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And now I will shew you somewhat of the face of the Doctrine, which the Dissenters commonly do propugne, but not so largely, because I cannot open other mens Doctrine so freely and fully as I can do my own.

Proposition 2. Though this controversie be not of such Moment as is denied, yet is it of great weight, and the Consequents of the Errors of one party hereabout, are such, as if they were held practically and after the proper sense of their expressions, would be a great hinderance to salvation, if not plainly hazard it. And therefore the question is not to be cast by, as needless or unprofitable. It is so neer the great matters of our Redemption, Justification, and the nature of faith, that it is it self the greater. And if Amesius say true, that truths are so concatenated, that every Error must by consequence overthrow the foundation, then it must be so in this. The consequents shall be mentioned anon in the Arguments, where it will be more seasonable. And in great matters, it is not a contemptible Error which consisteth but in mis-naming and mis-placing them: It is a very great help to the clear and full understanding of Truths, to have right Notions and Methods. And the contrary may prove dangerous to many others, when the particular Patrons of those mistakes may be in no danger by them. For perhaps their first Notions may be righter than their second; and they may not see the consequents of their mistakes; and yet when such mistakes in terms and methods shall be commended to the world, other men that hear and read their words, and know not their hearts and better apprehensions, are like enough to take them in the most obvious or proper sense, and by one disorder to be led to more, and to swallow the Consequents as well as the misleading Premises. And therefore I must needs say, that this point appeareth of such moment in my eyes, that I dare not desert that which I confidently take to be the Truth, nor sacrifice it to the honor or pleasure of man

The opinion is subtile, and I perceived by his Readiness in it, that it was one of his old studied points, and that he had been long of that mind; my answer to him was this: [You much confirm me in what I have received: for you grant the principal thing that I desire; but you add something more which I cannot fully close with, but shall plainly tell you what are my apprehensions of it. First, You grant that the act of faith by which we are united to Christ, and which goes first, is the Believing in, or Receiving whole Christ as Priest, Prophet, and King. This will do all that I desire. Secondly, You add, that another act, even the Receiving of his Righteousness is after necessary, that we may be justified Your reason seems to be drawn from the difference of the effects: Union goes before Justification, therefore the uniting act goes before the justifying act. This is it that I deny; My Reasons are these. First, Scripture distinguisheth between our Union with Christ and our Justification: but no where between the uniting and justifying acts of faith. Secondly, The nature of the thing requireth it not, because faith justifies not [Page 9] by a Physical causality, as fire warmeth me; but by the moral interest of a condition: and the same act may be the Condition of divers benefits. Thirdly, Scripture hath express, made the Receiving of the person in his Relations to be the Condition of the participation of his benefits: [As many as received him, to them gave he power to become the sons of God; John 1.12. whoever believeth in him shall not perish, but, &c. believe in the Lord Jesus, and thou shalt be saved, &c.] Fourthly, Your own Similitude cleareth what I say: Though the wife have not possession of all that is her husbands as soon as she is married; yet she hath Right to all that is her part, and possession of the benefits meerly Relative, which consist but in a Right. The accepting his person in marriage is the condition to be by her performed to instate her in


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