THE PREFACE TO THE READER.

IF Friends and ene­mies would have bin ſo ſatisfied, it would have bin ſatisfaction enough to my ſelfe, to have kept the world faſting from this Shew-bread. Nor do I yet apprehend any more convincing argument of my calling to the Preſſe at this time, then the unreaſonablenes of the one in one kind, & of the other in another. Frindſhip is but a ſweet and pleaſant bondage, & cour­teſie the great underminer of libertie Friends muſt have that done, which is done; not ſo much becauſe of their wills or requeſts, as their intereſts. Yet theſe (I conceive) might eaſily have bin overruled and taken off, had not the importune proceedings of ſome men of oppoſite affection, rather then judgement, to the cauſe maintained in the Diſcourſe, in gaged and preſſed them with an high hand to proſecute their motion this way to the utter­moſt. If theſe men would have bin content either to preach or maintaine the truth them­ſelves, or patiently to ſuffer others to teach it, yea or to burthen them that ſhould teach it only with their owne errors, and not with other mens, yea with thoſe, which they are ten degrees further from, then themſelves (which had bin no great worke of ſupereroga­tion) doubtleſſe this piece had had its deſert, (and that according to the ſevereſt cenſure that can lightly paſſe upon it) it had never ſeene the light of the Sunne. In ſuſpici•••e hae. reſ•os nolo quen­quam eſſe pati­entem.But ſuſpicion or charge of hereſie (according to Jeroms maxime of old) is more then a diſpenſation for ſpeaking out: he could not beare the pa­tience of any man under it. And yet loath I am, that men of hard language or thoughts, ſhould fall ſofter any where, or where they might take leſſe harme, then upon me: For God having graciouſly pleaſed to make the re­vileings & repoaches of men ſuch benefactors unto me, as he hath done, hath put a golden bridle in my lips, to keepe me in from much ſharpneſſe of complaint or conteſtation a­gainſt them. It had bin a very unſeemly thing for Joſeph, in the height of his prefer­ment and honour in Egypt, either to have cri­ed out of, or taken revenge upon the envie of his Brethren in ſelling him, which GOD had ſanctified for the meanes of his advancement. It is an eaſy matter to forgive injuries, after that GOD hath once altered their proper­ties, and turned them into bleſſings. Beſides, my hope is, that thoſe who are or have bin zea­lous for ſuppoſed truths, will be zealous for truth indeed, when they come to ſee it: and in this caſe, I can freely ſet the one againſt the other, my hope againſt my experience, and ſo let my complaint fall. But as touching the hard meaſure which I have received from men, my beſt ſatisfaction reſteth in this conſi­deration, that GOD is both able to pardon the offendors, and to recompence the Suf­ferer.

Concerning the Diſcourſe it ſelfe, I can reaſonably expect no better, then to ſee and heare it vexed from all quarters, with a ſpirit of zeale in ſome, of learning in others, of wiſdome in a third, and of indiſcretion in a fourth ſort of men. The firſt will crie out a­gainſt it, Hereſie, Blaſphemy, Socinianiſme, Ar­minianiſme, &c. without any more adoe, and with a, what need we any more witneſſes? The verdict of the ſecond (it is like) will be, error and noveltie. The profound and ſage com­plaint of the third, Uſeleſſeneſſe and non-ne­ceſſitie. The ſober and ſoft exception of the laſt, unſeaſonableneſſe, and, better at another time.

For anſwere to the two firſt, which are the grand objections, the whole Treatiſe it ſelfe is engaged, and (I make no queſtion) will doe reall and thorough execution. If any man hath the leaſt minde or inclination to be ſa­tisfied touching the Doctrines here maintai­ned, that there is neither Hereſie nor Blaſphe­mie, neither Socinianiſme nor Arminiariſme, neither error nor noveltie in them, doubt­leſſe the Diſcourſe it ſelfe will abundantly gratify him herein. But he that is full of pre­judice, loatheth the hony-comb of ſatisfaction, Only to the charge and imputation of No­veltie (beſides what is effectually layd down in the enſuing diſcourſe for the healing of this exulceration in the Spirits of men) I de­ſire to ſuggeſt a few things here by the way.

