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PREFACE.

HEARING an Apostle say, that he used not | my expectations are suited to their candour the excellencies of speech, nor the enticing and clemency. words of man's wisdom, when he came preaching the Gospel of Jesus amongst the Gentiles: I conclude, that what was then useless, is altogether as unnecessary now. Truth needs no art, but manifests itself by plainness of speech, in the demonstration of the Spirit, and of power.

I believe I may say, without uncharitable censure, that mankind in the general judge according to appearance, and not with righteous judgment; the flowery style, the swelling word of vanity alluring to the flesh, is that, which (by reason of the depraved senses) is most pleasing to the ear, and striking to the mind, it being not important, whether it contain any matter or not: The Truth itself, being seldom that which the reader falls in love with; it is language, sounds, and pomp of words, that enamours a fluttering world.

To urge, that the allurements and elegance of speech adorns the truth, and removing the prejudice which many have conceived against it, excites them to read with delight, &c.-I say, this plea will be found upon impartial inquiry, to be a flat contradiction of the scriptures, a stale device of Truth's grand enemy: For, let the same subject, be but treated of in the true apostolic language, viz. plainness of speech; and those raptured admirers of the sublime, however nervous its argument, will reject it.

To assert that the excellency of speech, and the enticing words of man's wisdom, is necessary to enforce the truths of the Gospel: is to impeach the judgment of one whose choice did not proceed of necessity, when he chose plainness of speech, such as was familiar to the meanest capacity; I mean the Apostle to the Gentiles; he looked on the enticements of speech, as a proceeding unworthy the majesty of his matter, yea rather hurtful than helpful unto his hearers; lest their faith should stand in the wisdom of man, and not in the power of God. Hence 1 am encouraged to hope, that the absence of those embellishments from my Treatise, (though it proceed of necessity) will neither mar the beauty, nor relax the nerves of Truth contained therein: And, what further conspires to render my expectations sanguine in this particular, is the persuasion, that there are such in the world, whose ears cannot be charmed with dead unmeaning sounds, and whose hearts are susceptible of truth, in its artless native dress. But as the multitude think otherwise, and are contrary to me; in the grace and love of Jesus Christ, I stand prepared for censure, and reproach, and am not afraid of their utmost enmity: nor is it in the power of the world to torment me with disappointments, because

Through the knowledge of myself, and the observation I have made in life, I understand a little of human nature; and having learned of the Father, am not altogether ignorant of him who is the Truth: I therefore perceive, that reproach and the Gospel are inseparably connected; that it is impossible to believe, and bear witness of the one without being exposed to the virulence of the other, therefore God forbid that I should seek to avoid it, but rather meet in rejoicing, and receive it with open arms; being thereby crucified unto the world, and the world unto me.

As I make no pretension to infallibility, nay as I pretend not to the abilities of fallible authors: respecting wisdom, and letters, it will not surprise me, nor need it surprise any body else, if some busy critic, whose genius leads him ever in search of offal, and garbage, should pretend to detect in my book, not only bad grammar, with inaccuracies in phrase; but, errors in judgment also: Nor shall this trouble me, provided he substitute in stead thereof, what consists more with the honour and glory of Jesus Christ our Lord, for then my aim and end is answered.

If I am asked in meekness to explain myself in any particular, wherein it is judged I have not been quite intelligible, though I cannot promise success, I find myself willing to attempt it. But, when any conceited spirit, from mere wantonness, majestically declares me wrong, I shall not reply; because "the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient," &c.

As I do not remember to have read the author, who hath treated of the subject contained in the following tract; any farther than to drop some very brief hints of such a truth, which hath been immediately contradicted by some other position: So neither do I rememto have read any thing wrote in confutation thereof, except a few admirable pieces lately handed about; in some of which, my name stands conspicuous as an heretic. I have reasons with me very sufficient, why I take no notice of those important spirits, so as to answer them in form.

