306 A VINDICATION OF
tion, with some false glosses, whereof we shall have an immediate instance, be represented weak, or nntrue, or improper, or some way or other obnoxious to censure. When diligence, modesty, love of truth, sobriety, true use of learning, shall again visit the world in a more plentiful manner; though differences should continue amongst us, yet men will be enabled to manage tliem honestly, without con- tracting so much guilt on themselves, or giving such fearful offence and scandal unto others. But I return.
That wherein I am particularly concerned, is the close wherewith he winds up this candid, ingenious discourse, p. 74. He quotes my words, " That ' the soul consents to take Christ on his own terms, to save him in his own way; and saith, Lord, I would have had thee and salvation in my way, that it might have been partly of mine endeavours, and as it were by the "v^orks of the law' (that is, by obey- ing the laws of the gospel) ; ' but I am now willing to receive thee, and to be saved in thy way, merely by grace' (that is, without doing any thing, without obeying thee). The most contented spouse, certainly, that ever was in the world, to submit to such hard conditions as to be saved for nothing. But what a pretty compliment doth the soul make to Christ after all this, when she adds, ' And though I would have walked according to my own mind, yet now I wholly give up myself to be ruled by thy Spirit.'"
If the reader will be at the pains to look on the discourse whence these passages are taken, I shall desire no more of his favour but that he profess himself to be a Christian, and then let him freely pronounce whether he find any thing in it obnoxious to censure. Or, I desire that any man, who hath not forfeited all reason and ingenuity unto faction and party, if he differ from me, truly to state wherein, and oppose what I have said with an answer unto the testimonies wherewith it is confirmed, referred unto in the margin of my discourse. But the way of this author's proceeding, if there be no plea to be made for it from his ignorance and unacquaintedness not only with the person of Christ, but with most of the other things he undertakes to write about, is altogether inexcusable. The way whereby I have expressed the consent of the soul in the receiving of Jesus Christ, to be justified, sanctified, saved by him, I still avow, as suited unto the mind of the Holy Ghost, and the experience of them that really believe. And whereas I added, that before believing, the soul did seek for sal- vation by the Avorks of the law, as it is natural unto all, and as the Holy Ghost affirms of some (whose words alone I used, and expressly quoted that place from whence I took them, — namely, Rom. ix. 31, ''i'2-^ — this man adds, as an exposition of tliat expression, "That is, by obeying the laws of the gospel." But he knew that these were the words of the apostle, or he did not: if he did not, nor would take
THE PRECEDING DISCOURSE. S07
notice of them so to be, although directed to the place from whence they are taken, it is evident how meet he is to debate matters of this nature and concernment, and how far he is yet from being in danger to " pore out his eyes" in reading the Scripture, as he pretends. If he did know them to be his words, why doth he put such a sense upon them as, in his own apprehension, is derogatory to gospel obedience ? Whatever he thought of beforehand, it is likely he will now say that it is my sense, and not the apostle's, which he intends. But how will he prove that I intended any other sense than that of the apostle? how should this appear? Let him, if he can, produce' any word in my whole discourse intimating any other sense. Nay, it is evident that I had no other intention but only to refer unto that place of the apostle, and the proper sense of it ; which is to express the mind and actings of those who, being ignorant of the righteousness of God, go about to establish their own righteousness; as he farther explains himself, Rom. x. 3, 4. That I could not intend obedience unto the laws of the gospel is so evident, that nothing but abominable preju- dice or ignorance could hinder any man from discerning it. For that faith which I expressed by the soul's consent to take Christ as a saviour and a nder, is the very first act of obedience unto the gospel : so that therein or thereon to exclude obedience unto the gospel, is to deny what I assert; which, under the favour of this author, I under- stand myself better than to do. And as to all other acts of obedience unto the laws of the gospel, following and proceeding from sincere believing, it is openly evident that I could not understand them, when I spake only of what was antecedent unto them. And if this man knows not what transactions are in the minds of many before they do come unto the acceptance of Christ on his own terms, or be- lieve in him according to the tenor of the gospel, there is reason to pity the people that are committed unto his care and instruction, what regard soever ought to be had unto himself. And his pitiful trifling in the exposition he adds of this passage, " To be saved without doing any thing, without obeying thee, and the law," doth but increase the guilt of his prevaiications ; for the words immediately added in my discourse are, — " And although I have walked according unto mine own mind, yet now I wholly give up myself to be ruled by thy Spirit;" which, unto the understanding of all men who understand any thing in these matters, signify no less than an engagement unto the universal relinquishment of sin, and entire obedience unto Jesus Christ in all things. " But this," saith he, " is a pretty compliment that tlie soul makes to Christ after all." But why is this to be esteemed only a " pretty compliment?" It is spoken at the same time, and, as it were, with the same breath, there being in the discourse no period between this passage and that before; and why must it be