SO sweet a thing is Christian Love and Concord , and so precious are the thoughts of Peace to my Soul , that I think it unmeet in this contentious Age , to publish such a Controversie as this , without an Apology : which , its likely , may be needful , both as to the Matter and the Manner . Not that I dare rather choose to Excuse a fault , then to forbear the committing of it : But that I would have the Reader judge of things as they are . Just Apologies are not a cover to our faults , but for removal of mis-representations , and healing of misapprehensions , that those may not be taken for faults which are none , or those to be of the greater size , which are but ordinary infirmities . Whether my Apology be Just , the Reader must judge .

I do so heartily Love Peace , that I have hard thoughts of Controversie : yet do I so Love the Truth , that I refuse not to contend for it . Though the strait be great , yet it s no other then we are usually put to , even in lower things . The most noble and excellent ends , may have some distastful means : which as none that is in his right senses will choose for themselves , so none but a slave to his senses will refuse when they are necessary . It is no Contradiction in such a case , but true Discretion , to Choose the thing which at the same time we do Abhor : To choose it as a necessary Means , and yet to abhorre it for its Ungrateful Nature . We are contented to seek , and buy , and take that Physick which we so abhorre ▪ that we have much ado to get it down or to retain it . The Lord knows , that contending is distastful to my soul : though my corrupt nature is too prone to it . Much studying of Controversies hath oft discomposed my minde , and interrupted my more sweet and heavenly thoughts , and unfitted me for publick and private duties ; so that I as sensibly finde my self a loser by it , as by some other avocations of a more aliene nature . Yet dare I not be so selfish as to cast it off . That must be endured , which may not be desired . We may not pretend the disadvantages to our souls ( much less any lower ) against apparent duty , and service to the truth of God . Many wayes hath our Master to make us a full reparation for our losses . What then shall I resolve on ? Neither to Delight in Controversie ; nor totally to Refuse it . Not to rush upon it unadvisedly , nor to be carried into it by blinde Passion and partiality , nor yet to cast away my Captains Colours , nor to draw back when I am prest . Not to militate for any Faction , but for the Faith ; nor for vain-glory and credit , but for Christ : And this with such a differencing the Person from the Cause , that as it respecteth the errour , it shall be bitter and contentious ; but as to my Brother , it shall be a Conference of Love . I abhorre almost nothing more in Divines , then laying too much upon the smaller controvertible Doctrinals , and making too much of our Religion to consist in curious and unnecessary speculations , if not unsearchable , unrevealed things ; contradicting one of their first Maxims , that [ Theology is a Practical Science . ] An honest Philosopher saw the evil of this * *

Seneca Epist. ad Luc. 102. Non debuit hoc nobis esse propositum , argutias serere , & Philosophiam in ●as angustias , ex sua Majestate detra●ere .

Quanto s●tius est ire aperta via , & recta , quam sibi ipsi flexus disponere , quos cum magna molestia debeas relegere ? Neque enim quicquam aliud istae Disputationes sunt , quam inter se peritè captantium lusus .

