myself (with whom they very little trouble their thoughts); to tell them my faith and belief, to acquaint them when I am well and when I am sick, what sin I have mortified most, what books I have read, how I have studied, how I go, and walk, and look, what one of my neighbours says of me, and what another, how I am praised by some and dispraised by others, what I do and what I would have others do, what diligence, impartiality, uprightness, I use, what I think of other men so dealing unmercifully with perishing paper, and making books by relating to myself, worthy,

Deferri in vicum vendentem thus, et odores,

Et piper, et quicquid chartis amicitur ineptis.m

And I should plainly shew myself αλαζονοχαυνοφλύαρος. 2. I know there is no need of any such thing; for all that know me, or care to know me, know full well, that in and about the doctrine of justification by faith, I have no singular opinion of my own, but embrace the common known doctrine of the reformed churches, which by God's good assistance in due time, I shall farther explicate and vindicate from Papists, Socinians, and Arminians; I cannot complain, that mἐγὼ εἰμι μόνος τῶν ἡμῶν ἑμος. I have companions and counsellors. And in truth it is very marvellous to some, that this learned person, who hath manifested so great a tenderness on his own behalf, as to call their books monsters, and themselves liars, who charged his opinion about justification with a coincidence with that of the Papists, should himself so freely impute antinomianism to others; an opinion which he esteems as bad, if not every way worse than that of the Papists about justification; but contenti simus hoc Catone;' which is all I shall say, though some would add; Homine imperito nunquam quidquam injustius Qui nisi quod ipse facit nihil rectum putat.

3. I must add, if for a defensative of myself, I should here transcribe and subscribe some creed already published, I must profess, it must not be that of Mr. B. (p. 12, 13.) which he calls the Worcestershire profession of faith; and that as for other reasons, so especially for the way of delivering the doctrine of the Trinity, which but in one expression at most differs from the known confession of the Socinians and in sundry particulars, gives so great a counte

:

nance to their abominations. For instance, the first article of it is, 'I believe that there is one only God, the Father, infinite in being,' &c. which being carried on towards the end, and joined to the profession of consent, as it is called, in these words, 'I do heartily take this one God, for my only God and chiefest good, and this Jesus Christ for my only Lord, Redeemer, and Saviour;' evidently distinguishes the Lord Jesus Christ our Redeemer, as our Lord, from that one true God; which not only directly answers that question of Mr. Biddle's, How many Lords of Christians are there in distinction from this one God?' but in terms falls in with that which the Socinians profess to be the 'tessera' of their sect and churches, as they call them, which is, that they believe in the one true living God the Father, and in his only Son Jesus Christ our Lord.' Nor am I at so great an indifferency in the business of the procession of the Holy Ghost, as to those expressions of 'from,' and 'by the Son,' as that confession is at; knowing that there is much more depends on these expressions as to the doctrine of the Trinity, than all the confessionists can readily apprehend. But yet here, that we may not have occasion to say, Aettodóywv ἀπολογιῶν φεῦ πληθύος ! I do freely clear the subscribers of that confession from any sinister opinion of the Trinity, or the Deity of Jesus Christ, though as to myself I suppose my reasons abundantly sufficient to detain me from a subscription of it. But if this course be not to be insisted on, shall I,

3. Run over all the confessions of faith, and common places which I have, or may have here at Oxford, and manifest my consent with them in the matter under question? I confess this were a pretty easy way to make up a great book; but for many reasons it suits not with my judgment, although I could have the advantage of giving what they positively deliver in abundance as their main thesis and foundation, without cutting off discourses from their connexion and coherence, to give them a new face and appearance, which in their own proper place they had not, or to gather up their concessions to the adversaries to one purpose, and applying them to another: and therefore I shall wholly wave that way of procedure, although I might by it, perhaps, keep up some good reputation with the orthodox.

To have passed over then this whole business in silence, would have seemed to me much the best course, had I not seen a man of so great integrity and impartiality, as Mr. B. (who so much complains of want of candour and truth in others) counting it so necessary to vindicate himself from imputations, as to multiply books and apologies to that end and purpose, and that under the chains of very strong importunities and entreaties, to turn the course of his studies and pains to things more useful; wherein his labours (as he says), have met with excessive estimation and praises. And may doubtless well do so, there being (as he informs us) 'too few divines that are diligently and impartially studious of truth; and fewer that have strong judgments, that are able to discern it, though they do study it,' (Pref.) which, though Mr. B. arrogates not to himself, yet others may do well to ascribe to him. I hope then he will not be offended, if in this I follow his steps, though haud passibus æquis:' and 'longo post intervallo.' Only in this I shall desire to be excused, if seeing the things of myself are very inconsiderable, and whatever I can write on that account being like the discourses of men returning 'e lacu furnoque,' that I multiply not leaves to no purpose. I shall then desire,

1. To enter my protest, that I do not engage with Mr. B. upon the terms and conditions by him prescribed in his preface; as though I were wiser, or better, or more learned than he; being fully assured, that a man more unlearned than either of us, and less studied, may reprove and convince us of errors; and that we may deal so with them, who are much more learned than us both.

