Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority. Gataker, Thomas, 1574-1654. 1646 Approx. 389 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A85830 Wing G326 Thomason E353_25 ESTC R201089 99861654 99861654 113794

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online. (EEBO-TCP ; phase 2, no. A85830) Transcribed from: (Early English Books Online ; image set 113794) Images scanned from microfilm: (Thomason Tracts ; 57:E353[25]) Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority. Gataker, Thomas, 1574-1654. [2], 52, 53a-62k, 53-114, [2] p. Printed for Robert Bostock dwelling in Pauls Church-yard at the signe of the Kings-head, London, : 1646. A reply to "Reasons for unitie, peace, and love" by John Saltmarsh, of which "Shadowes flying away" is a part. The pages numbered 53a, 54b, 55c .. 62k are interpolated between pages 52 and 53. With a final errata leaf. Annotation on Thomason copy: "Sept: 11th". Reproduction of the original in the British Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Saltmarsh, John, d. 1647. -- Reasons for unitie, peace, and love. Christian union -- Early works to 1800. Christian sects -- England -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-09 Assigned for keying and markup 2012-09 Keyed and coded from ProQuest page images 2012-11 Sampled and proofread 2012-11 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

Shadowes without Subſtance, OR, Pretended new LIGHTS: TOGETHER, With the Impieties and Blaſphemies that lurk under them, further diſcovered and drawn forth into the Light: In way of Rejoynder unto Mr Iohn Saltmarſh his Reply: ENTITULED Shadowes flying away.

Wherein nothing leſſe is ſhewed to have been performed, then what the Title Page importeth, or the Preface promiſeth. AS ALSO, Divers points of Faith and Paſſages of Scripture are vindicated and explained.

BY THOMAS GATAKER, B. of D. and Paſtor of Rotherhith.

Publiſhed by Authority.

LONDON, Printed for Robert Bostock dwelling in Pauls Church-yard at the Signe of the Kings-head, 1646.

TO Mr John Saltmarſh. SIR,

WHether according to your hope in the very entrance into your Epiſtle profeſſed, you have returned an Anſwer unto all things materiall in my Book, tho I might well, without further trouble, referre the triall of it unto any that will take the paines to compare this of yours and that together; yet I ſhall, I hope, as occaſion ſhall offer it ſelf, in the further purſuit of this Debate, make it appeare to be farre otherwiſe; and that you have wittingly and willingly overſlipped many things as materiall as any that you have been pleaſed to take notice of. Mean while, to give you a taſt of ſome few of them; you may among others be put in minde of, your palpableSee Anſwer page 34, 35. gloſing and diſſembling, in a profeſſed deſire to have the names of Legaliſts and the like, layd down; when in that very Diſcourſe you ſo oft uſe them your ſelfe: yourSee Anſ. p. 27 30, 31. 40. inſolent cenſures and uncharitable aſperſions of thoſe whom you are pleaſed ſo to ſtyle; one while charging them with groſſe ignorance, as Treatiſe p. 40 85. unable for want of that ſpirituall diſcerning, andTreat. p. 28. more glorious light, revealed to your ſelf and thoſe of your way, to diſtinguiſh thoſe things that Antichriſt hath jumbled together; another while with no leſſe groſſe perfidiouſneſſe, and notorious wickedneſſe, Trea. p. 37. 85. in deviſing wayes and courſes, to keep open the wounds of their ſpirituall patients, for the lengthning of their cure; beſids other reproachfull ſpeeches uttered of them, as thatTreat. p 82. they exalt men, to cry down Chriſt: yourTreat p. 77. See Anſw. p, 41 paralleling the way acknowledged to have been uſed by the Prophets, with the Popes giving out his Pardons: your declining to render an account where you finde in Gods word thatTreat. p. 85. Scripture aſſurance (as you tearm it, pronouncing withall, Ibid. ſee Anſ. p 32. 33. all other aſſurances, tho ſuch as are ſhewed to be found in Scripture, to be rotten concluſions from Gods Word) to wit,Treat p. 84. that Chriſt Jeſus hath perfectly beleeved for us, and perfectly repented for us: theSee Anſ. p. 27 28. other baſe terms heaped upon thoſe wayes of Aſſurance, that by the Apoſtles have been delivered: and laſtly, (to let paſſe the reſt for the preſent, that you ſtoop not ſo low as to look after) your encouraging Chriſtians Treat. p. 173 174. ſee Anſw. p. 17. 18. not to be troubled for any ſin; nor to imagine that God is diſpleaſed with them, or that any afflictions do befall them for their ſinnes, or that they ſhall ever be called to any account for them.

But theſe, it ſeems you account matters of no moment, nor do I much marvell that ſuch things as theſe ſhould be ſo ſlighted by one who tho he reproach, revile, calumniate, and wrong any in any kinde whatſoever, traduce the truth, broach errours, belch out blaſphemies, yet profeſſeth not to expect or fear any after-reckoning with God for it; and either jeers, or at leaſt and beſt, pities themTreat. p. 171. as ſely ſouls that ſo do. Howbeit, Sir, we cannot yet ſo perſwade our ſelves; nor do you deal ſo kindly with us, in letting theſe things ſlip, and not endeavouring to rectify our judgements herein, out of Gods word (which we deſire to make, as we conceive it to be, both in theſe things and in all other,Eſay 8.20. 2 Tim. 3.16, 17 〈 in non-Latin alphabet 〉 . Chryſoſt. in 2 Cor. Orat. 13. 〈 in non-Latin alphabet 〉 . Baſil. aſc t defin. 72. our Rule of direction, as well for opinion as for practice) that ſo we might not with thoſe ſely creatures you ſpeak of, hold and carry our ſelves ſo ſtrait-laced in theſe things, but being better enformed of our liberty, as you, it ſeems, are, may know our ſelves to be in this regard much more looſ-girt then as yet we are aware of. And thus much ſhall at preſent ſuffice concerning your Hope of having donne that which indeed you never meant to do.

After this your hope profeſſed, you fall to ſnatch and ſnarl at my margine; which tho you tell me you will not meddle with Epiſtle.; (nor is it any great matter whether you do or no; tho you may peradventure finde ſome things there, that you liſt not to deal with) yet in the very next words, breaking your word ſo lately given, as repenting you of what you had ſayd, you fall foul upon it, charging it both in this Anſwer and in other my books, to be filled with ſuch things and Autors as are of little valew to Chriſt crucified; and to be ſuch as argue me to be Comicall and Poeticall in mine old age.

Concerning which there needs here no large Apology, nor long Anſwer. In brief, many things are uſefull, which are yet of no great valew to Chriſt crucified, and ſuch indeed are all humane Arts and Sciences; which notwithſtanding are and may be made many of them

〈 in non-Latin alphabet 〉 . Ariſtot. Met. l. 2. c. 2.

Ancillantur Theologiae humaniores diſciplinae. Lipſ. manud ct ad Stoic. Diſt. 3.

Handmayds unto Divinity; and are of ſpeciall uſe for the finding out of truth, andVerè hoc mihi dicturus videor; niſi accuratius homines incipiant philoſophari, futurum, ut nullus ſectarum & errorum futurus ſit finis; quōdoquidem ignoratione ac cidât, ut neque accipere legitimè, neqe reddero rationes diſputatores imperiti valeant. Schaegh. adv. Antitrin. praef. diſcovery of errours oppoſite therunto; nor is it marvell therefore that the Sectaries of our times do ſo much decry them. The Apoſtle, tho he profeſſe1 Cor. 2.2. 〈 in non-Latin alphabet 〉 that he determined to know (that is,Docere, Cameron in Myrothec. ad Marc. 13.32. Profiteri. Illyric. Beza. Praedicare, Calvin. to teach, preach, regard, or take notice of) nothing in compariſon at Corinth but Chriſt Crucified; yet in the very ſame Epiſtle, wherein he ſo profeſſeth,1 Cor. 15.33. he cites a ſaying ofEx Menandri Thaide. Schol. Graec. & Hieronym. ad Magn. qos pleriqeſequntut. At Clemens 〈 in non-Latin alphabet 〉 ſtrom. l. 1. Menander a Comick, as is moſt generally agreed: and tho concerning himſelf be elſewhere profeſſes, thatPhil. 3 8. he eſteemed all things, beſides, as 〈 in non-Latin alphabet 〉 , ſcoria, faex. Dioſcorid. l. 5. c. 85. unde 〈 in non-Latin alphabet 〉 Plut. in Themiſt. dr ſſe or 〈 in non-Latin alphabet 〉 , ſtercus. Gloſſar. 〈 in non-Latin alphabet 〉 . Heſych. 〈 in non-Latin alphabet 〉 . Etymol. At Suidae, 〈 in non-Latin alphabet 〉 , menſae decidu . Chariſio, qiſqiliae. Priſciano, frumenti purgamen a, aceres, paleae. Syneſio, capitis furfures, ſordes. dung, (for the word may bear either) in regard of Chriſt, the eminent knowledge of him, and his intereſt in him; yet did, he not ſo abandon his former reading in Poets, as wholly to refuſe or reject all uſe of them; but is obſerved to haveEx Arato, Act. 17.28. ex Epimenide Tit. 1. 12. alleadged ſome paſſages out of them; and that in likelihood alſo in his elder age. For mine own part, Poetry I never profeſſed, nor was ever heard or ſeen on any Scene: whether your ſelf have, or no, I know not; nor is it ought to me, nor do I liſt to enquire. Howbeit in their writings I acknowledge, that, I have been ſomtime ſomewhat verſed: and ſome of thoſe things that I then red in them, are not yet utterly loſt with me: nor am I aſhamed, as occaſion is offered, to make uſe of them, no more then that bleſſed Apoſtel was: tho they be the leaſt part of that which you might have met with in my margin, either here or elſwhere.Euripideum Socrat. hiſt. l. 3. c. 16. utriuſqe eſſe potuit. Vide Clem. ſtrom. l. 6. & Gell. l. 23 c. 17.

But Sir, what is all this to any point in qeſtion between you and me at preſent? what is the filling of my margin with things and Autors of leſſe valew then Chriſt crucified (which yet for want of better and more pertinent matter, helps to fill and make up the main body of your Epiſtle, and comes in again to eech out theConcluſ. p. 17. cloſe of your book) unto the buſineſſe in debate; either the clearing of your ſelfe from your arrogant cenſures, and groundleſſe asperſions of Gods faithfull ſervants, and your blasphemous jeeres faſtened through their ſides, on Gods Prophets? which winde and turn you, which way you will, you will never be able to elude; and which, had you any dram of ingenuity left in you, you well might and would in the eyes of men at leaſt be aſhamed of; (tho in Gods ſightSee Gods eye on his Iſr. Pref. p. 2. the principles layd by you and thoſe of your ſtrain, do openly profeſſe and proclaim, that you neither are, not ought to be aſhamed of ought) and which being altogether unable to wipe off, you therefore ſlily ſlip by, and return no Anſwer at all to? Or what is my being Comicall and Poëticall in mine old age? which you have once again a fling at, making it 〈 in non-Latin alphabet 〉 . Prora & puppis. ut Graecorum proverbium eſt. Cicer. ad. Tiron. epiſt. 24. prow and poop (as they uſe to ſay)Caput & cavda. head and tail of your diſcourſe; (tho I know no reaſon why any Divine may not exerciſe his Poëtry, if he have a vain that way, which my ſelf never had; and that in his old age too, asGregor. Naz. Pavlin. Nolan. Theodor. Beza, alii innumeri. many worthy and religious perſons have done) but what is this, I ſay, unto the cleering or ſtrengthing of ought excepted againſt in your book, or to the removing or weakning of any objection made againſt it? It was long ſince obſerved to be an 〈 in non-Latin alphabet 〉 . Ariſtot. rhetor. l. 3. c. 14. ill ſign, and ſuch as might well give juſt ſuſpition of a bad cauſe, when men fly out from the matter in preſent debate, and eitherIn adverſae partis advocatos invehuntur, & ubi defecerint alia, conviciis implent vacua cavſarum; ſi contingit, veris, ſi minus fictis. fall foul upon the perſon of him, with whom they are to debate it, or make 〈 in non-Latin alphabet 〉 Aeſchin. ad Cteſiph. excurſions into by-matters, ſnatching and catching at every thing that comes in their way, as deſirous to be dealing rather with any thing then that, wherein they find themſelves wringed. Which whither herein you do or no, I am well content that others judge.

As for what you ſubjoyn, concerning your former raptures, which you profeſſe now to be ſhamed of; and of your preſent ſtrains of a more glorious Spirit: for the former, what they have been, I wot not, nor am I curious to make inqiry. If they were ſuch as you may juſtly be aſhamed of, you have good cauſe to repent of them; as Pſal. 25.7. David did in his later dayes of his younger ſlips and exceſſes; if you think David at leaſt a fit precedent for you to follow; which the inſolency of thoſe of your way doth diſdaine: And for the latter, to wit, your ſtraines of a more glorious ſpirit, not unlike your vaunting elſ-where ofTreatiſe, p. 28. a more glorious light, it will peradventure with ſome no injudicious Readers be deemed, not to want ſome ſmach of vain-glory; eſpecially laid together with the glittering Title of your former Treatiſe, and that height of ſcorn and contempt, which therein you expreſſe, ofTreat. p. 40. the divinity and the Divines (a tearm that ye here ſeem to jeer at tho formerly uſed by you) both of theſe dayes and former times.

Your concluſion is, That you hope you ſhall be no more in paſſion with me, then with my brother of the Aſſembly, M. LEY.

Truly, Sir, this latter hope ſeems wholy fruſtrate as well as the former; for you have already here expreſſed paſſion enough, if not pride and Magisteriality alſo mixt with it. Or what was it but paſſion, that carried you into this digreſſion? and what is it, but pride and Magiſteriality, to cenſure for that, which you convince not to be evill, and to reprove without proofe? And ſurely, Sir, if your Anſwer to me, be of the ſame ſtamp with that of yours to Mr Ley, I ſhall look for little in it, but a few froathy ſqibs, ſlightings of matters objected, and vain boaſtings of your ſelf. For of ſuch is your Anſwer to him in a manner wholy made up; fruits of paſſion rather, then of judgement and reaſon.

But, you write, you ſay, to edifie, not to conqer, nor to teach others, but that we may be all taught of God.

Sir, you write riddels; whom intend you by your writing to edifie, if not others? or how to edifie them, if not by teaching? it is true indeed, that unleſſe men beEſai. 54.13. Ioh. 6.45. taught of God, all humane1 Cor. 3.6, 7. teaching will do litle good: but neither can man edify any without him; and the caſe therefore being alike in either, where the difference in this regard ſhould ly between edifying and teaching, my ſhallow brain is not able to conceive.

As for writing to conqer: he that writes barely to conqer, without reſpect had to truth, is at beſt butSuperbae ſtultitiae perſeverantia. Senc. de ben l. 4. c. 38. a pertinacious, or vain-glorious fool; it is 〈 in non-Latin alphabet 〉 . Philonid. A veritate vincires p •• cherrima. Qi vincitur à veritate, triumphat. Moſes Amyrald. defenſ. doct. Calv. c. 3. a conqeſt fair and honourable enough, to be overcome by truth. Yet toIud. 3. contend and that earneſtly for the truth, that it may not be overborn by ſuch as oppoſe it; and to further its conqueſt, by beating down errors, that are raiſed up againſt it, is a juſt and commendable endevour: and ſo to ſtrive to conqer, is no evil, but 〈 in non-Latin alphabet 〉 . Henod. per. a good and laudable ſtrife. In which kinde I profeſſe freely, that I do in this my writingTu pertinaciam eſſe hanc praedicas: Ego pervicaciam a o, & à me uti volo. N m per icacem dici me eſſe & vincere, perfacile patior; pertinacem nil moror. Haec fortes ſeqitur; illam indocti poſſident. Accius apud Nonium. endevour to conqer, to wit, by holding out and maintaining the truth oppoſed; and thereby to eſtabliſh and edify others with my ſelf in the ſame, through Gods bleſſing upon my labours; whereunto whither your writings conduce or no, in the enſuing diſcuſſion of this Reply, ſhall by Gods aſſiſtance be more fully made to appear. Which, having thus diſpatch your Epiſtle, I ſhall in the next place addreſſe my ſelf unto.

Your Reply begins with mine Epiſtle, out of which and the forepart of mine Anſwer, you have theſe ſhips.

1. Whereas I ſay, that I was advertiſed of a Treatiſe of yours, wherein I was among other late Writers, produced, (traduced, I might ſay) as giving teſtimony to ſome tenents of the Antinomian party.

You faſten on the word traduced; which as of others there cited, ſo of my ſelfe, I may wel ſay. And whereasReply p. 1. you referre the Reader to our books, I do therein very willingly joyn iſſu with you. Let my book ſpeak for me, how I condeſcend to them, or approve of their tenents.

But my words you gave, my meaning you could not come at, nor dive into; nor were you to diſcover to the world, mine intents, nor to judge of my reſerves and ſecret ſenſes; but of words and writings: that which Reply p. 1. 2. more then once or twiſe you inſiſt on, to ſalv your double and deceitfull dealing.