It is about five years since I wrote a small book about Justification , and being in great weakness and expectation of death , I was forced to deliberate , Whether to publish it with its many Imperfections , or not at all ? I chose the former , supposing the Defects and Crudities would be charged only on the Author , and that some Light might notwithstanding appear to the Reader , which might further him in the understanding of several truths . I durst not so far value reputation , as to be injurious to Verity , for fear of discovering my own infirmity : It s no time to be solicitous about the esteem of men , when we are drawing near to the Judgement Seat of God . When this Book came abroad , it fell under very different Censures , as most things use to do that seem to go out of the ordinary road . Too many overvalued it : Some were offended at it . Hereupon being afraid lest by Ignorance or Rashness I should wrong the Church and Truth , I did in the end of my Book of Baptism , desire my Brethrens animadversions and advice : which accordingly many of the most pious and Learned men that I know in the Land , were pleased to afford me ; and that with so much Ingenuity , Love and Gentleness , as I must needs confess my self their Debtor , as having no way deserved so great a favour : and I do hereby return them my most hearty thanks . After this my Reverend and Dear Brother Mr Blake in a Treatise of the Covenants , did publish a Confutation of some things in my Book ( among many others whom he deals with , Mr Powell , Mr. Tombes , Mr. Owen , Mr. Firmin , &c. ) wherein I found nothing but tenderness and brotherly Love , as to my person ; and no such inclination to extreams in his Doctrine , as I found in some others ; but much Moderation and Sobriety , as indeed the Gravity , Piety and Integrity of the man , would promise to any that know him . Only I thought it might have been more convenient to him , to me , and to others , if I had seen his exceptions before they had been published , that so having known what I would reply , he might have published only so much as he remained unsatisfied in . But as it seems , his Judgement was otherwise , so is it no whit to me offensive . Yet when I had read his Book , it was my Resolution , to send him privately my Reply , that so we might consider how farre we were agreed , and how farre the difference was onely seeming and about words , and might publish only the remainder to the world , by joynt Consent . The Reasons of this Resolution were these : First , Because I was loath by tedious altercations , to hinder the Reader from discerning the Truth : It is the course of most voluminous Disputers , to tire their Readers with Contendings about words , that they can hardly finde out the true state of the Controversie ; much less discern on which side is the Truth . Which might be much remedied if men would but lovingly first debate the matter in private , and cut off all the superfluities and verbal Quarrels ; and then put out only the material differences by joynt Consent , having Corrected even in the language and manner of debating , whatsoever was displeasing or seemed injurious to either party . Secondly , Because I unfeignedly abhorre contending , and never wrote any thing that way , but when I was unavoidably necessitated . Thirdly , Because I so well know my own frailty , and proneness to be over-eager and keen , and unmannerly in my stile , and the frailty of most Brethren in being Impatient hereof ; yea of many in judging themselves wronged when they are not , and making some plain speeches which were but necessary or innocent , to seem proud , contemptuous , and sleighting as to mens persons , racking them to a sense that was never intended , I therefore thought it safest to avoid all occasions of such mistakes , which may be injurious to themselves , as well as to me . Fourthly , Because the Lord hath of late years by a strange , unresistible work of his power , fastned in my soul so deep an Apprehension of the Evil of Dissentions , and of the Excellency and Necessity of the Unity of Brethren , and the Peace of the Church ; and in order hereto , of the healing of our Divisions , that it sticks in my thoughts night and day , and the Zeal of such a Reconciliation doth eat me up ; so that I make it the main study and business of my Meditations , which way I might do any thing towards its accomplishment . And I was much afraid , lest if I wrote by way of Controversie , I might , by exasperating my Brethren , hinder this happy work . He that knoweth my heart , knoweth that these were my thoughts . Hereupon I did in the first Page signifie to M. Blake , this my Resolution , which when I was forced to alter , I would not alter the words of my writing , but having given this account of the reason of them , I shall let them go as I wrote them .