Firſt, that America, though lately diſco­vered unto us on this ſide of the World, was yet as ancient a Land and part of the World, as either Aſia, Africa, or Europe it ſelfe. And what prohibition can there be ſerv'd out of the Scriptures upon any tenet or opinion in Religion, to arreſt it for error or untruth, or to prove it not to have bin of as ancient Cre­ation and ſtanding as any other truths profeſ­ſed amongſt us, only becauſe we never ſaw the face or heard the name of it till yeſterday? Might not nay did not, the Synagogue of Rome upon the ſame pretence, blaſpheme and quarell againſt all that glorious light brought into the Church by Luther and his compeeres in the daies of that reformation, and brought it under the cenſure and condemnation of darkneſſe? If ſo great and conſiderable a part of the world as America is, being as large as all the other three ſo long knowne (with­in an eight or there-abouts) was yet unknowne to all the world beſides, for ſo many genera­tions together: well may it be conceived, not only that ſome, but many truths, yea and thoſe of maine concernment and importance, may be yet unborne, and not come forth out of their Mothers womb (I meane the ſecrets of the Scriptures) to ſee the light of the Sun; eſpecially conſidering, of how eaſy & ready a diſcovery viſible things are, & by Name, lands and great tracts of Earth, in compariſon of things that are Spirituall, and thoſe eſpecial­ly whoſe ſcituations and dwellings are farre remot from the commō road or walk of mens ſtudies and underſtandings: as alſo how poor and barren and empty the viſible world is, of ſecrets and things to be known, and how ſoon the contents thereof may be read over and underſtood, in compariſon of the infinite and endleſſe varietie of the riches and treaſures of the Scripture, and the unknown abyſſe of truth there.

Secondly, the Scriptures themſelves give us a propheticall intimation of this, that in and towards the latter ages of the world, their foundations (as it were) ſhall be diſcove­red, and their great depths broken up, and that knowledge ſhall abound, as the waters cover the face of the Sea. But thou, oh Daniel (ſaith the Angell to him, Dan. 12.4) ſhut up the words and ſeale the booke even to the time of the end [meaning that Daniel ſhould ſo carrie the ten­our of this part, at leaſt, of his prophecie, that it ſhould not be cleerely underſtood till the drawing neere of the time wherein it is to be fulfilled: and then] many ſhall runne to and fro, [that is, ſhall diſcourſe and beate out the ſecrets of GOD in the Scriptures with more libertie and freedome of judgement and un­derſtanding, and traverſe much ground to and againe, on which no man ſhould ſet foot, till that time] and knowledg [by this meanes] ſhall be increaſed. Much more might be added from the Scriptures in this particular.

Thirdly, that no man is competently fur­niſhed and inſtructed to the Kingdome of Heaven, that is, for the Miniſterie of the Goſpell, and promoting the affaires of the Kingdome of Heaven that way,Ma•t. 13.25. but he that is like unto a man an houſeholder, which bringeth forth out of his trea­ſure, things new & old: i. who is not aſwel able, to make ſom new diſcoverie, & to bring forth ſomwhat of himſelfe in the things of God in one kinde or other, as to preach the common and received truths.

Fourthly, that there are thouſands of Scriptures, that have not yet opened, or de­livered out their treaſures, but reſerve them as the proper and peculiar glory of the generations of the CHURCHES yet to come.

Fiftly, that many interpretations of Scrip­tures, anciently delivered by Chryſoſtom, Au­guſtine, and others of the Fathers, are wholly deſerted by Luther, Calvin, Muſculus, and o­ther late Divines, and others of a quite dif­fering importance ſubſtituted in their ſtead.

Sixtly, that ſeverall opinions, not only maintained by ſome ſpeciall Father, one or more, as thoſe lately mentioned, or the like, but even ſuch as generally ruled in the Church for ſome ages together, have beene waved, yea and ſtrongly oppoſed by their ſucceſſors. It were eaſy to inſtance, were not brevitie the greater neceſſitie of the two.