First, Respecting such that I have seen, their performances evidence beyond all controversy, that they did not understand the matter which they wrote against; and therefore treated that with contempt which was above them, being not afraid to speak evil of dignities. I would always, (unprovoked by their petulancy) answer those with silence, as being beneath my attention. I would harden my ear against the roarings of ignorance, and be utterly insensible to their invectives:

It being ridiculous to fret at the barkings | tives, would have a large run in the world; to of a cur, when it is the nature of the animal the great advantage of the authors: this to be noisy. Moreover, my wise, and power- thought had a sweet feeling in it. But, I be ful antagonists, are generally positive without lieve, there has been a disappointment here; candour; yea even infallible in their own con- It should have been considered, that the Perceit: With such it is unlawful to reason. To son, and doctrine, which they bespatter, are see what important airs those little masters not sufficiently popular and formidable, to give themselves, strikes one at once with raise a general call for their confutations, and laughter and contempt; and constrains the preservatives.-The deliverance, is always serious mind to commisserate the abject state proportionable to the danger, nor can the latof man, which nothing more fully discovers, ter be great, from what is only the object of than the egregious vanity, and insolence, of hatred, and contempt, and not of fear: had absolute determinations without reason. For this been considered, their expectations had my part, after having abjured the Pope of Rome, not been so sanguine. I might, by appealing I can never submit to any infallible chair of to human nature, prove, that those my reaan inferior sort: therefore their positions sons, for not taking any farther notice of my hath no weight with me, where they produce antagonists, are not mere surmise; which may not their reasons, and such reasons as imme- possibly be false: But I decline this, and dediately relate to the matter in hand, and take clare myself well assured of what I have said, in its meaning. from circumstances sufficiently convincing: however, I shall bid them all farewell in the words of the poet,

Until then, they may think as high as they please of themselves, (as vain conceit seems necessary to keep up their spirits) I must of necessity respect them, so, as to take no notice of their anathemas, but boldly confess that after the way which they call heresy, so worship I the God of my Fathers.

If want provoke, or Madness makes them print,
I wage no war with Bedlam, nor the Mint.

by external argument, against gain-sayers, It is not my aim in this Treatise, to defend what I conceive to be the truth, as it is in Another reason, why I do not choose to Jesus: but simply to throw such a light upon answer (in form) those antagonists who have the matter, that as it is true, it might appear as yet appeared in public against me, is, that in a measure intelligible also. I was for a personal pique, disappointments, self-interest, long season, after satisfied of the redemption &c. was not the least powerful motive with which is in Christ; very uneasy at times, conthem in their opposition; and where those cerning the equity thereof: Indeed the hints considerations influence the mind, it is an easy which occasioned those disputings in my matter to find fault, yea, prejudice is dexter-mind, were merely accidental; for having reous at making faults where there are none. I ceived much consolation in the first persuawould not answer such as these, lest, by in- sion of redemption, the forgiveness of sins, flaming them, I should drive them to an utter in the blood of Jesus, I judged myself suffirenunciation of Christianity; lest they should cient, (from the argument I fancied I was cast off, and reject that measure of truth: master of, and that resistless authority, which which at present they may have, only because I dreampt attended my words, when I spake (from personal enmity) they may be in all of divine things) for the conviction of the most things my opposites. For, where a spirit of hardened, and averse to salvation by Jesus; resentment and self-seeking takes the lead, and accordingly, as opportunity offered, failed it is not strange to see men change their max- not to exert myself upon this principle: at ims, lest they should be thought to agree in length I met with one, who (though his zeal, any particular with the objects of their envy; and self-sufficiency, bare no proportion to it is a pity the evidence that some of my op- mine;) was far my superior in understanding: ponents are already too guilty of this charge, after he had with coolness heard what I had to is so full. say, he asked me wherein was the justice, Besides, there were many other stimulating and equity, of one man's suffering death, yea considerations, well nigh as powerful as that even the torments of hell, for another: so of personal enmity, and revenge, which made contrary to reason, and also to the testimony them opponents to me, and my doctrine: such of scripture, which often declares, that the as making their peace with the world, at the righteous shall not suffer for the wicked; expense of the persons and matter, trampled but that every man's sin should be charged on. They were well aware, of its being upon his own head, &c. I was not prepared very likely method to gain the favour of man- for such a question as this; and was therefore kind, in the general, especially of the pious involved in a difficulty, which I could not obpopulace; the light in which things stand at viate. I appealed to the sovereignty of God, present, administering them abundant oppor- it was granted that God was sovereign, and tunity for so doing, it being shrewdly foreseen, that from his sovereign pleasure, he created that prejudice against the person and matter us, redeemed us, &c. having nothing to move exploded, would not permit the world to in-him to it, but his own will: yet he wills noquire impartially, into the merits of the cause. thing but what is just, and equitable, because They could not but be greatly encouraged, be- he is just when he judgeth, and justifieth. 1 ing assured of victory, before they came to the would then have urged, that as God is infi trial. It might reasonably be expected from nitely above us; his thoughts, and ways, above hence, that their exclamations and invecours we are not to conceive of him, his jus 254

