by the perils which surrounded him. With noble strictures upon persons calling themselves Quakers. bearing, worthy the descendant of the apostles, he In these severe remarks he does not refer to the declares, As for your subtle and close incensing Society of Friends; but to some unworthy indiviTHE POWER to persecute Nonconformists, know that duals who assumed the name of Quakers. They will we are willing, God assisting, to overcome you be equally surprised at his freedom of speech with with truth and patience; not sticking to sacrifice one who he considered to be an enemy to his Lord. our lives, and dearest concerns in a faithful witness- He calls Mr. Fowler a brutish, beastly man,' bearing.'* Wherefore, sir, laying aside all fear this thief,' a blasphemer,' horribly wicked,' a of men, not regarding what you may procure to learned ignorant Nicodemus,' one that would be inflicted upon me, for this my plain dealing with fling heaven's gates off the hinges,' a bat,' 'an you, I tell you again, that you are one of them that angel of darkness.' Such epithets sound strangely have closely, privily, and devilishly, by your book, in our more refined age; but they were then conturned the grace of our God into a lascivious doc-sidered essential to faithful dealing. The Bishop trine.'t Mr. Fowler's opinions were not only in his reply, called Dirt wiped off,' beat the tinker contrary to scripture, but to that which some in abusive language; he calls Bunyan 'A wretched esteem a more heinous offence, they opposed the scribbler,' 'grossly ignorant,' 'most unchristian thirty-nine articles; and the result was that Bunyan, and wicked,' 'a piece of proud folly,' 'so very dirty who vindicated the scriptures and those articles, a creature that he disdains to dirt his fingers with was kept in prison, while the clergyman who op- him,' Bunyan can no more disgrace him than a posed them was soon after consecrated Bishop of rude creature can eclipse the moon by barking at Gloucester! It may lead some simple readers to her; or make palaces contemptible by lifting up wonder how it could be, that state religion thus their legs against them,' 'a most black-mouthed made a mockery of itself. The reason is perfectly caluminator,' 'infamous in Bedford for a pestilent obvious; Fowler's religion was that of a statesman, schismatic,' and with a heart full of venom he called which may be comprised in one word, expediency; upon his majesty not to let such a firebrand, imand the man who could publish as truth, that pudent, malicious schismatic to enjoy toleration, religion consists in obeying the orders made therein or go unpunished, lest he should subvert all governby the state, deserved the primacy of the united ment. Bunyan had then suffered nearly twelve churches of England and Ireland. His words are, years' incarceration in a miserable jail, and was speaking of religious observances, Whatsoever of more zealous and intrepid than ever: and yet this such are commended by the custom of the places learned fanatic would have added to his privations, we live in, or commanded by superiors, or male because he could not resist the arrows of truth with by any circumstance convenient to be done; our which this poor prisoner for Christ assailed him, christian liberty consists in this, that we have leave drawn all burning from the furnace of God's holy to do them. And, indeed, it is so far from being word. a sin, that it would be so to refuse so to do.' Could the state have selected a fitter tool for their purposes? Mr. Fowler is somewhat inconsistent with regard to persecution; in p. 266 he says, 'As for factious hypocrites, they would be with ease supprest;' in p. 262 he describes these factious hypocrites, 'Such as preach up free grace,-laying hold on Christ's righteousness and renouncing our own righteousness.' Such are to be suppressed, but for Roman catholics 'imposing their own sense upon the word of God, and their persecuting, burning, and damning men for not subscribing to theirs as to God's word can be no better than an act of devilish pride and barbarous cruelty,' p. 247. Does not the same pride and cruelty apply equally to the church of Bonner for burning Latimer, of Fowler, for the imprisonment of Bunyan; and of Philpot, for dragging his brother, Shore, from his family, and shutting him up in Exeter jail? The admirers of Bunyan will feel surprised at his Bunyan's views of the kingly office of Christ are very striking: not only is he king over the church requiring personal obedience, but over the universe for the benefit of believers. Christ is as well a Lord for us, as to, or over us; and it highly concerneth the soul-when it believeth in, or trusteth to, the righteousness of Christ, for justification with God-to see that this righteousness lords it over death and sin, and the devil and hell for us.' He led captivity captive, that is, carried them prisoners, whose prisoners we were: He rode to heaven in triumph, having in chains the foes of believers.' This compendious treatise is upon a most important subject, and detects