1. ASSERTION. The Law is a Rule of the flesh, and to walk after the Law, is to walk after the flesh, Rom. 8.12.
Explication.

HIs meaning is, that the very morall Law of God, is a carnall rule, to live by; according to his common invectives against the same, in stiling it, an earthly, and a carnall commandment: as also, his application of those words of the Apostle, to the morall Law, that walk not after the flesh, but after the spirit, Rom. 8.1. that is, in his construction, not after the Law, but after the Gospell, wherein he calls the Law a rule of the flesh, and perverteth the Scripture to maintaine it; for if that be so to be under­stood, then, by the Law of God,Rom. 7.25. in the former verse (on which this depends) must be meant, the Gospell, and by the law of sinne the morall Law; so that, the law of the members, the law of sinne, and the morall Law, are all one in his sense; and then must the very Law it selfe be sinne­full, and a Commander of unrighteous things;The height of Antinomisme. an enemy to holinesse; an opposite to the work of the spirit; and utterly repugnant to the Gospell (even as it is a rule of obedience,) then must it also bee disclaimed, abandoned, and renounced, as evill and impure, with all the contents of it, and not in any sense to be taught in the Church; than which, what can be more blasphemously, and wick­edly spoken? or how can the Turkish Alcoran it selfe bee harder censured? which is the more unexcusable in this Seducer, in that the holy Apostle was so carefull in those very places to prevent such a construction of his words; first, demanding whether the Law where sin? which he [Page 14]answereth with detestation,Rom. 7.7.12.12.14.22. Chap. 8. 7. God forbid; then, plainly affirming the Law to be holy, and just, and good: a spi­rituall doctrine, wherein he delighted as a spirituall man; whereunto the carnall mind, could not be subject because it is carnall: casting all the blame, not on the Law, but on the flesh, for any hurt, or evill we have by it, as not caused by the Law, but occasioned by our owne corruption, be­sides many other places to that purpose.

Now in the explanation,I referre my selfe to his book for what I cite all along. the Seducer would declare his meaning to be against those only, that sought life, and righteousnesse, by the works of the Law; that to such it is a rule of the flesh, pretending that he was opposed by some of that way; and thereupon layed downe his dire­ctions against it: but why doth hee not name who they were, that did so? or why doth he not handle the point, as other godly men have done? but thus break out against the Law it selfe, calling it a rule of the flesh, to make it vile: but all this is nothing else than meere deceit and collusion; pretending a cause that never was, in any of them, at whom he aimeth, no, not to a thought: upon which false supposition also, it is, that he reproacheth all other Ministers that make any use of the Law, for Legalists and Iustitiaries, as if they taught righteousnesse by works, because they make the Law a rule of obedience; which is common and (I doubt) wilfull calumny, of all his fol­lowers, who know well enough, how farre they are from such doctrines, and drifts, whom they disclaime, and decline.

2. ASSERTION. The Law is not to be preached, to belee­vers, by Gospell Ministers.
Explication.

HIs meaning is, that the Law is not to be preached at all in the Church of God, neither to beleevers, nor unbeleevers, either for repentance or obedience: and that, his meaning is so, his words declare, which are these; And why may it not be affirmed, In his confir­mation. that seeing there is no Commission to preach the Law at all, now under the Gospell: and seeing the Gospell containes the whole mind and will of God; and that the Apostles did never preach the Law at all: (but as subordinate to the Gospell) and doth enjoyne Timothy to charge some, that they teach no other Doctrine but the faith, A clause added against the rest. &c. why may we not say, that the Gospell only is to bee prea­ched to all, aswell as to beleevers? except any can shew a larger Commission than Christ himselfe, &c. pag. 50. These words are plaine enough; There is no Com­mission to preach the Law [at all] the Gospell is [only] to bee preached to all: Generall and peremptory asser­tions, without exception; yet neverthelesse to hide his flat Antinomisme, in his explanation he tells us that the Law, as law is not to be preached to beleevers; and after­wards demands; Who ever denyed the Lawes use or excellen­cy to discover sinne; convict such as the Gospell shines not unto; to be a ground for all humane Lawes; the very rule of love; a meanes to shew the greatnesse of sinne; of very plentifull use to beleevers, &c. One would think that the same man, could not own, both these assertions at once, and set them down both in the same Chapter. What? hath the Law so many excellentuses, to beleevers, and unbeleevers and yet is there no Commission at all, to preach it? doth it containe so many excellent truths, and of that necessity in the Church; and yet is it no part of the mind and will of God, to bee [Page 16]revealed unto men?Doctor Taylor his Regula vitae, is very usefull for all these points. how to make all this accord in any good construction, I acknowledge to be past my skill, or (I suppose) any mans else; for take it according to his first words: the Law, as Law is not to bee preached, but as subordinate to the Gospell; yet then it must be preached howsoever, and is within the Commission of a Gospell Minister, which before he denyed: either the Seducer wan­ted wit to see his own contradictions, or else he was very wicked to speak against the truth, and his own conscience together: the later is most to be suspected; but then, they are men to be admired that will see neither of them.

3. ASSERTION. If repentance and faith bee wrought only by the Gospell: then what doth the Law work in any mans conversion to God, or conformity to Christ.
Explication.

THis demand, hee acknowledgeth, to be truly inferr'd by him, upon the premisses of one of his (then) dis­ciples, according to the doctrin he had first taught him: and yet, lest he should lose his habit of rayling, hee keeps the wordThis is his, Keax. Slanderer on foot still, although it be the truth un­der his own hand. Concerning which point, I will say no more; but if the Law serve to discover sinne, and to con­vince men (as before he hath acknowledged) and that this discovery, and convincing bee necessary to bring men to repentance, (seeing they cannot repent of what they know not) how then is the Law wholly excluded from having any hand in the same at all? was it not that, and matter of that kind, which S. Peter used to convince the Iewes withall, Acts 2.37. and is it not that which discovers un­to all men, their own unrighteousnesse and misery, that [Page 17]they may seek unto Christ for righteousnesse and mercy, Rom. 3.19. doth not that regulate our love, and so our conformity to Christ, and his requirings, John 13.34. but these matters of repentance, humiliation for sin, god­ly sorrow, sanctification of spirit, feare of God, care of obedience, and such like, are all in too low a sphere, for his sublimity, and not in the compasse of his mounted specu­lations; only faith, and joy, are the matters he is conversant in: the other serve for poore Legalists to feed upon, that know no better; but it followes.

4. ASSERTION. The law did once discover sin, it doth so no more; nor yet for direction: love herein transcends the law, as far as life, doth death.
Explication.

