the correction or mitigation of that harsh-like definition. The certain spring of this prevailing wickedness in the land, is people's ignorance and unbelief of the gospel of Christ; and that grows by many prophets that speak lies to them in the name of the Lord.

Object. 2. But do not some abuse the grace of the gospel, and turn it into wantonness? Answer. Yes; some do, ever did, and still will do so. But it is only the ill-understood and not believed doctrine of grace that they abuse. The grace itself no man can abuse; for its power prevents its abuse. Let us see how Paul, that blessed herald of this grace, (as he was an eminent instance of it), dealeth with this objection, Rom. vi. 1, &c. What doth he to prevent this abuse? Is it by extenuating what he had said, chap. v. 20. that grace abounds much more, where sin had abounded? Is it by mincing grace smaller, that men may not choke upon it, or surfeit by it? Is it by mixing something of the law with it, to make it more wholsome? No: but only by plain asserting the power and influence of this grace, wherever it really is; as at length in that chapter. This grace is all treasured up in Christ Jesus, offered to all men in the gospel, poured forth by our Lord in the working of faith, and drunk in by the elect in the exercise of faith; and becomes in them a living spring, which will, and must break out and spring up in all holy conversation. He exhorts them to drink in more and more of this grace by faith. And as for such as pretend to grace, and live ungodly, the Spirit of God declares, they are void of grace, which is always fruitful in good works, 2 Peter ï. and Jude's epistle. The apostle orders the churches to cast such out, 1 Cor. v. 2 Tim. iii. 5.; and to declare to them, as Peter did to a professor, Acts viii. 20, 21. that they have no part nor portion in this matter, for their heart is not right in the sight of God; though the doctrine be right, that they hypocritically profess.

But if our brethren will not forbear their charge of Antinomianism, we intreat them that they will give it in justly. As, 1. On them that say, that the sanction of the holy law of God is repealed; so that no man is now under it, either to be condemned for breaking it, or to be saved by

keeping it; which to us is rank Antinomianism and Arminianism both yea, that it doth not now require perfect holiness. But indeed what can it require? for it is no law, if its sanction be repealed. 2. On them let the charge lie, that are ungodly under the name of Christianity. And both they and we know where to find such true Antinomians in great abundance, who yet are never called by that name.. And is it not somewhat strange, that men who have so much zeal against an Antinomian principle, have so much kindness for true Antinomians in practice? 3. Let him be called by this ugly name, that judgeth not the holy law and word of God written in the Old and New Testament to be a perfect rule of life to all believers, and saith not that all such should study conformity thereunto, Rom. xii. 2. 4. That encourageth himself in sin, and hardeneth himself in impenitence, by the doctrine of the gospel. No man that knows and believes the gospel, can do so. What some hypocrites may do, is nothing to us, who disown all such persons and practices: and own no principle that can really encourage the one, or influence the other. 5. That thinketh holiness is not necessary to all that would be saved. We maintain, not only that it is necessary to, but that it is a great part of salvation. 6. Whoever thinks, that when a believer comes short in obeying God's law, he sins not; and that he ought not to mourn because of it as provoking to God, and hurtful to the new creation in him; and that he needs not renew the exercise of faith and repentance for repeated washing and pardoning. Lastly, That say, that a sinner is actually justified before he be united to Christ by faith. It is strange, that such that are charged with this, of all men do most press on sinners to believe on Jesus Christ, and urge the damnation threatened in the gospel upon all unbelievers. That there is a decreed justification from eternity, particular and fixed as to all the elect, and a virtual perfect justification of all the redeemed, in and by the death and resurrection of Jesus Christ, Isaiah liii. 11. Rom. iv, 25. Heb. ix. 26, 28. and x. 14. is not yet called in question by any amongst us; and more is not craved, but that a sinner, for his actual justification, must lay hold on and plead this redemption in Christ's blood by faith.

But, on the other hand, we glory in any name of reproach (as the honourable reproach of Christ) that is cast upon us for asserting the absolute boundless freedom of the grace of God, which excludes all merit, and every thing like it; the absoluteness of the covenant of grace, (for the covenant of redemption was plainly and strictly a conditional one, and the noblest of all conditions was in it. The Son of God's taking on him man's nature, and offering it in sacrifice, was the strict condition of all the glory and reward promised to Christ and his seed, Isaiah liii. 10, 11.), wherein all things are freely promised, and that faith that is required for sealing a man's interest in the covenant is promised in it, and wrought by the grace of it, Eph. ii. 8. That faith at first is wrought by, and acts upon a full and absolute offer of Christ, and of all his fulness; an offer that hath no condition in it, but that native one to all offers, acceptance; and in the very act of this acceptance, the accepter doth expressly disclaim all things in himself, but sinfulness and misery. That faith in Jesus Christ doth justify (although by the way it is to be noted, that it is never written in the word, that faith justifieth actively, but always passively that a man is justified by faith, and that God justifieth men by, and through faith; yet admitting the phrase) only as a mere instrument receiving that imputed righteousness of Christ, for which we are justified; and that this faith, in the office of justification, is neither condition nor qualification, nor our gospel-righteousness, but in its very act a renouncing of all such pretences.