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rious, and exalted, in all the perfections of his nature, hath in this gracious plan, most wonderfully exhibited that divine harmony, which to man, is so rich a proof of his unity.

tice and equity, according to our low, and thinking it necessary so to do. The reality scanty notions thereof. It was answered, if of their peace, I will not pretend to deny, as I granted that mankind had any true notion they believe the facts, which the gospel reof justice, and equity, though but in the lates, and proposes, as the joy and peace of smallest degree, then what is contrary to this, mankind. But yet, the necessity of examinmust be much more so to God, whose justice ing the equity thereof, remains; as it is eviand truth, is infinite, pure, and eternal. Ident, first from the scriptures treating so plenurged other matters, to as little purpose, and tifully of it: to deny the necessity of attendthough I confidently continued in my former ing to which teaching, would be the highest assertion, yet I was forced to abate much of arrogance. Again, though they may hitherto my self-importance, and very often afterwards, have escaped the temptation within, and the was greatly disturbed in my mind, on account argument of such without, who walk enemies of these things. As far as my capacity would to the cross of Christ; yet it proves not, that admit, I applied myself to reading; and read they shall always escape: therefore it is nea great many books, treating of redemption cessary, they should, from the faithful appreby Jesus Christ; and found them all run in one hension of their union with Christ, be so rootchannel, viz. that man being a debtor, and ed, and grounded in love, that their joy may transgressor, and unable to save himself, Je. abide, and no man take it from them. Again, sus Christ became his surety under an engage. it is necessary that knowing God, they may ment to pay his debts, and to hear his punish-glorify him as God, who, being infinitely gloment: The equity of which, is generally resolved into the sovereignty of God, or accounted for, from the willingness of Christ (as an independent divine person) to suffer, in the sinner's stead: whilst others satisfy themselves, with the bare positive assertion, that it is equitable, for one person to be surety for another, not only in case of debt; but even in capital offences. Those resolutions, I read over and over, but rather more perplexed, than satisfied thereby. In vain it was, that the most pious, and orthodox writers, and preachers, explained the matter thus: I was constrained to despise all human authority, in things of this nature; especially where there was not the shadow of reason, and equity. I applied myself more carefully, to the reading and study of the scriptures; as without notes, or expositions: submitting in spirit, unto him, who at first dictated, and hath taken it upon him to make us understand them. And thence it was, I discerned according to that scanty measure I have attained, what, I conceive to be the harmony of divine truth, viz. the union of Christ and the Church; and how clear the equity of redemption, by the blood of Jesus, appears in this truth, in the following treatise I have attempted to show. And, because I have thereby found a retreat in Jesus, from the face of the enemy, and all his dangerous insinuations, whereby he would have shaken the foundations, I publish it to others, that if there should be amongst my readers, such who are tried, with trials of like nature, they may possibly have instruction sealed, to their peace, and consolation. It is also probable, that such may read, whom either prejudice, or lack of opportunity, will not permit to hear. -There are generally but few, amongst the great multitude, who inquire into the merits of the cause they engage in: Tradition, received from their Fathers, zeal and affection for their leaders, spirit them on to persuasion beyond scruple, that they are in the truth. It is very probable, there are others, who simply crediting the scripture testimony, that Jesus Christ died for our sins, and rose again for our justification, are happy in that truth; without once inquiring into the equity thereof, or ever