HIs meaning is, that now in time of the Gospell, the Law doth neither serve to discover sin, nor yet to be a rule of obedience; for it was alleadged by him, in way of Answer, to that of the Apostle: By the law is the know­ledge of finne, Rom. 3.20. and Chap. 7. 7. to which, he replyed that though it did so heretofore, yet it doth not so now, those times, and that use of the Law, are past and gone, and so out of date; the Gospell now doth all without the Law, which is his spirituall sense and the my­stery of his way, but to colour the matter (being foule in appearance) hee tells us in his explanation, that the Sacri­fice of Christ doth better set forth the odiousnesse of sinne, than the terrors of the Law: which is no part of the point what doth most set out the odiousnesse of sinne,Ignoratio ele nchis but what doth discover the sinnes themselves, in their kinds, and severall branches: which must needs be the Law according to the Apostles testimony; the very definition of sin be­ing [Page 18][ [...]] the transgression of the Law, 1. John 3.4. then is it to be preached with the Gospell, for repentance.

Concerning the other branch, about the directing use of the Law; to justifie his deny all, he gives us to under­stand (as if none knew it before) that the inward princi­ple from which all true obedience proceeds, is love; which inward grace doth farre transcend the letter without, as if that were the question, from what inward principle true obedience proceeded? and not rather, by what Rule the same is regulated and ordered, which is the Law of God, discovering good and evill. But his practise in this is, as if a man rejecting all directions for his way in a journey; should give this for his reason, that the principle of motion must be in himselfe,Charitas conti­net in sese im­plicite observa­tionem & im­pletionem om­nium Dei man­datorum. Ames. l. 2. c. 7. medull. and not in such outward directions: so doth this man; but therein it is marvellous what a diffe­rence he makes betweene love and the law, as if they were two contraries, or (at least) not of the same kind: when the Scriptures acknowledge them to be but one, and the same: love being the very summe and substance of the whole Law, Matth. 22.40. Gal. 5.14.

But there is yet a more dangerous and suspitious passage following, where he stands to maintaine, that love hath no rules, because God is love, who being infinite, is not to be limited by any law: as if there were no odds, be­tweene the Deity it selfe, and a created quality in the hearts of men, of which wee speak: which Assertion of his therefore savours strongly of Familisme, who blasphe­mously say,H N. In his Evangelium Regni. that God is manned, and man is Godded, with such like, making no difference betweene the essenti­all attributes of the Almighty, and the workes and effects, of his Spirit in men; so this man will admit no rules for love in us, because God is unlimitted; but to proceed.

5. ASSERTION. The new covenant hath no condition at all: faith is not the condition of the Gospels promises; but only a qualification in us.
Explication.

TO all this, he saith nothing, but that the condition required, is freely promised in the new Covenant it selfe to be given so, leaving all the rest to stand as it did, which is, as much as if he had said nothing at all; for the question was never, whence the power came to per­forme the condition of the covenant, but whether there be any at all required to make us partakers of the same, which by his words, he utterly denyeth; excluding saith by name to beany condition of the Gospells promises;Fide, justifica­mur instrumen­taliter. Vrs. pag. 343. or any instrument laying hold on Christ, but only a quali­fication. By which very ground, he hath utterly ungroun­ded and overthrown the maine foundation of our justifica­tion by faith in Christ; the condition of the covenant of grace, (in regard of us) and of all the Gospels promises, a most pernitious and pestilent opinion, directly against the truth of the Gospell,Novum soedus non anteceden­tem sed subse­quentem condi­tionem requirit. Ames. and the doctrin received in the Chur­ches of Christ; and sufficient, (if there were none other) to discover him to be a Seducer, and his doctrine, not to be the truth, but a new Gospell of his owne devising; for the promises of the Gospell of Christ pertain only to be­leevers, and that by reason of their faith in him, as appears by Mark. 16.16. Ioh. 3.36. Rom. 10.9. Heb. 3.14. Heb. 4.23. &c. else might Infidels, and all sorts of wretch­ed and ungodly persons, claime right unto all the privi­ledges of the Gospell and benefits of the new Covenant (as farre as the faithfull themselves) and that so continuing, it followes.

6. ASSERTION. The Gospel was in mans nature before the fall.
Explication.

THis assertion, only he disclaimes, as none of his, no not in any sense, throwing thereupon his wonted filth into the face of him, that objects it to him: and yet im­mediately after he confesseth some such words in a letter, but in another sense, which sense he doth not yet declare to cleare himselfe withall, as (no doubt) the witty man would have done, had he knowne how. But it seemes hee had forgotten how he confessed the words to me himselfe, at the conference to this purpose, that, in potentiâ, it was there; that is, that mans nature was capable of it, when it should be revealed, a deep speculation and of as worthy consequence, as true; for if he understand it of nature cor­rupted, the Scriptures testifie that ( [...]) the naturall man comprehendeth not the things of the spirit; speaking of the Gospell,1 Cor. 2.14. untill hee bee enlightned by the spirit of God. But the mystery of the matter, (it seemes) is that he would pursue the Law to the utmost, even into Pa­radise it selfe, and chase it out of the heart of Adam, as that which never had any lawfull being any where; so bitter, was this Antinomian against the holy Law of God, a fearefull mind; but to proceed.

7. ASSERTION. Faith is not to be tryed, by any fruits, or ef­fects, but only by the perswasion it selfe.
Explication.

THis he confesseth to be his owne, and explaineth him­selfe in this manner; that fruits and effects do not in­fallibly [Page 21]demonstrateth faith to any mans owne soule; but faith only demonstrates them to be the fruits and effects that attend it selfe; for how can any know, that faith hath such fruits and effects, but by the word? and how can we know the word is truth but by faith only? thus he: wherein there is need of an other explanation to expound this; such are the mazes of this mans mysteries; for first, the question is concerning justifying faith, whether it hath any fruits or effects to be known by? the answer is given out of an historicall faith in beleeving the truth of the Scriptures: the former concernes particular assurance of faith and grace; the later, only the generall testimony of the word concerning such things: wherein there is great difference; for many are perswaded of the truth of the Scriptures, that have no assurance at all of their own sal­vation; yea the very Devills, beleeve and tremble, Jam. 2.19. the one is not by grace, but by the evidence of truth, which they cannot withstand, the other is by a speciall work of the holy spirit; but here in this reason of his is layd a false supposition for a ground, viz. that as by a bare perswasion we beleeve the contents of the Scriptures to be true; so by a bare perswasion we are assured of the true­nesse of our faith and our owne salvation.Vide Bucan. de Scripturâ, p. 4. Whereas there are many strong and sufficient arguments and grounds to prove the truth of the holy Scriptures, besides a bare per­swasion or conceit: so likewise are there many evidences and signes of faith in true beleevers, whereby it may bee knowne, and not by a bare perswasion only.