Seventhly, that divers interpretations of Scriptures, eſpecially in the old Teſtament, and of ſome in the new, delivered by Luther, Calvin, Muſculus and other learned and Or­thodox Writers of that Centurie, are ſuſpe­cted, yea and more then ſuſpected, even de­tected of miſpriſion and miſtake, by many of the moſt learned of this age.

Eightly, that is neither new, nor unjuſtifi­able by the practiſe of wiſe men, to examine, yea and to impugne received opinions, if they be found erroneous. He that will pleaſe to peruſe the firſt Chapter of the firſt Booke of Doctor Hakewills learned Apologie of the Power and providence of God, &c. ſhall meet with great varietie of inſtances and ex­amples, both in Divinitie, Philoſophy, in Eccleſiaſticall Hiſtorie, in Civil or Nationall Hiſtorie, in Naturall Hiſtorie, of opinions which had a long time bin generally recei­ved, and yet were at laſt ſuſpected, yea and many of them evicted and rejected, upon due examination.

Ninthly, that there are now many errors (erroneouſly ſo called) in the Chriſtian World, which are made of the greateſt and choyceſt truths: yea and which (doubtleſſe) will be redeemed from their captivitie, and reſtored to their Thrones and Kingdomes, by the diligence, guifts and faithfulneſſe of the approaching generation.

Tenthly, that it is of ſweet conſiſtence with the providence of God, and with the known method of his diſpenſations, to put honour upon that which lacketh, to diſcover and reveale him­ſelfe in ſome particulars, unto thoſe that are weake and of leſſe eſteeme in the Church, wherein he reſerv's himſelfe from perſons of farre greater light and knowledge otherwiſe, and which are counted pillars of the Church, as is ſaid of Iames, and Cephas, & John. Gal. 2.9. This made Zuingl. to ſay,^(a)(a)Etiam abje­ctiſſimi verba in Eccleſia, nō con­teyn nda ſed a•dienda er judi­c•nda ſūt. Zuin­gl. in Epiſt. that the words even of him that is moſt abject and deſpicable in the Church, ought to be heard, examined, and conſidered of: and a late writer of our own,H. W. True ori­ginall of the Soule p. 3. that they are not alwaies the learnedſt m••, that finde out the greateſt myſteries.

Eleventhly, that to oppoſe and crie downe for error, every thing that is not generally received and taught, is to quench proceed­ings, and to interdict unto the Churches, growth in the Lord Jeſus Chriſt, and conſe­quently, increaſe and growth in grace alſo. 2 Peter. 3.

Twelfthly, that notwithſtanding al that hath bin ſaid for the vindication of new apprehen­ſions or opinions, ſubſtantially prooved from the Scriptures, yet the Doctrine maintained in the following Diſcourſe, hath no need of any ſanctuary in this kinde to protect it, being nothing but what hath an armie both of anci­ent and moderne worthies to make it good. Inſomuch that as touching the two maine points avouched herein, viz. the imputation of Faith for righteouſneſſe (in the ſenſe ſpe­cified in the entrance of the Diſcourſe) and the non-imputation of the righteouſneſſe of Chriſt (in the ſenſe diſclaimed) I here make this open, ingenuous, and ſolemne profeſſion, that what I cannot pregnantly and irrefraga­bly demonſtrate (to any unpartiall and diſ­engaged judgment) to have bin both ancient­ly held and taught by the chiefe Fathers of the Primitive times, as likewiſe by the beſt and moſt conſiderable part (at leaſt) of the late Reformed Writers, Luther, Calvin, Me­lancthon, Muſculus, Pareus, &c (at leaſt if their judgements and to•chings may be judged of by their writings) I will no waies owne, but diſclaime. Onely this I muſt confeſſe, that few of theſe Authors alwaies ſpeake ſo even­ly or ſteadily, but that ſome expreſſions from their pens, are very obnoxious and opportune for a contrary interpretation. But my mean­ing is, that take them either in their more fre­quent and conſtant expreſſions, or in their more perſpicuous and cleere expreſſions, they cannot but by an unprejudicate eye be diſ­cerned fairely to ſympathize in judgement with the points mentioned. As for the con­trary opinion, it is (as Mr. Gataker modeſtly enough expreſſeth his judgement) to be fea­red, that for more then a few ages together, it was unknown to all Antiquitie^(a)(a)Verecy ne illa potius, quam tuetur ipſe, quā­que aſſertores e­juſdem nonnulli, pro lapide prima­rio inſidei pieta­tiſque fundamē­tu habent, per ſecula hand pau­ca, antiquitati omni penitus ignota fuerit; cum ea, quam de Christi morto ae perpeſſionibus nos tutamur, tū in Scripturu ſa­cru, tum et in antiquorū ſcrip­tu, paſſim occur­rat. Mr. Gata. in his defēce of his Animadverſi­o•s upon Piſca­tors and Lucius diſp. p. 16.. This by way of ſalve for the ſoare of noveltie.

