tremble. Hence upon the same account, may we think Christ argued the man's necessity to sell all in reference to the poor devils, and give them to those, because they would do good to no man, but hinder him of Heaven.  
Secondly, because riches are for some poor which stand in some relative respect to them, therefore Christ bids him give them to the poor devils. ver. 21. if he parted with these because they were acquired from the devil's persuasion and delusion, and therefore to give them to the devils, who were the instigators to him to seek them and boast in them, was most proper counsel from our Saviour to him.  
But it is said further, Christ bids him sell them and give them: therefore it was his temporal riches, because the other cannot properly be sold. I answer yea, in the sense that the Scripture oft times sutteth out selling and buying by: as Prov. 22.23. Buy the truth and sell it not, also wisdom and instruction, and understanding: this is spoken to the obedient Son, ver. 22. See the phrase is used Isai. 55.1, 2, 3. & Christ wisheth Laodicea  buy of him change of raiment, etc. Hence that expression doth not conclude that it was the man's temporal estate that Christ would have him sell.  
But we desire leave to offer (in reference to our sense of the man's great possessions which he was advised to part with) the place, Luk. 13.33. So likewise whoever he be of you who forsaketh not all he hath he cannot be my disciple: whether no man can be Christ's disciple unless he sell all his temporal estate, and give it to the poor; for it would then follow that none of themselves, because they have a great share of temporal estates, are Christ's Disciples, nor ever must expect to be until they have sold all their temporal estates, (sive malè, sive just● parta) and give them to the poor, which are innumerous since our plundering and sequestering times: hence Christ did not mean in the said place, Luk. 14.33. when he declared a necessity of forsaking, or a putting away all, that every one who would be Christ's disciple must part with all his just-gotten riches (as for goods ill gotten let them look to that who have them) if ever he will be Christ's disciple, we hope, our enemies being Judges; for the sense of the place, Luk. 14.33. will give sentence that we give a right sense thereof negatively, lest they should be forced to part with their wealth before they expect to leave sin, which they usually affirm must be in them while they live: and why upon the same reason shall we conclude that Christ did not mean, the rich man, Math. 19.21. should sell those, and no other possessions than are included in that place? Luk. 14.33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same expressed in both places to be parted with.  
But it's urged yet further, that the disciples did so understand our Saviour by his general speech, because Peter said, ver. 27. to Christ, we have forsaken all and followed thee, and ver. 29. Christ saith, Every one that hath forsaken houses, brethren, lands, for my sake, shall receive a hundred-fold, and shall inherit eternal life.  
If these words of Christ were intended literally of houses and Lands a hundred-fold to be received for what they forsook, it is not to be questioned, but many who have got houses and Lands (how unduly soever got and possessed) but they would forsake them all upon this pretended account, and let them take them whose they were, if they might have a hundred-fold more for them they left, & Heaven to boot at last when they can enjoy these no longer. Therefore surely our Saviour did not intent his reply to Peter literally.  
Again, Christ doth not begin with that comforting speech to Peter, after he had told Christ what they had done, but saith to him, first, you that have followed me in the regeneration you shall (in due time) sit upon twelve thrones; intimating plainly that it was for their following Christ in the regeneration, not for their forsaking all they had, which was not much, (Math. 4.19.) of temporals) to follow him, that Christ spoke such good words and comfortable unto them: yet than he addeth further, that in case any do forsake freely of themselves all they have, (but Christ adviseth the man to sell all he had) for his name's sake, to honour and serve him, they shall have such a multiplied reward as is after specified, ver. 29. yea with persecutions, Mark. 10.30. But let it be granted that Peter and the rest thought that Christ bid him sell all his temporal estate and give it to the poor, who had need; yet it doth not therefore follow that Christ meant his words in that sense because Peter and the rest thought so; for the Disciples themselves (as well as others, Joh. 2.19.) mistook in their nonage their Master's sense and meaning of his words, as appeareth by their mistake, Joh. 21.23. Hence it is no argument for our censurers to build upon, that they mistake not also Christ's sense and meaning, by concluding it to be his temporal estate, because the Apostles at that time did think so: but as the Apostles did mistake their Master sometimes, so do they our Saviour's meaning in the said place.  
We shall presume to trouble their patience a little further, by adding the interpretation of two other Scriptures, namely Isai. 64.6. Phil. 3.10. which are much abused and profaned too frequently, and of late by Mr. Ditton and Mr. Phelps, Grandees in the Committee of Wilts for ejection, etc. and have been fierce men against us for that purpose, in a letter to a person of Honour, and of better divine principles then themselves: for in the said letter they declare that the true Church of God doth account all her righteousness to be as filthy rags, and do specify Isai. 64.6. for their warrant: but with their good Worship's favour we confidently deny it, yet not without reasons, but first from the relative respect wherein the 6 ver. standeth unto the 5. ver. which said two verses are disposed together in a compound discrete axiom thus; Thou meetest him who rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth, for we have sinned, in those is continuance, and we shall be saved, ver. 5. But we are all as an unclean thing, and all our righteousness is as filthy rags, and we do fade like a leaf, our iniquities like the wind have taken us away, ver. 6. Here we may evidently perceive the righteousness in the 5 ver. is set in a dissentany respect with the righteousness in the 6. ver. and is so to be disposed by the particle (but) in the 5 ver. as both of them are to be considered and judged together in the form of a discrete axiom, of which that particle But is the sign.  
Now in a discrete axiom the parts are dissentanies or disagreers.  
Hence the righteousness in the 6. ver. is not the same with that in the 5. ver. because disagreers are not thesame.  
Secondly, in a discrete axiom the disagreeing parts (which are here disagreeing adjuncts to their subject) do but disagree in some Logical or accidental respect unto their subjects: which argueth that (though their natures in abstracto are opposites) yet they do but so disagree in reference to each others subject, as they can likewise agree to be (upon occasion) in either's subjects.  
For instance; they which had the righteousness as filthy rags, ver. 6. might have had that righteousness, ver. 5. which God (who rejoiceth not in filthiness) doth rejoice in, and meeteth them who work it, ver. 5. yet still those two righteousnesses are not the same in those two said verses, because they are disposed in a discrete axiom, which doth comprehend disagreeing parts; otherwise the axiom in a discrete form is ridiculous: as for instance, rationality and risibility are agreeing respects or arguments to man, because he is a risible as well as rational, though not by the same way, or from the same principle.  
Now to dispose them in a compound discrete axiom, saying, a man is a rational, but a risible creature, it were but ridiculous to wise men to say so.  
Hence we conclude that the righteousness in the 5. ver. is not the same with that in the 6. ver. because they are discreetly or diversely disposed in a discrete axiom as aforesaid. And therefore it cannot be that the Church's best righteousness is as filthy rags.  
Secondly, it cannot be so, because it is said God meeteth them who work that righteousness, v. 5. for God loveth not wickedness, neither can evil dwell with him, Psal. 4.4.  
But we shall presume to mind them of divers Scriptures which will demonstrate the said opinion of the true Churches best righteousness to be most impious.  
It is said Ephes. 5.27, 28. that Christ sanctifieth and cleanseth his Church with the washing of water by the word, that it may be without spot or wrinkle, or any such thing, holy and without blemish; and is the righteousness of this Church as filthy rags?  
It is said, Is. 4.3, 4. That it shall come to pass, that he who is left in Zion, and he that remaineth in jerusalem, shall be called holy; and when? namely (v. 4.) When the Lord shall have washed away the filth of the daughter of Zion, etc. by the spirit of judgement, and spirit of burning: and what will the righteousness of these holy ones be still as filthy rags?  
It is said 2 Cor. 3.18. of the true Church, that they are changed into the image of Christ, from glory to glory as by the Spirit; and is their best righteousness as filthy rags?  