For albeit we grant a certain reflect act, of saving faith in the true beleever, whereby he is oftentimes fully per­swaded of his standing in the state of grace; yet withall, we affirme, that this perswasion is notSee righte­ous mans assu­rance by Mr. Rogers fully of this point, pag. 17.18, &c. alone, but hath cer­taine effects, and concommitants proper to it selfe, wherby it may be knowne and distinguished, or discerned from a groundlesse presumption and bare conceit, else may the most carnall persons; yea the vilest men, perswade them­selves (as often they do) of the favour of God, and salva­tion [Page 22]to come, when there is no such matter belonging to them; such was the perswasion of those Iewes, that boa­sted themselves, not only to be the seed of Abraham, but the children of God: when as our Saviour told them plainly,That was ly­ing: let these beware then. they were the children of the divell, and proves it by their fruits, Ioh. 8.44. by which fruits also, it may be discerned in others: for which cause also the Holy Ghost referres us to examination and tryall. Examine your selves, whether ye be in the faith, prove your owne selves, [...]. 2. Cor. 13.5. alluding (as it were) to the touchstone, and scales; or to the symptomes of health and sicknesse in the body, which needed not at all, if a bare perswasion were enough, being directed against such a supine and overly confidence, as al­so is that of St. James, in proving or shewing faith by workes, Iam. 2.26.

How dangerous a doctrin then hath this man broached in the Church; by teaching men to rest only upon a bare perswasion of their beleeving without any further search, or tryall; withall, taxing and bitterly censuring, those Ministers, that in their teaching urge and require, any signes, fruits, or effects of faith and grace, in all, that pro­fesse themselves to be beleevers, as he doth in this manner, and in these very termes. They tell them (viz. the people) that they must take heed they be not deceived, for many are deceived with false faith, for true; and therefore they must look it be of the right This is deri­dingly spoken kind: and if it be then they tell them, that these, and these signes will follow; a change of the life, up­rightnesse of heart, and universall obedience to the comman­dements of God, and such like, else their faith is but a fancy, &c. pag. 29.It seemes then he was such a beleever him­selfe. Now, what kind of faith (according to this censure) doth this man teach his disciples to relie upon? but according to his owne words, that without either change of life, uprightnesse of heart, or conscience of obe­dience to the will of God; they may perswade themselves, they are true beleevers, and in the assured way of life, and salvation; which doctrine, if it be not most opposite to the Gospel of Christ, and most pernitious to the soules of men, [Page 23]what is? are there any carnall wretched people, that will not easily swallow down this poyson? surely if ever there were any Impostors in the Church this was one, but let all beware how they follow him; yet he goes on.

8. ASSERTION. Faith is the only signe of salvation.
Explication.

THis he thus explaineth, that faith is the only infallible evidence to a beleevers own soule of his salvatiō, which is all hee saith to it, and that not very true; for St. Iohn makes love an infallible signe, and evidence to a mans own soule of salvation. [...]. We know that we have passed from death to life, because we love the brethren, 1 Ioh. 3.14. (which place was noted in the margin, but he would not touch it) and S. Paul makes the sanctification of the spirit, and be­leefe of the truth, infallible evidences of election and salva­tion, 2. Thes. 2.13. but these things are utterly against his Gospell, and profession both, therefore he medles not with them.

9. ASSERTION. The new Creature, is only faith in Christ.
Explication.

HIs explanation is, that the new Creature is only the true beleever in Christ; as if the subject, and the habit, the beleever, and his faith were all one, and the very same thing: by such explanations a man may say any thing, which I wish his disciples to observe, that they may see what gudgions they swallow from this new Apollo with his riddles.

10. ASSERTION. Regeneration is not to bee tryed by any o­ther fruits, effects, or signes, but only by faith, wherin it consisteth.
Explication.

HErein he quarrells, first, at the citing of the words, as his Gospel grounds; next that they are changed from wherby it is attained, to wherein it consists; which are no­thing else but shifts and cavills: for the words are expres­sed under his owne hand, and agree with his former Asser­tion; that the new creature is only faith in Christ: and that faith is not to be tryed by signes, or effects, which is the substance of what he here delivereth: and in his ex­planation he thus dischargeth himselfe; that, Regenerati­on hath no infallible tryall for a mans owne assurance, but only by the truth of his faith; this is his meaning, and this not very sound; for is not every saving grace, every effectuall work of the holy spirit,1 Iohn 4.7. Gal. 5.22, 23, 24. every fruit of sanctifi­cation, proceeding from the word and spirit, converting the heart, a signe of regeneration, aswell as faith, and wherby the tryall may be made, aswell as by it? (instance was given in the grace of love, but he would not see it,) especi­ally seeing he will admit, no signes nor effects in the tryall of faith, but the bare perswasion; for after this way, if a man be strongly perswaded that he is regenerate, though there be no signes, fruits, or effects to shew it; yet he must rest upon the perswasion, that it is so, howsoever, because he is so perswaded; but why is he so perswaded, he cannot tell, neither is he to inquire after it, either in respect of his faith, or his regeneration; by this way, Ministers might save all their labour in teaching the people, and only bid them beleeve they are in Christ, and then they are regene­rate, all under one, but make no tryall of either of them, that's needlesse, their perswasion is sufficient for both. How [Page 25]unlike is this Seducers doctrin; yea, how contrary to the Doctrine and Gospell of our Lord Iesus Christ, wherein are so many exhortations to duties; so many cautions and pressing admonitions to search and try,Mat. 6.1. Mat. 7.13. Rom. 8.9. 2 Cor. 13.5. Heb. 3.12. Heb. 12.15. Rev. 3.23. to prove and exa­mine our affections and actions; our faith and our fruits, yea our very persons, and spirits, lest we deceive our selves with false imaginations of our own or the illusions of our common enemy: the rest of his discourse is answered in the seventh Assertion; then to proceed.

11. ASSERTION. Sanctification is not by the spirit in our selves, but only in Christ; shewed in acts, and not in the habits of grace.
Explication.

THis whole assertion, he acknowledgeth to be his own, without any exception; wherein, (according to his words) he denyeth sanctification by the spirit of God, and all habits of grace; but in what mysticall sense; and in what construction, his explanation will declare; which is thus. Sanctification is not in our selves, that is, in the flesh, but only as we are in union with Christ, and by the spirit only, as we un­derstand it of its operations, by mortification, or quickning these our mortall bodies, yet not so in us as mingled with un­cleannesse, but as distinct absolutely from the flesh; as being an other nature, yea a participation of the Divine nature, 2 Pet. 1.3.4. which though it make up one person, yet is none at all, of the old man, nor of the old creation, but it is that new Creation, that new heart, and that spirit of God which is bestowed upon us; Ezek. 11.19. which yeeldeth no new habits in the flesh, as if that were changed or renewed, but is subsisting of it selfe, that it is of power to mani­fest it selfe, by acts of quickning, and reviving, and enabling this mortall flesh, as the life of Iesus in it, &c. neither is it the sanctified person that hath any habit of grace in his flesh, but the Lord Jesus dwelling in him, doth put forth the bright beames [Page 26]of his glory, in such vertues, as do best fit the time and place in which he lives, Rom. 8.9. 2 Cor. 1.8, 9.