As to my talking so much of Christ, his person and excellencies, my continual endeavour to point him out as the way, the truth, and the life; I hope, even such who would be thought the guardians of true godliness, will bear with me a little, when I give them my reasons for so doing. First, I am under very great obligations to him, which coming to light every day, more and more, constrains mne to speak of him, and to esteem him very precious. Again, I may be excused a little, because testimonies of this nature are very rare: whilst Moses, hath them who preach him, every Sabbath day, in every synagogue. And whilst most of the publications on divinity, are now entitled practical; as the daily advertisements bear witness, (than which, there is nothing according to my apprehension, more fully proves the decline of real christianity) I hope so insignificant a person as I, may be indulged with saying somewhat of Jesus Christ. The phrase practical, when applied to divinity, seems to be made use of, in direct opposition to Christ; and that, which immediately treats of him: as though he was dry theory, a fable or an idle speculation only. Will it be answered, that the wickedness of the age is such, as renders it needful to write and preach practically as called. Is not this giving up the cause to the enemy, and a tacit acknowledgment that the article Christ is insufficient? Yea, that this article rather tends to corrupt mankind, and promote bad morals, or indeed to say thus: fain would we reform the world, we have used all ineans to do them good, we have tried Christ, we have preached and wrote of him, but he would not do; he only made all things worse, how can he be of God whose disciples break the Sabbath day? &c. we are therefore obliged to lay him aside, and betake ourselves to the law of Moses, with other good rules which pious men have plan ned; and by insisting upon their living up to those (promising salvation unto such who do;

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and threatening all that do not, with eternal damnation) we hope to stem the torrent of vice, and turn mankind into the paths of virtue and piety.

of works, in opposition to the complete salvation of Jesus Christ our Lord, we know what he says of them: That they lay heavy burthemselves will not touch, with one of their dens upon men's shoulders, which they fingers and the apostle says, neither they. themselves keep the law, but desire to have you circumcised, that they may glory in your flesh. Thus, we are not always to judge of men by their sounds, or to imagine a man greatly pious, because he talks of works, or writes practical treatises; nay, it is certainly reasonable, and just, for us to withhold our credit, and shut our ears, until his tempers, and actions speak: and of such, I have no need to be afraid, however zealous they may be, for as mercy, compassion, and charity, are none of the least prevalent, in the composition of true piety, their precious balms, can never break my head.

be objected: I am an enemy to good works, Nothing is more probable, than that it will or, that convinced by the holy practice of some particulars, amongst the professors of religion, I pine with envy; affecting to despise what I cannot attain unto. To which I an