It is Christ's testimony to his Church (his Spouse) Cant. 1.8, 10, 11. and 4.1. Thou art all fair my love, there is no spot in thee (Christ doth not say in himself, but in thee,) and is her righteousness yet as filthy rags? what cannot the Lord discern? or is he so partial that he will not see it, or say it is so (if it be as filthy rags) but say to his Church or Spouse, thou art all fair, there is no spot nor wrinkle in thee? Can. 4.4.  
It is said, 1 Cor. 6.11. of those that they were washed sanctified justified, in the name of the Lord Jesus, & by the Spirit of my God? and was all their righteousness but as filthy rags?  
It is said, Rev. 19.8. The fine linen with which the Saints are clothed is the righteousness of the Saints; and is that fine linen filthy rags? see what is said, Rev. 2.5. And what is the new man created after God in righteousness and true holiness, which the Ephesians were exhorted to put on Ephes. 4.23. was it but as filthy rags?  
If the late Doctor Drayton had spoken as blasphemous doctrines as his Judges and Examiner's have done, he had been deservedly accounted ignorant and insufficient for the work of the Ministry: but sic fata volunt, that the ignorant ofttimes sit in the chair, and the intelligent stand at Bar.  
But they say further that our great Apostle did ' count all his own righteousness as loss and dung, Phil. 3.9, 10. He did indeed account all his Pharisaical righteousness (in which he had boasted himself with a Pharisaical devotion and zeal) but loss and dung, Phil. 3.3.45. which he calleth ' the righteousness of the law without the faith of Christ, v. 4, 5, 6. but did he acknowledge the righteousness he had attained unto by an operative faith (which giveth victory over the world, 1 John 5.4.) as filthy rags? What was the righteousness to which the crown was promised him, and all who loved the appearing of Christ? was that righteousness (we ask again) but loss and dung? Paul fought a good fight indeed! he finished a fair course in such a righteousness, and he kept a fruitful faith indeed which brought him to no more righteousness but that which is but dung and loss! O, but it is said he called it so in comparison of Christ's righteousness, or that which he had by faith in Christ. It is true, he saith that ' he desires to be found in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness of God by faith, v. 9  
It's worth observing what expressions Paul useth in that verse, for he doth not hence, nor Rom. 4. intent to condemn all righteousness of the law, but only the righteousness of the law exclusively considered without the faith of Christ; but not that righteousness of the law which is through the faith of Christ: and therefore he saith according to the Greek reading, Phil. 3.9 10. that I may be found not having my ' own righteousness of the law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' but that righteousness which is through the faith of Christ.  
Whence he showeth evidently that he received the righteousness of the law, which was that he attained not unto when he was a Pharisee, v. 5, 6. through the faith of Christ, for the law is the rule of all righteousness, and requireth all righteousness, Matth. 19.14, 15, etc. but it must be attained through faith in Christ, because that faith deduceth it from Christ, and maketh it to be what it is, ' even the righteousness of or from God by faith, v. 9  
The Translators by their translation turn the words, as if Paul set the righteousness out of the law in contradistinction to another righteousness to be attained unto through the faith of Christ; when as its the same righteousness for nature with that Paul had before, but it was now qualified & altered through the faith of Christ; Paul's righteousness out of the law was not so qualified, before he believed in the Lord Jesus, according to his requiring, Joh. 14.1.  
Hence we say that Paul did not account his best righteousness loss and dung, nor yet his righteousness out of the law loss and dung through the faith of Jesus absolutely in itself, but as it was unqualified with his faith in Christ.  
And surely he did not advise Timothy to follow after the righteousness which is loss and dung, when he biddeth him ' follow after righteousness & holiness, patience, meekness, 1 Tim. 6.11, 12.  
They call St. Paul in their letters our great Apostle; but very inconsiderately, if his best righteousness he had was but loss and dung, for than he was not very great in his attainments, to attain to no other righteousness but that which is but loss and dung: Saint Paul useth but a comparison to set out the difference of his righteousness of the law; but comparisons do not determine things in their absolute nature, but in their comparate affection, as wisdom is better than rubies, Prov. 8.11. There is a comparison of better & worse, yet it will not follow that rubies are worth nothing at all; yet are they worth nothing in comparison of wisdom, when they come in competition, and one of them is to be removed, than rubies are to be cast away rather than wisdom, because wisdom is better than rubies.  
There are many comparisons in Scripture of things and persons compared, which are neither of them in their positive degree such as they seem to import in their comparative degree; as Luk. 18.14. it is said, the Publican went away rather justified then the Pharisee: and yet it will not follow that either of them (for the present) were justified, that is, made righteous. See in Ezek. 16.51, 52, etc. It is said of Judah, thou hast justified thy Sisters Sodon and Gomorrah, they are more righteous than thou, etc. yet none will say, if they consider v 49. that Sodom was righteous. Therefore its needful to ponder what is declared by comparate affections, lest we judge of things amiss, by putting our sense upon things from the comparative affection between them, which we mistake often, and so put our conceited sense to be that wherein things are compared, when indeed they are not so to be compared, without perverting the sense of the holy Ghost. As once an highly esteemed preacher did pervert the sense of the Text, Ephes. 2.1. you hath he quickened who are dead in trespasses and sins; from whence he gathered this Doctrine (never intended by that text) that an unregenerate man can no more stir, or contribute any thing to prepare his conversion, than a log or a stone, or a dead body can move; and he gave for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this reason, because he is compared to a dead man; to which indeed he is compared in respect of spiritual life, which is no more in him then life in a dead carcase; but yet the said unregenerate living man is not dead in his natural life also, which yet quickeneth and acteth all his organs and faculties, whereby he may hear, read, and pray to God to make what he heareth and readeth powerful and effectual to the ends and purposes appointed, that so faith ' at last may come by hearing, Rom. 10. and through prayer for strength to avoid temptations he may through watchfulness abstain ' from fleshly lusts which war against the soul, 1 Pet. 2.11.  
Thus it is easy to abuse comparisons to the bearing of false testimony against the mind of Christ.  
They ingenuously confess in their foresaid letters, that they dare not accept of Dr. Draytons' Sermon on 2 Cor. 7.1. (which was sent unto them as a love-token to their souls by the said person of Honour) because it doth direct them to place their perfection in inherent righteousness, which they say they do obtain by faith alone in a mediator (without them, not within them;) not marvel that Dr. Drayton found so little respect from them, and the Vindicator (though a vagrant, and not long known to them) so much favour with them, because he was for no inherent righteousness, but imputative (if he can get it) to be his perfect righteousness, with his imperfect and debauched life; for then sin may remain in him, according to his positions, and he may well confess all his righteousness to be as filthy rags, without any trouble to him, because the hypocritical Church confesseth hers to be so, Isai. 64.6.  
And that they may justify their not daring to own any inherent righteousness (but such as is as filthy rags aforesaid) in themselves, they produce for their warrant Paul's testimony of the Coloss. 2.10. saying to them, ' you are complete in him, that is, as they dream, without inherent righteousness, but that which is aforesaid; though Paul telleth them how it's to be complete in Christ, ver. 11. even by being circumcised with Christ's circumcision made without hands, in putting off the body of the sins of the flesh: not keeping it still to ' humble them with a voluntary humility, ver. 18. but that they might be eased of so great a burden, and so complete in Christ, being partakers of so great a benefit by Christ's circumcision aforesaid.  
But we wish them to go (but not too late) with the foolish Virgins, Mat. 2.25. and buy some of the salve Christ mentions, and anoint their eyes, Revel. 3.18. that they may see whether they had no inherent righteousness, in whom Christ was form again, Gal. 4.19. and whether they had no inherent righteousness who were changed into the image of Christ from glory to glory, 2 Cor. 3.18. whether Peter did not think they had inherent righteousness who were partakers of the divine nature, or that the said divine nature in them was as filthy rags as aforesaid.  