The next impeachment of the Diſcourſe, was the emptineſſe, and ſlender importance, uſe, or conſequence of it. Many (it is like) will not be farre off from ſaying of it, as Judas ſaid of Maries box of oyntment poured out upon our Saviours head,Mat. 26.8. What needeth this waſt? Here is a great deale of paines, beſtowed to little purpoſe. Might not men make Heaven, and be ſaved aſwell in the contrary opinion, which is commonly received and taught, as in this, whatſoever it be? The Author might have imployed himſelfe and his time better otherwiſe. Give me leave to eaſe the diſcourſe and my ſelfe of this burthen alſo, by tender­ing theſe things to conſideration.

Firſt,Luk 12, 7. that if God be ſo tender and reſpect­full of us, that even all the haires of our heads are numbred, and kept upon accompt by him: much more reſpectfull and tender ought we to be, not only of the maine limbs, or princi­pall members of his truth,Verbum onim•n eſt res lovieula ut phanatici ho­die putant, ſed ē Vnus apex ma­jor eſt coelo et terra. Luther. in Gal c. 5.12. Nihil putandum exiguum: ſiqui­dem ſpiritus Sanctus noluis literu mandare quod non proſit. Luther. in Gen 12. Maledicta ſit chariras, & com­cordia, propter quam conſervan­dar•periclitars neceſſe ſir verbū Dei. Luther. in Gal. 5. Maledicta ſit charitas quae ſer­vatur cum jactu­ra Doctrinae fide­i, cui emnia ce­dere debent, cha­ritas, Apoſtolus, Angelus è coe­lo &c. Idim ibid. Pax eſt omni bello triſtior, que veritatu et juſtitiae ruina Conſtat. but even of all the haires of the head thereof, I meane thoſe that ſeeme of ſmalleſt conſequence and impor­tance, that we ſuffer not the leaſt of them to fall to the ground, or to be trampled upon by the foote of negligence or contempt. Eſpeci­ally if we conſider

Secondly, that the leaſt haire, I meane the leaſt jot or tittle of divine truth, is more worth a thouſand fold then our whole heads, yea then all our heads put together. One tit­tle of the word (ſaith Luther) is greater then Heaven and Earth. And in another place: nothing in the Scriptures is to be thought lit­tle, in aſmuch as the Holy Ghoſt would not have cauſed that to be written, which ſhould not be profitable, which conſideration drew from him many ſuch expreſſions as theſe: Curſed be that charitie and agreement, which muſt be preſerved and kept with the danger of the word of God: and againe, Curſed be that charity, which is kept with the loſſe of the Doctrine of Faith, unto which all things muſt give place, charity, Apoſtle, Angell from Heaven, &c. It was the ſaying of another, that that peace is more grievous then any Warre, which coſts the loſſe of truth and honeſty. But the Lord Chriſt himſelfe gives us the beſt and moſt certaine account of the infinite worth and value of the leaſt ſtrictures or filings of the word of God, in that paſſage to his Diſciples, Mat. 5, 18, 19. Verily I ſay unto you, till Heaven and Earth paſſe, one jot or one title ſhall in no wiſe paſse from the Law, till all things be fulfilled. Whoſoever therefore ſhall breake one of theſe leaſt commandements and ſhall teach men ſo, he ſhall be called the leaſt in the King­dome of Heaven, but whoſoever ſhall do and teach them, the ſame ſhall be called great in the Kingdom of Heaven. Doubtleſſe if God ſo highly pri­zeth the aniſe, mint, and cummin of his Law, as to recompence the tithing of them with ſuch high preferment in the Kingdome of heaven; much more (or at leaſt every whit as much) doth he eſteeme, the jots and titles, the meaneſt and leaſt conſiderable things of his Goſpell, which is his darling and moſt be­loved manifeſtation of himſelfe unto the world. And therfore it muſt needs argu much prophaneneſſe of heart, and great eſtrange­ment in minde and ſpirit from the worth and excellencie of the things of God, either to deſpiſe the knowledg, or to cenſure a juſt diſ­cuſſion and examination of the ſmalleſt of them, as a thing needleſſe, and of little uſe. Hierom was farre from ſuch a conceit as this, when he ſaid,In Scripturis me minima differen­tia omitti debet. Nam ſinguli ſe­menes, ſyllaba, apices et puncta, plena ſunt ſenſi­bus. Hierony­mus. that the ſmalleſt difference in the Scriptures was not to be lightly paſsed over, becauſe every word, ſyllable, title and point, are full of ſenſe and meaning.