2. To premise, that I do not deliver my thoughts and whole judgment in the business of the justification of a sinner: which to do, I have designed another opportunity, ε θεὸς θέλει, καὶ ζήσω, and shall not now prevent myself. These things being premised, I`shall,

1. Set down what I have delivered concerning the three heads, wherein it is pretended the difference lies between us.

2, Pass through the consideration of the particular places, where Mr. B. is pleased to take notice of me and my judgment and arguments, as to the things of the contests, wherein he is engaged: and this course I am necessitated unto; because as Mr. B. states the controversies he pur

sues in the beginning of the eighth chapter, I profess myself wholly unconcerned in them.

The things then that I am traduced for the maintaining and giving countenance unto, are,

1. The justification of the elect from eternity.

2. Their justification at the death of Christ, as dying and suffering with him.

3. Their absolution in heaven before their believing.

4. That justification by faith, is nothing but a sense of it in the conscience.

5. That Christ suffered the idem, which we should have done; and not only tantundem. Of all which very briefly.

1. For the first, I neither am, nor ever was of that judgment; though, as it may be explained, I know better, wiser, and more learned men than myself, that have been, and are. This I once before told Mr. B. and desired him to believe me: Of the death of Christ, p. 33. [Works, vol. v. p. 599.] if he will not yet do it, I cannot help it.

2. As to the second, I have also entreated Mr. B. to believe that it is not my judgment in that very book on which he animadverts; and hoped I might have obtained credit with him, he having no evidence to the contrary : let the reader see what I deliver to this purpose, pp. 34, 35. [pp. 601, 602.] In what sense I maintain that the 'elect died and rose with Christ,' see pp. 82-84. [pp. 638-640.]

3. The third, or absolution in heaven before believing. What I mean hereby I explain, pp. 77–79. [pp. 634, 635.] Let it be consulted.

It was, on I know not what grounds, before by Mr. B. imposed on me, that I maintained justification upon the death of Christ before believing: which I did with some earnestness reject, and proved by sundry arguments, that we are not changed in our state and condition before we do believe. Certainly never was man more violently pressed to a warfare, than I to this contest.

4. That justification by faith is nothing but a sense of it in conscience, I never said, I never wrote, I never endeavoured to prove. What may a man expect from others who is so dealt withal by a man whose writings so praise him, as Mr. B.'s do?

5. For the last thing, what I affirm in it, what I believe

in it, what I have proved, the preceding treatise will give an account to the reader. And for my judgment in these things, this little at present may suffice. Mr. B.'s animadversions, in the order wherein they lie, shall nextly be considered.

The first express mention that I am honoured withal is towards the end of his preface, occasioned only by a passage in my brief proem to Mr. Eyres's book of justification. My words as by him transcribed are: For the present I shall only say, that there being too great evidence of a very welcome entertainment and acceptation, given by many to an almost pure Socinian justification, and exposition of the covenant of grace,' &c. To which Mr. B. subjoins: But to be almost an error, is to be a truth. There is but a thread between truth and error, and that which is not near to that error, is not truth, but is liker to be another error, in the other extreme. For truth is one straight line, error is manifold, even all that swerves from that line in what space or degree soever.'

n

'Malum omen!' and the worse because of choice; whether this proceed " παρὰ τὴν τοῦ ἐλέγχου ἄγνοιαν, or whether it be τὸ ἐι: σημείου (ἀσυλλόγιστον γαρ καὶ τοῦτο) it matters not; but I am sure it is sophistical. The doctrine of justification, which I reflected on; I did not say was near to error, or almost an error, but near to Socinianism or almost Socinian: if Mr. B. takes error and Socinianism to be terms convertible, I must crave liberty to dissent. That which is almost error, is true: but that which is almost Socinianism may be quite an error, though not an error quite so bad, as that of the Socinians concerning the same matter. He that shall deny the imputation of the righteousness of Christ, and maintain that.our performance of new obedience is the matter of our justification before God, according to the tenor of the new covenant, and yet grant the satisfaction of Christ, and assign it a place (some or other) in the business of our justification, his doctrine is but almost Socinian, and yet in udgment is altogether an error. And so the heat of this nflict is allayed, 'Pulveris exigui jactu:' its foundaring been only ἀμετρία ἀνθολκῆς.

notwithstanding this seeming discharge, perhaps it e said, that indeed this was not a honest insinuation; n Arist Rhet. lib. 2. cap. 26.