This very antipathy in them against inherent righteousness moved (it seemeth) Mr. Ditton to come in open court of Ass●ize at New-Sarum, March 16. 1657. and stand behind their Comittee-servant Cox his back, to clap him on the back, as an encouragement of his zeal against a possibility of a total mortification of sin in this life; for the said Cox did then and there acquaint Judge Windam (before whom I was necessitated to have a trial with the Vindicator, who was run away a little before) that he had some thing to inform his Lordship with concerning myself and Dr. Drayton, namely, that we had infected the whole County of Wilts (utinam id verum fuisset) with the doctrine of perfection or a perfect life; the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ininward impulsive cause of his so doing, could be no other but an ignorant zeal and detestation of a perfect life, and the doctrine of it: and the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward provoking cause could be no other without doubt but a desire in the said Cox to blast me and Dr. Drayton by informing the Judge what manner of Preachers we were to divert some (if he could) from considering too strictly upon the merits of my cause: and whether it had any such influence or no I cannot say; but I had ten pound damage awarded me for a slander, which did so nearly concern my life and estate to what I had: for a Jesuit (which was the slander) is to be hanged (as my Counsel opened before the Judge) his bowels ripped out, and his carcase to be quartered, by the Law of this Nation, if it be proved against him; for which mischievous revenge done me I had ten pound damage as aforesaid awarded me (which I had almost said I scorn upon such terms;) God's Law hath appointed a retaliation to be done unto a false witness, (so righteous are Gods judicial Laws, though they are little thought of to be put in practice; as if we could conform to better Laws than they which come from Heaven.) that where Draeo's Laws are made against real offenders, there ought to be some severe Law made against him who should be a false accuser of men in such cases, that so men might be terrified from attempting to accuse falsely, lest they came to fall in the pit which they dig for another.  
There was a severe Law made of late (and not unjustly) against such as should be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the woman was, (Joh. 4.4.) but there was no Law made at the same time against trapanners, according to that Scripture, Deut. 19.16, 17. etc. hence some (as it's notoriously known) have been trapanned by wretches who looked for gain from their own quarter, because they knew the urmost of their peril, if their plot did not succeed as they intended, by reason there was no parallel Law made against the false accusers. But we return to Cox aforesaid, and do salute him for his zeal against a perfect life, with the ensuing express: 
Cox, come, give evidence again at Size  
'Gainst perfect life, at which your stomaches rise;  
Come oft, and unto Judges make address,  
Tell them we have with such strange wickedness  
As is a perfect life infected round  
Wilts County, to restore it holy ground;  
Which Cox and's Master sorry are to see,  
That Wiltshire people should so poisoned be  
With doctrines of a perfect life, lest they  
Should be at last infected with that way,  
And so stand forth, as once Zacheus did,  
To restitute again what may lie hid.  
But Cox, though at your back your Master stand,  
I fear you not, but I will lend a hand  
To pull poor wretches out of all their sin,  
Which Tendarings Levits have them settled in.  
I care not whom before you make complaint,  
So I can save a soul and set a Saint  
Free by our doctrine, and at liberty, Joh. 8.32, 36.  
From sin i'th' Land of his nativity,  
That Christ may have a people him to serve  
Who will not from him and his just Laws swerve,  
Which is the thing he calls for it our hands.  
Saying in that our due obedience stands;  
Because that he is holy so must we 1 Pet. 1.16.  
Be in our lives, and thus his Temple be, 1 Cor. 6.16.  
Where he will dwell, but not with sin he saith▪ (Psal. 5.4.  
For it's against the doctrine of the saith  
Which he did teach when as he said Come out, 2 Cor. 6.17.  
Touch no uncleanness, of the sinful rout:  
Then will I be your God and you my flock, 2 Cor. 6.18.  
And you again grafted into Abraham's stock. Rom. 11.23.   
11. Querie. Whether it be be not needful for the discovery of divine truth contained in the Scriptures, & for satisfying all men's scruples, to the end we may all at last come to keep the unity of the Spirit in the bond of peace, Ephes. 4.3.  
We say, whether it be not needful to call and admit of all divided judgements in a Nation to meet together, and choose out some from among themselves to declare and debate in some public assembly their respective assertions of divine truths, that so all parties may come to see wherein the strength and weakness of their own arguments lieth, when they shall hear the answers of others to their own arguments, and likewise hear objections against what they hold; they having also permitted unto them time and freedom to make answer, and subscribe it under their hands to all the debates agitated, declaring what they assent or descent unto, and their reasons wherefore they do so.  
It hath been the cause (we believe) of great misery and mischief in reference to such divisions about what is truth (as Pilate said,) that the powers of Christian Nations (like the Popes) who pretended to justify their policy and Divinity to be according to godliness laid down or held out in the Scriptures, have (to that end) convened assemblies usually, and for the major part, of such men of esteemed learning, as they have been more than confident would contend, tanquam pro aris & focis, for them and their interests to be most religious; likewise would have them an admiration because of advantage, Judas, epist. v. 16. Rom. 16.17, 18. but so long as Synods and Conventions of men are designed from interest, and do consist of such who are flexible jurare in verba magistri, and only study how to please their present powers and Masters; as they did to please the late King James, and others of his design, in the Synod of Dort, (if we believe the acta Synodalia of the Remonstrants) for Vorstius must not be admitted to that said Synod, whose name was Worst, as Bishop Andrews (it's said) told King James, when he asked him what that Vorstius was; he answered the King, that his name was Worst. So some of our Divines (as it's reported) told the said Synod that they were not sent to debate that rigid and horrid question of absolute reprobation, but that wellpleasing question of absolute love and election of God to some who be from all eternity; elected though from the demonstration of this, any of ordinary capacity might easily conclude what they must needs think concerning reprobates and their reprobation.  
We say again, if Synods are called and convened as aforesaid, we cannot expect God's blessing upon their endeavours, how specious soever their meeting seemeth to be: For all such as God will bless to such a work, must be , and holy men of God, besides their acquired learning; for only such will say (if alured, or threatened by higher powers) as the Apostles did to the rulers, Act. 4.19. whether we should obey God or you judge ye.  
12. Querie. Whether it be a sin to pray for grace and help from Christ to live here without sin, and in perfect obedience to all and every one of God's commandments, which consist in our operative love to God and man, Matth. 22.37. to 41. The reason, because the doctrine of perfection is deemed an innovation and heresy, and to pray therefore for such a thing must be evil.  
13. Qu. Whether (if we ought to pray as aforesaid) it be a sin in any of the Saints to believe and expect that God will give grace and help by Christ unto such praying Saints to live without sin and transgression to his laws in this life as aforesaid.  
14. Qu. Whether it can be demonstrated clearly out of Scriptures (for it's often affirmed to be so) that what Adam received of God for himself, he received: (as a common root, and by virtue of a covenant of God with Adam relating thereunto) for all mankind; and what he lost in himself by his personal sin, he lost likewise for all his posterity, and they must for ever lose the same without they repent of Adam's sin, and saved by an absolute decree of election. Our reasons of this Querie are these;  
First, because it will then follow that if Adam had stood in his integrity (as he might have done) until he had had a child of thirty years of age, which might have lived a most holy life as Enoch did on earth, yet upon Adam's fall or transgression afterward, his said child or children must have lost all, and been inwardly defiled with Adam's sin, and under the condemnation for it, though until that very time they had lived most innocently in personal obedience to all God's laws; for many say (without book) because God did (as they say) so covenant with Adam, that what he lost by transgression he and his posterity should lose (ipso facto) the same, and his posterity be as truly defiled with his sin as himself.  