Here is his mysterie, tending as much to the edification of the people, as if he had read to them a Lecture of Ara­bick, or cast dust in their eyes to make them see; for first, he denies sanctification to be by the spirit in ourselves; then he grants it to be in our selves, but not in the flesh; then it is by the spirit as we understand it of his operations; yet there are no new habits in the flesh, as if that were changed at all; but then, that it doth quicken our mortall bodies, and yet not as joyned with the flesh, but absolutely di­stinct by it selfe, it sendeth forth Acts as the life of Iesus in it, wherin he utterly denyeth regeneration, sanctificati­on or any change of nature at all in the sanctified person; who only is sanctified by the presence of Christ in him, (which hee calls his union with Christ) but not by any reall work of the spirit in any faculty of the soule, nor by any change at all wrought in the heart, but it remaines as carnall and sensuall, as it was before the spirits entrance: a strange and monstrous peece of doctrin,See the con­trary in, Mark. 9.49. Iohn 3.8. Rom. 8.9. 1 Cor. 6.11. 1 Pet. 1.2. 1 Thes. 5.23. denying the ve­ry Articles of our Christian faith, and one of the chiefest priviledges of a true Christian, which is to be regenerate by the spirit of God: affirming a man to bee sanctified without any grace or goodnesse, but even as he was borne in puris naturalibus, and in that state to have Christ living in him; a pestilent and blasphemous opinion: And that the Reader may see this to be his positive doctrin, delibe­rately set down. I think meet to lay before his eyes, a short tract of this point made by him of purpose, (as it seemes) to doctrinate his disciples withall, wherin the mar­row of this Seducers divinity is disclosed, and it is this that followeth.

Its a thing to be considered what the new creature is, A treatise of the old man and the new. that new man, that seed of God, which is borne of the spirit: it is not any renovation of the old man, that which is borne of the flesh, the fallen man, for that's from beneath, this from above; that's from the earth, this from heaven; a new creation of nothing; [Page 27]as in the creation of the world: so that the inward or new man, differ as much from the outward or old, as the godly nature of Christ doth differ from his manly nature; and both these natures together, make but one person as in him: this is the reason that he which is borne of God sinneth not, nor can sin, Note. for it is a partaking of the godly nature, and such are as perfect as ever they shall be, (although not in manifestation,) and yet the old man is as imperfect, as ever it was: for the new crea­ture is not the mutation or change of the understanding from darknesse to light, for then there should no darknesse remaine: Sound reaso­ning à nen per­fecto ad nihil. nor a change of the will from crooked to streight, for then should no perversenesse remaine; nor any ordering of the same affections, for so all disorder were put away; nor yet a change of the memory, for so were the memory without defect: for, this understanding, will, affections, memory, and the rest are gifts from heaven, and must of necessity be perfect, without any defect or superfluity, for our first generation as borne of parents is totally fallen, and cannot be recovered here: but our regeneration is wholly perfect, and can never be corrupted, or sinne againe; for take it in the parts, what is repentance, or faith, or love, or joy, or any of the rest, are they not the gifts of God? and are not Gods gifts all perfect and without blemish? But are they so in us? These being distinct in our minds, as the divine, and humane natures of Christ in that one person; we shall not impute Yet David said; I have sin­ned, Psal. 51. our sinnes to our selves, nor yet our good so confusedly, as in times past: the flesh or old man shall have no glory of any good is done, nor the spirit or new man, any shame of the evill or sinne, that the flesh commits; it will nt only enable us to know our owne estates, but the holy Scriptures; and we shall see the vanity, The best wri­ters with vani­ty and folly, in a ground of faith. and folly of the most (if not all) writers, who put all the work upon the change, wrought in this flesh, which can never bee changed. So strange a piece of stuffe, as I think need no further opening or confuting to them that have understan­ding; but for such as are blinded with partiality, I would propose but these few Quaeres to consider off, and resolve by Scripture.

1. Whether the Divine and humane natures of Christ, [Page 28]be fit instances in this case: seeing his divine nature contai­ned the fulnesse of the God-head, and his humane nature was perfect and without spot of sin, Col. 2.9. 1 Pet. 1.19. especially propounding it (as he doth) without exception or difference of nature or persons, between him and us, as if the case were in manner one, and the resemblance in all things equall; which may open a gap to many blasphe­mous errors, about the union, and the natures themselves.

2. Whether the creation of the world, of nothing, be a resemblance in all things sutable (as he also makes it) to the work of regeneration? seeing there was no praeexistent matter at all to work upon, but the very substances were created: here is matter praeexistent, as the understanding, will, and affections; only new qualities are created in them from what they had before: by which meanes the same fa­culties are made ( [...]) the weapons of righ­teousnesse to God,Rom. 6.13. that were before only the weapons of unrighteousnesse to sinne; and then are not the faculties themselves for substance sent new from heaven as he drea­meth, but only the old are altered.

3. Whether the flat deniall of any mutation, or change in the understanding, will, and affections, be not a plaine deniall of regeneration, and sanctification by the spirit? and if it be; why then doth he or they talke at any time of either of them, as if they granted that they do not, un­lesse it be to colour, and cloak their error with hypocrisie?

4. Whether to hold and affirme, that the understanding will, and affections of beleevers areSee the con­trary to this, 1 Cor. 13.9. ad finem. 2 Cor. 3.18. Phil. 3.12. 1 Thes. 3.12, &c. perfect, as also their faith, love, joy, and other gifts, and that such themselves, are as perfect here, as ever they shall be; is not directly to oppose the Scriptures and all truth? yea to contradict him­selfe, who saith we do alwaies grow in faith, and love, and answerable fruits; for that which is already perfect can have no bettering: or what need have such of the impu­ted righteousnes of Christ (of which these men talke so much) if they have perfection of all things in themselves; for to the old man it must not be applyed, and the new man [Page 29]is perfect already: so they overthrow the maine grounds and Articles of Christian Religion, and put by any need of Christ himselfe.

Now the Lord deliver all his people from such perniti­ous and damnable opinions; [...] 2 Pet. 2.1. more exceptions might bee taken at this rotten familisticall treatise, but its irkesome to pore on it any further, therefore I passe on.