Before I had finished my Reply to Mr. Blake , comes out Mr. Kendal's Book against M. Goodwin , with his Digression against me : After-this , I was informed of divers others that were ready to write against my Doctrine , and some that had written , and were ready to publish it , and divers others that were desirous to send me their Animadversions . I did therefore apprehend ( and so did many learned Friends ) an unavoidable Necessity of appearing more publickly , both to spare my Friends the labour of writing the same things to me over and over , which so many others had written before ; and to spare my self the time and pains of endless private Replies ( which have this three years taken me up , and hindered me from more profitable work : ) and also to prevent mens publication of more such writings as have already been published ; seeing when none know what I can say against them , the rest may go on in the way as these have done , and trouble themselves and the world in vain . Besides , I understood that some were offended at my silence , as mis-interpreting it to be from contempt . Being therefore necessitated to do something of this kinde , I could not ( according to the Laws of Justice or Friendship ) deal publickly with any , but those that had begun to deal publickly with me . It s true , there hath been long unanswered , a Book of Mr. Owens against some things which I had wrote which concerned him . But I never thought fit ( nor yet do ) to Reply to that : 1. Partly because it containeth so little matter of reall difference between him and me ( and most of that is answered by Mr. Blake , and in my Reply to Mr. Kendall : ) The main Points being , Whether Christ suffered the same which the Law threatned , or the Value , or that which was equivalent ? ( wherein he yieldeth as much as I need ) and , Whether the Covenant be Conditional ? and , Whether the Obligation to Punishment be dissolved before we Believed , sinned , or were born ? And to vindicate the Truth in these two or three Points , I conceive it not so meet a way , to do it in Answer to that Book , wherein ten times more words would be bestowed in altercations , and upon the by . 2. Besides , I was never never necessitated to a Reply to that Book , nor once desired , and I will do nothing of that kinde , which I know how to avoid . 3. But indeed my greatest reason , was the consciousness of my temerity in being so foolishly drawn to begin with him ; and the consciousness of my fault in one or two unmannerly words of him , and consequently the consciousness of my duty to be first silent . It is not fit that I should both begin and end . But these Brethren that I here Reply to , did begin with me .

Upon these Reasons , I sent not my papers to Mr. Blake , but resolved to publish them , with my Reply to Mr. K.

As for Mr. K. himself , I know not the man ; but by his writings he appears to be a Learned man : And I will hope his humility may be answerable to his Learning , though he here express it not : We are all poor frail sinners ; and above all do hardly Master our Pride ; the fire whereof in an unmortified soul , doth make fewell to it self of Gods excellent Gifts , till it have turned them all into salt and ashes . That which this Learned man hath troubled himself to write concerning my self , I will not insist on : It is not for my self that I am disputing , but for the Truth , so farre as I know it : I can truly say as Augustine to Hierom , Obsecro te per mansuetudinem Christi , ut si te laesi , dimittas mihi ; nec me vicissim laedendo malum pro malo reddas ▪ Laedes enim si mihi tacueris errorem meum , quem forte inveneris in Scriptis , vel in dictis meis . Nam si ea in me reprehenderis , quae reprehendenda non sunt , te potius laedis quam me ; quod absit à m●ribus , & sancto proposito tuo , ut hoc facias voluntate laedendi culpans in me aliquid dente malevolo , quod mente veridica scis non esse culpandum , &c. Fieri potest ut tibi videatur aliud quam veritas habet , dum tamen aliud abs te non fiat quam charitas habet . Nam & ego amicissimam reprehensionem tuam gratissime accipiam , etiamsi reprehendi non meruit , quod rectè defendi potest : Aut agnoscam simul & benevolentiam tuam & culpam méam ; & quantum Dominus donat , in alio gratus , in alio emendatus inveniar . Quid ergo ? fortasse dura , sed certè salubria verba tua tanquam cestus Entelli pertimescam . Caedebatur ille : non curabatur : Et ideo vincebatur , non sanabatur . Ego autem si medicinalem correptionem tuam , tranquillus accepero , non dolebo . Si vero infirmitas vel humana , vel mea , etiam cum veraciter arguitur , non potest non aliquantulum contristari ; Melius tumor Capitis dolet cum curatur , quam dum ei parcitur , & non sanatur . Hoc est enim quod acutè vidit , qui dixit , Vtiliores esse plerumque inimicos objurgantes , quam amicos objurgare metuentes . Illi enim dum rixantur dicunt aliquando vera , quae corrigamus : isti autem minorem quam oportet exhibent Justitiae libertatem , dum amicitiae timent exasperare dulcedinem . Non mihi esse debet molestum pondus aetatis tuae , dummodo conteratur palea culpae meae . I do not feel my self hurt by the words of Mr. K ▪ against my self , much less by any free disclosure of my faults . But I confess I desired more Clemency to his Adversary , and more humble sense of his own frailty , when I read some passages in him against Mr. Goodwin . For example , part. 3. pag. 112 , 113. much of two pages are taken up in [ * * Yet ( if you be able to believe him ) he tels his Reade● he is sure there is no Pepper sprinkled throughout his Discourse , nor is he Couscious to himself of the least bitterness , &c. A solemn Profession of his discerning the Just hand of heaven , and the spirit of slumber on Mr. Goodwin , and the pompous display of his folly , to appear most ridiculous , &c. ] even daring to [ adore the hand of God in infatuating his parts , that Balaams Ass may see the hand of the Angel against the Prophet ] with more of the like . And what is the matter ? Why Mr. Goodwin overseeingly wrote the word [ Antecedent ] for [ Consequent ] and [ Consequent ] for [ Antecedent . ] A hainous crime ! When I read such passages as these in him , I began to think , how well I had sped , and tantum non , did owe him thanks for handling me so gently , even in those passages that others most blamed . But I saw it was no wonder , if all my words were sifted to the bran * * Indeed I more desired in Mr. K. a conscience so tender as would have strained at some of all those palpable untruths in matter of fact , then a milder language to my self . But he tels us in his Epistle , that Aliquando innocentius delinquendum erat , ne deessent in quibus condonandis , &c. Et quidni mihig ratuler faelicia quadam erratula , &c. Whether he think also that he should innocentius delinquere , & faeliciter errare , that there may be matter for the honour of Gods Grace , as well as mans , I cannot tell . .