Secondly, because if it be so as aforesaid, then in case Adam had stood and persevered in obedience to his lives end, as he might have done, (for it is said, James 1.13, 14. God tempts no man to sin, but that every man is drawn aside of his own concupiscence,) then though his posterity yea hitherto had broken Gods righteous laws, yet the just God must not have been angry with them, nor punished them as sinners, because Adam himself did not sin, in whom the Lord (as they say) made such a covenant as aforesaid; and therefore what he received and did not forfeit by his own transgression, they must likewise receive, and must not lose (by virtue of the said covenant with Adam) notwithstanding their personal frequent rebellious and disobedience.  
Orighteous God, cause us to see and consider what dangerous sequels may be inferred, directly opposite to thy justice and mercy, from such a fictitious covenant (as is pretended by many Divines) that God made with Adam for himself and all his posterity.  
15. Querie. What dishonour and wrong is offered to God's justice and mercy, or to any attribute of God, by unbelieving and disowning the old tradition of original sin from the first personal Adam. Let the more zealous than considerate defenders of it produce the clear Scriptures to prove that our denial of it doth wrong God's justice and mercy, that so he may be justified in his saying, and pure when he judgeth, according to the said tradition.  
16. Querie. What cause have parents to quarrel or grieve that they hear their children be born innocent, and fit members for the kingdom of heaven, Matth. 19.14, 15. Matth. 18.3. let them produce Scripture plainly to prove that its more for God's honour to ordain them to come into the world as firebrands of hell; the reason is, because St. James telleth us, ' mercy rejoiceth over judgement; and the Psalmist saith, Psal. 14.59. that ' Gods tender mercies are over all his works; which in the foresaid case of being under wrath for Adam's sin cannot be rightly attested and declared: and Is. 57.16. ' the Lord maketh the souls, and also the Lord restored Adam into his favour from his guilt, etc. before he had any children; therefore if Adam's posterity were under the condemnation for his sin, the mercies of God are much obscured towards the posterity of Adam.  
17. Querie. What honour and excellency is taken from Christ's merits and saving grace by declaring that our justification or making righteous is from Christ within us, Col. 1.27. not without us, and from his saving grace communicated to us in our obedience to his laws? The reason of this Qu. is, because there is so much pleading that our justification is by Christ's imputative righteousness residing in himself, and not communicated to us, but putatively only, and so our pollution may remain still, if we be justified in Christ by the said external imputation of his righteousness only; for there is no inward cleansing by that means communicated unto us. And peradventure the observing of the common transgressions committed by most men (yea professors of religion, like those Tit. 1.16.) very frequently, first brought in the imbelief (because men ' resist not, striving unto blood against sin, Heb. 12.4.) that all our sins cannot be purged away in this life: we say the observing and believing as aforesaid, brought in (without doubt) the persuasion of a justification by Christ's righteousness imputed only to us, and not by inherent righteousness within us, that we might have quiet consciences (notwithstanding our iniquities 〈◊〉 us in our faces) by dreaming we are justified by 〈◊〉 imputative righteousness without us, and not wrought in us through our obedience by the help of his grace and holy Spirit.  
18. Qu. Whether these who cry out against others for heresies and blasphemous opinions, ought not to be sure before that they are so, lest it be retorted on them (as Paul did against his contenders, Act. 24.14.) by the way that ' you call heresy, so worship we the Lord our God; and especially to be careful they are sree themselves from all heresy; for Turpe est doctori cùm culpa redarguit ipsum.  
19 Qu. Whether the Lord did intent to alter and abate those qualifications (enumerated Ps. 15. and Ps. 24. v. 3, 4.) of them that should inhabit his tabernacle through Christ after he came in the outward flesh; because if he did not intent so to do, than these are still the qualifications to be showed forth by every one that is to dwell in Gods holy hill; even to walk uprightly, to work righteousness, & speak the truth from his heart, not to do evil to his neighbour, to perform his oath though it be to his own hindrance, etc. and not to swear deceitfully.  
19 Quer. Whether religion standeth in assuming or practising of any outward forms and services, so as the practitioners of them are to be accounted the religious men above others who assume them not, yet practise more mercy & justice in their actions then the aforesaid do, & also live as unblameable lives. The reason of this Querie is, because the Lord by the Prophet Micah telleth them that to do justly, love mercy, and walk humbly with God, is the good which he hath showed them to do, & that he careth not for their offerings, nor for their rivers of oil, nor yet for the fruit of their bodies for the sin of their souls, Micah 6.6, 7, 8.  
Secondly, because in Is. 58.2, 3, 4. its said, They seek me daily, and delight to know my ways as a Nation that did righteously, they ask of me the ordinances of justice, they take delight in approaching to God; yet for all this, & their fasting to 〈◊〉, the Lord declares his dislike of them, v. 3, 4 5, 6, 7, 〈…〉  
3. Because it is said, James 1.27. Pure Religion and undefiled before God the Father, is to visit the fatherless and widows, and keep himself unspotted of the world.  
We desire to know of any inquisitive man, or professor of Religion, whether there be any place of holy Writ which speaketh like to this of the pure Religion. So that it appeareth that the mercy and unspotted life is the pure Religion and undefiled before God the Father; and therefore they are the most religious men who practise most of the mercy and unspotted life, though they be of no divided opinion amongst us at this day, yet practise all outward services with others for peace sake. Hence it is to be considered, whether many in America who have not the written Scriptures, be not better Christians then many in England; for I have heard a woman commonly called a Moor) then of Mr. Jesse his Congregation, who rel●aed thus much in reference to St. James, his Religion of their Countrey-natives practised, that they used when any of them were sick to go to them, and one to do this office about the patiented, a second to do another, a third to do another office of help about them, and not to leave them until they saw them dead or recovered: This was her testimony unto a person of Honour in my hearing, she also saying of themselves, we do not as is usually done in England, to send to see (peradventure) how they do, but afford them little help of their own, but God help them; according to that, James 2.16. ' Depart in peace, be ye warmed; but give them nothing.  
20. Querie. Whether to be oft distempered with passions of pride, wrath, maliciousness, envy, and to be of an unreconcilable spirit, be not worse then to be oft distempered with wine and strong drink.  
The reason of this Querie is, because the latter sort of distempered ones are looked upon as irreligious men (as indeed they are) and are shamed and spoken against for such distempers by the former sort of distempered men, who are yet more frequently distempered (and longer) with malice, wrath, irreconcileablenesse, and envy, than the others are with wine. Now as every effect is to be argued from its causes, by reason it is from them, so must men judge of the said effects more or less evil, from their causes and principles from whence they come; and hence it will appear, that those who are often distempered with wrath, anger, malice, are worse than the other; because envy, wrath, and malice, etc. are from the devil's nature more immediately and properly, (according unto that, Ja. 3.14 15, 16.) where it's said, ' that this wisdom is devilish: the other distemper is more indeed of the brutish & sensual nature, according to that, Phil. 3.18, 19 Whose God is their belly, whose glory is their shame, who mind earthly things. Hence it will follow, that the wrathful and malicious man because he showeth more of that id Diaboli to be in him, (though the other more of the id ruti to be in him) is the worse of the two; though he that is the best of the two will be shut out of Heaven, 1 Cor. 6.11. if he repent not here; but whether it be not inconsiderateness or partiality, (let them judge whom it concerneth) to count the distempered with wine for irreligious persons, and yet to account the other sort, who are distempered with wrath and envy, for religious persons, and their wrathful envious passions but the infirmities of Saints, especially if they walk in some outward form of a religious esteem: do not the Apostles words, Jam. 2.4. reach these, Are you not partial in yourselves, and Judges of evil thoughts? because that which is high in most men is abomination to God, and because the malicious distemper is more of the devil's nature as aforesaid.  
We shall offer further some Texts of Scripture to be enquired into, as how far their scope and aim doth concern us, because of what is said, 2 Tim. 3.16, 17.  
1 Querie. What is St. Paul's intent when he saith, Rom. 2.3. And thinkest thou O man that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? The reason is, because God is no respecter of persons, v. 12. v. 6.  