Have your inventions answered the end intended; are they more reformed than they were in the days of the Apostles, who made it their business to preach a crucified Jesus? where is the Church, or society of Christians now, who attain to this character, "The multitude of them that believed, were of one heart, and of one soul, neither said any of them, that aught of the things which he possessed, was his own, but they had all things common?" Acts iv. 32. This was effected by the simple testimony of Jesus, his death, and resurrection; the people were then taught, that they were the body of Christ in particular, and members one of another. Whereas, the more modern doctrines, have taught mankind to respect each other as aliens, each esteeming of himself better than another; imagining he has property, distinct from his brother, yea, even in spirituals; he looks on his own things, and not on the things of another. Thus, the modern doctrines, and traditions of men, are calculated to promote self-swer, I am far from being an ememy to good love, spiritual pride, bigotry, and hatred of each works: that which is truly good, when maniother, instead of love. Therefore it is, that fest, always commands my respect: nor can the morals of mankind are as bad as ever, I conceive, how any man, when convinced of notwithstanding the necessity, and benefit of the good, should hate it for being so. I do holiness, and good works, is daily sounded not mean to deny, that the truly good, is at in their ears. And even amongst the reform- any time the object of man's hatred; but then ed, as they would be thought, is there not en- we always suspect that of evil, which we alvying, strife, contention, backbiting, evil-low ourselves to hate; and if from the corspeaking uncharitableness, the putting forth of the finger, revenge, inhumanity, with every evil work and disposition? And indeed, this is the genuine fruit of the doctrines of the age; for where people are taught to distinguish between saints and sinners, and to think themselves holier than their neighbours, it is not strange that they use them ill. As this is so general, I suppose it will not greatly irritate, that a few worthless men, without character, or popularity, should make Christ their subject, and be ever preaching or writing of him. It is to be feared that being merely orthodox, in point of works, with a desire at times of doing, and at other times, a sigh and sorrow for not doing, with a zeal for propagating the doctrine, is that which soothes and keeps in peace, the consciences of many, who otherwise are very sensible of their deficiency in this particular: And to talk of practice, and know nothing more of it; yea, in short, to talk of it without keeping the whole law, is such a deception, where scripture authority is admitted, (yea or even what reason suggests of the nature of the Divine Being) as cannot be accounted for, but by the pride, bewitchery, and madness, which we are naturally involved in. Persons of this cast, please themselves, like the kings of Bedlam, who imagine their rags a purple robe, and their heap of straw, a throne; and are very angry with all, who will not humour their vain conceit.

As to the zealous promoters of the doctrine

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ruption of nature, we hate the good, because it forbids us the gratification of the sensual appetites, yet even that hatred, doth not totally exclude from the bosom, a secret approbation of the good. But, as weakness, and ignorance, are (accidentally) properties of human nature, we are not always capable of distinguishing, perfectly, between good and evil. I am not, cannot, possibly be an enemy to good works; but then, I must have some more incontestable proof of goodness, before I become an admirer, than ignorant roarings, the clamours, and important airs of vain pretenders. When I consider_good works, as mentioned in the scriptures, I would distinguish between them, as spiritually and morally good; the former, which merits the divine complacency, mankind are incapable of performing at any time; as I could easily prove, was there occasion. The latter, which respects beneficence one towards another, as reasonable beings, as fellow-creatures, or if you please, from a higher consideration, as the body of Christ in particular, and members one of another, is what the apostle recommends, in that oft cited passage; "That they which have believed in God, may be careful to maintain good works, these things are good and profitable unto men." ." Tit. iii. 8. And again verse 14. let ours also learn to maintain good works, for necessary uses. to the hungry, drink to the thirsty, clothes That bread is profitable to the naked, and honesty in all your dealings, unto such whom you are concerned with; I

neighbour will walk with slanders." Jer. ix. 4. Thus saith the Lord, and thus I think: and therefore cannot behold any man upon earth, with an envious or evil eye, on the account of his dazzling perfections; nor is it possible I should ever despise good works, on this account. But, whenever I have spoken slightly of human goodness, it is because I am convinced it is not good; but a false shew, and lying vanity; and therefore as a falsehood, always to be opposed. Another reason is, because these vain prentensions gaining ground amongst mankind, tends greatly to the dishonour of Jesus Christ, and his gospel; and to make void the grace of God. Again, it tends to distress the soul, who is convinced of the weakness of human nature, according to the scriptures; and to keep him from the rest that remaineth for the people of God; nor can any one rejoice in it but the deceived, who know not themselves, nor the scriptures, nor the power of God.