But Sir, firſt, we leave ſuch reſervs to thoſe of your own way, whereby to help out their hideous and blaſphemous aſſertions of which moreSee Gods eye, &c. Preface, p. 26.30. elſ-where.

2. I deem you not ſo ſhallow brained, but that you might, had you liſted, have eaſily conceived my meaning, not lying deep in my heart or breſt (as you pretend) butSee Anſ p. 4.5 as expreſſed before in my book, ſo laid there before you, in that clauſe inſerted, [as was before ſaid] pointing and directing you as with the finger, to that place, where my meaning was fully explained: which clauſe in your qotation of it was adviſedly left out, becauſe you liſted not to make uſe of it.

But Sir, ſuppoſe you had not had that help, to diſcloſe mine intent to you, and that my words ſhould be taken as they ſtand, without reference to ought before intimated. Yet the charge of traducing me, as by thoſe words taken in the ſtricteſt ſenſe that may be, acknowledging litle difference between us and the Antinomians, ſtands firm ſtill againſt you: ſince that you cannot with all your witty and wily Sophiſtry (wherein you are riſe enough, I confeſſe; tho Logick you diſclaim) conclude that, which you would father and faſten upon me, from ought you cite out of me: which by divers inſtances in mineAnſw p. 5. Apology I evidently ſhew; whereunto you return here no Anſwer at all; and remain therefore convict of abuſe and wrong herein offred me. But what forehead that man hath, that hath the face to alledge me out of that book, as acknowledging litle difference between them and us, I ſhall leave to any perſon whatſoever frend or ſo to determine, that hath but curſorily read over the Preface to that book, out of which my words are cited.

But Sir, you profeſſe herein to have done me a great kindneſſe, and to have ſhewed me much love: for hereinReply p. 2. you accounted me better then I deſire to be, and took me to be more a frend to the truth, then you now ſee I am: and abuſing2 Cor. 12.13. the Apoſtles words, deſire to have that injury forgiven you.

Sir, Theſe are your wonted ſcofs and jeers: wherein yet you might have been pleaſed to ſpare the Apoſtle, and not dally with his words.

But what a frend I am to thoſe 〈 in non-Latin alphabet 〉 . Baſil. ubi ſup. Counterfaits of truth, that inſteed of Gods ſacred truth are obtruded upon people, and inſtilled into too many, to the preverting of their faith, and the poyſoning of their ſouls; my book it ſelf, whence you ſnipped of that ſhred might ſufficiently have enformed you: Whereby, as you needed not to have been thus miſtaken in me, ſo may you eaſily ſuppoſe, that I eſteem it a very ſorry courteſie to be deemed warping towards thoſe, whoſe Tenents out of their own books, mouths, and writings, I there ſhew to be ſo hideous and blaſphemous.

As for yourReply p. 2. exception taken to the ſtiling of ſome Antinomians, as if I had now newly done it, and not before in my book; and the wrong you therein pretend done them, I ſhall without further ado, referre the Reader toAnſw. p. 3 . mine Anſwer.

Secondly, Where I ſay,Preface to Anſwer. you were a man utterly unknown to me before ſave by one or two ſhort Pamphlets.

You pitchReply p. 1. upon the tearm Pamphlet; and interpret it as a ſlighting of your works, which it ſeems, you have an higher conceit of, then that they ſhould be ſo ſtyled.

Yet Sir, you know, that it is a term commonly given to ſmall things of a ſheet or two; ſuch as thoſe of yours were, that had then come to mine hand. Nor truly Sir, to deal freely and ingenuouſly with you, did I meet with any ſuch ſolide matter in any of them (for many they were not) that ſhould neceſſarily exempt them from being ſo termed. Howbeit, to make you ſome part at leaſt of amends, if it ſtick ſo much in your ſtomack, I am very well content (asQuod Alpha dixeram te penulatorum, ſi fort. bilem m vit hic tibi ver us, Di as liceb. 1 Beta me togatorum. Mart. l. 5. ep. 27. he ſometime in ſomewhat the like caſe) that you call, if you pleaſe, mine Anſwer and this Rejoynder, being neither of them overlong, two ſhort Pamphlets, ſo you may be even with me herein; and this qarrell I hope at an end.

Yea, butReply ibid. You could call my Treatiſes by a worſe name then Treatiſes.

And ſo do Sir, if you pleaſe, they will be never the worſe; for the worſt terms you can give them, no more then the faithfull ſervants of God, whom you and your brother Eaton have in your books ſo beſpattred, are any whit the worſe for all thoſe opprobrious reproaches that you have endevoured to overwhelm them with.

Reply ibid.Yea, but one of them you knew long ſince, that of Lots, wherein I defend cards and dice playing; which it had been happy for others as well as your ſelf, in your times of vanity, had I therein following Auguſtines example, printed a Retractation of it: for you believe I have ſtrengthned the hands of many to ſinne.

1. For writing of Retractations after Auguſtines example; it is that I ſomewhere promiſe, if opportunity ſerve, and God be pleaſed to lend life and ſtrength, to review what I have abroad, and amend ſuch miſtakes in my writings, as upon further conſideration may be diſcovered in them. But for retracting of that which you inſtance in, I muſt crave pardon of you, if I profeſſe that I may not; becauſe I cannot ſo do without betraying of the truth againſt mine own knowledge: Which I continue ſtill the more firmly ſtrongly aſſured of, becauſe it hath upon due tryallVideatur Antidiatriba, qa Ameſio, & Voetio reſpondetur. held out oppoſition free, againſt other manner of Champions, then I yet take Mr S. for. Howbeit if by dint of Argument to ſhew your Goliah-like might, you ſhall deygn to deal with it, I hope I ſhall not greatly need to fear your encounter.

2. For your belief, That I have thereby ſtrengthened the hands of many to ſinne: I know, and am well aſſured, that there is nothing in that book, that may encourage any thereunto. But if your ſelf, in the dayes of your vanity, (which it may juſtly be feared, are not yet over; to much of it ſtill appeares in you both here and elſ-where) or any other,Aranei ex eiſdem floribus, unde apes mel conficiunt, ven num colligunt. Conſt. Emper. praefat. ad clav. Talm. Spider-like, beſides your ſelf, have ſucked poyſon out of the ſayings of truth (I am bold ſo to ſtile them having not been hitherto convict of errour; and diſprove you if you can, what I ſay) therein delivered; the fault is not in my book, but in your own, and their ownHomines malè ſumentes ſalubrem cibū in venenum vertunt. Aug. de temp. 45. corrupt affection, that converts that into venome that is wholſome and harmleſſe of it ſelfe. Nor is it probable, that the freeing of a Lot uſed, either in thoſe games or any other, from that ſuperſtitious conceit, that ſome had laboured to faſten on it, ſhould ſpur any on to an exceſſive uſe, either of thoſe diſports or any other. They that were ſo conſcientious as to forbear them only for that ſcrupel, there is no likelihood, but would be as ſtrict and preciſe in the moderate uſage of them, if they thought good to make uſe of them, when they were freed from that groundleſſe ſcrupel. And well may it be deemed therefore, that your own idle vain and looſe diſpoſition, was it that caried you on to exceſſe, if you were in game overmuch, rather then my book (which not only gives no allowance for it, butTreat. of Lots, chap. 9. expreſſely condemns it) or ought you found or read in it.

3. I know none who by their teachings and writings doe more ſtrengthen mens hands in ſinne, then thoſe that infuſe ſuch principles as theſe into them; That God ſee: no ſinne in them, live they never ſo ill; nor likes them any whit the leſſe when they do ſinne; nor is an all diſpleaſed with them, or will ever call them to account for ought they doe, and the like.

4. As was before ſaid, What is either my frequency of qotations, or my uſe of Poets, or this now concerning my book of cards and dice, either unto mine Anſwer of your Treatiſe, or your Reply to mine Anſwer? Of what force or ſtrength is it, either unto the impairing of the one, or the improving of the other? And yet is this alſo as well as the former, both Aleph and Tau with you; it beginneth your diſcourſe; and it helps to conclude, as if it were one of the principals of your Reply. Howbeit Sir, if to cry qittance with me for laying open ſome of the unſound and rotten ſtuffe conteined in your Treatiſe of Free-grace, you will take the paines to diſcover ſuch dangerous matter, as you pretend to be delivered in my Treatiſe of Lots; and that the rather that others may thereby be warned to ſhun thoſe rocks, that your ſelfe you ſay have formerly ſtruck on, howſoever you got off again; do with me as I have done with you, I ſhall be very well content with it: Lay open as much as you pleaſe of the unſound matter you find in it; but withall ſhew it to be ſuch, and when you have ſo done, I will give you mine honeſt word, that I will either refute you or elſe do as you here adviſe me, retract.

Secondly, for the unſound ſtuffe in your book, that I have undertaken to lay open: I yeeld to you, Rep y p. 2. § 2. that it is neither your ſayin it is ſound; nor mine that it is unſound, 〈 in non-Latin alphabet 〉 . Ar ſtot. de ininterpet. c. 10. that muſt decide the matter: Let the tryall be by Gods book, the only ſure touchſtone of all ſaving truth.

Yet Sir, let me mind you withall, that the foulneſſe and unſoundneſſe of ſome ſtuffe in your book is ſuch, that being laid open to view, by your ſilence you ſeem either aſhamed, or unwilling at leaſt to own it; and ſuffer it therefore to be charged upon you without Anſwer, as was intimated and inſtanced in before.

The laſt thing you nibble at in my Preface, is of Reply p. 1. § 3. ſome that think they have found a ſhorter cut to heaven, then (ſay you) ſome former Divines: where you tell me, that you know not what I mean by a ſhorter cut; and that Papiſts finde a way by works; ſome Proteſtants by Jeſus Chriſt and works others by Jeſus Chriſt alone, and make works the prayſe of that Free-grace in Jeſus Chriſt.

Where Sir, 1. You relate not my words to the full; I ſay not, a ſhorter cut then former Divines, but a ſhorter cut and more compendious paſſage then Gods Miniſters out of his word have formerly chalked out unto them.

2. Becauſe you pretend ignorance (tho I doubt not but you underſtand well enough, what the ſhorter cut and eaſier paſſage ſpoken of imports) I ſhall plainly and directly point to it, not your ſelf ſo much, being already well acqainted with it, as the Reader, who, it may be, hath not formerly heard of it: It is the way that your ſelf, and other of the Antinomian party propound, to wit, that there is nothing reqired to be done by any, for the obtaining of a ſh re, in the redemption and ſalvation procured and purchaſed by Chriſt, or for the application of Chriſts merits unto any; and they may therefore be ſaved by Chriſt, without faith or repentance or new obedience; tho they continue in infidelity, impenitency, and the worſt ſins that are.

To this purpoſe take theſe aſſertions from ſome of thoſe Wri ers, whoſe works, I preſume are no ſtrangers with you.Chriſts Counſell to the Angel of Laodicea, p. 27. The end, ſaith one of them, for which Chriſt came, was to dy for the ungodly, to purchaſe redemption for their ſins, and to reconcile them unto God; and all this he did freely, upon no condition, fully and perfectly, leaving nothing undone or to be done by way of application: for in the performing thereof he fully and perfectly applyed it; for he took upon him our nature; and by vertue of this our humane nature in the perſon of Chriſt, we are made truly the Sons of God, heirs and coheirs with him. And again,Ibid. p. 35. Salvation is not tyed to belief; nor is faith a condition without which a man can not be ſaved: All men, women and children, that is, the whole Church of God, are all ſaved only and totally by the merits of Chriſt; whoſe merits are applyed unto us ſufficiently and effectually too, by hi own aſſumption of our nature, by which we are incorporate into him. Ibid. p. 40. And they are falſe teachers that make redemption conditionall, and make it depend upon duties: Ibid. p 41. Nothing at all being required in any reſpect of him for whom Christ dyed, (they are deceivers that teach otherwiſe) neither faith, nor repentance, nor ſelf-deniall, nor hearing, nor uſe of ordinances, nor obſervation of Sabbath, nor doing as we would be done to, and the reſt: Ibid. 42. they are falſ teachers that make theſe duties, and teach that we muſt exerciſe our ſelves in theſe things, or we ſhall have no part in Christ. And another of them:Power of Love, p. 30. This work of our redemption and reconciliation with God was perfected, when Chriſt dyed; and nothing ſhall be able to ſeparate you from his love then purchaſed; neither infidelity, nor impenitency, nor unthankfulneſſe, nor ſin, nor any thing whatſoever can make void this purchaſe; no, tho with the Iews you ſhould deny the Lord, that bought you. And for want of this knowledge many of us have walked very uncomfortably, ſpending our time in faſting, and weeping and mourning, in praying, reading and hearing; and in performance of other duties, and all to get Chriſt; while we conſider not what the Scripture ſetteth forth unto us, to wit, ſalvation purchaſed and perfected for ever, to ſinners, to the ungodly, to all the world; a work perfected, depending on no condition, no performance at all.

Now I would gladly underſtand from Mr S. whither the courſe that theſe propound, be not a ſhorter cut and an eaſier paſſage, then Gods Miniſters out of Gods Word, or Gods Prophets, and Christs Apoſtels, yea, God and Chriſt himſelfe in the Word, have formerly chalked out unto us; and how theſe things agree with thoſe words of our Saviour,Mark. 16 16 Whoſover doth not believe ſhall be damned: And,Luk. 13.3, 5. unleſſe you repent you ſhall periſh; And,Math. 11.20, 24. It ſhall be worſe in the day of jugdement with Chorazin, Bethſaida and Capernaum, then with Tyre and Sidon, Sodom and Gomorrah, becauſe thy repented not at his preaching: And,Math. 10.33. He that denys me before men, I will deny him before my Father in heaven; and thoſe paſſages of the Apoſtle,Phil. 3.12. Work out your ſalvation with fear and trembling; And,Rom. 8.13. If ye live after the fleſh ye ſhall dy; And,1 Cor. 9.27. I keep under my body and bring it into ſubjection, leſt having preached to others, my ſelf prove a 〈 in non-Latin alphabet 〉 rejectaneus, ut 2 Cor. 13.5, 6. caſt-away. AndHeb. 12.14. Follow holineſſe, without which no man ſhall ever ſee God: and that of Peter, who telleth us, that thoſe that2 Pet. 2.1. bring in damnable hereſies, denying the Lord that bought them, bring ſwift damnation upon themſelves.

Let any man lay theſe two ways together; and then tell, whither of the two is the ſhorter cut and the eaſier paſſage; For they are not ſure both the ſame.

Now Sir, if you ſhall diſclaime and refuſe to own theſe and the like, as pretending, that you are not to make good what every one prints or preaches. Yet 1. hereby may appear what new cuts are abroad: which there was juſt cauſe and good ground therfore to give warning of. And 2. that your ſelf are not far from compliance with them herein; it is too palpable, too apparent. For 1. that main part of your Treatiſe, contrived dialog-wiſe, wherein in a jeering and ſcoffing way, you traduce, as they alſo do, the faithful Miniſters of Chriſt, and their manner of propounding and preſſing ſuch things as theſe men make wholy needleſſe and unneceſſary unto the attaining of life eternall, runneth all along juſt in the ſame tone with them; as may appear by thoſe parcels in mineS e A ſ. p. 9. 10. 14. 17. Anſwer thereunto, thence repreſented. 2. In that your Treatiſe you tell us in expreſſe terms, thatTreat. p. 126. in the Gospel, God agrees to ſave man; And that all the conditions are on Chriſts part, no conditions on our parts; And thatIbid. p. 191. Salvation is not made any puzzling way in the Goſpel (a puzzling way, then belike before time it was) it is plainly, eaſily, and ſimply reveiled: Ieſus Chriſt was crucified for ſinners, this is ſalvation, we need go no further; all that is to be done is to believe that there is ſuch a work; and that Chriſt died for thee amongſt all other ſinners he dyed for. Ibid. p. 193. This is ſhort work: (And it is ſhort work indeed) and this is the only Goſpel work and way. You ſee Sir, what a ſhort cut your ſelfe here make; for here is Repentance, and new Obedience, and Mortification, and the ſtudy, purſuit and practiſe of Holineſſe and the like, all cut off at one blow, as being neither Goſpel work, nor way. And it may juſtly be queſtioned, whether this beMatth. 7.13. the ſtreight gate and narrow way, that Chriſt pointed his to.

Yea, but Faith may ſome ſay, is at leaſt reqired by you, for the application of Chriſt, and the attaining of intereſt in him.