dangerous errors enveloped in most insinuating sophistry. In preparing this edition for the press, the text has been carefully collated with the original, which is in the editor's possession. The quotations have been verified; those from Fowler by the first edition of his 'Design of Christianity,' 1671. The extracts from Penn's Sandy Foundation,' by the second edition, in the Friends' library, Devonshire House. Those from Campian have not been discovered; the author's being confined at Bedford, while his book was printing in London, occasioned numerous typographical errors which have been corrected, and all the obsolete words explained. To assist the reader, a few leading words have been introduced in italics, and between brackets, to distinguish them from the text. GEORGE OFFOR. GENTLE READER, A PREMONITION TO THE READER. THAT thou mayest not be tired with longing to know what errors, and doctrines destructive to Christianity, Mr. Fowler in his feigned design of Christianity, hath presented the world withal; and that thou mayest even in the entry, see that which more fully is shewn in the house: namely, of the contradiction that is in his book, to the wholesome doctrine of the church of England, while he stands a minister of the same, I have thought convenient, instead of an epistle, to present thee with those doctrines contained in his; and that are refuted by the book that thou hast in thy hand. The which also, I hope, will be a sufficient apology for this iny undertaking. His Doctrines are these: 1. That the first principles of morals, those first written in men's hearts, are the essentials, the indispensable, and fundamental points or doctrines of the gospel, p. 8, 281, 282. 2. That these first principles, are to be followed, principally, as they are made known to us, by the dictates of human nature: and that this obedience is the first, and best sort of obedience, we Christians can perform, p. 8, 9, 10. 3. That there is such a thing as a soundness of soul; and the purity of human nature in the world, p. 6. 4. That the law, in the first principles of it, is far beyond, and more obliging on the hearts of Christians, than is, that of coming to God by Christ, p. 7-10. 5. That the precept of coming to God by Christ, &c. is in its own nature, a thing indifferent, and absolutely considered neither good nor evil, p. 7, 8, 9. 6. That Christ's great errand, in coming into the world, was to put us again in possession of the holiness we had lost, p. 12. 7. That John the Baptist, the Angel that was sent to Zacharias, and Mary, preached this doctrine, and so also did Malachi the prophet, p. 13. 8. That Christ by saving us from sin, is meant, not first, his saving us from the punishment, but from the filth, and from the punishment, as a consequence of that, p. 14, 15. 9. That Christ's work, when he was come, was to establish ONLY an inward real righteousness, p. 16. 10. That Christ's fulfilling the law FOR US, was by giving more perfect, and lighter instances of moral duties, than were before expressly given, p. 17. 11. That Christ's doctrine, life, actions, miracles, death, resurrection, ascension, and coming again to judgment, is all preached to establish us in this righteousness, chap. 2–8. 12. That it is not possible a wicked man should have God's pardon, p. 119. 13. That it is impossible Christ's righteousness should be imputed to an unrighteous man, p. 120. 14. And that if it were, he boldly affirms, it would signify as little to his happiness, while he continueth so, as would a gorgeous and splendid garment, to one that is almost starved, p. 120. 15. For God to justify a wicked man,* &c., would far more disparage his justice and holiness, than advance his grace and kindness, p. 130. 16. He saith, men are not capable of God's pardoning grace, till they have truly repented them of all their sins, p. 180. 17. The devils, saith he, have a large measure of these attributes of God; as his power, knowledge, &c.† p. 124. 18. That Christ did himself perform, as our example, whatever he required of us to do; yea, that he trod himself EVERY step of our way to heaven, p. 148. 19. The salvation of Christ, first, consists in curing our wounds (our filth) and secondarily, in freeing us from the smart, p. 216. 20. That pardon doth not so much consist in remission, as in healing; [to wit, our filth,] p. 216. 21. Faith justifieth, as it includeth true holiness in the nature of it; it justifieth as it doth so, p. 221. 22. That faith which entitles a sinner to so high a privilege as that of justification, must needs be such as complieth with all the purposes of Christ's coming into the world, &c. And it is no less necessary that it should justify as it doth this, p. 222. 23. He wonders that any worthy man should be so difficultly persuaded, to embrace THIS account of justifying faith, p. 222. 24. There can be no pretence for a man, to think that faith should be the condition or instrument of justification, as it complieth with, only the precept of relying on Christ's merits for the obtaining of it, p. 223. 