2. Querie. What did our Saviour mean, Math. 7.12. where he saith, All things that you would that men should do to you, do ye even so to them, for this is the Law and the Prophets. The reason of this Querie is because of what Job said, Job 16.4. and many care not who sink so they swim.  
3. Querie. What did St. Paul mean, Phil. 2.21. where he saith, All seek their own, and not the things which are Jesus Christ's.  
4. Querie. What did the Lord mean, Jer. 45.5. where it is said, Seekest thou great things for thyself? seek them not.  
5. Querie. What did Christ mean. Math. 16.26. where he saith, What is a man profited? if he shall gain the world and lose his soul?  
6. Querie. What is the scope of that, Psal. 50.20. Thou sittest and speakest against thy brother, and slanderest thy own Mother's son.  
7. Querie. What is meant, Isai. 63.8. where it is said, My children will not lie.  
8. Qu. What doth Christ intent, Luk, 17.1, 2. when ' he said, Woe be to them by whom offences come; it were better for him that a millstone were hanged about his neck, and he cast into the Sea, then that he should offend a little one.  
9 Qu. What is meant by that, Math. 7.2. where ' it is said, With what measure thou meetest it shall be meted unto thee again.  
10. Qu. What is meant by the false balance, Prov. 11.1 ' where it is said, A false balance is an abomination to God, but a just weight is his delight. See Prov. 16.16. & 20.10. Levit. 19.35, 36. The reason of this Querie is, because ' it is said, Dan. 5.27. that the King was weighed in the balance, and found too light: therefore other things are weighed besides natural or artificial things.  
11. Qu. What doth the Psalmist mean by those words, ' Psal. 119.126. It is time for thee Lord to work, for they have made void thy Law.  
12. Qu. What is the scope and intent of the Lord in those words, Mal. 2.8, 9 Ye are departed out of the way, ye have caused many to stumble at the Law, ye have corrupted the covenant of Levi, saith the Lord of Hosts. v. 9 Therefore have I made you contemptible and base before all according as you have not kept my ways, but the people, have been partial in my Law?  
13. Qu. What did David mean by that, 1 Sam. 26.19. For they have driven me out this day from abiding in the inheritance of the Lord, saying, go serve other Gods.  
14. Qu. What is meant, Heb. 8.10, 11. After those days, saith the Lord, I will put my Laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people. v. 11. And they shall not teach every man his neighbour, and every man his brother, saying, know the Lord, for all shall know me from the least unto the greatest.  
15. Qu. What is the meaning of those words of the Psalmist, Psal. 119.98, 99, 100 Thou through thy commandments hast made me wiser than my enemies, for they are ever with me. v. 99 I have more understanding than all my teachers, for thy testimonies are my meditations. v. 100 I understand more than the ancients, because I keep thy precepts.  
16. Qu. What is the meaning of that, 2 Cor. 8.13. Not that one should be eased and another burdened, but that there may be equality.  
17. Qu. What is the meaning of that, Ezek. 17.18, 19 The reason is, because of the sore threatening declared by the Prophet for breaking oath with the King of Babel; and we see that the Lord calleth it the despising of his oath, and the breaking of covenant with him. What will the Lords displeasure be less against such who have lifted their hands to him to reform in doctrine and discipline according to the word of God? Exitus actu probabit; what will you do in the latter end thereof? Jer. 30.23, 24.  
18. Qu. What is the meaning of that, Revel. 2.2, 3, 4, 5, 6. The reason is, because the Lord threatens to remove the Candlestick unless they repent, for that they had left their first love.  
19 Qu. What is the meaning of that, Jam. 1.20. where it is said, The wrath of man doth not accomplish the righteousness of God.  
20. Qu. What doth the Apostle mean, v. 26. where he saith, If any seem to be religious, and refrain not his tongue, that man's religion is in vain.  
21. Qu. What is meant by that, Math. 23.25. where it is said, These things thou oughtest to have done, and not to have left the other undone.  
22. Qu. What is the meaning of that, Jam. 2.7. where it is said, I'faith without works is a dead faith. The reason is, because we are said (by many) to be justified by faith alone without works; which if so, than we are justified by a dead faith, according to St. James, and its contrary to the justification of Abraham, v. 21, 22.  
21. Qu. What is the meaning of that, Gal. 6.1. Brethren, if a man fall by an occasion, you who are spiritual restore such a one with the spirit of meekness, considering thou thyself mayst be tempted one way or another. The reason of this Querie is, because of that mentioned, v. 1. Bear ye one another's burdens, and so fulfil the law of Christ. Rom. 15.1. You that are strong aught to bear the infirmities of the weak, which are but such for a time, 1 John 2.12, 13, 14.  
22. Qu. What is the meaning of that, 1 Cor. 15.26. where it is said, ' The last enemy which shall be destroyed is death. The reason is, first, because it's said, v. 25. ' Christ must reign until he hath put all his enemies under his feet, and death is said there to be the last: therefore what death is meant there is worthy of Divines enquiry. Secondly, if it be so that death is the last enemy, than all sin must be destroyed before death come, and so sin shall not remain in all Saints as long as they live.  
23. Qu. What is the meaning of that, 1 Cor. 11. v. 26. where it is said, So  as you eat, etc. you show forth the Lords death until he come. The reason of this Querie is, because it is spoken to every one who rightly receiveth the Lord's Supper; and if so, it cannot be meant of his last coming, which is so much spoken of among Divines.  
24. Qu. What is the meaning of that, Luk. 18.8. where it is said, ' When the Son of man cometh, shall he find faith on the earth? The reason of this Querie is, because we believe that it is not likely to be meant of the rarity of the faith to believe that Christ came to save sinners, or that he was made man to suffer for our sins.  
25. Qu. What is the meaning of that, Rom. 8.4. where it is said, That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit. The reason of this Querie is, because it is usually affirmed that Christ hath fulfilled all righteousness of the law for us; and the Apostle saith, that it might be fulfilled in us.  
26. Qu. What is the meaning of that, Mark 16.17, 18. And these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly poison, it shall not hurt them; and they shall lay their hands on the sick, and they shall recover. The reason of this Querie is, because these signs are declared to follow (not the Apostles who were to preach the belief) in their order every believer, as to know ●hether they believe a right or not, which is set down, ver. 16. to be of that ' necessity, that he who believeth not shall be damned; therefore it concerneth us much to know whether we believe aright yea or not: hence these signs shall follow them which believe, and the believers shall do these ensuing things in their order; It doth therefore concern us to find out what is contained under those stupendious expressions, that every believer must do as aforesaid.  
27. Qu. What is the meaning of that, Matth. 28.20. ' And lo I am with you to the end of the world. The reason of this Querie is, because that is the divine record from which a succession of ministration is proved to continue downward from the Apostles to the end of the world; from whence the ministers of the word and Sacrament do claim their own office to be Jure divino, and that they are the Apostles successors descended lineally from them by virtue of Christ's words and promise to the Apostles, Lo I am with you to the end of the word.  
But how they will prove what they say from the said words of Christ by rational arguments, is the thing for the present we doubt of.  