How it is reqired by you, your ſelf inform us;Treat. p. 189. Chriſt you ſay, is ours without Faith; but we can not know him to be ours but by believing: and you reject this under the Title of the Reformed opinion and more generall, Ibid. p. 198. That none are juſtified or partakers of ſalvation, but by faith. And if no conditions at all be reqired for obtaining ſalvation by Chriſt as was formerly affirmed by you, then neither Faith alſo: Yea, to this you come fully home, where you ſay, that Ibid. p. 15 . 153. The Covenant now under the Gospel is ſuch a kind of Covenant, as was establiſhed with Noah, Gen. 9.11. clear againſt the ſtrain of the old, wherein man was to have his life upon condition. And in this your Reply, you deny Reply p. 14. § 8. the receiving of Chriſt to be acknowledged by you as a condition. And indeed, if the promiſe of ſalvation by Chriſt, be as abſolute and free from all condition as that Covenant made with Noah; then may a man be ſaved by Chriſt, tho he never know or look after Chriſt; as he is ſure never to periſh by an oecumenicall deluge, tho he neither know nor believe, nor do ever heare of ſuch a Covenant concerning it. Whereunto alſo, Anſw. p. 8. 9. 24. 25. where it came to be ſcanned (whence you might have informed your ſelf, what this ſhorter cut meant) as a thing materiall, you have returned nothing at all.

But thus the Reader may be pleaſed to take notice of that ſhorter cut and more compendious way, and eaſier paſſage to heaven, that your ſelf have cut out as well as thoſe other of your way, not without onely, but contrary to all warrant of Gods Word.

3. For what you add; of the Popiſh way by works, whereby men are ſaid to merit heaven, we abhorre and deteſt it, as much as you do. Of ſome proteſtants by Ieſus Chriſt and works. Sir, when you ſet Ieſus Chriſt and works, as cheek by joull the one with the other; you wrong thoſe whom you would by ſuch an expreſſion aſpers. They teach Chriſt Ieſus to be the only purchaſer and procurer of our Iuſtification and ſalvation; and his bloud to be the only price, that was laid down and paid for the purchaſe thereof. But they hold withall, that faith and repentance, and ſelf-deniall, and new obedience are neceſſarily required in the Goſpel, as conditions to be performed by all thoſe, that will have part and intereſt in Chriſt or look for ſalvation by Chriſt; and that none ſhall without theſe ever attain to that ſalvation ſo deerly purchaſed by Chriſt. And for this; Sir, we have the Scriptures pregnant and plentifull; as your ſelf can not be ignorant; and as in the Anſwer to your book hath ſufficiently Anſw. p. 11. 15. been ſhewed: which how you ſeek either to ſhift off, or to ſlubber over, ſhall appeer, when we come to that part of your Reply.

Laſtly, for taxing me Reply p. 2. § 3. with frowardneſſe and qarrelſomneſſe; which yet you impute partly to mine age, and partly to the remainders of my diſeaſe, rather then my judgment, and the infirmity of my body, not the ſtrengh of my Spirit: but withall demand of me, why I choſe not a better time to try truth in, when I were not ſo much in the body.

1. Sir, froward or qarrelſome I have not ſhewd my ſelfe in this buſineſſe. The beginner of the qarell here was your ſelf, who as an inſolent Golias firſt entred the feild, with a flag of defiance,Treat. p. 40. to the Divinity both of this age and former times, reproaching in baſe and ſcurrilous manner Gods faithful Miniſters, men many of them much better then your ſelf; and endeavouring by your unchriſtian charges and vile calumnies to bring ſhame and contempt upon them and their Miniſtery; and were pleaſed to ſingle me out and draw me forth among others, (whom, tho comming all within verge of your magiſteriall cenſure, you call in for ſeconds) as complying in part with you and the party you fight for; acknowledging litle difference at leaſt between us and them; nor doth it argue any frowardneſſe or qarelſomneſſe in one ſo engaged, to endevour 〈 in non-Latin alphabet 〉 . Menander Olynth. & Chaeremon Therſ. Svid. Principium non eſt â m , qi me vindico. Et Achaus, apud Athen. l. 13. 〈 in non-Latin alphabet 〉 , &c. N n haec ego ultro di o, ſed me vindicans. to vindicate himſelf and thoſe with himſelf, whom he finds to be ſo abuſed.

2. For my yeers, Sir, ſcof not at old age: you may live if God pleaſ, to come to it your ſelf; and for the remainders of my ſickneſſe, which I am not yet freed from, nor am like to be in haſt:Eccleſ 3. 1, 2, &c. Vide Iu . & Coch. ſickneſſe and health are paſſages of Gods providence, above mans power to diſpoſe of: nor was it therefore in mine hand to make choyſe of my time for this tryall of truth; but was neceſſitated to take it, as the wrong offred by your ſelf occaſioned it, and as God had pleaſed to diſpoſe. Beſides, that the triall of truth in this cauſe was not now to be firſt new taken up by me, but had formerly been laboured in (as byGods Eye on his Iſrael. my other work may in part appear) in time of better health: and you may ſee if you pleaſe thereby to underſtand, that my judgement then was the ſame, that now ſtill it is. Nor is ſickneſſe I ſuppoſe, wont to make men much in the body, as you ſeem here to imply but leſſe rather. Howbeit, Sir, I ſeem to underſtand your jeer and to conceive what ſpirit and body you intend; ſuch ſpirit and body as may be juſtly ſuſpected, notwithſtanding all your vauntings of ſuch a glorious ſpirit and light, that you have litle yet of the one, but too much ſtill of the other; otherwiſe being2 Cor. 4.16. & 12.10. much in bodily weakneſſe, is not wont to be deemed any means of impeaching the work of grace in the ſoul.

And thus farre ſhall ſuffice to all that you have replyed, either to my Preface, or to the former part of mine Anſwer; all in effect as good as nought.

Paſſe we now to conſider of your Reply to the latter part, concerning divers Paſſages in your Treatiſe.

Here at the very entrance into this Part of your Reply, you manifeſt your ſelf to be of that qarelſome diſpoſition, that you pleaſed even now to faſten on me. For to pick out matter for a new qarell to begin with, you Reply p . § 1. relate my words thus, That our Antinomian free-grace is not the ſame with the Prophets in the Old Teſtament and the Apoſtles in the New.

And then you fall, as one in a chafing heat to chide, and demand, Why do you tell us of Antinomian, of Prophets and Apoſtles free grace? It is not the free grace of any of theſe.—I could as eaſily ſay, Mr Gatakers free-grace and the Legaliſts free-grace, as he the Antinomians free-grace; but ſuch words and repoaches make neither you nor I ſpeak better truth.

Good Sir,Ne ſaevi mag e Sacerd s. have patience awhile, I pray you be, not ſo hot and eager in your firſt encounter; doe not begin with ſo much paſſion, eſpecially having ſo lately promiſed, that you would not be in paſſion; unleſſe your meaning were, for you are many times very ambiguous) when you ſaid you hoped you ſhould be no more in paſſion with me then with Mr Ley, that you intended to be in paſsion as much with me as you had been with him. But Sir, to come to a calm and ſerious reckoning with you: what is the cauſe and the ground of all this windy bluſter? where doth Mr G. ſay, Our Antinomians free-grace, or the Prophets and the Apoſtles free-grace? I ſay only, as in the Frontispice of my Book, ſo in the diſcourſe it ſelf,Anſw p. 6. That free-grace which we find here deſcribed and is by our Antinomians uſually aſſerted, is ſuch as differeth much from that which either the Prophets held forth in the Old Teſtament, or Christ and his Apoſtles preached in the New. And yet had I ſaid, The Prophets and Apoſtles free-grace; I might well enough have juſtified it; for why might not one as well ſay,Epheſ. 2.20. od eſt ab pſis poſitum & praedicatum. un. ad. Bellar. cont. 3. l. 3. c. 23. the Prophets and Apoſtels free-grace, as the Prophets and Apoſtels foundation, and Cor. 4.3. the Apoſtles Goſpel? not theirs as Authors and owners of it; and yet theirs as taught and promulgated by them. But Sir, it ſeems you liked rather to be picking ſomewhat out of my work to find your ſelf work, which you found not in it; or to be pidling with that which had it been there found, had been of no moment, then to be dealing with thoſe things that are indeed materiall, but you either ſhun or ſlight. And let any indifferent Reader now paſſe ſentence; or let Mr S. himſelf, being by this time I hope, out of the fit he was in when he writ this, and in a calmer and cooler temper whither all this wind and duſt were not raiſed to litle purpoſe, and without any juſt occaſion given, unleſſe the matter propounded, and undertaken to be proved and made good againſt him, finding it ſomewhat too ſoundly ſet on, and perceiving he could not ſo eaſily ſhift it of, might caſt him into this frivolous and groundleſſe diſtemper.

And indeed, Sir, this may well the rather be deemed ſo to be, becauſe you appear plainly ſo puzzled in that which enſues; that you ſhuffell much, and maſh your ſelf like a fiſh in a net that 〈◊〉 not get out, in anſwering to what is objected in the one part, and again you ſlily ſlip away as an eele out of the fiſhermans fingers, taking no notice at all of what you are charged with in the other.

For firſt to prove, that according to theſe mens grounds free-grace was not preached by Gods Prophets in times paſt, Anſw. 7. I reaſon thus from his own words there related.

Where Gods love is to be had in way of purchaſe by duty and doing; and the whole efficacy is put as it were on the duty and obedience performed, there is no free grace, much leſſe as theſe men deſcribe it.

But ſo it was, ſaith Mr S. in all the Miniſtery of the Prophets.

No free grace therefore was preached by them.

Now to this he Anſwers nothing but this, that Reply p. 4. § 2. thoſe termes inſerted, as if, and in the way, and as it were, do cleer him from ſuch poſitive and excluſive aſſertions of free-grace, as I would make him ſpeak.

Which had need of ſome Oedipus to unfold unto us, and to tell us what he would have, or to which Propoſition of mine argument, what he here ſaith, is to be applyed. Sure the man was ſomewhat diſtracted or diſturbed when he writ this: One would have thought, that theſe qalifying terms ſhould rather have imported no ſuch abſolute denyall, then no ſuch abſolute aſſertion of free-grace.

But Sir, this plaſter, make it up which way you wil, and apply it where you pleaſe, wil not ſerve to cover, much leſſe to cure the foul ſore of your aſſertions, or any whit to amend the matter. For look in what manner the Prophets propounded and preached it; in the ſame manner, and no other, could the people apprehend it; and if the Prophets then ſo propounded and preached it, as if it were to be had in way of parchaſe by duty and doing, then was it not either propounded or preached, as if it were free-grace, nor were the people then taught that it was to be had otherwiſe then by way of purchaſe; for in that way, ſay you, did all the miniſtery, that then was runne; and if free-grace were neither preached to them, nor beleived by them, then neither were they ſaved by free-grace; (1 Cor. 15.1, 2. for it is that, that is preached to people, whereby they are ſaved, and not ſome other ſecret reſerve) which yetAct. 15.11. the Apoſtel ſayth that they were.

But Sir, to draw up all this debate to an iſſue; If the Prophets in their preachings propounded Gods love and favour ſo as if it were to be had by way of purchaſe, when as yet they knew, that it was to be had by free-grace, and not by purchaſe, and ſo intended, whatſoever they ſaid; then they deluded Gods people, and taught them one thing, when they knew and intended an other. Or if they taught in expreſſe termes, that it was Pſa. 55.1. not to be had by way of purchaſe; as your ſelf know they did, and Treat. p. 24. 30. preſſe their words to that purpoſe; (tho abuſing them groſly, as others of your ſtrain do, to make people beleive, that we do not preach ſuch freegrace as they did) then Sir, you did wickedly and wretchedly, againſt your own knowledg, wrong and calumniate Gods Prophets as wel as other his Miniſters, in affirming, that they propounded Gods love ſo unto his people, as if it were to be had by way of purchaſe. Now, Sir, out of theſe briars, wherein you have unadviſedly enſnared your ſelf, how with all your wit (for they give you out to be a very witty man) you wil be able to unwind your ſelfe, I ſee not.

Mean while by what hath been ſaid, may appear, how vain and idle Reply p. 4. 2. your expoſtulations here are, and your complaints, of being unjuſtly delt with; as if your words had been ſtrained beyond their extent; when as nothing is drawn from them, but what they willingly yeild, and by juſt and neceſſary conſequence afford: nor are they racked any one jot beyond your intent; which is to prove that the Legaliſts (as you ſtile them) of theſe times, do not preach free-geace, Treat. p 163. becauſe they preach as the Prophets did; both which alſo, by what after enſueth, ſhall yet more fully be made to appear.

Nor do I marvell therfore that this unhappy Logick ſhould ſo ſhrewdly ſtick in your ſtomack.Reply ibid. I may ſee you ſay, what this Logick hath brought me to, Reply ibid. to deceive my ſelf, as wel as my neighbor.

Sir I neither deſire to be deceived; (that 〈 in non-Latin alphabet 〉 Plato apud Epictet. l. 1. c. 28. & l. 2. c. 22. & Marc. comment. l. 7. §. 63. 〈 in non-Latin alphabet 〉 ; Epict. l. 4. c. 1. Qis eſt, qi velit decipi? da religioſum, non vult fallere; da impium, ſacril gum, fallere vult, falli non vult; nolunt fallere boni: falli autem nec boni volunt, nec mali. Aug. de verb. Ap 30. Idem enchir. c. 17. falli nolunt etiam qi fallere amant: no man they ſay, would)Oculum ſimplicem duo faciunt, cognitio veri, & dilectio boni; ſive prudentia & benevolentia, ut animi oculus & pius ſit qi fallere nolit; & cautus ſit, qi falli neqeat. Bern. de praec. & diſp. nor to deceive any: What ſhould I gain by ſo doing? My deſire and indeavour rather, is to undeceave thoſe that have been deceived, deluded and led aſide into errour by you and and ſuch as your ſelfe, nor have you yet made it to appeare, how I have here deceived either my ſelf, or any other; or delt any way unjuſtly with you. They rather may juſtly be ſuſpected, to mind and intend deceit, who reject and labour to have that removed, whereby deceit may be diſcovered.

But Sir, have you, who are reputed and reported by thoſe of your party for a great Scholar, now qite caſt of all Scholarſhip? or together with your Poeticall raptures, as you term them, (which for my part I was never acqainted with) have you laid aſide alſo your rules of Logick? If you have, it is to litle purpoſe to debate or diſcuſſe ought with you, that will not be tyed to rules of reaſon; for that priviledge once obtained, you may without chek or controull, affirm what you liſt, and prate what you pleaſe; Or would you preſcribe your adverſary not to proceed Logically with you? you may as well bid him enter the liſts with you, but lay his weapons firſt aſide: or invite him to flouriſh, 〈 in non-Latin alphabet 〉 1 Cor. 9.27. 〈 in non-Latin alphabet 〉 . Loc an de ſect and beat the ayre round about you; but upon condition that he ſtrike you not. Or do you imagine, as many now adays maintaine, that in matter of divinity there is no uſe of Logick? for that is it, you ſeen to intimate in your Epiſtle Dedicatory, where you complain of a Miſcelanie of Logick and Divinity: as if theſe two were things inconſiſtent the one with the other: and to make uſe of Logick in matter of Divinity were to 〈 in non-Latin alphabet 〉 . Syneſ. Epiſt. 57. ſow together things unſutable. Concerning which abſurd fancy, I might turn you over to a Divine of great note, that hath written aN c. Vedeli Rationale Theol gicum lib 3. comp ehenſū. large and learned Treatiſe, both to ſhew and prove, the manifold and ſingular uſe of it Divinity. But that it may be, you would then tell me asAn end of one controverſy. Sumw. p. 8. you doe Mr Ley, that it is no good payment, to turn you over to an other, for what I ſtand bound to pay my ſelf: tho therein theAfter-reckon. After-reckon it ſeemes, hath given you ſo full ſatisfaction, that you are well content to let your action fall.

Howbeit Sir, a litle to ſatisfie, if not your ſelf, yet ſome others, that may peradventure be in danger of taking in this ridiculous conceit from you.

1. I would demand of you, or of any of them that ſo hold, how any point of Divinity, that is not in expreſſe terms laid down in Gods Word, can but by the help of Logick be thence deduced; and yet how many points are there of undoubted truth, that have no other neceſſary ground, ſuch deduction excepted?