25. It is, saith he, as clear as the sun at noon-day, that obedience to the other precepts must go before obedience to this, p. 223. 26. He shall be his Apollo, that can give him a sufficient reason, why justifying faith should consist in recumbence and reliance on Christ's merits for the * Fowler's words, in place of, &c., are 'while he continues so (if it were possible for God to do it).' Holiness is excepted!! Recumbence,' depending upon. pardon of sin,* p. 224. 27. He will take the boldness to tell those who are displeased with this account of justifying faith, that in his opinion it is impossible they should ONCE think of any other, p. 225. 28. The imputation of Christ's righteousness, consisteth in dealing with sincerely righteous persons, as if they were perfectly so, &c. p. 225. 29. The grand intent of the gospel is, to make us partakers of inward real righteousness; and it is but secondary, that we should be accepted as before, p. 226. 30. It is not possible (he saith) that any other notion of this doctrine should have truth in it, p. 226. 31. Whatsoever is commended by the customs of the place we live in, or commanded by superiors, or made by ANY circumstance convenient to be done, our christian liberty consists in this that we have leave to do them, p. 242. 32. For our refusing to comply with these, can hardly proceed from any thing, than a proud affectation of singularity, or at best from superstitious scrupulosity, p. 242. 33. Those ministers hinder the design of Christianity, that preach up free grace, and christian privileges, OTHER WAYS than as motives to obedience, and that scarce ever insist upon any other duties than those of believing, laying hold of Christ's righteousness, applying the promises, &c., p. 262. 34. But to make the christian duties to consist either wholly or mostly in these, &c., is the way effectually to harden hypocrites, p. 262. 35. Those ministers do nothing less than promote the design of Christianity, that are never in their element, but when they are talking Fowler adds, and not also in his power for the mortification of it.' of the irrespectiveness of God's decrees, the absolute [ness of his] promises, the utter disability, and perfect impotence of natural men, to do any thing towards their own conversion, p. 262. 36. He is the only child of Abraham, who in the purity of his heart obeyeth those substantial laws, that are by God imposed upon him, p. 283. 37. There is NO duty more affectionately commanded in the gospel, than that of almsgiving, p. 284. 38. It is impossible we should not have the design of Christianity accomplished in us, &c., if we make our Saviour's most excellent life, the pattern of our lives, p. 296. 39. To do well is better than believing, p. 299. 40. To be imitators of Christ's righteousness, even of the righteousness we should rely on, is counted by Mr. Fowler, more noble, than to rely thereon, or trust thereto, p. 300. READER, I have given thee here but a taste of these things; and by my book but a brief reply to the errors that he by his hath divulged to the world: Ay, though many more are by me reflected than the forty thou are here presented with. God give thee eyes to see, and an heart to shun and escape all these things that may yet come to pass, for hurt, and to stand before the Son of Man. Thus hoping that this short taste may make Mr. Fowler ashamed, and thee receive satisfaction, touching the truth and state of this man's spirit and principles; I rest, Thine to serve thee in the gospel of Christ, From Prison, the 27th of the 12th Month, 1671. [27th March, 1672.] A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST; SIR, PROVING THAT GOSPEL-IIOLINESS FLOWS FROM THENCE. Having heard of your book, entitled, The Design of Christianity; and that in it was contained such principles as gave just offence to christian ears; I was desirous of a view thereof, that from my sight of things I might be the better able to judge. But I could not obtain it till the 13th of this 11th month, which was too soon for you, Sir, a pretended minister of the word, so vilely to expose to public view the rottenness of your heart in principles diametrically opposite to the simplicity of the gospel of Christ. And had it not been for this consideration, that it is not too late to oppose open VOL. II. blasphemy (such as endangereth the souls of thousands) I had cast by this answer, as a thing out of season. Two things are the design of your book. 1. To assert and justify a thing which you call inward, real righteousness and holiness. 