Third. As to his coming again to judgment, that doctrine is urged, to shew the benefit that the godly will have at that day, when he shall gather together his elect, and chosen, from one end of heaven unto the other. As also to shew you what an end he will make with those who have not obeyed his gospel (Matt 25; 2 Thess 1:8; 2 Peter 3:7-11).
Now it is true, all these doctrines do forcibly produce an holy, and heavenly life, but neither from your principles, nor to the end you propound; to wit, that we should be put into possession of our first, old covenant righteousness, and act from human and natural principles.
Your ninth chapter is spent, as you suppose, to shew us the nature, and evil of sin; but because you do it more like a heathen philosopher, than a minister of the gospel, I shall not much trouble myself therewith.
Your tenth chapter consisteth in a commendation of virtue, but still of that, and no other, though counterfeited for another, than at first you have described (chap. 1) even such, which is as much in the heathens you make mention of, as in any other man, being the same both in root, and branches, which is naturally to be found in all men, even as is sin and wickedness itself. And hence you call it here, a living up to your feigned 'highest principles, like a creature possessed of a mind and reason.' Again, 'While we do thus, we act most agreeably to the right frame and constitution of our souls, and consequently most naturally; and all the actions of nature, are confessedly very sweet and pleasant'; of which very thing you say, 'the heathens had a great sense' (p. 113,114).
Ans. No marvel, for it was their work, not to search the deep things of God, but those which be the things of a man, and to discourse of that righteousness, and principle of holiness, which was naturally founded, and found within themselves, as men; or, as you say, 'as creatures possessed with a mind and reason.' But as I have already shewed, all this may be, where the Holy Ghost and faith is absent, even by the dictates, as you call them, of human nature; a principle, and actions, when trusted to that, as much please the devil, as any wickedness that is committed by the sons of men. I should not have thus boldly inserted it, but that yourself did tell me of it (p. 101). But I believe it was only extorted from you; your judgment, and your Apollo, suit not here, though indeed the devil is in the right; for this righteousness and holiness which is our own, and of ourselves, is the greatest enemy to Jesus Christ: the post against his post, and the wall against his wall. 'I came not to call the righteous [puts you quit of the world] but sinners to repentance.'
[Man in wretched uncertainty if he possessed no better holiness than that of Adam in his creation.]
Your eleventh chapter is, to shew what a miserable creature that man is, that is destitute of your holiness.
Ans. And I add, as miserable is he, that hath, or knoweth no better. For such an one is under the curse of God, because he abideth in the law of works, or in the principles of his own nature, which neither can cover his sins from the sight of God, nor possess him with faith or the Holy Ghost.
There are two things in this chapter, that proclaim you to be ignorant of Jesus Christ.
First, you say, It is not possible a wicked man should have God's pardon (p. 119,130).