2. Did not our Saviour himſelf make uſe of Logick, when from Moſes by way of Syllogiſm, M th. 22.31, 32. Luk. 20.37, 38. againſt the Saduces he confirmed the doctrine of the Reſurrection? whenMath. 1 .4, 6. from the Story of the Creation, and Gods inſtitution of Marriage, he diſcovered the unwarrantableneſſe of groundleſſe Divorces? when from the words of the Pſalmiſt, Matth. 22.43, 45. he aſſerted his own Deity; and from a paſſage of the Prophet Hoſhea, Math 12.7. the Lawfulneſſe of that which his Diſciples did on the Sabbath? Yea, do not the Apoſtles freqently by Logicall Arguments prove points of Divinity, and confirm matters of faith; as PaulRom. 3.2 , 28. juſtification, not by works, but by faith, Rom. 6.2, 12. the neceſſity of ſanctification and newneſſe of life, in perſons by faith justified; 1 C r. 6.15, 19. the foulneſſe of fornication; 1 Cor. 8.7, 1 . & 10.16, 21. the haynouſneſſe of feaſting with Idolaters in Idoll-Temples, 1 Cor. 15.12, 23. the reſurrection from the dead and the like: or how think we, diſputed he at Athens withAct. 1 .18. the Stoicks, the menStoici ogicam ſive Rationalem Philoſophiū cum primis excolebant: qam Epicurei, licet repudiarent, tamen cum ambigua diſcernendi, ſalſa coargu ndi, neceſſitas incumberet, alio nomine, Canonicae ſcil. introducere cogebantur. Laert in Zenon. & Chryſip. Senec. Epiſt. 89. of moſt repute for Logicall skill in thoſe times? doth not his Sermon it ſelf ſhew it? I might well, Sir, ſay to you, as Auguſtine to Creſconius, Si Paulus dial cticus erat, & ideò conferre cum Stoicis, qi Dialectici maximi erant, non timebat; cave ne Dialecticam cuiqam pro crimine objeceris, qa uſos Apoſtolos confiteris. Aug. ad Creſcon l. 1. c. 12.13. Sed & Chriſtum ipſum. Ibid. c. 17. If Paul at Athens diſputed with thoſe chief Logitians the Stoiks, beware how you object the uſe of Logick as a fault to any; which that the Apoſtles, yea, and Chriſt himſelf uſed, can not bee denyed. But I ſhall ſpare to ſpend more worde in purſuit of this point, untill Mr. S. further herein explain himſelf, and let us know what he will own in it, and how farre forth he will give thoſe that deal with him leave to make uſe of their Logick. Sure, if reaſon be the eye of the ſoul, and Logick 〈 in non-Latin alphabet 〉 . the art or way, or methode 〈 in non-Latin alphabet 〉 . Plato Alcib. 1. of uſing reaſon aright; they that would debar men of the uſe of Logick, would have them either put out or ſeal up their eyes, that being blind or blinded, they may lead them as2 King. 6.19. the Prophet did the Syrian Troopers ſmitten with blindneſſe upon his prayer, or transfer and cary them as the Falkner doth the Hank hood-winkt, whether themſelves pleaſe.

But Sir, I ſhall intreat you to give me leave, or ſhall be ſo bold as to take leave, whither you liſt to give it or no, to be a litle further troubleſome unto you with my Logick in ſomething, wherein forbearing to relate mine Argument, you ſlubber over the matter after your wonted manner of anſwering, as if ſo you ſaid ſomewhat, it were not materiall whither or no it were to the purpoſe. I charge you with making Gods Prophets del ders of Gods people; which tho it be apparent enough, by what already hath been Anſw. p. 7 8. ſaid, yet I doe by this Argument further make good.

Thoſe that profeſſe to Preach free-grace, and yet propound it with ſuch conditions and qalifications, that tho free-grace may be in the notion of it, yet it is not in the truth of it; they delude the people to whom they ſo preach.

But the Prophets of God, ſay you, tho they profeſſe to preach free-grace, yet they propounded it with ſuch conditions and qalifications, that tho free-grace might be in the notion of it yet it was not in the truth of it.

The Prophets therefore according to your aſſertions, deluded the people to whom they preached.

Of the Propoſition of this Argument, no man I ſuppoſe, will make doubt.

And for the Aſſumption you muſt be enforced to own it, wind and wriggell you which way you will.

For firſt, concerning the former part of it, that Treat p. 24 30. the Prophets profeſſed to preach free-grace, you grant and produce as others alſo of yours doeEſay 55.1. a paſſage of Eſay, to that purpoſe. And ſecondly, for the latter part, to wit, that it was by them tempered with ſuch conditions and qalifications, as did eat out the very heart of free-grace, that tho it were in the notion of it, yet it was not in the truth, I thus prove to be yours.

If the conditions and qalifications uſed by the Legaliſts (as you ſtile them) of theſe times, in preaching of the Gospel, being no other then ſuch as the Prophets of God formerly uſed, are ſuch as the free grace may be there in the notion, yet it is not in the truth of it; then was it by the Prophets ſo tempered, that tho free-grace might be there in the notion of it, yet it was not in the truth of it.

But the conditions and qalifications, ſay you, uſed by our legall teachers in preaching the Goſpel, being no other then ſuch as the Prophets of God formerly uſed, are ſuch as tho free-grace may be there in the notion, yet it is not in the truth of it.

Therefore according to your aſſertions, the Prophets ſo tempered it that tho fr e grace might be there in the notion, yet not in the truth of it.

The Propoſition cannot be by any colour denyed; for whatſoever deſtroys the nature and truth of free-grace, muſt needs be of the ſame force, whereſover it is found.

And for the Aſſumption, neither do you, nor can you deny any part of it to be your own: For all that herein you charge the Legaliſts with, both now again and before, isTreat Oc •• ſ •• rd p preaching the Goſpel with ſuch conditions and qalifications as the Prophets did; and of ſuch preaching you ſay in expreſſe termes,Treat. p 16 . that tho it may have a notion of free grace, yet it hath not the truth of it.

Now Sir, let others judge, whither or no, I have juſtly charged you, with making Gods Prophets deluders of his people; Yea, with caſting an impious and blaſphemous aſperſion upon God himſelf, in making himOccaſ. Word, p. 4. like a Master, that to ſeem liberall bad his ſervants fill his wine out freely, but had before ordered them to burne it ſo; that it ſhould be too hot for them to drink. But your eagerneſſe againſt the Legaliſts, makes you, with others of your ſtrain, to oft too forget your ſelves, and to aſpers Prophets, and Apoſtels, yea and God himſelf, togither with them.

For all that you reply here in defence of your ſelfe, is no direct anſwer unto any part of the Argument: but (as if indeed you had never been acqainted with rules of Logick, or had wholy forgotten them, or were reſolved utterly to relinquiſh them) you addreſſe your ſelf to the concluſion, which alone you relate, and tell us with-all, that

Repl p. 4. 5. § 3. The Prophets were no deluders of Gods people, bcauſe Gods people were then in their pupillage; and the way of teaching, which they then uſed, by preſſing repentance, reformation, humiliation with commination and the law, &c. was the methode and the ſtraine, that the Spirit then taught them; but if they ſhould ſo have held out Chriſt now, when the Miniſtration of the Spirit exceeds in glory, they ſhould have ſinned.

Which, howſoever part, of it be true, and part of it moſt falſe; for neither did Chriſt, nor his Apoſtels ſin in preaching and preſſing theſe things; as ſhall hereafter be ſhewed they did; nor doth the preaching and preſſing them any whit derogate from the glorious Miniſtration of the Gospel: Yet no part of it is at all to the purpoſe; nor helps any whit to clear you of that aſperſion caſt upon them, and upon the Spirit of God that then taught and directed them. For how doth this take off the crime you ſtand charged with, of asperſing Gods Prophets, and God himſelf, as by them deluding his people, in pretending to preach and propound free-grace to them, whereas there was no truth, but a meer notion or fiction rather of it, (for what other thing is a notion without truth?) in that they taught? How doth it in any wiſe take it off I ſay? or not rather further confirm it, by telling us that they did no other but what the Spirit of God taught and directed them to do; and ſo devolving that baſe and unbeſeeming carriage, wherewith, under the perſon of Legaliſts, you had aſperſed Gods Prophets, from them unto God himſelf and his Spirit? For what is this but to ſay, that God directed his Prophets ſo to propound free grace to his people, that tho it might carry ſome ſemblance thereof with it, yet it ſhould have no truth thereof in it: nor are they therefore to be taxed, as deluders of Gods people; (tho the Legalists delude them, when they do the like) becauſe God taught them ſo to do. Thus you ſee, Sir, how in labouring to ſhift of your ſhamefull abuſe of Gods Miniſters and their manner of teaching, you do but plung your ſelf into further impiety, and ſet your mouth blaſphemouſly againſt heaven it ſelf.

Yea, conſider, how you adde blaſphemy to blaſphemy; a new one concerning Chriſt and his Apoſtles, to your former concerning God and his Prophets; For if the Prophets, ſay you, have held out Chriſt in the New Teſtament as they did before, preſſing repentance, reformation, humiliation, and with commination and the Law, they had ſinned againſt the glory of that Miniſtration. Now Sir, to make a little further uſe of my Logick; Menſura hypothetica eſt propoſitio aliqa categorica, ad qam ſemper revoc. ri debet. Bert. Logic. l. 2. c. 7. An hypotheticall Propoſition, they ſay, may be turned into an univerſall Categoricall; for example, this Conditionall, If a man can ſee, he is alive; is all one with this, Every thing that ſeeth, liveth; this Propoſition, If a man do evill, he ſinneth; imports as much as this, Every one that doth evill, ſinneth: When you ſay then, that the Prophets, if they had preached in the New Teſtament as they did in the Old, preſsing repentance, reformation, humiliation, with commination and the Law, &c. they had ſinned: It is juſt as much as if you had ſaid, Thoſe that preach under the New Teſtament, as the Prophets did under the Old, preſsing repentance, &c. do ſin n ſo doing. Now Sir, take we your Propoſition, and ſubſuming what of the Apoſtles preaching will be made good, ſee what theſe premiſes will produce.

Thoſe that preach under the New Teſtament, as the Prophets did under the Old, preſsing repentance, reformation, humiliation, and with commination and the Law, &c. do ſin in ſo doing.

But the Apoſtels did under the New Teſtament preach, as the Prophets did under the Old, preſsing repentance, reformation, humiliation, and with commination, and the law, &c.

The Apoſtels therefore ſinned in ſo doing.

Nay, riſe we a litle higher, Sir, and ſubſume what may with good warrant, yea, with cleer evidence of truth be avowed; that Chriſt himſelf ſo taught; and conſider ſeriouſly in what extream impiety you here further involv your ſelf. Nor will it help you at all, what you add of ſuch veils over Chriſt, and ſo much Law over Chriſt. For theſe, Sir, not the Types, are the veils you ſpeak of: nor do degrees of more and leſſe alter the truth and nature of the thing it ſelf; nor are you able to ſhew, that Chriſt preached and preſſed theſe things any whit more ſparingly then did the Prophets. But thus, Sir, the extremity of your malevolent affection to the Legaliſts doth ſo tranſport you, thatQod de Cyro Xenoph. paed. l. 1. 〈 in non-Latin alphabet 〉 . Democrit. racundia in temeritatem prona eſt: & pericula, dum inferre vult, non cavet. Scen. de i a. l. 1. c. 12. while over-eagerly you deſire and unadviſedly ſtrive to wrong them, you either forget or regard not how you wrong your ſelf.

Meanwhile, Sir, I ſuppoſe I have by your own grounds and grants made it good, that the free-grace which the Legaliſts teach, is the ſame with the free-grace that the Prophets preached: and that the free-grace which you and other Antinomians now teach, is not by your own confeſſion ſuch free-grace as the Prophets preached; unleſſe you will acknowledge that which you hold out for free grace, to be nothing elſe (as of that, which with the Prophets we preach, you ſay) but a meer counterfeit of it.

Proceed we now to examine, whither according to theſe your grounds Chriſt and his Apoſtles preached Gospel and free-grace or no: and whither our manner of preaching free-grace and the Gospel be not the very ſame with Chriſt and his Apoſtles preaching.

And here, Sir, your aſſertions excepted againſt, whereof I made bold to mind you before; of Treat p. 125. 126. no Covenant at all made with man in the Goſpel; Ibid. p. 193. nor any condition at all reqired on mans part but all on Gods own part; as in that with Noah, Gen. 9.11. as alſo, of your contradicting of your ſelf elſ-where, where you ſay thatIbid. p. 163. the Goſpel is made up among other things, of conditionall promiſes; and of theIbid. p. 193. ſhort work, and only Goſpel work and way, you tell us of here; and your Ibid. p. 17. 19. 21. See Anſw. p. 9. girding at thoſe that tell men of repentance, and ſorrow for ſin, and ſelf denyall; or preſſe theſe upon any as things reqired of all thoſe that expect a ſhare in the ſalvation purchaſed by Chriſt, &c.

All theſe I ſay, with ſilence you let ſlip, as if they concerned you not to make good. Only your girding at thoſe that bid men repent and be humbled, as legall teachers; you make ſome offer to juſtify in a Magiſteriall manner thus demanding.

Reply p. 5. § 1. If you preſſe repentance and humiliation legally, why wonder you at ſuch words as legall Teachers? will ye do ill, and not be told of your faults? And ſo you proceed in a ſupercilious way of checking and ſcholing us, ſatis pro imperio.

But Sir, 1. We might juſtly have expected other terms from one that had before profeſt ſo greatOccaſ. Word. p. 1. a deſire to have the name of L galiſt laid down.

2. I might return you your own Arguments: when you, or thoſe you maintain, See Gods eye on his Iſrael p. 17.18. c. 2. affirm, that the morall Law is of no uſe at all to a believer, no rule for him to walk, nor to examine his life by; and that Chriſtians are free from the mandatory power of it: yea, when in Pulpits they cry out, Away with the Law; in moſt horrid and hideous manner blaſpheming it, and in it God himſelf the Author of it, by giving out and affirming, thatIbid p. 18. the Law cutteth off our legs and then bids us walk; (which impious aſſertions I could never yet hear, that the Author of it ever recanted, tho they give out that he profeſſeth himſelf altred in his judgement, which if it ſo be, he may do well to make it more publike for the undeceiving of thoſe that were formerly miſled by him) when I ſay, thoſe at leaſt whom you abet, if not your ſelf, do in this manner oppoſe and oppugn all uſe of the Law among Chriſtians, and ſpeak ſo opprobriouſly and deſpitefully of it, Why wonder you, if the name of Antinomians be given them?

3. You are to haſty with us, you tell us we do ill; but you ſhew us not wherein; you charge us with ill doing, but you make it not to appear wherein it is that we have ſo done. If we preſſe faith, repentance and humiliation, we are ſure we doe no other, then Chriſt and his Apoſtles before us did.

Yea, butReply ibid. you preſſe them legally.

1. And ſo ſaith your brother Eaton, Honey- omb. c. 5 p 84. Anſ. p. 10. that Chriſt himſelf did.

2. But Sir, you might have done well to enform us, what it is to preſſe theſe things legally: Is it becauſe we preſſe them, as things neceſſary unto the attaining of life eternall, and as reqired of all thoſe that expect any ſhare in the ſalvation procured and purchaſed, by Chriſt? What elſe do all thoſe ſpeeches of Chriſt and his Apoſtles before related, and the like amount unto?Ioh. 8.24. Ʋnleſſe you believe that I am he, you ſhall die in your ſins; Luk. 13.3, 5. unleſſe you repent, you ſhall periſh? Math. 18.3. unleſſe you be converted, and become as litle children, you cannot enter into the Kingdom of heaven: Rom. 8.13. If ye live after the fleſh you ſhall dy: Epheſ. 5.5. you know, that no Whore-mongers, nor unclean perſon, or covetous man, who is an Idolater, hath any inheritance in the Kingdom of God and of Chriſt, with many others of the like ſtraine.

But Reply p. 5. § 1. you blame not you ſay, any that bid men repent; or be ſorry for ſins, & be humbled, &c. if they preach them as Chriſt & the Apoſtles did, as graces flowing from him, and out of his fulneſſe, and not as ſpringings of their own, and waters from their fountain; as if theſe legall Teachers with Moſes, would make men believe that they could with ſuch rods ſmite upon mens hearts as upon rocks, and bring waters out of them, be they never ſo hard and ſtony.

But Sir, in all this your rhetoricall flouriſh (for that it ſeems you have not loſt or left with your Logick) you doe butOmiſſis ſuper qibus pugna eſt, de ſcammate & loco certaminis egred ens in peregrinis & alienis diſputationibus immoratis. Hier. ad Pammarh. run out of the liſts, and leaving your adverſary 〈 in non-Latin alphabet 〉 Non po eſt adverſarium vincere, qi in dimicando non hoſtem, ſed umbram petit. Lactant. l. 3. c. 28. skirmiſh with your own ſhadow.

For 1. That they preach theſe things, as Chriſt and his Apoſtles did, hath formerly been ſhewed; and ſhall hereafter again be further made manifeſt, when we have occaſion to conſider of, and compare together the particulars of either.

2. It cannot be proved, nor doth it any way appear, that either Chriſt or his Apoſtles in the preſſing of theſe things (no more then the Prophets before them) did alwayes in their ſermons and preachings, make mention withall of Chriſt as the perſon from whoſe fulneſſe the grace did flow, whereby they were or might be enabled to do that which was then required.

3. That we preach theſe things to people as ſpringings either of their own, or our own, and waters from our own fountain, or theirs, to whom wee preach them (for you ſo ſpeak as it is not eaſy to tell, whither you mean; but whither of the two it be, that you entend) it is a calumnie, andTurpe eſt hominem ingenioſum (aut ingenuum etiam) id dicere, qod ſi neges, probare non poſſit. Lact. Ibid. ſuch a charge, as you are no way able to make good: but would fain faſten ſomewhat, whereon to ground matter of reproof, on thoſe, whom you have engaged your ſelf to traduce, that you might have ſome colour to bear out your ſatyricall jeering and girding at them in that your dramaticall diſcourſe.

