'Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, for as much as they spring not of faith in Jesus Christ,—or deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the NATURE of sin.'
These articles, because they respect the points in controversy betwixt Mr. Fowler, and myself; and because they be also fundamental truths of the christian religion, as I do heartily believe, let all men know that I quarrel not with him, about things wherein I dissent from the church of England, but do contend for the truth contained, even in these very articles of theirs, from which he hath so deeply revolted, that he clasheth with every one of them, as may farther be shewn when he shall take heart to reply.
But to wind up this unpleasant scribble, I shall have done when I have farther shewed, how he joineth with papist, and quaker, against these wholesome, and fundamental articles.
Mr. Fowler's Doctrine compared with Campian the Jesuit, upon that question whether Faith only justifieth: saith Campian,
1. Campian. 'We [Papists] say, that as grace is put into us in justification, so also our righteousness is enlarged through good works, and is inherent in us; therefore it is not true that God doth justify by faith ONLY.'
Fowler (p. 221), 'Justifying faith is such a belief of the truth of the gospel, as includes a sincere resolution of obedience unto all its precepts: and that it justifieth as it doth so.—In short, is it possible that faith in Christ's blood, for the forgiveness of sins, should be the only act which justifieth a sinner?' (p. 224).
2. Campian. 'So that faith is urged, but not faith ONLY; again, by faith is meant all Christianity, and the whole religion of Christians.'
Fowler (p. 222), 'For surely the faith which entitles the 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; especially with his grand purpose,—as Lord, and that it is no less necessary that it should justify as it doth this.'
3. Campian. 'Though works void of Christ are nothing; yet through grace they serve to justification.'
Fowler (p. 225,226), 'Of the imputation of Christ's righteousness,—this is the true explication; it consists in dealing with sincerely righteous persons: as if they were perfectly so, for the sake and upon the account of Christ's righteousness. The grand intent of the gospel being to make us partakers of an inward and real righteousness; and it being but a secondary one, that we should be accepted, and rewarded, as if we were completely righteous.'