First, because the words are spoken not to the Apostles successors, ' Lo I will be with you to the end of the world; but it is personally spoken to the Apostles, ' Lo I am with you to the end of the world. But to this it is said, that Christ did intent their successors to be included under those words, because the words are not literally true of the Apostles, by reason they are fallen asleep with their Apostolical doctrine, and are no more personally in this world; therefore the words must include (say they) their successors, ' I am with you, namely, my Apostles in your successors, to the end of the world. But this is an addition to Christ's words, for Christ saith no more, but, Lo I am with you to the end of the world: and by what authority they make that addition aforesaid, it concerneth them to consider, because the curse is heavy whic his charged on them who add or take from Christ's words, Rev. 22.18, 19 But if they say Christ did intent to continue successors of the Apostles for the good of his Church, to put them in remembrance, and teach them how to walk in all the commandments of God without offence: we then ask (if it be so) whether Christ hath appointed themselves to be the true successors unto the Apostles by virtue of the said words; for to argue merely from the said words, there must be successors of the Apostles, for divers good ends; ergo we ministers aforesaid, and them of our mind, order, and practise, are the men; is no better arguing to persuade the doubtful of what they say, than he that would persuade himself that his son must be the next Bishop of C. because it is appointed by order and authority, besides custom, that he must be a Cambridge-man or an Oxford-man; and if an Oxford-man, then of this College, or another College; if of this College, then why not my son as well as another? especially since I persuade myself he is the man intended for the Bishop. Just so is the former argument; Christ did intent to have successors in the Apostles ministration, because he said, ' Lo I am with you (though the Greek text will not justify that translation) to the end of the world; and therefore we are the ministers who are their successors.  
Truly the Pope and Popelings argue just so for him to be Peter's successor; Peter, say they, was at Rome, and governed there, and Peter was the prime and chief Apostle; for Christ said to Peter, ' Feed my lambs, feed my sheep, Joh. 21.15. and thou art Peter, upon this rock I will build my Church, Math. 16.18. Now the Pope is a Minister also, if you will take his word for it, of Jesus Christ, by virtue of the words of Christ aforesaid; and he sits and rules at Rome where Peter governed Christ's Church (as they say) therefore the Pope is Peter's successor, and head of the Christian world upon the foresaid account.  
Do not the Protestant Ministers smile at such argumentations for the Pope's supremacy? and do the Ministers who are in contradistinction to the Pope argue any better for their succession and authority, to be the Apostles successors, & their Ministers & Bishops to be jure divino, because Christ said to his Apostles, ' Lo I am with you to the end of the world? for suppose that Christ had said in plain terms, ' Lo I will be with you & your successors to the end of the world, will it be rational to say, quia antecedens, ideo hoc consequens, therefore we are specifically the said successors? must there not be something else looked into, and to be proved, before they conclude, ergo we are successors of the Apostles, by reason Christ said, ' Lo I am with you and your successors to the end of the world? What are there no more maids than Maukin? may there not be another sort of successors besides these claimers unto it? which if there may be, then it's but like the arguing of the man aforesaid for his son to be the Bishop of C. Surely Haman had a little better ground of argumentation for his persuading himself that he was only the man (from former received and peculiar favours from the King, Est. 3.1, 2. & 5.11.) that the King would delight still to honour him above all others, chap. 6. v. 7. and therefore upon surmise v. 7. he saith to the King, (upon the Kings ask what should be done to the man the King delighted to honour, v. 6.) Let the royal apparel be brought forth which the King useth to wear, and the horse the King rideth upon, and the crown royal which is upon his head, and let this apparel and the horse be delivered to one of the Kings most noble Princes, that they may array the man whom the King delighteth to honour, and bring him on horseback through the streets of the City, & proclaim before him, ' thus shall it be done to the man whom the King delighteth to honour; & what was Haman therefore the man? truly he thought he should be the man upon the said same antecedent probability for it: but yet he was deceived, for it was another whom Haman never dreamt of. Hence we say, is it good arguing that the Apostles must have successors by virtue of Christ's speech, (which we have not yet well considered of) Math. 28.20.) therefore we are their successors, and so Ministers of Jesus Christ who can there be none but Haman (which notes troubling,) that the King doth delight to honour? is there not a Mordecai (the hidden contrite teacher) that he at last may have the honour conferred upon him, that Haman was more than confident was intended for him? Therefore he who argues from the general to the special, as belonging to it, must argue from the general to the special, secundum id generis quod est in specie, according to that of the general that is in the special; which is to be applied thus to our purpose: The Ministers aforesaid do claim their ministration from the Apostles, because they doubt not (though the words they bring will not remove their doubt) but the Apostles were to have successors; and if successors, than they themselves are the successors; but how do they prove it? for none can argue themselves successors, but secundumid generis, that of the general requisite to be in them that was in their predecessors.  
Now the Apostles, to whom Christ spoke the words, had with their office suitable gifts thereunto, conferred upon them, to teach the people inf●libly to observe whatever Christ commanded them. Hence we ask the foresaid claim-layers to be the Apostles successors, how they can lay claim (on their gloss aforesaid upon the words of Christ); whether they lay claim to the office of the Apostles, for teaching, and other services of their ministration, without the like gifts; or with the like gifts. Now if to the office without the like gifts, than they do not lay their claim (with their favours) rationally, from our reason given before, how we must argue from the general to the special, but according to that of the general which is in the special: therefore if they have not the like gifts in teaching, which is to teach infallibly by inspiration from Jesus Christ, even as witnesses are taught, when called to make oath in point of testimony, to speak the truth, and the whole truth, and nothing but the truth, so help us God; We say, if they have not the like gifts aforesaid in teaching, (which they deny they have) saying, revelations and infallibility are ceased now, and Synods may err, (as they confess in their late Confession of faith, which they there make good) than they are not the Apostles successors (notwithstanding their claim) because we cannot believe that Christ meant a successor of an identical office of teaching, without the gifts that then were concomitant to the office, and were inherent to the officers, the said Apostles.  
We wish them to consult again, and lay down the claim of their office from the Apostles: unless they will also lay claim to the like gifts in teaching with the Apostles, because they were so nearly and necesarily joined toget her in there, Ephes. 4.9, 10, ends 11, 12. to enable them to perform their office to the ends and purposes expressed, Ephes. 4.13. Therefore what Jesus Christ hath joined together let none dare to put asunder; as to pretend to their predecessors office, and not to their gifts.  
Again, they call themselves Pastors and Teachers; now their ministration is not the same in office with the Apostles, to whom Christ spoke the foresaid words.  