4. You grant, Sir, that we preſſe theſe things, as the Prophets did. But Sir, ſhould either you or any other, ſay, that the Prophets of God did ſo preach them, as you here imply that we do, he ſhould therein do them moſt notorious wrong, as charging them with a deniall, or not ackowledgment, at leaſt, of that grace of God, wherby thoſe whom they preached theſe things unto, ſhould be enabled unto the doing of them; nor can there be any difference aſſigned between the ſpring and fountain, from whence any ſuch grace then iſſued, and that from whence the like now flows. In plain terms, look from whence or from whom any now receive power to beleive, repent, be humbled and the like; from thence, and from him ſo many as in thoſe times beleeved, repented, were humbled, received the like power then; and the Prophets teaching herein was according to the truth of God, and of the thing it ſelf in thoſe times, as well as Chriſts and his Apoſtels in their times was.

5. You abuſe us notoriouſly, when you bear men in hand that we would have them to believe, that we can by ſuch rods as theſe ſo ſmite upon their rocky hearts, as to make water run out of them. No, Sir, you ſpeak untruly; we profeſſe no ſuch matter: yet we believe, that by ſuch preaching God is able to break and mollifie the moſt flinty heart that is; and we find by good proof, that by ſuch preaching and preſsing of repentance and reformation as you ſcof at, God hath to admiration wrought in this kind; andSee Act. 2.23, 38, 41. & 3.19. with 4.4. given thereby ſuch ſucceſſe to his own ordinance, as may juſtly give you cauſe to be aſhamed and abaſed, as well as abaſhed, for your jeering of it, and girding at it in that manner as you do.

6. How bold ſoever you think you may be with us, you might have done well to forbear your unmannerly dealing with Gods Prophets, with whom too oft you are overbold: Could it not ſuffice you to ſpend your purulent matter on us, but you muſt needs ſpit ſome of it in Moſes his face? where find you thatExod. 17.6. Moſes believed that he could with his rod make the Rock give water? It was neither Moſes nor the rod, that made the Rock run with water; but God, who ſtood by to the deed, upon his ſmiting of the Rock. Nor did Moſes believe that he could himſelf effect ſuch a work by any power that himſelf had; nor did either he, or any other of Gods Prophets preſume that by any power of their own, they or their preachings, were able to work on the hearts of thoſe whom they ſpak to:See Deut. 29.4. & 30.6. Eſai. 1. 5. & 57.18. & 63.11, 17, 18. Ier. 5.23 & 31.18. Zech. 12.10. unleſſe God pleaſeth to ſecond them, and to accompany that his ordinance by them with the powerfull work of his holy Spirit.

But ſay you, Reply p. 6. § 1. we agree with you, that repentance and ſorrow for ſin, and humiliation, and ſelf-deniall are all to be preached; and ſhall contend with you, who preacheth them most and cleareſt.

And Sir, for this I may very wel refer my ſelf unto thoſe that have been frequent auditors of your Antinomian teachers, how riſe and ſerious, or how ſparing rather and ſuperficiall, they are in this ſubject, if ever at leaſt they light on it. It is to to well known, to be concealed or diſſembled, what their dealings are in this kind; by the concurrent reports of perſons judicious and well affected; who having either occaſionally, or living in thoſe places where they have lectured, oft heard divers of them, too conſtanly and conſonantly affirme, that they could ſeldom or never hear them handling this theam; unleſſe it were by telling them, as you do in this Treatiſe, that it is enough for themTreat. p. 84. to beleive, that Chriſt hath repented for them, and confeſſed See Gods eye, &c. p. 25. their ſinns for them. No Sir, their teaching runnes in an other ſtrain, and bends mainly an other way, to encite to joviality, and being fro-like, and making merry. To which purpoſe they have not ſtuck ſome of them to tell their hearers, that Jeſus Chriſt when he was here upon earth, lived all his life long as if he had been ſet upon the merry pin: and why ſhould not believers live in like manner? especially knowing that he now rules the roast in heaven: Yea, Sir, how you have in your Treatiſe preached and preſſed repentance, may appear by the ſeverall paſſages formerly delt with, and further yet to be diſcuſſed.

2. If you be ſo frequent in preaching of theſe things; why, do you check others, for doing as you ſay your ſelves do? Yea, why do your hearers ſhun our Teachers, and are offended with them, becauſe they preſſe theſe points which their nice palats are nothing pleaſed with.

Reply ibid. But then, ſay you, becauſe John ſaid, repent; and Chriſt ſaid repent; and Peter ſaid, repent; are we to examine the myſtery no further? know we not that the whole Scripture in its fulneſſe and integrity reveils the whole truth? and muſt we not look out, and compare Scripture with Scripture, ſpirituall things with ſpirituall; and ſo finding out truth from the degrees to the glory and fulneſſe of it, preach it in the ſame glory and fulneſſe of it, as we finde it?

Sir, if they preach repentance and preſſe it as neceſſary unto ſalvation, I hope we may be ſo bold as to preach the ſame after them in like manner; and in girding at us for ſo doing, you gird not at us alone but them.

Nor are we ignorant, that the 〈 in non-Latin alphabet 〉 . Baſil. de fide. whole Doctrine of Faith, is to be received, that is contained in holy Writ; and thatManifeſtorum lumine illuſtrantur obſcura. Aug. Ep ſt. 48. Obſcuriores locutiones de manifeſtoridus illuſtrand. Idem doct. Chr. l. 2. c. 9. Collation of Scripture with Scripture, may afford much light unto places more obſcure. But Sir, neither are theſe paſſages of any obſcurity; being of the cleareſt almoſt of any, either in the Old Teſtament or New: Nor can any parcell of Scripture contradict or take away the truth of another; nor are any therefore to be taxed for the delivery of any truth that in Scripture they find recorded, or for urging & preſſing any duty that they find there urged and preſſed, and ſo frequently by ſuch as you here inſtance in your ſelf. This is all therefore nothing but a pile of meere impertinences; as would plainly appear, would you but be entreated to rub up and reſume your old Logick and truſſe up your looſe ſtuffe into ſome Syllogiſticall frame, that it might appear what you here oppoſe.

Of the like condition is all that to litle purpoſe, that enſueth, where you tell us; that

Reply ibid. We hear Chriſt preaching Ioh. 7.39. before the Spirit was given, Repent; and we find when the Spirit was given, Chriſt is ſaid Act. 5.31. to give repentance to Iſrael, and forgiveneſſe of ſins; and ſhall we not now preach Jeſus Chriſt, and repentance in Jeſus, the fountaine of repentance, the author of repentance; and repentance thus and repentance in the glory of it ſelf more.

1. Christ then preached repentance; and repentance as of neceſſity unto ſalvation; and where find we, that ever he revoked this precept, or the doctrine concerning the neceſsity of it?

2. But this was before the Spirit was given; what Spirit Sir, is it you mean? was not that Spirit, which was given to thoſe that beleived and repented uponMath. 21.32. Johns preaching, and Ioh. 4.41, 42.59. Chriſts, before his paſſion, and before that Compare Ioh. 7 39. with Act. 1.5. & 2 3, 4. 〈 in non-Latin alphabet 〉 . Schol. Graec.) & 19. more ample effuſion of it, and the extraordinary gifts of it, ſpoken of by the Evangeliſt, in the place you ſeem to point at; the very ſame with that Spirit, that was given afterward for the working of faith and repentace in thoſe, who in times enſuingIoh. 17.20. Act. 2.38.41. & 4.1. & 8.12. upon the Apoſtles preaching repented and beleived? Or had they power to repent and ſo did without that gift of the Spirit, which the other afterward had not? So that theſe things in the one, ſhould be (to give you your own words) as ſprings of their own, and waters flowing from their own fountain, in the other as graces flowing from Chriſt and his ſpirit.

3. But after the Spirit was given, Chriſt is ſaid to give repentance and forgiveneſſe of ſins. And by whom, Sir, I beſeech you, were theſe things given before? The Apoſtle tells us, thatHebr. 13.8. 〈 in non-Latin alphabet 〉 . Schol. Graec. Jeſus Christ is yeſterday, to day, and the ſame for ever. And whatſoever ſaving grace is now given from Chriſt by the Spirit, was alwayes and in all times given unto all, that ever were ſaved by Chriſt; nor is there herein any difference between thoſe times and theſe. If you think otherwiſe, you may do well to ſpeak your mind plainly, for you talk very perplexedly; to make men believe, that we preach not repentance, as a grace of God by his Spirit, wrought in our hearts in and for Chriſt; which is moſt untrue; for we ſay and teach, that it is not only ſo now, but was ever ſo in all ages: whereas you by your ambiguous expreſſions ſeem to intimate the contrary.

4. But Sir, what is here to repeal the former precept of repentance? or to give any juſt, much leſſe neceſſary cauſe, to alter our preaching and preſſing of repentance, and the neceſſity of it, in the ſame manner I might well ſay, as the Prophets, but much more as Chriſt himſelf, before the Spirit was in that manner and meaſure given as after it was; when as the ſource and Originall of it was ever the ſame, and the neceſſity of it, as well now as then yea, in all ages no leſſe alike?

5. All therefore that hereafter followeth, concerningReply Ibid. the preaching faith in the glory of it, and faith in the revelation of it, and faith from Chriſt, and faith in Chriſt; becauſe the Apoſtle ſaith Act. 16.31., Believe in the Lord Ieſus and thou ſhall be ſaved; and Hebr. 12.2. Ieſus Chriſt is the Author and finiſher of our faith, &c.

All theſe, I ſay, are but flanting flouriſhes brought in on the by, partly 〈 in non-Latin alphabet 〉 , Plut. de vit. Epic. to put by what you ſhould ſpeak to, and partly to make heedleſſe people believe that there is ſome new doctrine of faith by our new-light-men lately diſcovered, other and more excellent, then ever was taught, either by the Prophets of God in former times or by Chriſt himſelf in his preaching here upon earth; or by any the ordinary Miniſters and Teachers of the Goſpel, either in thoſe times or in former ages.

6. For (not to ſtand upon the verſion of the word uſed by the Apoſtle, which ſignifieth rather 〈 in non-Latin alphabet 〉 , Heb. 2.10. a Captain or Leader, then an 〈 in non-Latin alphabet 〉 , Heb. 5.9. Author or worker) who of us denies faith to beEph. 2 8. & 6.23. Phil. 1.29 the gift of God; or that God out of his love to us in Chriſt freely works it in us, that thereby we may be enabled toIoh. 1.12. receive Chriſt, andEph. 3.17. Chriſt by it may dwell in us? yea, we ſay that it was ſo, and was taught ſo as well before Christs paſsion as ſince the ſame.

As litle to the purpoſe is what you ſubjoyn, ofReply ibid. one Scripture telling us, that2 Cor. 7.10. godly ſorrow works repentance unto ſalvation; and an other ſaith Zach. 12.10., They ſhall look on him whom they have pierced, and they ſhall mourn for him &c. and then ask, Shall we not preach ſorrow for ſinne from Chriſt piercing and wounding and melting the heart?

1. Who forbids you, Sir ſo to preach? or who denies, that the ſight of Chriſt crucified for our ſins by the eye of faith, is a ſingular mean of melting mens hearts into godly ſorrow; and that even after they are in the ſtate of grace, yea, and aſſured to of the pardon of their ſins thereby purchaſed and procured? contrary to what you teach, thatTreat. p. 44. no trouble for ſinne can ariſe in the ſoul, but from the obligement of the Law, and the ſatisfaction it demands: againſt which to what isAnſw. p. 18. objected, you return nothing.

2 We teach therefore herein, as much as Gods Word warrants: But we teach alſo with good warrant from the ſame Word, that Gods ordinary way of bringing men over unto Chriſt, is byAct. 16.18. & 16.31, 32. openi g their eyes unto a ſight of their ſins, and apprehenſion o their loſt and forlorn condition, unleſſe they be ſaved by Chriſt; and by working their hearts unto a willingneſſe to come out of their ſinnes and go out of themſelves, that they may by a true and lively faith, repair unto Chriſt, lay hold on him and receive him, that they may be ſaved by him. Thus were thoſeAct 2.23, 7, 41. that Peter preached to, brought in; thus was Paul Rom 7.10, 11 wrought on, as himſelf profeſſeth. And Sir, becauſe Chriſt calleth to come to him with promiſe of refreſhment, ſuch only as areMath 11.28. weary of, and burdened with the weight of their ſins: nor do we find any invited unto the waters of life, (which yet areE ai. 55.1. freely propounded) but ſuch as ſpiritually Ioh. 7.37, 3 . Revel 2 . 7. thirſt after them: nor are any by the Prophet preſumed ſo to thirſt, but thoſe only that areEſai. 55.2, 3, 6, 7. willing to hear and obey, and reform their lives, and return to God We therefore dare not preſume to tell men as you do and others of your way, that they may come to Chriſt and receive him, tho no ſuch work at all be wrought on them but they continue ſtill in their wonted ſinfull courſes; and this indeed is that that you ſcof us for, becauſe we dare not be ſo preſumptuous to ſay herein as you ſay.

3. Yea Sir, we ſay further, from that very place of Zachary which you here cite; that, asZach. 12.10. 13.1. there is no fountain opened for ſin and uncleanneſſe unto any, untill this work be wrought on them; ſo that all thoſe who now believing on Chriſt, do by the eye of faith behold Chriſt pierced by their ſins, cannot but be much grieved and troubled for them; and that as well for thoſe ſins that after their converſion they commit, as for thoſe which before it they commited: ſince that the one was a procuring cauſe of Chriſts ſufferings as well as the other; nor is there leſſe cauſe to be humbled and grieved for the one, then for the other.

4. Litle to the purpoſe therefore is it, for you to tell us; thatReply p. 6 ibid. Chriſt was ſ nt Act. 5 31. to give repentance, and pardon of ſins; for notLuk. 24.47. this without that, nor pardon of ſin without (I hope) but upon repentance; which none of us ever denyed; but tell us, Sir, plainly, if you dare ſpeak it out; that men tho they repent not yet may believe in Chriſt, and be ſaved by Chriſt (that which is commonly aſſerted by thoſe of your way; and is alſo covertly hinted by you, as elſwhere is and will be ſhewed) otherwiſe you here 〈 in non-Latin alphabet 〉 1 Cor 9.27. ut qi a tema jactat Brac ia p oterd ns, & verberat ictibus aeras, Vng. Aen. l. 5. 〈 in non-Latin alphabet 〉 . Euſtath. ad II. . beat but the ay r about you, you ſmite not us, nor touch by way of reproof or rejection ought that is held or taught by us.

The like doom belongeth (to give it his due) to what followeth next with you, that

Math. 16.24. One Scripture biddeth, Reply, Ibid. He that will follow me, let him deny himſelf, and take up his croſſe: an other ſaith, Phil. 2.13. It is he that works in us, both to will and to do; and Phil. 4.13. I am able to do all things through Chriſt that ſtrengthneth mee.

1. For what is all this alſo to the preſent purpoſe?

2. And yet Sir, you may do well to add the Apoſtles inference;Phil. 2.12, 13 It is God that works in you both to will and to do of his good pleaſure: and therefore work you out your own ſalvation with fear and trembling: a leſſon that thoſe of your way luſt not to hear of, to learn and take out, much leſſe; yet a better, ſafer, and wholſomer inference then that of one of yours from the fore-mentioned place of Zachary: There is Zach. 13.1 a fountain opened to the houſe of David and to the inhabitants of Ieruſalem for ſin and for uncleanneſſe. Therefore let believers ſin as faſt as they can, there is a fountaine open to waſh them in: and what ſuch wholſome exhortations tend to who ſeeth not? See Gods eye, &c. Pref. p. 18 C. 2.

But how theſe things make to the matter in hand, you will ſhew us, I hope in the cloſe. For there you undertake to ſtateReply p. 7. the difference between you and us.

1. That we preach Chriſt and the Goſpel and the graces of the Spirit in the parts as we find it: whereas you dare not ſpeak the myſtery ſo in pieces: you ſee ſuch preaching anſwers not the fulneſſe of the myſtery, the riches of the Goſpel, the glory of the New Teſtament, as belike yours doth.

But Sir, 1. Do we preach theſe things, as we find them in parts? where doe we thus find them but in the word? and if we preach them ſo as we find them there; we are ſure, that we have warrant for ſuch preaching good enough: and need not therefore fear either yours or any mans cenſure, for our ſo doing.

2. Is there any piece we find in the word, that we leave unpreached? if we wave none at all, tho we preach them in pieces, as we find them preached by Chriſt and his Apoſtles before us yet preach we the whole, for 〈 in non-Latin alphabet 〉 , Ariſt. metaphyſ. l. 4. c. 26. all the parts and pieces make up the whole, and your cenſure of us is moſt frivolous.

3. Conſider Sir, what an inſolent claim after your wonted manner you here made; as if you were the only men forſooth, that preach the fulneſſe of the myſtery, the riches of the Goſpel, and the glory of the New Teſtament.

But Sir, I ſee we muſt bear with you; for you ſeem ſo highly conceited of, and ſtrongly yea ſtrangly tranſported with the conceit of your own way of preaching, that unleſſe you be vaunting and bragging of it you burſt.