12. ASSERTION. Beleevers, when they fall into any sin, be it adultery or murther are not to mourne or grieve, (for that savours of the flesh) but still to rejoyce, because it is written, re­joyce evermore; and that joy is the speciall means to bring them out of their sin.
Explication.

HEre is another parcell of worthy doctrine delivered vivâ voce, at a conference, and acknowledged (for the words) to be his own, standing out to maintain them: only hee gives us here forsooth, a sense to understand the words by; which is, that by sorrow and mourning, hee intends worldly sorrow and desperate mourning for sin, that beleevers are not so to mourne, but to retaine still some hope in Christ; and this he saith, was all he affirmed at the conference, but that his words are perverted, which if it be so, then hath he (doubtlesse) great wrong done to him; but if it be not so, then is he a great lyar, and Seducer both. Now for the proofe of this, not only the witnesses present can testifie, but the passages themselves do shew, that we professedly maintained godly sorrow for sinne; but when hee with ingeminations denyed all sorrow whatsoever, there was produced against him, first, Eccl. 3.4. there is a time to mourn: and then that of Peter, who went out and wept bitterly, Luk. 22.62. the former he shifted with his wit; [Page 30]to the later hee replyed, that it was an instance that fell not out in an age, so that the question was not about the kind of sorrow, but of sorrowing at all, which he opposed, and we maintained (but farre was it from the thoughts of any of us, to maintain worldly or desperate sorrow for sin;) then the reason that he gave for his opinion was, that we are bid to rejoyce evermore, 1 Thes. 5.16. and that joy will bring a man best out of his sinne; this is the substance of what was said about this point.

Therefore hath this man done wickedly in seeking to cast the shame of his errours upon others, shifting cleane from what he maintained to a point of an other kind; for the colouring of which collusion he falls on, with a long invective against Ministers in generall,VVhat made Saul, Achito­phel and Iudas destroy them­selves? was it Legal teaching for pressing so much, humiliation and sorrow for sinne, as the cause of so many selfe murthers, and mischiefes among men, terming them Legalists; and their congregations pretented Chri­stian Assemblies, yea Iewish and worse than Iewish Sy­nagogues, with much to that effect. Wherein, if any are faulty I am not to defend it: the grace of Christ is surely, to be published plainly,Mark. 16.1 [...]. Acts 2.39. and plentifully to the people; and the threatnings to bee seconded with the promises to work true repentance in the hearts of men; else I beleeve, a Minister doth but the least part of his message, and the work may prosper accordingly. But what is that to this Seducer, or how is he to be beleeved in this case who denies any use of the Law at all, any terrours or feare of judge­ments, any mourning or sorrow for sinne, any thing ten­ding to humiliation; only faith and joy, is that he stands for in a Gospel Minister. Is his testimony to be received against all Ministers in generall without exception? isBeing the way of the false prophet, and false Apo­stles. his way to bee observed in an extreamity of farre more dan­gerous consequence? for without all mourning and sorrow for sinne, what need is there of the comforts of the Gospel; what applying of Christ at all? who came only to com­fort the mourners, Isai. 61.1, 2, 3. and calls such unto him as travell, and are heavy laden, Mat. 11.28. yea in the re­generate [Page 31]themselves that fall into sinne, this is required, Psal. 51.17. and the holy Scriptures commend this unto the Saints for ever, as that which worketh repentance to salvation, 2 Cor. 7.10. how sinfull then is this mans do­ctrine, and pernitious to the soules of men? who denies all sorrowing for the foulest crimes, teaching men to impute it only to the old man in them, and not to themselves, when they fall into wickednesse: but there is more remaining.

13. ASSERTION. Carelesse Christians are the choisest belee­vers, because they depend wholly upon Christ.
Explication.

THis Assertion may be known by his livery, to whom he belongs; even the carelesse master we last menti­oned; who like himselfe would have all his followers to be carelesse also, and they are his choise beleevers: who ever prescribed such rules of loosenesse, for men to live by, unlesse it were Epicurus himselfe, the chiefe of Libertines? but it is worse in this man, in that he seekes to ground them on faith, and the rules of the Gospell; for thus he tells us; that carelesse is here taken in a holy sense, belonging only to those that depend on Christ, because they will not bee negligent in the use of the meanes: (which clause he saith, should have beene added to his Assertion) to which I an­swer, that the English word carelesse cannot properly be so taken; seeing it signifieth with us a regardlesse mind, not heeding or esteeming such or such a matter, and is gene­rally taken in the worst sense; as when we say a carelesse man, we intend one that regards not his manner of life;Like Gallio in the Iewes matters. Acts 18.17. or a carelesse Christian, one that regards not Christian duties; in which generall sense he takes it, as comprehending all that concernes either soule or body, this life or the next; in all which, men must be carelesse, yea in respect of all sins, [Page 32]and duties, which is to be a wretchlesse person caring for nothing.

And whereas he sends us to the Scriptures for the war­rant of his word, which forbid al carefulnesse in any thing, as Phil. 4.6. 1 Pet. 5.7. to that I answer, that the origi­nall word in those places, doth not signifie all care, heed­fulnesse, or providence in any sense to condemne it; [...]. &c. but only a wringing, perplexing, and distrustfull care, procee­ding from unbeleefe, the same that in Mat. 6.31. take no thought; which is not opposed to carelesnesse, but to that lawfull and provident care,Pro. 6.8. Pro. 10.4. Phil. 2.12. Heb. 3.12. Heb. 12.15. commended in the Scriptures, under the name of providence, watchfulnes, heed taking, and diligence; all which, accompany faith, as concurring with the promises and providence of God; yet, might an improper word have beene borne withall, did not the rest of this mans rudiments, give just occasion of suspecting his words, especially being strange and affected.

Concerning his complaint: that his words are not fully expressed; I say they are so set down, under his own hand, as in the Assertion, which is more than was at first, (as one of his followers told me) that, being only this; carelesse Christians,If he deny this it is but like all the. rest. are the choisest beleevers: but to leave this care­lesse counsell, with those choise beleevers, and passe on to the next.

14. ASSERTION. To doubt of the favour of God, after sinne committed, is worse than the sin it selfe.
Explication.

THis Assertion is set down in his own words, and yet he quarrells at it, and tells us that in some other pla­ces these words are inserted [nourished by true beleevers] which are stollen out to expose his saying to derision: to which I answer; first, that his Gospell grounds and other assertions, are so full of variations, and contradictions, [Page 33]that nothing can be alleadged out of one place, without some ground of cavilling from another; which was his cunning to help out by shifts and evasions, as need requi­red; but what need any man steale, where there is such store of good stuffe as in his rudiments. Secondly, admit these words, doubtings nourished, &c. yet, doth it not help him that condemnes all doubtings in such, simply, without limitation, as being the fruits of unbeleefe, the greatest sin under the Gospell; for the nourishing of doubtings doth but aggravate what in it selfe is evill.