We proclaim the market of grace to be free, Isa. Iv. 1, 2, 3. It is Christ's last offer and lowest, Rev. xxii. 17. If there be any price or money spoke of, it is no price, no money. And where such are the terms and conditions, if we be forced to call them so, we must say, that they look liker a renouncing, than a boasting of any qualifications or conditions. Surely the terms of the gospel-bargain are, God's free giving and our free taking and receiving.

We are not ashamed of teaching the ineffectualness of the law, and all the works of it, to give life; either that of justification, or of regeneration and sanctification, or of eternal life That the law of God can only damn all sinners; that it

only rebukes, and thereby irritates and increases sin; and can never subdue it, till gospel-grace come with power upon the heart; and then when the law is written in the heart, it is copied out in the life.

That we call men to believe on the Lord Jesus Christ, in that case the first Adam brought them to, and left them in; in that case that the law finds and leaves them in, guilty, filthy, condemned: out of which case they can only be deliver ed by Christ, and by believing on him.

That we tell sinners, that Jesus Christ will surely welcome all that come to him; and as he will not cast them out for their sinfulness, in their nature and by-past life, so neither for their misery, in the want of such qualifications and graces that he only can give.

That we do hold forth the propitiation in Christ's blood, as the only thing to be in the eye of a man that would be lieve on Christ unto justification of life; and that by this faith alone a sinner is justified, and God is justified in doing so.

That God justifieth the ungodly, Rom. iv. 5. neither by mak ing him godly before he justify him, nor leaving him ungodly after he hath justified him; but that the same grace that justifies him, doth immediately sanctify him.

If for such doctrine we be called Antinomians, we are bold to say, that there is some ignorance of, or prejudice at the known Protestant doctrine, in the hearts of the reproachers.

That there are some things we complain of. As,

1. That they load their brethren so grievously with unjust calumnies, either directly, or by consequence: as when they preach up holiness, and the necessity of it, as if it were their proper doctrine, and disowned by us; when they cannot but know in their consciences, that there is no difference betwixt them and us, about the nature and necessity of holiness, but only about its spring and place in salvation. We derive it from Jesus Christ, and faith in him; and know assuredly, that it can spring from nothing else. We place it betwixt justification and glory, and that is its scripture-place; and no where else can it be found or stand, let them try it as much and as long as they will.

2. That they seem very zealous against Antinomianism, and forget the other extreme of Arminianism; which is far more common, as dangerous, and far more natural to all men. For though there have been, and may be this day, some true Antinomians, either through ignorance, or weakness, reeling to that extreme, or by the heat of contention with, and hatred of Arminianism, (as it is certain, some very good and learned men have inclined to Arminianism, through their hatred of Antinomianism, and have declared so much); and some may, and do corrupt the doctrine of the gospel, through the unrenewedness of their hearts: yet how destructive soever this abuse may be to the souls of the seduced, such an appearance of Antinomianism is but a meteor or comet, that will soon blaze out, and its folly will be quickly hissed off the stage. But the principles of Arminianism are the natural dictates of a carnal mind, which is enmity both to the law of God, and to the gospel of Christ; and, next to the dead sea of Popery, (into which also this stream runs), have, since Pelagius to this day, been the greatest plague of the church of Christ, and it is like will be till his second coming.

3. We do also justly complain, that, in their opposing of true Antimonian errors, and particularly the alledged tenets of Dr Crisp, they hint that there is a party of ministers and professors that defend them; whereas we can defy them to name one minister in London at least, that doth so.

4. That expressions capable of a good sense, are strenuously perverted, contrary to the scope of the writer or speaker. But this and such like are the usual methods of unfair contenders. Were the like methods taken on the other side, how many Popish, Arminian, yea and Socinian expressions, might be published? If any gospel-truth be preached or published, that reflects on the idol of self-righteousness, and justification thereby, it is soon quarrelled with. But reproaches cast on the free grace of God, and the imputed righteousness of Christ, are with them, if not approved, yet but venial, wellmeant mistakes. Let mens stated principles be known, and their expressions explained accordingly, or mistakes and contentions will be endless.

5. We do also complain, that love to peace. hath made