Thirdly, it is very conſiderable, that miſ­priſions and errors in Divinity, aſwell as in other arts and Sciences, goe (as it were) by tribes and families; ſo that there is no one error, but hath many more link'd in affinitie with it, and related to it, ſome greater (it may be) and more dangerous then it ſelfe, and ſome leſſer. Now when a mans judgement is match'd into a ſtock or linage of error, ſup­poſe it be but with the lighteſt and leaſt dan­gerous in all the tribe, yet is he engaged here­by to owne and maintaine all the reſt of the ſame deſcent and blood, be they never ſo foule and dangerous, and if he be true to his prin­ciples, cannot But do it. Gen. 19.20.So that Lots plea to the Angell for the ſparing of Zoar, is it not a little one? is at no hand to be admitted for the ſparing of an eror. A ſmall eror cannot light­ly be favored or connived at, but that great errors will be comprehended in the indul­gence alſo. The foundation of a building may be endammaged and at laſt periſh, by the raine or wet that ſalls through the roofe, and ſettles upon it. So may the judgment ſoone come to be corrupted and tainted in the great and fundamentall points of Religion, if it hath once miſcaried in others that ſeeme at firſt to be of harmleſſe conſequence, and farre enough off from the foundation: Therefore it was a provident and prudent ſaying, from whomſoever it came: Minimum non eſt, non negligere minima. that is, It is not a thing of the leaſt conſequence, to looke after things that ſeeme to be of the leaſt. The judgment will corrupt and putrifie aſwell downwards as upwards, though I conceive it corrupts ſooneſt and faſteſt upwards. A man that at firſt ſets in, and couples himſelfe with a great or fundamentall error, is farre more apt to em­brace and ſwallow all leſſer errors depending thereon, then he that is firſt tainted with a lighter error only, is to admit of thoſe that are more dangerous, though of the ſame ſtock & lineage. Therfore