To the point them, I say, that although doubtings pro­ceeding from unbeleefe simply considered, are great evills, and to be striven against, by true beleevers: yet in such ca­ses as we speak of; revolts and relapses into foule and scan­dalous sins of the same or other kinds, by such as professe themselves to be beleevers; there is somewhat more to be considered: for first, as concerning the fact it selfe, it is certaine the Lord doth not favour evill, but abhorre it, though in his own children, 2 Sam. 11.27.

2. For their owne parts they may well, in such cases doubt and question their owne sincerity, when their sins are scandalous, and often committed, seeing there is not faith nor grace sufficient to withstand their lusts, but they live in them, Rom. 6.18. 1 Ioh. 3.9.

3. They may well doubt and question the favour of God towards them, if not in the main, yet for the present in this particular, of a scandalous sin till it be repented of, and so forgiven, Psa. 6.1. Psa. 32.3. Psa. 38.3. so that in such ca­ses, some doubtings are not only lawfull, but expedient, and necessary, our hearts being deceitfull; but against all these considerations, utterly to condemn all doubtings in the case of scandalous sinning, without any limitation of the sins, or time of continuance in them, as he doth, how dangerous a thing it is? for hereby that may easily come to passe, which the Lord so vehemently protested against in his people, to swear falsly, to steale, murther, cōmit adultery, & such like, & come into the house of God and say they are delivered, to [Page 34]doe such abominations, which are called lying words. Ier. 7.8. as also that fearefull state of the presumptuous sinner described, Deut: 29.19. which comes by such flattering and blessing a mans selfe in his heart, when his deeds are wicked, [...]ide. Psal. 36.2. whereunto this mans doctrine tendeth as the event also hath shewed in some of his followers, standing more upon their mirth and confidence than any feare of sinne, or care of obedience, rejecting also all mourning and sorrow for sinnes committed, as not agreeing with Chri­stian profession. But there is more following.

15. ASSERTION. It is as easie to beleeve remission of sins, as to make confession of them.
Explication.

ALL is easie to this man, who hath found out an ea­sier way to heaven (if wee may beleeve him) than ever was knowne before, or is safe to follow now. Its as easie to beleeve remission of sinnes as to make confession of them. But how doth he explaine this Oracle? suspect­ing (it seemes) some flaw in the matter, he hath altered the words,True confessi­on, compre­hends the other. 1 Iohn 1.9. and insteed of confession, hath put in, truly asking forgivenesse, thinking this will hold better, giv­ing his reason, because both are the gifts of God, truly to beleeve and truly to ask pardon; but if there be no singu­lar matter in it, why doth he set it out as a Gospell ground and singular rudiment of his owne? unlesse it be to make simple people beleeve, that it is as easie for them to obtain remission of sinnes, and to bee assured of it, as to say; Lord have mercy upon them, on their death bedds. Which they are too apt unto, without his directions: but for the point as he would hold it, notwithstanding both those are the gifts of God, and a like easie for him to effect, yet in regard of our selves, in whom these gifts must work, I suppose it a farre harder matter truly to apply the promises [Page 35]and to beleeve that our sinnes are remitted, than to confesse them, and ask forgivenesse of them, because in the former there is reason, and all, opposing; but in the later, the power of conscience, the sense of wrath, and feare of danger doe all concurre with the spirit in that act, in so much as wee may read of some that have truly confessed their sinnes, and craved pardon for them,One desines faith to bee a wonderfull grace. that yea could not presently beleeve, nor bee assured in their hearts; they were pardoned, and remitted to them. Ps. 31.10. Psal. 38.6. Ps. 77.2. Psal. 88.14. &c. it being a speciall act of Gods spirit to perswade his people of their reconciliation, and his love towards them in Christ, there­fore, this conceit of the easinesse of faith doth seeme to be maintained by such as never had it, nor knew truly, what it is to be truly and comfortably perswaded of the favour of God, and the pardon of sin, against all the disputes of reason, and the conscience together. But to hasten.

16. ASSERTION. Christ is involved in every proverb of Sa­lomon.
Explication.

THis Assertion (as he saith) needeth no explanation at all; only to justifie the truth, wee must take this Argument from him.

Let the Reader here take notice, that at the conference when this Assertion was discussed, wee propounded this sense to him; that as Christ was the wisdome of God; so he might be said to be involved in the Proverbs of Salomon, wherein his wisdome shineth. But not as hee is a sacrifice for sinne, in which sense he maintained it; but that former he utterly rejected as not sufficient, yet now hee makes it [Page 36]his owne and his only Argument, to convince (as he saith) the Accuser. These are the common tricks of this Seducer, for had he rested on the former sense, we had not at all dif­ferd.

Now the ground hee then layed was, that to him give all the Prophets witnesse. Acts 10.43. John 5.39. but Salomon was a Prophet; Ergo, he is involved in every Pro­verb of his: which how well it followeth I need not shew to them that have understanding, for neither do the Pro­phets in every part of their prophesies so mention Christ; (having many other historicall matters inserted for the time) nor yet Salomon, who though he speak of Christ in the 8. and 9. Chapters &c yet not in every proverb of his (if in any) in that sense, but of other morall matters, and wholsome counsells necessary to bee knowne in their place. Why then this man should produce such a position, not knowne before, I see not, unlesse to perswade his fol­lowers of a greater insight he had in the Scriptures than other men (being most vain-glorious) and to carry the palme for a Preacher of Christ. But it followes.

17. ASSERTION. The 15. Psal. is only a description of Christ: and the beatitudes, Mat. 5. only belong to him; and to no man, that ever was or shall be, because all men are vanitie.
Explication.

THe perfections (he saith) required in the 15 Psal. and in all other Scriptures of like nature, are not, nor shall bee found in any man, but by their union with Christ, for that all men severd from Christ are vanity, for proofe whereof he citeth Rom. 8.1, 2. and 1 Cor. 1.30 this is his full explanation, wherein hee hath also kept his custome of fraud and deceit, as before, for this sense was then propounded unto him that the 15. Psalme was a de­scription, [Page 37]not of unregenerate persons, but of beleevers, & such as in the phrase of Scripture were stiled righteous men, to whom the promises of life (through Christ) did appertaine;There were witnesses enough of this. but this hee utterly rejected with these words, no man, no man, that ever was, or would bee: the like also he affirmed of Psa. 119.1. and Matth. the 5th. and now he comes and ac­quaints us that all our perfections are by our union with Christ, and without him we are vanity, which is his ground. Is not this to dally with the word of God, and to mock and abuse his servants? the question being whether those descrip­tions belonged to any men in any sense; which he denyed, referring them only unto Christ, which now hee seeks to shift off with an evasion.