say, that it is profitable thus mutually to a thorn hedge." Micah, vii. 4. "For every bless each other, is not to be doubted pofi- brother will utterly supplant, and every table to the receiver and profitable to the giver, as it entitles him to the respect, and esteem of his fellow-creatures. Hence may the beneficent and benefited, both be said to profit thereby; and therefore are the works called good, and said to be profitable unto men, yea, of necessary use, thus, "Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man," Job xxxv. 8. But let us not mistake the apostle's meaning, and imagine them profitable unto us, with God; to our salvation and acceptance with Him; this would be to renounce the Lord who bought us, to pretend that we have, whereof we may boast, even before God: and thus believing a lie, fall into the strong delusion. As a friend to benevolence, equity, and peace amongst mankind, I should be glad to see those good works abound: and from a right principle, would encourage them with all my power. But, when men begin to speak of these things, and consider them as spiritual good, as well-pleasing, and acceptable with God, as righteousness, holiness, or fruitfulness before Him; or, when making this their sanctification, they go about to prove their faith thereby, inwardly respecting those motions as proofs and marks of their grace and Christianity: I say, when this is the case, with ardent zeal, tenfold more burning than they can ever show for the works of their own hands, we will prove all their righteousness to be filthy rags dross and dung, exposing the pride, vain glory, hypocrisy, covetousness, self-love, &c. of all their works, words, and thoughts, protesting with all our souls, against bringing the blind and lame into the house of the Lord: for as much as we conceive, that the honour of Jesus Christ, and the real happiness of mankind, is greatly concerned here. And, if for this, I am deemed an enemy unto good works, so be it. I will remember the word of the Lord, who said, "The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil," John vii. 7. And, as to my conviction, received from the most upright amongst men, from their holy example, &c., the God, and Father of our Lord Jesus Christ, before whom I stand, knoweth that I lie not when I declare, that there is but one man, (the man Christ Jesus,) amongst all the individuals of Adam's race, whose example I admire and can perfectly approve of: by his example, I confess I am deeply convinced, not to envy, but to the most profound admiration! And, though I see that in him, unto which I cannot attain, nay, it would be the highest arrogance in me, or any other mortal, to seek or expect, by works of righteousness, imitations, &c., to expect to attain unto his perfection; yet, I cannot despise, but must for ever reverence, admire, and wonder before Him. When I except this man, I believe that word of the Lord applicable unto all the others, where he says, "The best of thein is as a brier, the most upright is sharper than

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Again, it encourages to party: its warmest advocates being of the number of those who separute themselves. And yet, nothing more fully establishes that exploded maxim, Let us do evil that good may come. It is this which allows, yea even authorizes, one man to think himself holier than another, and consequently to say in his heart, stand by, come not near me, I am holier than thou. From hence, instead of loving his brother, he takes an occasion to judge him, despise and hate him: yea, from this very principle, proceeds all the animosity, pride, backbitings, whisperings, contentions, &c. which abound, amongst all the various sects of religious people: yea, such is their zeal for the good as considered in the creature, that (least they should turn from it) they will not scruple to break any, yea every commandment in the book of God; and to run a tilt against the whole of the perfect example which the holy Jesus hath exhibited; only to keep their votaries steady to their favoured plan. And, lest you should think my assertion too strong, you need only for your conviction, put your head into some of those places, where human goodness, or inward holiness, or, that work of the Spirit upon the heart, which opposes the free salvation of mankind by the blood of Jesus, is the chief or continual subject: for though the terms are different, the matter is the same: I say, put but your head into any of those places, and you will hear and be convinced soon, if you are impartial, of the truth whereof I affirm. You may there hear a person in defence of inward holiness, (and as he pretends, with a pure zeal to promote the same) raving with all the energy and eloquence of pride, censoriousness, slander, cruelty, and ignorance; against such, whose names are not in his legend, bespattering them with the epithets of dogs, swine, devils, heretics, &c. threatening them with eternal destruction, warning the people against them, as the pest and plague of the earth; withal, giving such

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