2. To prove, That the whole, the grand, the only, and ultimate design of the gospel of Christ, is to begin and perfect this righteousness. Into the truth, or untruth, of both these, as briefly as I may, I shall at this time inquire. First, Therefore, a little to examine the nature of your holiness and righteousness, as yourself hath described the same. 2N It is (say you) so sound a complexion of soul, | shall nought we find there, but the lame, the blind, as maintains in life and vigour, whatsoever is essential to it, and suffereth not anything unnatural to mix with that which is so; by the force and power whereof a man is enabled to behave himself as [becometh] a creature indued with a principle of reason, keeps his supreme faculty in its throne, brings into due subjection all his inferior ones, his sensual imagination, his brutish passions and affections.' You add farther, ‘It is the purity of the human nature, engaging those in whom it resides, to demean themselves suitably in that state in which God hath placed them, and not to act disbecomingly in any condition, circumstance or relation.' You say, moreover, 'It is a divine, or God-like nature, causing an hearty approbation of, and an affectionate compliance with the eternal laws of righteousness; and a behaviour agreeable to the essential, and immutable differences of good and evil,' p. 6. Farther, You call it a principle or habit of soul, 'originally dictates of human nature,' p. 8. A disposition and temper of the inward man, as powerfully inclines it to regard, and attend to; affectionately to embrace and adhere to; to be actuated by, and under the government of, all those [good] practical principles, that are made known either by revelation, nature, or the use of reason,' p. 11. Which in conclusion you call that holiness which already we have lost, p. 12. Thus, Sir, is your holiness, by you described; which holiness you aver is that, which is the great and only design of Christ to promote both by his life and glorious gospel. To take therefore your description in pieces, if happily there may be found ought, but naught therein. the defiled, the obstinate and misled faculties thereof. And never think to evade me by saying, the graces of the Spirit of God are pure: for with them you have nothing to do; your doctrine is of the sound complexion of soul, the purity of the human nature, a habit of soul, and the holiness we lost in Adam, things a great way off from the spirit of grace, or the gracious workings of the spirit. You talk indeed of a divine or godlike nature,* but this is still the same with your pure human nature, or with your sound complexion, or habit of soul; and so must either respect man, as he was created in the image or likeness of God, or else you have palpable contradiction in this your description. But it must be concluded, that the divine nature you talk of, is that, and no other than the dictates of the human nature, or your feigned purity thereof; because you make it by your words the self same; it is the purity of the human nature, it is a divine or Godlike nature. 2. But you proceed to tell us of a degree, it is so sound and healthful a complexion or temperature of the faculties, qualities, or virtues of soul, 'as maintains in life and vigour whatsoever is essential to it, and suffereth not anything unnatural to mix with that which is so.'t Ans. If, as was said before, there is no soundness of soul in man, as man, and no such thing as a purity of our nature, abstract from that which is sin; then where shall we find so healthful a complexion, or temperature of soul, as to maintain in life and vigour whatsoever is essential to it, and that suffereth not any thing unnatural to mix with that which is so? But let us take Paul's definition of a man; There is none righteous, no, not one: there is none that understandeth, there is none that seeketh 1. It is (say you) an healthful complexion of after God. They are all gone out of the way, they soul, the purity of the human nature,' &c. Ans. These are but words; there is no such thing as the purity of our nature, abstract and distinct from the sinful pollution that dwelleth in us. Ro. vii. 24. It is true, a man may talk of, and by argument distinguish between nature and sin; but that there is such a principle in man (since Adam's fall) a principle by which he may act, or that Christ's whole gospel-design is, the helping forward such a principle, is altogether without scripture or reason. There is no man by nature, that hath any soundness in him, Is. i. 6. no, neither in soul or body; his understanding is darkened, his mind and conscience is defiled, Tit. i. 15. his will is perverted and obstinate. Ep. iv. 18. There is no judgment in his goings.' Is. lix. 6-10. Where now is the sound and healthful complexion of soul? Let the best come to the best, when we have mustered up all the excellences of the soul of man, as man, are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.' Ro. iii. I the rather give you this of Paul, than any of my own; because it is the soundest complexion of soul, that the Holy Ghost himself could draw. Here is now no purity of the human nature, nor such sound complexion of soul as can keep itself from mixing with that which is contrary to itself. And note, that this is the state of all men, and that as they stand in themselves before God: wherefore together, even altogether, all the men in the world, take them in their most pure | pure human nature! here are pure dictates of a naturals, or with all the purity of humanity, which brutish beastly man, that neither knows himself they can make, and together, they still will be nor one tittle of the word of God. But There is unprofitable, and so must come short of doing a generation that are pure in their own eyes, and good, that every mouth might be stopped, and yet are not washed from their filthiness.' Pr. xxx. 12. all the world become guilty before God.' ver. 19. It is the purity of the human nature, engaging 3. But proceeding, you say, that this complexion those in whom it resides,' &c. ? is so forcible as to keep his supreme faculty (I suppose you mean the conscience) in its throne, (and that) brings into due subjection all his inferior ones, (as namely) his sensual imagination, brutish passions and affections.'