4. Conſider what aſperſions you caſt hereby upon the Apoſtles of Chriſt, yea, upon Chriſt himſelf, to wit, that they preached not the fulneſſe of the myſtery, nor the riches of the Goſpel, nor the glory of the New Testament; (for they delivered theſe things in pieces, as by their Sermons and Epiſtles whence we take them, your ſelf confeſſing it, as we find them, appears) but left that it ſeems to be done by you, and thoſe of your ſide. Whither will not the inſolency of mans hauty heart dare to aſcend? and yet obſerve their hyprocriſy; they dare not forſooth, do as we do, preach theſe things in pieces as the Apoſtels did, humble minded men, that dare not be ſo preſumptuous as we are, and yet under colour of this not daring to do as not we alone, but the Apoſtles alſo before us did, dare advance and extoll their own way of teaching above not our teaching alone, but theirs alſo, and the Holy Ghoſt it ſelf that taught by them; 〈 in non-Latin alphabet 〉 , M rc. Imp. l. 12. § 27 no pride worſe, or more abominable then that, which commeth ſhrowded under the weed and wimple of humility, and by ſeeming to ſtoop, ſtrives to lift up it ſelf.

2.Reply, Ibid. You find, you ſay, that in the fulneſſe of the New Teſtament, Chriſt is ſit up as a Prince, as a King, as a Lord, as a crown and glory to every grace and gift: nay, he is made not only righteouſneſſe, but ſanctification to, and ſo you preach him: Whereas to preach his riches without him, his graces by themſelves, ſingel, and private; as repent and believe; and be humbled, and deny your ſelves, we make the gifts looſe much of their glory, Chriſt of his prayſe, and the Gospel of its fulneſſe.

To all which vain gloſing I Anſwer.

1. Which of us deny Chriſt any part of this his honour? or how preach we faith in Chriſt, repentance unto remiſſion of ſin by Chriſt; or ſelf-deniall, as a duty reqired by Chriſt of all thoſe, that look for ſalvation from Chriſt; how can we preach any of theſe thus, and not withall preach Chriſt? But Sir, ſtill you proceed, without fear or ſhame as if you had caſt both away, to aſperſe our Saviour himſelf and his bleſſed Apoſtles, in whom and with whom we find the duties by you here mentioned, in the ſelf ſame manner preſſed, as you here propound them; nor is there any ground or colour of reaſon for any to imagine, that whenſoever they preached any of theſe duties unto any, or preſſed them upon any, they did withall inſtruct them in the whole doctrine and myſtery, concerning the power and principality of Chriſt. Read over our SavioursMath. 5. & 6. & 7. large Sermon in the Mount; his other longMath. 13. Sermon by the Sea-ſide; his diſcourſe Math. 24. on Mount Olivet with his Diſciples; hisMath. 16.23.27. leſſoning of them upon Peters carnall advice;Act 8.20.23. Peters ſpirituall exhortation and advice to the Sorcerer; James whole Epiſtle, and Johns and Judes; and as you finde their exhortations to be framed, ſo judge whither they come not within the compaſſe of this arrogant mans cenſure, who litle regards how he brands or upbraids Gods P ophets, Christs Apoſtles, yea Chriſt himſelf, and their preaching and teaching, ſo long as together with them he may ding ſome dirt on the faces of them and their doctrine, whom in the height and pride of his cenſorious ſpirit he looks upon, eitherSee Anſ. p. 30 as meer impoſters or as punies to himſelf in the mystery of Chriſt and the Goſpel.

But 2. Sir, we have learned to diſtinguiſh between Chriſt himſelf and the Graces of his Spirit, and thoſe duties or actions, the performance whereof is reqired of all thoſe, tho by grace from God received thereunto enabled, that deſire or expect to be ſaved by Chriſt, and to give each his due and proper place; nor do we jumble theſe things together, as you and thoſe of your ſtrain are wont to do: whereof to give the Reader a taſt, tho of no very good reliſh, I ſhall relate ſome paſſages that my ſelf heard delivered by Heydon a uſie ſpread r of Mr Eatons books. one of them in a Sermon, which as I was afterward enformed, had been preached in divers places. The Scripture he undertook to handel, was 1 Joh. 3.7. Litle children, let no man deceive you, He that doth righteouſneſſe is righteous even as he is righteous: In opening whereof he told his Auditory, that there was a twofold righteouſneſſe, a righteouſneſſe inherent, and a righteouſneſſe imputed; an active and a paſſive righteouſneſſe: the former was the righteouſneſſe of the Law, the latter of the Gospel and that the latter, to wit, the imputed or paſſive righteouſneſſe was the righteouſneſſe that the Apoſtle here ſpake of; and in proſecution of his matter, he expounded all the places he qoted, wherein any duty was reqired, not as to be done by us but as done by Chriſt for us, & ſo to be believed of us. For example,Math. 7.21. Not every one that cals me Lord, Lord, ſhall enter into the Kingdom of Heaven but he that doth the will of my Father in Heaven; that is, he that hath done it in Chriſt and believeth that Chriſt did it for him, andMath. 12.50 He that ſhall do the will of my Father in heaven, the ſame is my brother, and ſister, and mother, that ſhall do it in Chriſt, and believe that he hath done it for him; and Eph. 4.24. put on the new man, which is after God created in righteouſneſſe and true holyneſſe, that is, Jeſus Chriſt by believing his holyneſſe and righteouſneſſe imputed unto you: and 1 Cor. 15.58. abounding in the work of the Lord; that is, in believing in Christ, (for that isIoh. 6.29. the work of God) and what he hath wrought for you. Beſide many other Scriptures in like-manner vexed and racked, and being afterward charged with wronging his text, in expounding it directly contrary to the expreſſe words of it; and to the coherence of it with the reſt of the context; he boldly and peremptorily affirm'd that all that went before of1 Ioh. 3.3. purifying himſelf, and Ibid. v. 6. not ſinning, and that followed after, not of Ibid. v. 9. committing ſin, and Ibid. v. 10. doing righteouſneſſe, was all to be underſtood of imputation and juſtification, or of imputed and paſſive righteouſneſſe, as he was pleaſed ſtill to ſtyle it. But thus he, to which I might add what an other of them writes; thatH. Denne Confer p. 30. in ſome, p. 18. Faith is, as the learned know, (but what learned, I know not) a part of repentance: and Repentance and faith differ, as whole and part, andIbid. p. 32. or 20. Faith is our new life. Nor Sir, do your ſelf much ſwarve from this manner of teaching, when you tell your readers, as was before ſhewed, that Treat. p. 84. 85. Chriſt hath beleived and repented for them; and they muſt believe that their faith and repentance is perfect in Chriſt.

3. As for what you ſay, from the Apoſtle1 Cor. 1.30. that Chriſt is made not onely righteouſneſſe, but ſanctification alſo to us (and do not we ſay and teach the ſame?) good Sir, keep you cloſe to this; and be pleaſed to preſſe it upon your people; for if it be ſo, then undoubtedlyRom. 6 2, 16. 1 Cor. 6.10, 11. no unſanctified perſon hath any ſhare yet in Chriſt; nor are any juſtified by him, who are not with all ſanctified, and the one conſequently may be a good evidence of the other, all which yet your poſitions impugn and oppoſe; as in due place ſhall appeare.

But proceed we to the reſidue of your reply.

In the next place therefore, Anſ. p. 9.10. skipping over (belike you found the ground to hot under your feet) all the inſtances given of our Saviours aſſertions; which ſhould you ſet your Amen to, you muſt needs paſſe ſentence againſt your ſelf on our ſide for deliverin the like: andIbid. p. 10. that blaſpehmous inference which from your own grounds you ſtand juſtly charged with, and will never be able to wipe off; as alſoIbid. p. 11. the Anſwer to your Objection, of Chriſts mentioning faith onely in ſome places; which you endeavour not to take away; and being duly conſidered, might in one line have blown away all the duſt that you have raiſed in the laſt forgoing paſſages, wherewith to dim your readers eye-ſight.

Theſe things over-skipt, you proceed to anſwer that plea of ours, as unjuſtly taxed by you, and termed Legaliſts, Ibid. p. 11.14. for preaching faith and repentance and newneſſe of life, in the very ſame manner and methode that John, Chriſt and his Apoſtles did; who by collation of places are evidently ſhewed from the first to the laſt, to have obſerved the ſelf-ſame method.

The Anſwer you return hereunto (not denying at all that they all therein conſpired) is this, that Reply p. 7. § 1. you taxe us only, for that we preach it not as they aid according to the full revelation of it in the New Testament; but we preach it onely, as we find it in their Summaries, and in the breif narration of their doctrin: which we ought not to do.

But Sir, this is your old b Cuckows ſong; 〈 in non-Latin alphabet 〉 . which ever anon to litle purpoſe you repeat; and helpes to fill up your pages, and take off your Reader, when you are at a loſſe and find your ſelf deſtitute of any ſatisfactory Anſwer to matters objected.

For 1. Is there ought in their Summaries, that is not ſound doctrine and good Goſpel?

2. Are not theſe things preſſed by them, as duties to be neceſſarily done and performed by all thoſe that are ſaved by Chriſt?

3. Can you juſtly charge us with concealing any part of the Goſpel, found in any book of holy writ?

4. Was this the meaning of John, or Chriſt, or Peter, or Paul, when they called upon people to repent, Repent: that is, Believe that Chriſt hath repented for you; and you have perfectly repented in him? or when they exhorted men to believe, was this their meaning, Believe that Christ hath believd for you; and you believe perfectly by vertue of that his belief? For this with you, Sir, is the full revelation of the New Teſtament, which yet you muſt pardon us, if we believe it not on your word, becauſe we find it not in Scripture.

Mean while Sir, you are to Magiſteriall in telling us, that we ſhould not do ſo, as we ſee ſuch as theſe are before us do, and we muſt reqeſt you,Patere nos cum iſtis errare, ut Hieron. ad Aug. Siqidem, Tales honeſtus error eſt ſeqi duces, ut Fab inſt t. l. 1. not to blame us if we deem their practiſe better warrant to bear us out herein, then your bare word to beat us out of it.

But, Reply p. 7. 8. you will herein condemn me you ſay, out of mine own mouth. For I ſay of the Apoſtels, that we have but Summaries of them, as in Act. 2.40. and 16.31. and we knowing this, preach onely by their firſt methods and Summaries, not looking to the revelation of the myſtery, which the Apoſtle ſaith Rom. 16.25, 26. it now made manifest.

Sir, He that hath but half an eye may eaſily diſcry, what monſters you are ſecretly brooding, tho you dare not yet offer them to open view: But let us diſcuſſe your words a litle.

1. Where do I ſay of the Apoſtle, that we have but Summaries of them? no ſuch matter, Sir; I ſay onelyAnſw. p. 13. we have not their whole ſermons; but ſome breif ſummaries, and principall heads of them: wherein yet we find more preached, enjoyned and preſſed, then you would have taught; to wit, repentance as well as faith: That which is ſufficient to ſtop your mouth, and to cut of yourTreat. p. 123. ſhort cut, of making faith the onely Goſpel work and way, becauſe the other in ſome places is not mentioned: But I ſay not, that we have brief Summaries only of the Apoſtles doctrine. For we have whole Epiſtles, and in them very large and plentifull diſcourſes and disputes; Yea, in thoſe Summaries of their Sermons, and their other writings, together with thoſe pieces of holy Writ, penned by other holy men, immediately directed, and infallibly guided by the Spirit, we have all things neceſſary to be known, believed or practiſed, for the attainment of ſalvation by Chriſt, fully delivered.

2. If we do ill in preaching after their firſt methods; good Sir, be pleaſed to ſhew us where or when they altred their methods; or where having at firſt preached, and preſſed upon people, faith, retance, and newneſſe of life, they afterward revoked and repealed any part thereof, as tho formerly needfull, yet no more neceſſary then, or where they impoſed ought on any, that came not within compaſſe of theſe; which if you be not able to do, you have litle reaſon to controll us for preaching after that method which they retained, and conſtantly held on to the laſt.

3. Whereas you ſay (and that it ſeems is the miſchief, and the maine ground of the qarell, that we admit notTreat. p. 204. your more glorious new lights, as you term them) we look not to the revelation of the myſtery, which the Apoſtle ſaid is now made manifeſt: Sir, you put me in minde of Dr Alabaſters dotage, ofApparatus myſticus in Revelationem Chriſti. a new way of expounding Scripture, which Solomon had foretold, ſhould in theſe latter dayes come to light; and was accordingly now reveiled to him: For in like manner, it ſeems you would make us believe, that the Apoſtle in his times foretold of ſome myſteries, that ſhould in theſe dayes be made known; and that the ſame are now reveiled to your ſelf, and your aſſociates. But, good Sir, when the Apoſtle ſaith in the place you point us to,Rom. 16.25.26. The revelation of the myſtery which was kept ſecret ſince the world began; but now is made manifeſt, and by the Scriptures of the Prophets made known to all Nations, for the obedience of faith: did he not ſpeak of the times wherein he lived; and of that myſtery of the Goſpel, which tho concealed formerly from the Gentiles, yet had bin manifeſted by Gods Prophets from time to time to his people, and wasAct. 3.24. & 26.22. & 28, 23. out of their writings, and according to the ſame, by himſelf, and other the Apoſtles and Miniſters of Chriſt, in thoſe dayes preached, reveiled, and made known alſo to the Gentiles? Or, can you hope that any, unleſſe fanaticall and fantaſticall people (I will not ſay, like your ſelf) can be perſwaded (and yet, what are not ſuch prone to believe?) that the Apoſtle, when he ſpake that, ſhould ſo much as dream of Mr S. or I know what other Enthuſiaſts, and of ſome Myſteries, that in theſe times ſhould be reveiled to him or any other; which the Apoſtle himſelf was either ignorant of, or was loth to truſt pen and paper with? But this, Sir, may well render you juſtly ſuſpected, to be one of the Revelationiſts, reported to be riſe abroad. Howbeit, you muſt excuſe us if we take you not, for any ſuch extraordinary man, either Prophet or Apoſtel, untill you produce a better patent for it. And by your own grounds ſuch an one you muſt be, if you will profeſſe your ſelf a diſpenſer of the Goſpel; what elſe import thoſe words of yours elſ-where, thatReaſons for uni y, § 7. Both Presbyterians and Independents have need of Seekers, becauſe none of them have the Ordinances by the firſt patern in the Word, as by Apostleſhip and Baptiſm of Spirit: But concerning this more anon, where you are harping on this ſtring again.

As for Johns manner of preaching, Reply p. 8. his preaching, you ſay, ought to be no more an example to us then his baptiſm; and that we know the leaſt in the Kingdom of heaven is greater then he.

1. It is true, we know, Math. 11.11. our Saviour ſo ſaith; and in that reſpect wherein he ſo ſpake, we deny it not; tho we ſtand not now to diſcuſſe it; becauſe it would reqire a large diſcourſe.

2. But Sir, for the exampell of Johns preaching, and the duties he reqired of thoſe that ſhould be ſaved by the Meſsias, whom he preached, we may well make him our patern; for that the things reqired by him were ſuch as were in all ages the ſame; and the rather are we emboldned ſo to do, becauſe we finde the Apoſtle Paul in his preaching by his own report (as I haveAnſw. p. 14. ſhewed in mine Anſwer) treading preciſely in his ſteps, andAct. 26.19, 20. paralleling him to an heir: howſoever ſuch preaching (it ſeems) is now out of date, ſince the day of other more glorious myſteries reveiled unto you and yours.

3. Nor know I any reaſon, why his baptiſm for the ſubſtance of it, ſhould not be an example to us alſo in theſe times, beingMark. 1.4. the baptiſm of repentance unto remiſſion of ſins; that is, if I miſtake not, baptiſm obſigning remiſſion of ſins upon condition of repentance.

But this expreſſion you take exception to, and cannot endure to hear faith, repentance, and new obedience, termed conditions of life and ſalvation; and ask Reply p. 8. § 2. why I keep not the wholſome words of Scripture; and where the Scripture calleth theſe conditions of ſalvation.

Sir, I will not make ſtay to inſiſt on the like demand from you, whether Christs believing for us, and repenting for us, be either Scripture phraſes or contain in them Scripture doctrine; either ſuch as is found expreſſed in Scripture, or ſuch as may by neceſſary conſeqence be thence deduced; It may peradventure be one of thoſe myſteries that have ſince the Apoſtles writings been revealed unto your ſelf and ſome others, who take upon them to mould us out a new notionall Divinity, not in words and terms only, but in matter of faith, other then from the Scriptures which with many are now grown into contempt, we had formerly receaved.

Nor will I ſtand to examine whether by ſuch demand you intend to help out Paul Best, that blaſphemous beaſt his impious aſſertions: (ForVideantur Dionyſius Alex. apud Athanaſ. de ejus Sent. Gregor. Naz. de Theolog. Orat. 5. Ambroſ. de fide c. 5. Aug. epiſt. 178. that was the main objection the Arian and others of that way uſed, that the Names and Terms were not found in Scripture:) the rather to be ſuſpected, becauſe you are ſo eager a pleaderReaſons for Vn ty, § 4. for opinions of all ſorts.