Fourthly, to condemne or cenſure the teaching and ſearching out of any truth, but what is of preciſe and abſolute neceſſitie to be knowne unto ſalvation, as impertinent and needleſſe, favours of much ignorance and prophaneneſſe. For 1. what underſtanding­man will undertake to make any ſuch umpi­rage betweene the things or truths of God, that ſhall determine theſe or theſe by name, and no other, to be of abſolute neceſſitie to ſalvation? Or where hath God given any Commiſſion or authoritie to men, to make any ſuch election and reprobation as this, a­mongſt his divine truths? Secondly, it is much to be feared, that thoſe that are ſo wiſe as not to trouble themſelves about knowing any thing, but what is of an abſolute and per­emptory neceſſitie to ſalvation, will prove ſo fooliſh, as not to know ſo much. He that will conſtantly walke as neere the edg or brink of a ditch or pit, as is poſſible, runn's a deſperate hazard of falling in, firſt or laſt. It is a ſaying of Chryſoſtome; that it is not poſſible for a man to be ſaved, without a con­tinuall reading or ſtudying ſpirituall things^(a)(a)〈…〉〈 in non-Latin alphabet 〉. Chryſ. Hom. 3. do LaZ. . Thirdly, to deſire or care to know nothing more in the things of God, then what is of preciſe neceſſitie to ſalvation, is farre more unfavoury, then to labour or care for nothing more in outward things, as in meates, drinks, apparrell &c. then what is of abſolute neceſ­ſitie to keepe life and ſoule together, or not to eate one morſell of bread more, or drink the leaſt drop of water more, then without which nature muſt of neceſſitie give up the Ghoſt. As ſuch a deſire or reſolution as this, in the way of nature were very unnaturall, and neere unto monſtrous: ſo is that temper and frame of Spirit hardly (if at all) conſi­ſtent with the nature of grace, which diſ­deigneth the knowledge even of the ſweeteſt and moſt pleaſant truths, if it apprehends a poſſibilitie of being ſaved without them. Fourthly, to cenſure the knowledge of all things as impertinent, which are not ſimply neceſſary to ſalvation, is to involve the farre greateſt part of the Scriptures themſelves, (and much more of the writings of the beſt of men otherwiſe) in the ſame condemnati­on. For who (lightly) can conceive, that the knowledge either of the Hiſtoricall, or Propheticall part of the Scriptures, is of that preciſe and indiſpenſable neceſſitie to ſalva­tion, which we ſpeake of? Nay it is evident from that paſſage in the Scriptures them­ſelves, Joh. 20.31. that the Goſpell written by this Evangeliſt alone, is ſufficient to ſal­vation: and conſequently that the reſt of the Scriptures are not of that auſtere and ſtrict neceſſitie thereunto. But theſe things are writ­ten (ſaith the Holy Ghoſt in this place) that ye might beleeve, that Ieſus is the Chriſt the Sonne of God, and that beleeving, ye might have life through his Name. Fiftly, as to attempt to be wiſe a­bove that which is written, is preſumption and offenſive unto GOD on the one hand; ſo not to attempt, or deſire to be wiſe up to that which is written, is (as AUGUSTINE ſome­where termes it) damnable unthankfulneſſe, and every whit as much (if not more) diſplea­ſing unto GOD, on the other hand. Certain­ly there is no piece of divine inſpiration, but is too ſacred and precious, to be offered up up­on the ſervice of ſloathfulneſſe and contempt. Sixtly (and laſtly to this particular) if things were duly examined and compared together, I beleeve it would be found, that the know­ledge even of thoſe things which are not of ſo abſolute a neceſſitie to ſalvation, is of greater conſequence, and more to be deſired in it ſelfe, then ſalvation it ſelfe; at leaſt then ſalvation, conſidered only as the good and benefit of the creature. As to generous huntſ­men the game is ever more then the prey; the nature and quality of the exerciſe more deſir­able then the Veniſon: ſo to diſpoſitions e­minently ſpirituall and heavenly, that myſtery of the will of God (as the Goſpell is ſomewhere called) the wonderfull cariages and contri­vances of that profound and glorious project of his by Jeſus Chriſt, to bring about their ſal­vation, is more precious and of ſweeter con­templation (at leaſt ought to be both to them and others) then that ſalvation it ſelfe which they attaine by it, eſpecially if it be look'd upon, as their own concernment only. It is the ſaying of Calvin: that the glory of God alone,Vua Dei gloria preferri meretur centum mundu. Calvin. deſerv's to be preferred before an hundred worlds. Now there is no ſuch riſe or advantage for the ſoule to glorifie GOD, as the cleere and full knowledge of him in his Chriſt. It is not the ſalvation of his creature ſimply, but this ſal­vation as effected and wrought about by the way of JESUS CHRIST, that is the firſt borne of all the diſcoveries and manife­ſtations of the fulneſſe of GOD. Againe