† Ans. These words suppose that it is within the power of a man's own soul, always to keep sin out of itself, and so guilt out of the conscience; albeit the scripture saith, that both the mind and it are defiled with the filth of sin, in all whoever do not believe the gospel, with which belief this description meddleth not. Tit. i. 15. They suppose that this conscience is perfectly clear and light, when the scriptures say they have the understanding darkened; yea and farther, in despite of these your sayings of the sound complexion of soul, of the purity of human nature, and of this supreme faculty, the scriptures teach, that man in his best estate is altogether vanity, that they are darkness and night, &c. Ep. iv. 18, 19. 1 Th. v. Ps. xxxix. 5. 'Yea, (say you) this sound complexion brings into due subjection all his inferior ones.'‡ Ans. Here seems to be a contradiction to the former part of this description, yea, to the nature of the soul itself; for you say before, it suffereth not any thing unnatural to mix itself therewith, when yet here you seem to suggest that part, I say, even part of itself is disobedient and rebellious, 'it brings into subjection all his inferior ones.' It brings into due subjection.' Ans. Due subjection is such as is everlasting, universal, perfect in nature, kind, and manner, such as the most righteous, perfect, comprehensive law, or commandment cannot object against, or find fault therewith. Here's a soul! here's a Seeing, then, it is evident from scripture, how deeply and dreadfully man is fallen from God, what a folly it is to suppose, in such a depraved creature, conditions previous to his justification! They who talk at this rate, know not what they say, nor whereof they affirm. In a natural man there is no meetness, but a meetness to sin, and a meetness to be damned. They who know themselves, know this. And there are no pre-requisites to justification, but what God, by his Spirit, is pleased to work in men's hearts. None are meet to obey the gospel, till God implants in their souls a principle of faith and Evangelical obedience. Before this is done, there is no meetness in the creature, no disposition to do anything spiritually good; neither are any of our works, till a change of nature takes place, acceptable and well-pleasing in the sight of Almighty God.-Mason and Ryland. Ans. That is, verily in none at all; for there is no such thing in any man in this world, as a purity of human nature: 'we are all as an unclean thing,' Is. Ixiv. 6. and Who can bring a clean thing out of an unclean? not one.' Job xiv. 4. Again, What is man, that he should be clean? or he which is born of a woman, that he should be righteous? Job xv. 14. These are therefore expres sions without the testimony of the word, arising from your own phantasy. 'It is a divine, or Godlike nature.' || Ans. This you seem also to fetch from the similitude or likeness of God that was in us at our first creation, before we sinned; but that similitude being at best but created, and since most unspeakably defiled, defaced and polluted with sin; there is now, no not in the best of men, as men, any sinless likeness, and similitude of God to be found, no such petty divine, or Godlike nature to be found, as you imagine. But having thus stated your holiness in its nature and essence, you come in the next place to tell us, under what considerations it moveth a person to act, also by what rules and laws it squareth its acts and doings. FIRST, By or under what considerations it acts, and these you scatter here and there in your description of holiness, under these heads. I. To act as becomes a creature endued with a principle of reason,' eyeing the state or place in which God hath set him; approving of, affecting and complying with the eternal laws of righteousness, p. 6. which eternal laws in p. 8. you call divine moral laws,' those that were first written in the hearts of men, and originally dictates of human nature,' &c. II. To do these, from truly generous motives and principles,' p. 7. Such as these, 1. Because it is most highly becoming all reasonable creatures (you might also have added, and those unreasonable) to obey God in every thing; (within their spheres) and as much disbecoming them, to disobey him,' p. 8. 2. Because it is a base thing to do unjustly,' p. 11. |