2. As for the Manner of my handling these Controversies ( which is the next thing that ( more ) needeth an Apology , ) I expect to be blamed for these three things : 1. For unprofitable Altercations and Repetitions . 2. For too much curiosity and obscurity in some distinctions . 3. For too course and sharp a stile .

1. For the first , I knew not how to avoid it , without inconvenience . I must follow the leading of them that I reply to . I must not digress too farre , to fetch in more usefull matter then they put into my hands . Yet I think I have done somewhat in that kinde , as far as I saw fit . And when the same words of theirs , require the same answers , I am forced sometime to repeat them , where the occasion is repeated . Yet I can promise the Reader that I will not go near so far in this way of repetition , as more learned disputants do , and in particular Dr. Twiss .

2. For the second Exception , I must say , that many are mistaken in my way , in that they discern not the difference , 1. Between Necessary distinguishing and unnecessary . 2. Between Curiosity in the main Cause , and in the Means of discussing it . 3. Between curious Notions that are thrust on the Church and poor ignorant people , as Necessary and Certain ; and such as we are forced to use with Learned men to discover their mistakes , and to expugne curiosity of Errour or Uncertainty , by exactness of indagation , and as curious an explication of the Truth . I am somewhat confident that my curious distinguishing ( as some call it ) is but of the later sort , in all these respects . For example , In the present Controversie about the Instrumentality of faith to Justification , that which offendeth me is , that Divines should be so dangerously curious , as to make a Logical Notion of such Necessity , which Gods Word never used , nor for ought I know , the Church for many a hundred year ; and which poor people cannot comprehend : Yea and that they may lay so much of the difference between us and the Papists on this point , thereby most dangerously hardening them , when they shall discover our Errour ; and occasion them to triumph over us , and to think , that the rest of our Doctrine is like this ? And that this Instrumentality is still so contradistinguished from Merit , as if there were no third way of Faiths Interest in our Justification , but it must needs be the one or the other . Yea and the most Learned in the upshot flie to this , that Credere is not Agere , but Pati , and is but Actio Grammatica , or the name of Action , but Physically or hyperphysically a suffering . Is not here a curious Doctrine of Faith and Justification ? If Aristotle had been a Christian he could not have comprehended it : Much more is it too fine for vulgar wits ( as well as too false for lovers of the Truth . ) In opposition to this , and in compassion of plain Christians , I only say , that faith is the Condition of our Justification ; or that the reason why we are Justified by it ( supposing its Object , and its Aptitude ) is , because the Free Donor , Law-giver and Justifier will have it so , and hath designed it to this Office in his Promise or Testament . I think this is plain Doctrine , and fit for plain men . There 's scarce the simplest man in the Town , if one offer him the Soveraigns pardon for Rebellion , on Condition he will thankfully Accept it , and promise to Rebell no more , but he knows this to be the reason why his Acceptance hath an Interest in his pardoning ( viz. as the fittest Condition freely determined on by the Soveraign ) without any more ado . And I think to reade him a Logick Lecture about Active or Passive Instrumentality , would more abuse then enlighten his understanding . Yet the subtilties of those whom I oppose , doth force me oft to distinguish , to expugne their Sophistry : and I am forced to use more accurate means to defend a plain Truth . And indeed , he that Defineth and Distinguisheth well teacheth well . Confusion is the Mother and Nurse of Errour . Truth loves the Light . It is not sound Distinction that I blame in any , but fancies and vain curiosities , and carrying us from Matter to Words , and making an appearance of difference , where there is none , and calling Confusion by the name of distinction or explication . I am sure a few obvious Distinctions , have been a Key to let many a truth into my understanding .