Fiftly, to vindicate the innocencie of the Treatiſe yet further from the crimes of fruit­leſſeneſſe and impertinencie, it is conſidera­ble, that as ignorance, error, and miſtake in any one point of the Goſpell whatſoever, though it ſeemes farre remote from any thing which we call fundamentall, yet do they diſpoſe more or leſſe, unto apoſtacie and abſolute unbeliefe: ſo on the other hand, a cleere and ſound and comprehenſive under­ſtanding of any one cariage or paſſage of the Goſpell according to the Scriptures, contri­butes much towards the ſetling and eſtabliſh­ing of the heart and ſoule in a firme beliefe and confidence of the whole. The truth is, that the body and frame of the Goſpell is ſo compacted, ſo neerly related in the ſeverall parts and paſſages of it, one thing looking with that favourable and full aſpect upon a­nother, all things ſet in that methodicall or­der of a rationall connexion, and conſequen­tiall dependance one upon another, that if a man be maſter in his judgment of any one paſſage thereof, he may by the light and in­clination hereof rectifie his thoughts other­wiſe, and worke himſelfe on to a cleere diſ­cerning, and upright underſtanding of other things. Therefore a thorough and full ex­plication of any one point of the Goſpell, is of precious conſequence and uſe. But

Sixtly, the weightineſſe and high impor­tance of the ſubject of the diſcourſe pleads the uſefulneſſe and concernment of it with an high hand. For what can be of a more rich and ſolemne concernment to a man, then cleerely to ſee, and fully and ſatisfyingly to underſtand from the Scriptures, how, and by what meanes and upon what termes, he ei­ther is or is to be Juſtifyed in the ſight of God? Doubtleſſe the proſpect of the promiſed Land from Mount Nebo, was not more ſatisfactory and pleaſing unto Moſes, then a cleere be­holding of the Counſell and good pleaſure of God touching the juſtification of a ſinner, is to the ſoule and conſcience of him, that ei­ther hopes, or deſires to be juſtified. There­fore to ſearch and inquire into this with all poſſible exactneſſe, cannot ſeeme needleſſe to any man, that ſavours never ſo little the things of his own peace. Add we

Seventhly (in further proſecution of the ſame plea) that there is no veyne in all the body of the Goſpell, no point whatſoever in Chriſtian Religion, more tender, and wher­in the leaſt variation from the truth and mind of GOD may endanger the ſoule, then this of Juſtification. An haires breadth of miſtake in this, is more to be feared, then a broad error in other points. The truth is, that if a man be of a ſound and cleere judgement in the Do­ctrine of Juſtification, and ſhall ſo continue, he may finde a way into life through the midſt of many errors and miſtakes in other Articles and arguments of Chriſtian Religion: but if he ſtumbles or enterfires with the counſell of God about his juſtification, he is in danger of periſhing for ever; neither will the cleereſt knowledge of all other myſteries relieve him. Behold, I Paul ſay unto you, that if you be circum­ciſed, Chriſt ſhall profit you nothing. Gal. 5.2. A ſmall addition (we ſee) to the Counſell of God for our juſtification, may cauſe our part to be taken away out of the Booke of life. If an er­ror in other points of Religion, as about ele­ction, reprobation, freewill, diſcipline, or the like, be to be redeemed with thouſands, doubtleſſe an error in juſtification is to be redeemed with thouſands of thouſands. In ſo much that all poſſible exactneſſe and diligence in penſiculation of Scriptures and reaſons and arguments, to lay this corner ſtone aright in the building of our Faith, may rather ſeeme negligence and looſeneſſe, then any impertinencie or ſuperfluitie of labour. And though I have no commiſſion from Hea­ven to judge that opinion, touching the im­putation of Chriſts active obedience, which I oppoſe in the enſuing Treatiſe, to be inconſi­ſtent with the favour of God, and acceptation unto life and ſalvation: yet in the bowells of Ieſus Chriſt I humbly and heartily, and ſe­riouſly beſeech all thoſe that build their comfort and peace upon that foundation, ſe­riouſly to conſider and lay to heart theſe 4 things, which I ſhall very briefly mention, deſiring their reſpective inlargments, rather in the ſoules and conſciences of thoſe, whom they ſo neerly concerne.