If they say all of them are included in these words, Lo I am with you: because it is said ' Ephes. 4.11. that he gave some Apostles, some Prophets, and some Evangelists, and some Pastors, some Teachers: we answer, that it is true, that Ephes. 4.11. there is an enumeration of several persons concrete with their several offices: yet it will not follow on that account, though they be like Pastors or Teachers, that therefore those officers are so included in the words, Math. 28.20. Lo I am with you to the end of the world; and that they are the Apostles successors, and that they justly can derive their claim from the said place, Math. 28.20. for though omne majus ejusdem generis continet minus in some respect; yet it's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that every minus contin●t majus, that the less containeth the greater, that is, because the Apostles had virtually what the Pastors and Teachers had, and that they could upon any occasion perform their office, yet is not the Apostles office their office; nor yet could the Pastors and Teachers perform the Apostles office, because it is a lower office; and if so, they cannot call themselves the Apostles successors by virtue of these words, Mat. 28.20. by reason of what Christ did, Ephes. 4.11. Hence it is we say, these words, Math. 28.20. will not afford them warrant to call themselves what they do; but it had been much better for them to have laid hold on Ephes. 4.11. and argued thus for their claim of Pastors, etc. There are Pastors and Teachers mentioned in the said place, and though they themselves are not Apostles, or Prophets, or Evangelists, yet they are Pastors and Teachers, and in these employments Ministers of Jesus Christ: we say it had been much better for them to have laid hold on that place for the end aforesaid, because they had held forth some more colour to justify their office they pretend unto; but yet little more of rational evidence for what they say, save only still an argumentation like that of the man for his Son to be the Bishop aforesaid. For though there be mention made of Pastors and Teachers, and they are to be continued to the world's end; will it follow therefore upon any other certainty than the argumentation aforesaid, that they are their successors as Pastors and Teachers in their generation, unless they can prove that id generis, that of the general requisite of gifts to be in them with their office, which were in the appointed Pastors and Teachers mentioned Ephes. 4●. 11? for the gifts (as aforesaid are still to be concomitant with their office: therefore it is said, Ephes. 4.8. Christ gave gifts, and so among the rest made some Pastors and Teachers; and it is undoubtedly intended to be conveyed by the imposition of hands, 2 Tim. 1, 6. where Paul saith to Timothy, I put thee in remembrance to stir up the gift of God which is in thee by the putting on of my hands. Therefore that ceremony was a document to figure out the manner or reality of conveying the gift with the office by the Donor himself; but there is no mention made of it, Ephes. 4.11. because Christ made Pastors and Teachers as he himself was made a Highpriest, Heb. 7.6. ' after the power of endless life; so they were made Pastors by the power of endless life. And therefore it is is said, v. 8. When he ascended he gave gifts unto men, and so made some Apostles, some Prophets, some Evangelists, some Pastors and Teachers: Hence therefore not one, but all were endued with gifts immediately by him who did appoint them their office. Now whether they had less gifts then to be infallible in their teaching and instruction, is the business to be inquired into; which we say they had not, from that which is expressed, Act. 6.3. where when there was a want found of supplying a defect, v. 1. then the twelve Disciples, commonly called the Apostles; (and were those sent out Math. 28.18, 19, 20.) wished them to look out among themselves: (it seems it was not so rare, nor were they ignorant in those times of such endowed men, nor did they deny such men extant who were full of eminent gifts men of honest report, and full of the Holy Ghost and wisdom, which they found out; and the Apostles authorised and confirmed them, v. 5.6. in their office, and left not that unto the people to do: henc therefore these Pastors & Teachers Christ intended, Ephes. 4.11. were such, and so qualified, (we believe) for the office of Pastors, etc. Hence also we say, if the several and respective Ministers (claiming their ministration as aforesaid) will prove themselves their successors, (whether included or not included in the words, Math. 28.20.) who are mentioned Ephes. 4.11. and so the Ministers of Jesus Christ, than they must demonstrate themselves to be men of honest report amongst. Apostolick-men (if there be any) and full of the Holy Ghost and wisdom, even that wisdom specified Jan. 3.17. and not be pufed up with pride, and showing bitterness and wrath; and carry themselves Diotrephes-like, loving so far to have the preeminence, as to have power to receive whom they think fit into the Ministerial office, and to reject whom they affect not, because they are not of their mind, though peradventure better qualified with saving truths than themselves; yea do not only so, but forbidden or hinder them that would receive them, or cast them out of their livelihood.  
Hence we sayagain, that if they derive their claim; as aforesaid, to be their successors, they must be qualified like those Pastors, which we have proved to be qualified as aforesaid by reason it is said, Ephos. 4.11. they were of Christ's own making and gifted with his immediate gifts, v. 8. which cannot be less or fewer than fit for the ends they were appointed unto, v. 12, 13. the ultimate whereof is to become a perfect man, (which most of our Ministers deny to be in this life,) unto the measure of the stature (or age) of the fullness of Christ.  
Therefore, the Ministers of England, if they lay claim to be the successors of the foresaid Pastors and Teachers, and so the Ministers of Jesus Christ, they must be such Pastors, so made by Jesus Christ inwardly; for their outward ordination is but a ceremony, which they most frequently apply where there is not the thing signified, namely such gifts in those ordained men; which if there be, than they must first understand those gifts to be, and own them, yea, employ them for those ends expressed, Ephes. 4.12.13. which ultimate end is denied by many to be attained in this life; and their great contest and zeal is to lay claim to the said succession, for to justify their office, and not to have the office of Presbyter, Ministers and Bishops to be extinct out of their Church, but we hear no disputes nor can we see such zeal and animosities put forth to defend their claim to their predecessors gifts: but they can be content to say, yea to excuse themselves, to be like other men (save only in the Grecians wisdom and literature, 1. Cor. 1.22.) in passions and conversations, if not below other men, (as too often it's to be feared;) but their office forsooth they would have looked upon as to be the Ministers and Bishops of Jesus Christ; when the gifs aforesaid of such Pastor's Ehes. 4.11. and of such Bishops & Deacons which are specified, 1 Tim. 3.2, 3, 4, 5. etc. are not to be found, yea not be believed can they be in these days; so that if the Son of man come again (as he will come) will he find faith? as it's said Luk. 18.8. on the earth, (amongst these sorts of men,) to believe that there is any who can come while he liveth to a perfect state in holiness? though it's declared to be the end that all these officers are appointed, Ephes. 4.12, 13.  
The foresaid men are so solicitous and careful to prove their office of ministration to be from the Apostles downward, that when they are reproached as to have their office from the Pope and Popish Bishops, (because those did once rule in England,) that they presently deny it, and say (having brushed their vesti tures and picked out the Cross) that they have cast off the relics of Rome, and only retain (they said) the office, which indeed the Popes had from their immediate predecessors; and so they run to the top of the scale or ladder to see the Apostles descending (like the Angel on jacob's ladder, Gen. 28.12.) to justify them to be their successors for matter of office without their gifts, as aforesaid. But we believe that Christ meant by that place of Scripture otherwise then such a continued future succession to follow to the end of the world: for the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am with you all the days to the end of that age. Hence why may not we think Christ meant the like days, of which he biddeth them rell Herod that fox, Luk. 13.23, 24. Behold, I do cures to day and to morrow, and the third day I shall be perfected: so all the days of their age or dispensation he would be with them to assist them in the accomplishment of their cures or work; which like days are intimated, Hosea, 6.2. After two days he will revive us, and in the third we shall live in his sight; which Christ (we believe) calleth the last day, (and not the end of the world) when he saith, and I will raise him up at the last day, Joh. 6.39, 40, 41. in a parallel respect to the Lord Jesus day, who was raised up at the last day; for it is said, he was dead and buried, and the third day he risen again: so it is said Rom. 6.4, 5, 6. etc. We are buried with Christ by baptism into death, etc. for if we have been planted together into the similitude of his death, even so shall we be into the similitude of his resurrection: which work of mortification to a new life the Apostles were appointed to preach, v. 19, 20. until the accomplishment ' of the age of the fullness of Christ, Ephes. 4.13.  
