Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

sure, Sir, if salvation hang on this Doctrine, as thus by you explained, I am out of hope that either I or ever a one in all this country should ever come to heaven; except by believing as that part of the Church believes which is of your opinion: When I am yet apt to think, that siding with any party in such opinions will not conduce to any mans salvation: For I am of Bergius his mind, that as it is not the Jew, the Pagan, or the Mahometan, or any Infidel, (privative,) that shall be saved, but the Christian: so it is not the Papist, the Lutheran, the Calvinist, the Arminian, that shall be saved (qua talis) but the Catholic. However I am in strong hopes that a man may be saved, though he cannot understand how an Act can be a passive instrument; nor do I think that my subscribing to that notion, would make any great rejoicing in Heaven. I am sorry you had not leisure to answer the Questions, which were very pertinent to the business of my satisfaction, though not to your business. That my explication of that plain, weighty, necessary point, how imperfect graces or duties can yet be the conditions of the New Covenant, should seem a Paradox to you, I say, to you, makes me yet more possest with admiration; When you know that ⟨p. 249⟩such conditions there are (suppose it were but faith alone:) and you know your self that this faith is imperfect. But I perceive we know but in part, and therefore must differ in part. He shall see whom God will enlighten. I had far rather you had fallen upon that point then on the term of Justification by works. If you would but grant me, that Justifying faith, as such, is an Accepting of Christ for King, and Prophet as well as for a Justifier, and consequently that it is a resigning our selves to be ruled by him, as well as to be saved by him, I shall then be content for peace sake to lay by the phrase of Justification by work• ▪ though it be Gods own phrase, if the Church were offended with it, and required this at my hands: (So they will be satisfied with my silencing it, without a renouncing it.) I have written thus largely, that I might not be obscure, and to let you see, that though I have scarce time to eat or sleep, yet I have time and paper for this work, and that I make not light of your dissent. The Love and Respect which you mention to me I do as little doubt of, as I do whether I have a heart in my breast:

sure, Sir, if salvation hang on this Doctrine, as thus by you explained, I am out of hope that either I or ever a one in all this countrey should ever come to heaven; except by believing as that part of the Church believes which is of your opinion: When I am yet apt to think, that siding with any party in such opinions will not conduce to any mans salvation: For I am of Bergius his mind, that as it is not the Jew, the Pagan, or the Mahometan, or any Infidel, (privative,) that shall be saved, but the Christian: so it is not the Papist, the Lutheran, the Calvinist, the Arminian, that shall be saved (qua talis) but the Catholick. However I am in strong hopes that a man may be saved, though he cannot understand how an Act can be a passive instrument; nor do I think that my subscribing to that notion, would make any great rejoycing in Heaven. I am sorry you had not leisure to answer the Questions, which were very pertinent to the business of my satisfaction, though not to your business. That my explication of that plain, weighty, necessary point, how imperfect graces or duties can yet be the conditions of the New Covenant, should seem a Paradox to you, I say, to you, makes me yet more possest with admiration; When you know that