Nor will I take exception to your miſrelating of my words, that faith, repentance, and new obedience are conditions of life and ſalvation; for I no where ſo ſpeak, but that Anſw. p. 11.12. pardon of ſin and ſalvation are propounded and preached upon condition of faith, repentance and newneſſe of life, which are the conditions of the Goſpel; and yet may they alſo be ſo termed, as conditions of peace, Luk. 14.31. upon agreement unto, and performance whereof, peace may be had, which otherwherewiſe cannot be obtained.

Only Sir, I ſhall endeavour by help of Logick out of Scripture thus to 〈 in non-Latin alphabet 〉 . Athan. de Syn. Nic. Idem fere Cyr l. de Tr nit. dial. 1. juſtifie the uſe of that term.

That which is ſo propounded as that being performed life and ſalvation may undoubtedly be attained, and without which it cannot be had; may well be termed a condition.

But ſuch are the things before mentioned.

They may therefore justly be termed conditions.

Yea, but this ſay you, isReply ibid. to make a condition by conſequence; and the interpreting of the Spirit thus in the letter, and by conſequence hath much darkned the glory of the Gospel; and when as Iohn. 6.53. ſome of Chriſts Diſciples took his words as I do, under a condition, Ibid. 63. Except ye eat the fleſh of the Sonne of man, &c? the words, ſaith he, that I ſpeak are Spirit.

Sure the man is in a ſtrange humour; he would have thoſe that deal with him, to make themſelves no better then meer bruits; for they muſt deveſt themſelves, not of Logick only, but of Grammer too; both of common ſpeech and common ſenſe; they muſt not interpret the Spirit by conſeqence: as much as to ſay in plainer terms, they muſt deduce nothing by conſeqence from Scripture; eſpecially when it ſhall croſſe any Tenent of his, nor muſt they ſay, that ſuch a ſpeech imports a condition; tho they find it uſherd in with a conditionall particle; and therefore, tho niſi or except, be ſuch an one in our Saviours aſſertion, yet it muſt by no means there import a condition.

For as for what he ſubjoyns, that ſome of the Diſciples ſhould ſtumble at thoſe words of our Saviour, becauſe they took them as I do, under a condition: and that our Saviour therefore told them, that the words he ſpake were Spirit: And what then? that they were not to be taken rherefore under a condition? as if in Spirituall things conditions could not be as well as in carnall; theſe things are ſo palpably abſurd, that it is a wonder how they could poſſibly find entrance, I ſay not, into any Schollers skull, but into any illiterate fellows head piece, unleſſe his brain-pan were not lightly crafied only, but clean crakt. For who is ſo voyd of common ſenſe, as not eaſily to apprehend, that the ground of their ſtartling at that paſſage, was not the taking of the words as conditionally conceived, which our Saviour no where waives; but theCarnaliter intellexerunt, qod ſpir tualiter int lligendum erat. Aug. in Ioan. 27 & de doctr. Chiſt. l 3. taking of that carnally, which was to be underſtood ſpiritually, was that wherein they were miſtaken, and which our Saviour meets with in that after-ſpeech. But ſome things, they ſay, are ſo apparant of themſelves, that tho it may well be deemed a fond labour to ſpend many words about proof of them, yet 〈 in non-Latin alphabet 〉 , Epict. l. 1. c. 5. it is not ſo eaſie by argument to confirm them againſt an obſtinate opponent; not becauſe they are not of unqeſtionable truth, but becauſe they are of themſelves ſo clear, being in the nature of principles, that it is hard finding out a medium to prove them by, that is not leſſe clear then themſelves; as that two and two make four; and that contradictories ever divide truth and falſhood: And juſt ſuch are thoſe aſſertions that Mr S. here oppoſeth, that Collections may by conſeqence be framed from Scripture; that Conditions may be in ſpirituall things, as well as in carnall; that Conditionall particles imply a condition: that a Condition is where the whole nature of a condition is found.

But that this man herein ſtriveth againſt the clear light of truth ſhining into his ſoul, or within him rather by that candle of naturall reaſon that God hath ſet up in his ſoul; only to run counter to the Legaliſts, whom his ſoul ſo much abhorreth, may hereby appear, in that when this fit of oppoſition is a litle over, and this heat of paſſion ſomewhat alayed with him, and the man is come again now to himſelf, he freely of himſelf confeſſeth, thatTreat. p. 163. the Gospel is formed up of exhortations, conditionall promiſes, &c. (unto which elſ-where objected, he returned not a word;) and what other promiſes but theſe, and ſuch as theſe, the Goſpel ſhould be made up of, I ſuppoſe Mr S. himſelf is not able to ſhew, nor do I believe that he meant any other. Howbeit, it may be, that out of ſome nice ſubtilty, tho he grant conditionall, he will deny condition, as in an other ſubject he ſeems to have ſome ſuch ſubtile reſerve, where, tho he uſe the word divinity, yet he ſcoft the title of a Divine: as I am enformed that ſome other alſo now do; but they perchance meerly for ſome want of Scholerſhip; but Mr S. a profeſſed Scholer, I am ſure, cannot be ignorant, that a Divine and Divinity, condition and conditionall are vocabula, yea and argumenta conjugata.

But however, Sir, lay aſide, if it be ſo offenſive to you, the term of condition: for to maintain ſtrif about words, is but a vain expence of time. Do you but acknowledge, that upon believing in Chriſt, repenting of ſin, and leading a new life, life and ſalvation may undoubtedly be attained; and that without theſe it cannot be had; and we ſhall herein be ſoon agreed: or if you dare, deny it, and ſo give our Saviour Chriſt himſelf and his Apoſtles the lye; whom I have ſhewed in expreſſe terms by teſtimonies unavoidable ſo to affirm.

But here you object;

1. That Reply p. 8. § 2. th ſe that are Chriſts, do not repent and believe and obey, that they may be Chriſts; for God hath choſen us in him, and predeſtinated us unto the adoption of Children in Jeſus Chriſt.

But, Sir, 1. All this proves not that theſe things are not conditions of the Goſpel, or that any can have part in Chriſt without them.

Gra is hoc qoque pr ſtitum eſt; gratis, qod ad t att •• et; n m qu ad ll n n gratis: ſalvus fact s es pro nihilo; ſed non de nihilo tamen, Bern. Ser. in Pſal. 90.2. The Apoſtle telleth us in expreſſe terms, thatGal. 2.16. he believed in Chriſt, that he might be juſtified by Chriſt, thereby implying that he was not actually juſtified, or had part in the juſtification procured and purchaſed by the death of Chriſt, untill he believed. And albeit the ranſome, whereby we are freely (in regard of our ſelves) juſtified, be wholly in Chriſt Ieſus; yet is he ſaid to beRom 3.24.25. ſet forth for an atonement unto us through faith in his blood; nor were thoſeRom. 11.23, 24. branches of the w ld Olive, which were taken to ſucceed in the roome of thoſe who were broken off, actually in Chriſt, butEpeſ 2.12. out of Chriſt, untill upon their believing they were engraffed into Chriſt.

3. AsEpeſ. 1.5. God hath predeſtinated us unto the adoption of ſonnes in Chriſt; (that is, to be adopted through Chriſt; as he is ſaid to have bleſſed us with all ſpirituall bleſſings in him) ſo hath he elected, them whom hee was pleaſed ſo to ſingle out in his counſel and purpoſe from eternity, Ibid. v. 3. Iam. 2.5. to be rich in faith, ſaith one Apoſtle, Epheſ. 1.4. to be holy and unblameable before him in love, ſaith an other Apoſtle, and the ſame again;2 Theſ. 2.13. he hath from the begining choſen you unto ſalvation, by the ſanctification of the Spirit and the beli f of the truth; or by ſanctification of the Spirit and true Faith; nor can any man therefore have life and ſalvation without theſe.

2.Reply ibid. Conſider (ſay you) what ſtraits you bring the Gospel into; firſt y u make life appearing to be had in the covenant of grace, as at firſt in the covenant of works; do this & live, ſo believe, repent, obey and live; thus runs your doctrine; nor can you with all your diſtinctions make faith in this conſideration leſſe then a work, and ſo put ſalvation upon a condition of works again. Is this free-grace?

I paſſe by your firſt here without a ſecond; we ſhall meet with the like again hereafter: as alſo, that to ſay believe and be ſaved; repent and be ſaved, is to put ſalvation upon a condition of works again. Q d ille a ud Co •• icum A lul. 1. Pactum non pactum eſt; p ctum non pactum, ubi vobis lub t. A condition is a condition, when it pleaſeth you and may ſeem to make for you: it is no condition, when you liſt to miſlike it, becauſe it will not ſerve your turn.

But 1. Sir, you ſhould do well, or ill rather (if you dare be ſo bold) to tell our Saviour, he hath brought the Goſpel into ſtraits by ſaying, Mark. 16.16. whoſoever doth not believe ſhall be damned, and Ioh. .24. unleſſe you believe in me, ye ſhall dy in your ſinnes, and, Luk. 13.3.5. unleſſe you repent you ſhall periſh: and, Ioh. 6.53. unleſſe ye eat my fleſh, and drink my blood, you have no life in you: and Math. 18.3. unleſſe ye be converted, you ſhall not enter into the Kingdome of heaven: and, Math. 7.21. none ſhall enter into the Kingdome, but he that doth the will of my Father in heaven: according whereunto alſo the Apoſtle, Heb. 5.9. He is Author of ſalvation to all that obey him. Now ſuppoſe, Sir, we were not able to anſwer all your cavils, yet were we bound to ſtick cloſe to theſe truths ſo expreſly delivered and taught us by Chriſt, and not ſuffer our ſelves to be beaten off from them, by any exceptions, that any froward heart or wanton wit, ſhould to puzzel us, make againſt them. Be pleaſed therefore, Sir, to ſet us a while aſide, and if you luſt to be contending with Chriſt, adviſe or requeſt, (whither you pleaſe) him to conſider a litle better of the buſineſſe, what ſtreights he hath brought the Goſpel into, by theſe and other the like aſſertions; for we have no cauſe to doubt, but that he will own his own words; tho you may well have juſt cauſe to doubt, what thank you ſhall have from him, for qarelling with, and cavilling in this manner againſt them.

2. You ſay, that thus runns our doctrine; but we demand of you, whither Chriſts doctrine run ſo or no; whereunto you dare not return any direct anſwer, for you cannot deny it: onely you tell us of a further myſtery, that is of late reveiled unto your ſelf and I know not who: which is all nothing to the purpoſe; nor doth any thing, that out of Scripture you have alleadged, at all croſſe or contradict that which you here call our doctrine, but is indeed Chriſts; as unleſſe you have ſo brazed your brow, that you have rubd all ſhame off it, you cannot but acknowledge; but whither you do or no, others ſeeing it thus laid in preciſe termes before you, will thereby eaſily know what to deem of you, unleſſe you ſo do.

3. ButReply ibid. we cannot, ſay you, with all our diſtinctions make faith in this conſideration leſſe then a work; and ſo put ſalvation upon a condition of works again.

1. The Apoſtle could diſtinguiſh, and doth diſtinguiſh, between faith and works: and we know therfore that in this buſineſſe they may be diſtinguiſhed, and are diſtinct; and tho we were not able to ſhew, how they are to be diſtinguiſhed, yet would not that prove, that diſtinguiſhed they could not be. But Sir, you are not able with all your Sophiſtry (for Logick you renounce) and fond flouriſhes, to take off that aſperſion which you have caſt upon the Apoſtle as if he therefore preached life to be had in the covenant of grace, 〈◊〉 otherwiſe then as before in the covenant of works, becauſe he preſſeth faith as n ceſſary to the attaining of ſalvation by Chriſt: whereas he thereby in expreſſe terms diſtinguiſheth the two covenants, the one from the other; not by rejecting or excluding faith, but by taking it in, as oppoſed to works in that manner as in the former they were exacted; for theſe are his words:Rom. 10.5, 6, 9. Moſes diſcribeth the righteouſneſſe which is of the Law, that the man which doeth theſe things, ſhall live by them. But the righteouſneſſe, which is of faith, ſpeaketh on this wiſe; — If thou confeſſe with thy mouth the Lord Jeſus, and ſhalt believe with thine heart, that God hath raiſed him from the dead, thou ſhalt be ſaved: and the words are ſo cleere, to evince his acknowledgment of that that you would fain faſten as an aſperſion upon us, that if the aſperſion be juſt, it muſt of neceſſity light as well on him as on us; andCernis nempe, cum q bu tua maledicta ſuſtineamus; cernis cum qibus nobis ſit cauſa communis, qam nulla conſideratione ſobria pulſare calumniis & expugnare conaris; cernis qam tibi pernici ſum ſit tam horribile crimen objicere talibus, & qam nobis glorioſum ſit qodlibet crimen audire cum talibus, Aug ad Iul. l. 1. c. 2. we are not unwilling with him to beare it.

2. Nor yet is this ſpoken, as if, according to your vain and peremptory ſentence paſt upon us, we were unable to diſtinguiſh between the act of faith reqired in the latter covenant, and works exacted in the former. For we might ſtop your mouth with your own words in your next paragraph, where you tell us, that faith is the glorious Goſpel work; and ſo point us to a diſtinction, that we might make ſome uſe of in this argument; but that we find you ſo flagging and fluttering too and fro, that we ſcarce know where to have you, or how to lay hold on you. The difference between theſe hath by our writers been long ſince obſerved, whereof from their writings you might eaſily have been enformed, had you deigned to conſult them: to wit, that in the Covenant of workes, works are conſidered, as in themſelves performed by the parties to be juſtified and to live, without reference unto ought done or to be done for them by any other: whereas in the Covenan of grace, Faith is required and conſidered, not as a work barely done by us, but as an inſtrument, or mean, whereby Chriſt is apprehended, & received, in whom is found, & by whom that is done whereby Gods juſtice is ſatisfied, and life eternall meritoriouſly procured for us; that which carieth the power and efficacy of all home to Chriſt. Now Sir, what a vaſt difference there is between theſe two may appear, if you will be but pleaſed to conſider, how farre theſe two propoſitions are aſunder, Pay your debt of a thouſand pounds, and be free; and, Rely on ſuch a friends ſatisfaction made for it, and be as free as if you had made full payment and ſatisfaction your ſelf. He is either very dim-ſighted, or wilfully wincks, that ſees not what diſtance there is between theſe two agreements, and how they ſuit with the two Covenants, that we to are diſtinguiſh: which Mr S. would here make to be a matter of ſo great difficulty that we muſt needs be nonpluſſed in it.

As for repentance and new obedience; there is, as much difference between them and faith, in regard of its peculiar office, in this latter Covenant; ſo much more between them and works in the former.

1. Between them and faith, in the point of juſtification, or the diſcharge of a ſinner from the guilt of his ſinnes; for that, howſoever they are both reqired as conditions to be neceſſarily performed by all thoſe that expect life, or pardon of ſin, and ſalvation by Chriſt; yet neither of them comes in, as having any hand in the buſineſſe of our justification, or diſcharge of us from the guilt of our ſin; becauſe that neither do they caſt ought in toward the diſcharge of our debt, nor have they any peculiar act in the application of, or ſpeciall relation unto, that whereby our debt is diſcharged. Whereas our faith, tho it afford not the leaſt mite of it ſelf toward the making up of that price, wherewith our debt is to be diſcharged, yet it is that whereby weIoh. 1.12. receive Jeſus Chriſt and in him and with him the price by him paid for us, and whereby we truſt to him, and rely upon him, for the diſcharge of our debt by the merit of his ſufferings: in regard whereof it is called, asAct. 20.21. & 26.18. faith on Chriſt, ſo more ſpecially,Rom. 3.25. on his blood.

2. Between repentance and new obedience in the latter Covenant, and works in the former: for works in the former are required as fully and exactly anſwering Gods juſtice, and the utmoſt rigour of the Law: whereas in the latter, they are reqired, tho as neceſſary duties, and ſuch as without which none can expect ſalvation by Chriſt; yet not, as any way anſwering Gods jſtice, but as finding gracious acceptance with God, notwithſtanding their manifold defects, through his mercy in Ieſus Chriſt.

Thus Sir, you ſee, that ſuch ſely novices as we are eſteemed by you, yet are able to diſtinguiſh thoſe things, which you preſume impoſſible to be diſtinguiſhed, by ſuch ſhallow wits at leaſt as you conceive or conceit ours to be.

Now what hath been ſaid, being duly weighed, will meet with all, that is, by you here further objected.

For 4. to your firſt demand, 〈◊〉 ibid. is this free grace? I ſhall crave leave, to return you a counter-demand: Suppoſe a King be content at the ſuit either of the parties themſelves, or ſome friend of theirs, to grant his gratious pardon to a company of notorious rebels that had riſen againſt him, ſet up ſome baſe deſperate rogue in his roome, done him all the deſpight and miſcheif they were able to do; and being apprehended, arraigned and condemned to ſuch death as by their wicked demerits they had moſt juſtly deſerved, upon condition that they aknowledge their offence, and their ſorrow for it, with purpoſe and promiſe of living loyally for time to come; whether you would deem this to be free grace, or no? Or, becauſe I may well doubt, that you would little regard what you ſay, to put off ought for the preſent; I ſhall not ſtick to referre it to any indifferent Reader whatſoever to determine, whether he were not a moſt ungratious wretch, that having his pardon on ſuch termes granted and ſigned him, ſhould in regard of thoſe conditions, deny it to be of free grace: and whether they do not blaſpheme Gods free-grace, that deny it to be free grace, if it be propounded on terms of belief, repentance and amendement of life; Sir, whatſoever you ſay of us, take heed how you tell Chriſt, that he doth not freely ſave you, if hee will not ſave you unleſſe you believe.