In this foresaid sense the words may be justified to be truly spoken to the Apostles in their own persons, but not in the sense the words are translated into, Lo I am with you to the end of the world: for so they cannot be literally true; therefore such as desired to hear of such a succession aforesaid, and finding no fit place in their apprehensions, they presently fancied Christ's meaning to be in their successors, by saying ' Lo I am with you to the end of the world, that is, with you in your successors: and then the next inserence is, themselves are the Presbyters and Ministers of Jesus Christ, because Christ meant (as aforesaid) I will be ' with you in your successors to the end of the world; which yet he may be with the Apostles successors, and yet none of the public ministration of England may be the said Ministers of Jesus Christ, that is, according to his constitution and order; though many of them, we deny not (but acknowledge them) to be God-fearing men and well meaning servants for Jesus Christ; but yet we cannot believe them to be Ministers of Jesus Christ, that is, by his order and appointment, by reason that we are more than confident that Christ would not have the office of the Apostles in their ministration separated from the gifts concomitant and needful thereunto; which we cannot yet find to be in them, yea they disown them to be unattainable, and therefore not to be in these after days expected, though it be said, Wisdom 7.27. Wisdom entereth into holy souls, and maketh them friends of God and Prophets: and Rev. 18.20. Rejoice over her thou Heaven, and the holy Apostles and Prophets; and such also we look for, when the new heavens and the new earth cometh wherein dwelleth righteousness, 2 Pet. 3.13. And when the everlasting Gospel cometh to be better known, and preached anew to them that dwell on the earth, etc. also then will Pastors be given by Christ according to his own heart, Jer. 3.15. with such gifts as those had, Ephes. 4.11. who shall officiate in teaching his Church according to his own order and discipline: in the mean time we cannot tell how to persuade ourselves that our Presbyterrian public Ministers or Bishops, nor any other divided opinions among us who call themselves Ministers of Jesus Christ, are more than Ministers for Jesus Christ in a prudential way; which yet we do not despise, but honour them, if sober, and peaceable in their ministration; for we believe the said ministration to be very serviceable to righteous and just ends, even to have its service until the time of a better reformation than we have yet seen: for we see former (if not worse) deformities acted under other names and employments of Ministers; utinam id verum non esset! But we say no more at present, save only wish all whom it may concern to mind the words of St. James 2.12, 13. So speak and so do, as they that are to be judged by the Law of liberty or freedom; for there shall be judgement (saith the Apostle v. 13.) without mercy to him that showeth no mercy: (which Christ doth not relate to friends only, but to reputed enemies, Math. 5.44. etc.) and mercy rejoiceth over judgement, Jam. 2.13. that is from the Father of mercies, whose mercy is over all his works, Psal. 45.9. and if they do so speak and do, etc. then we doubt not, (according to that 2 Cor. 10.6.) but the messenger of the Lord of Hosts will suddenly return again to his Temple, Mal. 3.1. and build up once again the Tabernacle of David which is fallen down, etc. Act. 15.16, 17. but in the mean time their service (whose souls are not lifted up, Hab. 2.4.) in a prudential way of ministrarion will be acceptable to the Lord in their measure, according to that Mal. 3.16. etc. Then they that feared the Lord, spoke often one to another, and the Lord harkened and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name; and they shall be mine, saith the Lord of Hosts, in the day when I shall make up my jewels or special treasure; and I will spare them as a man spareth his own son that serveth him: then shall ye discern between the righteous and the wicked, between him that serveth God and him that serveth him not, Mal. 3.16, 17, 18.   
FINIS.   

The Contents of the Integral (or of this whole Book) is distributed into a Tricotomie, and offered to the Readers view, that he may (primo intuitu) perceive what he shall (if he please) find dispersed and argued (à capite ad calcem) throughout the same.  
THE first part of it, is a genuine and fit Paraphrase on the Vindicators Hypocritical (Saint like) Preface.  
And first, a Paraphrase upon the salutation (in the Preface) To all the Lovers (in his sense) of God's truth, etc. Secondly, a Paraphrase on the Preface it , consisting of many Paragraphs in coloured words of Scripture-phrase to deceive the hearts of the simple.  
The Revindication itself comprehends two parts, First, the Anascevastick confutative part, i. e. to confute by answering the Vindicators pretended Scriptures and Fathers, which he doth rashly and ignorantly produce to justify his pernicious positions, placed in the front of his Vindication, wherein we trace him from pag. 2. to p. 146.  
The second part of the aforesaid Tricotomie is Catascevastick, the confirmative part of our contrary assertions, by several Topick heads of Scripture testimonies. Secondly, by humane testimonies; first, of the Fathers commonly so called.) Secondly, our English reformed Church, in our first reformation, from page 146. to p. 200.  
The last part of the foresaid Tricotomie consists of two sorts of Queries, occasioned from our overforward contenders and Censurers, and offered to them (or whomsoever they may concern) to pensitate with serious thoughts.  
The first sort of them, are to such as fix (too magisterially) their own sense, (before they have deliberately considered it) upon some particular Scriptures, as if their sense were (before they are sure of it) the very mind of the Lord in the said places; some Scripture instances we have set down, mistaken (we appeal to all impartial Readers) by several persons, as that of John 3.5, 6. by one Mr. Stevens, who doth weakly call the said place, their strong reason to maintain his old tradition of original sin, in his shallow Book called, A threefold defence of original sin.  
Other instances of Scriptures in a mistaken sense, are those Isaiah 64.6. Phil. 3.8, 9 mistaken by two grave Committee men (who have been our back friends) in the County of Wilts.  
Thus we have delivered the sum of the Tricotomy of our Book entitled A Revindication.  
It's true we have inserted some personal reflections which do not concern every Reader, and therefore it may be said, they might have been left out, as if they savoured of a like Spirit; we answer, we must commit that to him, who knoweth all things; we have much more to say against some, and to vindicate the deceased, whose death we wish them to consider of, that were so violent against him, who was more knowing (I am sure) and more meek (I am afraid) than themselves, and we thought it not amiss to name some passages, and persons; having been so publicly wronged by the same, that the world may see what unruly spirits there are in these days of reformation against the Doctrine of a possibility of a total mortification of sin in this life; because it hath been for the said Doctrine, we have been traduced in the Vindicators senseless Vindication, and also through many counties, it hath been sounded and echoed out that we are Jesuits, and Factors for Rome; so strangely and unexpectedly is Rome (it seems by the foresaid calumny) reduced, as to hire us to publish and convince a possibility of a total mortification of sin in this life, and to cry up a possibility of a perfect obedience to the law of God in this life.  If this be to be vile, we are content to be more vile, 2 Sam. 6.22. If I have spoken evil, bear witness of the evil, John 18.23.  

Here are some Errata referring to the book aforesaid, which we desire the Reader to take notice of, for the better understanding what we mean in the respective places: we confess they might (by the mutual and diligent care of all parties of us concerned) have been prevented; therefore we do not excuse ourselves, that it could not be helped, saying, in many things we offend all; for our endeavour here hath been to prove a possibility to live in this life through the grace and help of Christ without offence: and therefore these Errata we acknowledge did happen by our neglect and oversight who were mutually concerned to have looked better about us: Sed nihil factum infectum fiers potest; it's too late now to mend them otherwise then by their subscription; therefore we desire the Reader, when he perceiveth in any page of the book a Crupsis, either of inversion, redundancy, or defect of, words to make grammatical construction, then to reflect upon these nominated Errata, to rectify the sense of the said place, and as for the objectum occupans, and adjunctum occupat about the same, we leave them to the Readers censure as he pleaseth.  
PAraph. p. 2. l 34. r. service. l. 36. d. fore. l. 37. r. 13.11. p. 7. l. 2. r. to reproach them for. l. 29. r. Wilton. p. 9 l. 39 after preface. r. and positions. p. 12. l. 2. for said. r. side. p. 13. l. 29. r. Act. 19 p. 15. l. 1. r. to do wickedly. Book. p. 2. l. 6. r. catascevastically. p. 25. l. 18. r. Mat. 22. p. 26. l. 28. r. 1 John 2.22. p. 37. l. 6. r. 1 Cor. 3.1, 2, 3. p. 39 l. 10. r. Sidkenu. p. 35. l. 12. d. not. p. 82. l. ult. add be. p 100 l. 37. add is. p. 106. l. 21. f. servant. r. Son. p. 112. l. 23. del. not. p. 117. l. 30. r. as it is. p. 127. l. 19 r. because of him. p. 136. l. 1 2. d. it. p. 139. l. 15. r. Joh. 5.40. p. 144. l. 17. f. note. r. vote. l. 30. r. commander. l. 31. f. whence. r. whom. p. 188. l. 25. add be. p. 200. l. 4. f. held. r. bold. p. 210. l. 20. r. the res testata. l. 23. f. prudentia. r. constantia. p. 217. l. 17. f. rules. r. rites. p. 228. l. 7. del. a. p. 229. l. 22. r. Phil. 3.6, 7, 8. p. 230. l. 29. d. through the faith of Jesus. p. 233. l. 10. after nature r. 2 Pet. 1.4. p. 241. l. 2. r. related. p. 16. l. ult. r. id bruti. p. 243. l. 28. r. before all the people. l. 29. d. the people. p. 245. l. 10. f. who. r. what. p. 254. l. 10. r. yea not to be believed they can be, etc. p. 256. l. 8. after earth. r. Rev, 14.6.