But it is to be suspected that in all this, he hath a further meaning, than he is willing to disclose, which is, that Christ (of whom he speaks) is but the new Creature, or new man in us, who is endued with such perfections, that he is able of himselfe, to send forth bright beames of glory, and to act, such acts of grace in us, as are proper to his nature, in whom are all things perfect, aswell faculties, as gifts; seeing he useth the same phrases (as before) of union, and perfection, and then is his sense most corrupt, familisticall, and abominable, for which see what is written on the 11. Assertion. It followes.

18. ASSERTION. The saying of Salomon; Rejoyce in the wife of thy youth, is not meant of a mans wife, but of Christ; because he can satisfie us at all times.
Explication.

THis is a branch of the former Assertion, that Christ is involved in every Proverb of Salomon, therefore in this place, which he also calleth a Proverb; though (I suppose) unfitly, and explaines himselfe thus: that no man in the spi­rits sense, can rejoyce, but by his joy in Christ, and that hee [Page 38]alone can satisfie us, &c. wherin, first, he hath altered and perverted the meaning of the Scripture, and the purpose of the holy Ghost, which is dehorting men from strange wo­men, to direct them (as a remedy) to the love of their own,He never cites nor regards any expositors. and to delight in them; which he turnes over into a mysticall meaning to Christ, and so puts by the object intended. Se­condly, to colour the matter, he tells us of the ground of our spirituall rejoycing, that it is only by our joy in Christ; which is collaterall, and nothing to the question, because that in the exhortation; naturall, and conjugall affections seasoned with grace, are required in the husband to his wife: he is to love her,Pro. 5.19. [...]. as his wife, and that with an entire affe­ction, delighting in her, yea erring in her love as the Text is, to which purpose is that of the Apostle, Eph. 5.29.31. all intended to the same duty, which to turne over only to a spirituall affection, and that unto Christ, is, with familisti­call allegories to abuse and not interpret the Scriptures: yet, thirdly, to justifie his Assertion, in comparing the wife un­to Christ; he alleadgeth that, in Mal. 2.14. where the Co­venant it selfe (as he saith) is called the wife of youth, which how proper it is, and pertinent to the matter, I leave to the learned to judge; for my part I conceive it to be directly opposite to this his opinion, and his practise also in his dea­ling with his own wife, which, (as I have heard) was none of the best. But for this worthlesse Assertion, it had not at all beene mentioned, but to shew his abuse of Scripture by his interpretations which is frequent with him, as when hee also affirmed, these words: Out of his belly shall flow Rivers of living water, Ioh. 7.38. to be taken out of those of Salo­mon; Drink waters out of thine owne Cisterne, Pro. 5.15. all which his followers take up with admiration, wondring at the sublimity of the mans understanding: but heare fur­ther.

19. ASSERTION. It is too great presumption for any Mini­ster, to undertake the exposition of any whole book in the Scriptures, because he cannot shew how Christ is involved in every part.
Explication.

AS in warres, besides the maine preparations there are usually appointed some succours and supplies to be in store, if need require: so hath this cunning man cer­tain succours in his polemicall proceedings to help him­selfe withall; for wheras he had affirmed (as one of his grounds) that Christ is involved in every sentence of Scrip­ture, and in every Proverb of Salomon; lest he should be taken tripping in his expositions, and unable to shew what he maintaines; he tells us, that yet perhaps it may not bee shewed, nor proved in many places, and for that cause it is a very great presumption to meddle with those places at all, or to adventure upon the exposition of any whole book in the Bible: by which meanes he thinkes to stave off, the incroaching of the enemy, and to save (at least) his credit, at any time, which device and skill hee also sheweth in defence of most of his Tenents. But if it be so, that no Scriptures may be handled by Gospell Ministers, save only such, as speak directly and immediatly of Christ, as the great sacrifice for sinne; then, a great part of some whole bookes in the Bible may not be medled withall; as of the book of Genesis, of Samuel, of the Kings and Chro­nicles, Ezra, Nehemiah, Ester, Iob, most of the Proverbs, much of the Prophets, and generally all those passages that are meerely hystoricll for that time, and of morall use, of which there is much every where dispersed, not in the Old restament alone but in the New.

[Page 40] So that according to this mans opinion, a great part of the holy Scriptures are penned in vaine,The Acts most of the Epistle of Iames, and of the Revela­tion. and might have been spared; for if they tended not to edification, to what purpose are they? and if they doe edifie, why may they not be expounded to the Church? morall directions, rules of obedience, historicall narrations, prophesies of things to come, examples, and such like, have their place and necessa­ry use in the Church, and are to bee opened and unfolded to the people for edification, for reprehension, for imita­tion, as necessary dependances on the mystery of Christ. [...] &c. the whole Scripture is profitable saith the Apostle 2 Tim. 3.16. and if this be so, why is it presumption in any man, to meddle with all such Scriptures in which the Sacrifice of Christ is not ex­pressely mentioned? or why is it beyond their line and measure? but that this Seducer must have a way by him­selfe, and out of one absurdity to conclude another. It re­maines.

20. ASSERTION. Every true beleever (howsoever it seemes) doth alwayes grow in faith and love, and answerable fruits.
Explication.

THe very questioning of the truth of this point makes the man to stamp and startle: proclayining to all the world, that this truth shall stand, and stare for ever in the Accusers face, to his shame here, and condemnation here­after, without repentance; calling the contrary, no lesse than blasphemy, with such other expressions of his well temperd zeale. [...]. &c. But for the matter it selfe (leaving his rage and choller.) to what purpose doth the Scripture so often inculcate that exhortation of growing in grace, 2. Peter 3.18. of increasing in knowledge, Colossians 1.10. of in­creasing in love, 1 Thess. 4.10. of increasing in zeale. Rev. 3.19. and withall so earnestly dehorting, from all [Page 41]declinings, back-slidings, and withdrawings, in faith, Heb. 3.12 in the power of the spirit. 1. Thess. 5.19. in the use of the meanes, Heb. 10.25. If there be no danger, nor possibilitie of decreasing, but that of necessitie we do, and must grow in all these things, and the answerable fruits of them? are all those exhortations in vaine? did not Salomon much decline in his later time from what hee was before, 1 Kings 11.4.9. are not the Ephesians tax­ed for leaving their first love, Rev. 2.4. and the Sardians for languishing in grace, Rev. 3.2. why then doth this man make such an outcry at the matter? if it be but que­stioned whether beleevers doe alwayes grow in faith, and love, and the answerable fruits? and why did he not an­nex some answer to these testimonies of Scripture so direct against his opinion, of which he speaks not a word. Is his ipse dixit, sufficient to carry all matters?