Moreover I must desire the Reader to consider , when things seem too curious to him , and hard to be understood , whether it be not from the Nature of the subject matter , rather then from any unnecessary Curiosity in me : If the matter be such as will bear no more familiar and plain enodations and explications , I cannot help that . As Seneca saith , Epist. 58. Platoni imputes , non mihi hane ●erum difficultatem . Nulla est autem sine difficultate subtilitas . I cannot better speak my minde then in the words of Austin , li. 5. de Trinit. c. 1. Ab his etiam qui ista lecturi sunt , ut ignoscant peto ubi me magis voluisse quam potuisse dicere animadverterint , quod vel ipsi me●ius Intelligunt , vel propter mei eloquii difficultatem non intelligunt : Sicut ego eis ignos●o , ubi propter suam tarditatem intelligere non possunt . Pardon my obscure difficult expressions , and I will pardon your dulness of apprehension .

3. For the third Exception , viz. the sharpness of my stile , I have these things to say , 1. I dare not , nor will not wholly excuse it . I am too conscious of my frailty , to think my self innocent in this . I confessed my fault as to one even now ; and I confess as to another ( Mr Walker ) I committed the same fault , by too unmannerly provoking expressions ( Though I will take none for a competent Judge of the degree of my fault , that hath not read his Answer to J. Goodwin , and Mr Gatakers Vindication of Mr Wottons Defence . ) The other passages that some accuse me of , are , I think , upon a forced mistaken sense of my words . The most real sharpness that ever I was guilty of , was against Mr Tombes in my Book of Baptism : and it s too probable that in this against Mr K. I have transgressed : which if I have done , I heartily desire him , as I do all other Brethren whom I have offended , in compassion of humane frailty , to remit it ; as I heartily do all those passages of his , which his Readers do generally judge so unsavoury . However I do adjure every Reader , that would not break the ninth Commandment , and wrong God and themselves and me by false censures , that they impute not my sharp expressions to a disesteem of Christian Unity and Peace , or a hatred to my Brother : and that by too impatient reception , they make it not an occasion of disaffection , or breach of peace in themselves . For the Lord knows , that , though my words may be too rough and earnest , yet my soul longeth after the Unity and Peace of the Church . And I never yet wrote against any Brother so sharply , but I could heartily live with him in dear Love and Communion ; as I am confident I should do with these , if they were near me : For sure I am , I disagree not with those with whom I do converse ; nor ever fell out with any Brother , to my remembrance , since I was a childe . Charge me with unmeet expressions if you please ; but with no further Unpeaceableness , Disaffection , or Contempt of my Brethren , then you can prove . 2. I must intreat the Reader to distinguish carefully , between my speeches against the Person , and against the Errour or Cause which I oppose . I confess , when I am confident that it is Errour that I speak against , especially if it appear to be foul or dangerous , I am apt to shame it , and load it with Absurdities , and shew the nakedness of it to the Reader : In this case , I finde many take it as if I spoke all this of the Person , and censured him as absurd , as I do his Opinion : which is an injurious charge ; seeing a wise man may hold an absurd Opinion . And I think , as I must not speak contemptuously of my Brother for a lesser Errour , so neither must I for his sake , speak lightly and favourably of his faults . Errour is not like confessed sins , which none dare own , or encourage others in : but it is a Vice that disposeth men to Infect all they can ; and emboldneth them to defend it , and fearlesly to draw all others into the guilt . And therefore it needeth the most potent opposition , and the souls of our Brethren need the most effectual preservative : And that must not be only by a naked , dull Confutation ; but also by a discovery of the foulness , the sinfulnes and dangerousness of the Errour . The Affections have need to be awaked , as well as the Understanding informed , in the present case , as well as against common moral Vices . I am sure Seducers make no small advantage , by moving the Affections , and why they that speak Truth should not do so , I cannot tell . If we must do so in Preaching , so must we in some Disputings , still supposing that Information go first , and exciting application be but subservient , and be not the leading , or the principall part . ●●ose that take intellectuall Errour to be no sinne , must deny the understanding to be under a Law , and its acts to be participativè voluntary , and being commanded by the Will. And if Errour be sinne , we may have leave to disgrace it and deal with it as sinne ; provided that we maintain our Charity to the erring Brother . I am bound not to hate my Brother in my heart , but plainly to Rebuke him , and not suffer sin to rest upon him . If he take it ill , that makes not me the offendor , nor will discharge me from my duty . 3. I confess I think we are commonly too tender ear'd in such cases : of which I have spoken my minde already in the end of the Preface to my Book of Baptism . I have oft wondered to think what patience we expect ( and justly ) yea and finde , in many of the worst of our hearers , when we speak to them as cuttingly as possibly we can ( and all too little : ) and how little we exercise or can allow to one another ! and what silken ears the Preachers of humility have themselves ? And I cannot but observe the strange partiality of the best : how zealous they are against a Toleration of Errours ; and yet how impatient of being told of their own . Other mens should be cut down with the Sword , and theirs may not be plainly confuted by the Word : nor can we so skilf●●ry butter and oyl our words , but that we shall be taken for contemners of our Brethren . Not that I am free from the same disease : but ( though proud hearers judge him a proud speaker that deals plainly with them , yet ) I can truly say of that sin , to the praise of my Physition , as Seneca Epist . 8. Salutares admonitiones velut medicamentorum utilium compositiones litteris mando , esse illas efficaces in meis ulceribus expertus : quae etiamsi persanata non sunt , serpere desierunt . Rectum iter quod serò cognovi , & lassus errando , aliis monstro . And for my own stile in writing , it is but such as I would use in free speaking , if any Brethren were present : and I think they would then bear it . I would not be furious , nor yet would I be blockish ; nor speak as without life about the matters of life . I say of earnestness as Seneca of wit , Epist. 75. Qualis sermo meus esset si unà sederemus , aut ambularemus , tales esse Epistolas meas volo , quae nihil habeant accersitum , aut fictum . Si fieri posset quid sentiam ostendere , quam loqui , mallem . Etiamsi disputarem , nec supploderem pedem , &c. hoc unum plane tibi approbare vellem , omnia me illa sentire quae dicerem , nec tantum sentire sed amare . Non jejuna esse & arida volo , quae de rebus tam magnis dicentur . Neque enim Philosophia ingenio renuntiat . Haec sit propositi nostri summa : quod sentimus , loquamur ; quod loquimur sentiamus .