But yet he pretends notwithstanding some grounds for what he holds in the generall, as that, such are planted by living waters, their root is living, and Christ doth con­tinually water them, their course is as the Sunne, and they have the promise of increasing: which though it doth not alwayes appeare outwardly, yet inwardly it is done. To which I therefore answer and that out of the same resem­blances, that neither doth every herb, or plant, or tree, continually thrive or grow, or beare fruit thats so planted: nor yet is the fault in the influences of heaven,the tree is on­ly blamed. Luk. 13.6. the vigour of the Sunne, the sweetnesse of the raine, or the goodnesse of the mould, that they are defective; but there are certain obstructions and evill affections (as I may call them) in some individualls, that may hinder and stop the course of nature in them for a time; also there are stemmes of Win­ter that keep in their fruits during that season: so is it in these by reason of some spirituall obstructions and evill af­fections, that sometimes possesse them: as also a chilling Winter that oftentimes blowes over them: their perpetu­all growth in grace, and fruitbearing,Cant. 2.11.12. is often hindred and stopped for a time: though they have still life remaining [Page 42]in the root, and Christ is the same to them in himself, as ever he was. For what reason else can be given of the former instances? its certain they did not grow, but rather de­cline for a season, yet all those promises belonged to them, aswell as to others. It is replyed that then they grow in­wardly in unseene fruits: to which I answer, that neither is that certain, if he meane every moment of time. For wherein did David grow all the time he lay in his sinne? or Salomon in his state of declining; or any of the rest be­fore mentioned? if it be said in humilitie; I answer let that appeare:2 Sam. 24.8. 2 Kings 20.13. 2 Sam. 24.10. while David was numbring the people (which was nine moneths, and twentie dayes in doing) did hee grow in humility, or Hezekiah when hee entertained so vain-gloriously the Babylonish Embassadours, did he in­wardly increase in that grace? the Text is evident to the contrary in both: for David judged himselfe afterwards for the pride of his heart, and so did Hezekiah 2. Chron. 32.26. but hereby was a foundation layed for humility to come, and then they all thrived more in grace, and in the true knowledge of themselves,As the Eagle when she hath cast her bill. Psal. 103.5. as the trees after winter, and the body after healing of some disease, which is sufficient though they doe not alwayes grow, and doth abundantly discover the life of Christ in them, and the power of God, according to the truth of his promise towards them.

Now what blasphemy is in all this, that the man should make such an outcry at the matter and threaten damnati­on without repentance to him that holds such an opinion, especially hee having so notably crossed himselfe (as hee hath) in another position: affirming that a man may bee a true beleever, and yet for a time, have neither humility, love,This is his owne, he can­not deny it. trust, or any other grace bud forth in practice. For if a beleever doth alwayes grow, in each of these with their answerable fruits: then how can such be true belee­vers, that have not so much as a bud of any of these in their practice at all? they are farre from fruits that have not so much as buds upon them. This sentence (I suppose) de­serves that heavy censure more justly than the former, and [Page 43]is farre more derogatory to the sufficiency of the grace of Christ, than that. But its endles to trace this man in his mazes, being so intricate, and full of contradictions. There­fore I passe on.

21. ASSERTION. No man can say, he doth love his brother, till he hath laid downe his life for him: neither can we our selves say, wee love the brethren, but we may say of others, that they doe. So expounding, 1. Iohn 3.14.
Explication

TO this hee saith, that no man can truly say hee doth love his brother, till hee hath triall of his own love; neither may beleevers say, without vaine ostentation, that they do so; but yet they may perceive that others doe so, and that of Saint Iohn, is to bee understood in that sense; this is his explanation whrein he keeps his wonted manner of contradiction. For first he tells us; that no man can truly say he loves his brother, till he hath triall of his love, (which is by death.) Secondly, that beleevers cannot say at all (without ostentation) that they doe so, which osten­tation is forbidden Rom. 3.27. by which it followes that it is not lawfull for any man at all to say he truly loves his brother, untill he be dead, & then (I suppose) he will hardly be able to say it, that any shall heare him; yet if he could speak so, when he is dead, it must be vaine ostentation too, and so never lawfull at all. But why must it be vain osten­tation for a beleever (on any occasion) to professe his love unto the Saints? the Prophet David openly professed it Psal. 16.3. I beleeve without any vaine ostentation; so doth Saint Paul 2 Cor. 12.15. Phil. 1.8. and so doth Peter unto our Lord. Iohn 21.17. and is not taxed with any vaine ostentation in it, may we assure our hearts be­fore [Page 44]God of a good estate hereby (as Saint John speaks) and yet not mention it to our comfort before men? [...] &c. 1 Ioh. 3.19. but why doth hee not hold the like of faith also: for therein hee will have men to trust, without any signes or fruits, onely upon the perswasion it selfe, and to professe it. Which savours farre more of ostentation than the other, and is so taxed by St. James, Chap. 2.20. But for that of the Apostle Rom. 3.27. its only intended against all glorying in the sight of God in regard of works or grace in the case of ju­stification, which is not questioned here, nor ought, that way. It's a very vaine cavill.

But that conceit, of knowing that others have this love in them, and not our selves, is beyond all imagination of any reasonable man. For seeing love is a grace that may be counterfeited (as well as any other,) and that all out­ward seemings may be there, and in them; in whom the grace it selfe is not in truth: how can any be certainly as­sured of anothers sincerity herein;Acts 1.24. Spoken ex­clusively. As 1 Kings 8.39. unlesse, by an all-seeing knowledge (proper only unto God) I see not neither doe I think was ever maintained, till this paradoxicall man be­gan it, with his other, strange devises. But this particular (it seemes) is a branch of his former phantasie, that one may know, certainly, anothers election, by an ordinary way, and that infallibly. Which point (as I have heard) he pressing on a time upon another of some rank to ingra­tiate himselfe, as knowing his election. The party, taking him at the advantage, replyed; that if I be such a one, and able so to discerne of another; then my judgement, is that M. Thraske is a phantasticall Fellow. So he was caught in his owne net.

And thus much of these worthy Assertions, which I have gone over not so much to satisfie or instruct those that have understanding (the points being so grosse) as to discover his fraud and deceit that seekes to cloke, and co­ver them with his mists, that they may not be perceived of any: especially, those weaklings, which have beene transported by him, may no longer take Mercury, for [Page 45]meat, I meane false and dangerous Doctrine, for true and wholsome food of the soule. Wherein all may see, how justly he hath taxed such for slanderers, and false accusers that have charged him withholding the fore-named opinions.