And for your next QereReply ibid., concerning faith granted to be a gift of God, whether this bee more free grace respectively to what we do, then the Covenant of works had; ſince that all the works wrought in us then were freely of God, and of free gift to, as Arminius you ſay, well obſerves, and we wrought only from a free-gift given.

To paſſe by many differences, that might be obſerved between the one Covenant and the other; not to ſtand to diſcuſſe what Arminius ſaith, who I ſuppoſe, would deliver his minde there cleerly then you here relate him. It is not denyed, but that whatſoever Adam wrought, or was reqired to be wrought by him, did proceed, and was to proceed from ſuch power and ability, as God together with his reaſonable ſoul at firſt freely conferred on him; but yet this proves not that there was no other difference between the one Covenant and the other; or that life promiſed is no more of free-grace in the one then in the other; ſince that ſuch exact working as might fully anſwer the juſtice of God was to life reqired in the one; whereas that which comes farre ſhort of it, is in and for Chriſt unto life accepted in the other.

And not frivolous only, but ſcandalous alſo is that which you further ſubjoyn.

Reply ibid. Either place ſalvation upon a free botome, or elſe you make the New Covenant but an old covenant in new terms; inſtead of Do this and live; Believe this and live; repent and live; obey and live: and all this, is for want of reveiling the myſtery more fully.

This I ſay, is frivolous, becauſe as hath been ſhewed, ſalvations free botome is no way impeached by ſuch conditions as theſe reqired; ſcandalous, becauſe therein the Apoſtles doctrine is not covertly, but directly challenged as overthrowing and razing the very foundation of free-grace. For what is,Act. 16.32. Believe in the Lord Jeſus, and thou ſhalt be ſaved; but Believe and live? or what is,Act. 3.19. Repent, that your ſinnes may be done away, but Repent and live? or what is,Heb. 5.9. He is the Author of ſalvation to all that obey him; but obey and live? And I demand then what this amounts unto, and whither it be any better then blaſphemy to ſay, that the Apoſtles by ſuch their doctrine, did not place ſalvation upon a free-botome; but brought in the old Covenant again in new termes. Sir dare you ſay in your new reveiled myſtery, Believe not, and yet live; Repent not, and yet live; Obey not, and yet live? or believe, repent and obey; and yet be damned? underſtanding ſuch belief, repentance, and obedience, as the Apoſtels ſpeak of. If you dare, ſpeak it out that we may underſtand from you, what your myſteries are, and together with us give the holy Ghoſt the lye.

But in your wonted manner you proceed; and Reply p. 8. § 3. to that, ſay you, that where we find faith only preached, and ſo ſalvation made ſhort work, it is becauſe we have but the Summa ies; I agree with you that we have but the doctrine of the Apostles as Johns; of whom it is ſaid, he ſpake many other things in his exhortation to the people; It is true, we have much of what they ſaid, and we want much.

You miſrelate mee, Sir, as once before in this very paſſage.

1. I ſay not, that in the Apoſtles preaching ſalvation is made ſuch ſhort work; but that Anſw. p. 9.11. you ſo make it, in cutting of all thoſe reqiſites elſe-where mentioned, and which are neceſſary and inſeparable attendants of true faith, that which alſo I expreſſe; but you deign not to take notice of.

2. I ſay not, that we have the doctrine of the Apoſtles, as Johns, &c. I ſay onely, that weAnſw. p. 15. have but the Summaries, or principall heads of ſome of their Sermons. Nor do I therefore herein agree with you, who ifVnciâ conceſſâ, libram totam tollitis, Optat. l. 2. one give you but an inch, I ſee, will ſoon take an ell; much leſſe, dare I to ſay as you do (which amounts to litle leſſe then blasphemy againſt the Scriptures ſufficiency) concerning their doctrine, (for that yours words manifeſtly imply) that much of it we have, and much we want. Of which manner of ſpeaking let others judge, and from what ſpirit it doth proceed.

Reply p. 9. § . Yet we have ſo much, ſay you, as may ſhew us, that according to the work of ſalvation in us, Faith is the work which gives moſt glory to God; Abraham believed and gave glory to God: they that believe give glory, and Faith of all the works of the ſpirit, is the glorious Goſpel work, Chriſt calls it the work indeed; this is the work that ye believe. So as the onely reaſon, why we hear ſo much of faith in the Gospel, is not only and meerly as you inſinuate, becauſe we have but their Sermons in Summaries, nor becauſe of another reaſon of yours drawn from the qualifications of thoſe they preached to, that had other gifts and not Faith: but becauſe faith is of all ſpirituall encreaſings in us, the moſt gloriouſly working towards Chriſt; faith goes out and faith depends; and faith brings down Chriſt, and faith opens the riches, and faith believes home, all ſtrength, comfort, glory, peace, promiſes.

But Sir, what doeth all this glorious flouriſh here? or to what purpoſe is it here inſerted? doeth it either prove that life and ſalvation is not propounded in the Goſpel upon a condition of believing in Christ; or that repenting and amending are not to life eternall as neceſſarily reqired as it? If not, (for that is the ſubject we are about) this is all but a needleſſeDe qâ vere u u pa p teſt i lud Scaligeri, exe c. 107. § 20. Decl mati nes (in diſputando) am itioſorum opera, tioſorum ci i ſunt. declamatory digreſſion, whereby you endeavour cunningly to divert your reader, fr m the matter that is in hand.

Yet let us ſee what it is you ſay.

1. That faith is a grace of great excellency, and moſt uſefull, is by no man denied; or that thereby we give glory as didRom. 4.20. Abraham to God: but that is not the reaſon, whyRom. 3.28. & 5.1. by faith we are ſaid to be juſtified; for to omit thatIoſh. 7.19. by confeſſing out ſins we give glory to God & we bring glory to him both by ourMath. 5.16. conſtant obedience in life, andIoh. 21.19. Phil. 1.20. Chriſtian patience in death: this were to found life on the worth of the work; the excellency of the gift: and ſo other graces might as well lay claim to the ſame priviledg with it, as ſhall afterward appear: but becauſe it is that whereby weIoh. 1.12. receive Chriſt, and 〈 in non-Latin alphabet 〉 Chryſoſt. in Gal. 220. make him our Chriſt; (according to that that you at length come to in the cloſe of this paragraph, tho els where again you fall from it, & wherein we conſent with you) that which is the peculiar office of faith, as was before ſaid. So that here, Sir, you runn your ſelfe on that rock, whereon even now you told us that we miſcaried, in placing the foundation of our juſtification and ſalvation on the eminency and excellency of ſomething in us.

. Albeit faith be a glorious grace, yet I dare not ſay, that it is the moſt glorious of any of the graces of the Spirit; for ſhould I ſo ſay, I ſhould contradict the Apoſtle, (which tho you make no bones of, yet dare not we do) who expreſly tels us, that1 Cor. 13.13. love, or charity is greater then either faith or hope; and altho faith be the moſt uſefull and beneficiall grace to us, yet is it ſuch a grace as carieth us out of our ſelves, implying us to be 〈 in non-Latin alphabet 〉 . Rom 5.6. impotent, inſolvent, very banckrupts, unable to contribute any one farthing toward the payment of our debts. And albeit thereby we give glory to God; yet by it are we bereaved and utterlyRom. 3.27. & 4.1, 2. 1 Cor. 1.29.31. ſtripped of all glorying in our ſelves. Nor is the terme of glory therefore (to ſpeak exactly) the peculiar of this grace; which ſhall alſo ceaſe, and become uſeleſſe, together withRom. 8.24. hope, her moſt proper fruit when glory ſhall come; when as yet1 Co. 13.8, 13. love, tho the laſt of the three in the Apoſtles recitall, yet pronounced the greateſt of the three, becauſe the longeſt laſter ſhall continue, and abide with us and in us for ever.

3. Chriſt, it is true, ſaith of Faith, Ioh 6.2 . This is the work of God; that is, the work that God reqires of us, that we believe on him whom he ſent. But the ſame Chriſt tells us, thatIo . 15.12. this is his commandement, that we love one an other: andI h. 13.34. the new commandement: and that which he makes oh 13.35. his cogniſance and the very 〈 in non-Latin alphabet 〉 . Chryſoſt. in Ioan. orat. 72. & i H b. 31. At Baſil. apud Greg. Na . 〈 in non-Latin alphabet 〉 . Character of a Chriſtian; love therefore is the work of God, as well as Faith: and1 Ioh 3.23. John joyneth them both together.

4. I give other reaſons, why faith alone is ſometime mentioned, which you paſſe by; but that which you ſay I give, is untrue; to wit, that thoſe they preached to, had others gifts, and not ſaith. ForAnſw. p 13. neither of Paul nor of Cornelius, do I ſay that they wanted faith either of them, before that Ananias reſorted to the one, and Peter repaired to the other; nor do I omit that, which you cloſe with concerningAnſw p. 11. the peculiar office of faith. Concerning which this may further be added, that that howſoever the ſweete and comfortable effects of faith here mentioned may evince the beneficialneſſe of that grace unto our ſelves, yet they argue not any excellency or eminency above other graces ſimply conſidered, which in regard of their proper nature, and peculiar employments make us more beneficiall and uſefull to others. Faith is as the houſwife; Love as the Almoner: Faith brings all in, Love layeth all out: faith brings God and Chriſt home to us; love carieth us out, andAct. 20.24. & 21 13. Phil. 1.20, 1. & 2.17. 2 Cor. 12.15. expends us in all pious offices, unto the glory of God; and good of man.

Now this adde I the rather, to take off your enſuing complaint of that, from which your ſelf here are not wholly free; to wit, that

Reply ibid. Faith hath ſo much put upon it, as becomes a ſtumbling ſtone, and a rock of offence to many. Juſt fication, Imputation of Righteouſneſſe is put upon faith; Salvation upon Faith; as Chriſts bloud is put upon the wine; 1 Cor. 10 16. the Cup that we bleſſe, is it not the Communion of the blood of Chriſt? and Christs body upon the bread: Ib d. the bread that we break, is it not the communion of the body of Chriſt? and yet neither the wine, nor the bread, is his bloud or his body, no more then faith is either juſtification or righteouſneſſe; but ſuch a work as goes out most into him, and caryes the ſoule into him, who is righteouſneſſe and Juſtification to us. The word were no myſtery, if it were not thus ordered, and things ſo mingled, that t e Spirit onely could diſcern and diſtinguiſh; the Papiſts ſtumble at works, becauſe they ſee not faith for works; and others ſtumble at faith, becauſe they ſ e not Christ for faith.

What all this ayms at, is hard to ſay: It concerns nothing, I am ſure, that Mrs S. and I had in debate. But let us rove a litle, to beare him company, and go along out with him into his impertinent excurſions and his intricate diſcourſes.

1. Truly Sir, I diſſent as much if not much more then your ſelf, from any that put too much upon faith; as ſome of the Ancients have done, making itChryſ ſt in Rom. 4. a matter of more worth and excellency, then the keeping of all Gods commandements, from whom I have alſo thereinAnimadv. in ud. ucii Scrip. de Iuſtif. part 1. Sect 9 n. 7. elſewhere teſtified my diſſent. But Sir, it is your ſelfe, rather then any of us, that trip at this ſtone, when you would have faith ſo much preſſed in the doctrine of ſalvation, in regard of the gloriouſneſſe and eminency of the grace it ſelf which to aſſert is not ſound.

2. As for the putting of juſtification, and imputation, to righteouſneſſe, and ſalvation upon faith, as Chriſts bloud is put upon the Cup, and Chriſts body upon the bread: I miſlike not much the reſemblance; tho it bee nothing exact, nor conceive well what it drives at. But Sir, who of us ever affirmed faith to bee either juſtification, or imputation to righteouſneſſe, or ſalvation? wee affirm with the Apoſtle, thatRom. 5.1. wee are juſtified by Faith; andEph 2.8. wee are ſaved by Faith; and thatR m. 4.9. Faith is imputed to righteouſneſſe. And in all this wee ſay no more then the Apoſtle himſelfe in expreſſe tearmes doth. Yea, even thoſe of us who maintain Faith to bee taken in a proper Senſe, and not by a Metonymicall Trope, as well in any one of thoſe phraſes as in another do not ſay any more then may well bee juſtified; nor do they differ at all in doctrine, ſo farre as I am able to conceive (and I love not to make differences, where I apprehend none) that ſay the one or the other; but contend onely about the Analyſis of the Text, and the Grammaticall acception of one term in it: to make this clear, by ſome inſtances of the like kinde, when it is ſaid, This Childe is fed not by the breaſt but by hand: if one ſhall hold that the hand is in ſuch ſpeech taken in a proper ſenſe without trope or ſcheme for the hand of the dry Nurſe wherewith the child is fed, it being the instrument whereby meat is conveyed into the mouth of it: and another ſhall maintain, that the hand is there taken not properly, but by a trope or a metonymie, for the meat wherewith the child is indeed fed; becauſe the hand of it ſelfe hath no power to feed the child, but is ſaid to feed it as it hath relation to the meat; would any underſtanding man from hence conclude that they were of divers minds concerning the thing it ſelfe, and not rather that they diſſented in a qeſtion of Schoole-learning concerning the Analyſing of an Axiom, and the Grammaticall interpretation of a word in it? Or, when it is ſaid, The mouth feeds the body: if one ſhould contend that the mouth were taken for the meat, that goeth into the mouth, another for the mouth it ſelfe whereat the meat goes in; what difference were there in matter of judgement here between the one and the other concerning the thing it ſelfe? Or to make uſe of an inſtance given by ubbert. collat. cum Bert. § 57. an eager ſtickler in this Argument, whoIbid. § 58. reckons up for his party a larger bead-roll of Writers, then I ſuppoſe, he is able to produce: Suppoſe a Painter holding out a Pencill ſhall ſay,Si dicis Pencillum dealbare parietem. This Pencill drew that Picture; if one ſhall affirm, that the word Pencill in ſuch a ſentence muſt not be taken properly for the Pencill it ſelf, but for the Picture-drawer himſelfe that made uſe of that pencill in the drawing of that picture, or for his hand that guided it in that work; or for the colours wherewith the picture was drawn; another, that the word pencill is to be taken properly, as well as the word picture, the one for that very inſtrument which the artiſt held in his hand, the other for the work he pointed to, when he ſo ſaid. I ſuppoſe, it would not be deemed, that there were any difference at all between them, concerning the thing intended, notwithſtanding the controverſie between them about the phraſe or form of ſpeech. In like manner concerning the word Faith in the fore mentioned forms ( Phraſes ſum aeqipollentes: Paraeus ad Rom. 4.3. Obſ. 3. which in effect come all to one) when ſome ſhall ſay, that the word is taken properly, for that grace, or that act of grace whereby wee apprehend Chriſt and his ſufferings,Vide Calvin. & Lubbert. inſra. the meritorious cauſe or ſubject matter (term it whether you pleaſe) of our juſtification, or that whatſoever it be in Chriſt, for which wee are juſtified: others, that faith is by a Metonymie put for Chriſt, by whom, as our ſurety, having paid the full price for the diſcharge of our debt, and ſatisfied the juſtice of God for our ſins, wee are delivered from death, and have life purchaſed for us. here is no difference of judgement in what on either ſide is averred for matter of doctrine: a diſſenting onely about the reſolution of a term uſed in thoſe axioms; and conſeqently (for ought yet I ſee) thus far forth a meer 〈 in non-Latin alphabet 〉 . wrangling about terms and words. And for my part, to declare my judgement herein, which I deſire I may do freely without offence to either party; it being, as I conceive, not any matter of faith, but a point onely of School-learning. As Videatur Barthol. Keckerman. Syſtem. Logic. l. 1. c. 2. p. 395. by divers learned men of no ſmall note it is well-obſerved, that in thoſe Propoſitions, wherein Mr. S. doth here inſtance,Matt. 26.26. This bread is my body; Ibid. 28, 29. This wine is my bloud: neither bread nor body are taken tropically, but properly, in the one; neither wine nor bloud likewiſe in the other: by the bread is meant the bread that Chriſt then brake; by body, that body that hung the next day on the croſſe: by wine that liqor of the grape that was then in the cup; by bloud, that very bloud of our Saviour that was ſhed upon the croſſe. All the impropriety of the ſpeech is in the predication, or in the copula, in the verb-ſubſtantive, that as a knot or a claſp coming between the two terms of either Propoſition, faſteneth them the one to the other,; which is to be underſtood not properly, as if the one were really and eſſentially the other; that which even the Bellar. de Euchar. l. 3. c. 16. & 19. Papiſts themſelves are enforced to confeſſe, cannot ſo be; but figuratively or tropically, as implying the one to be typically, ſymbolically, or repreſentatively the other. So here in the forementioned Propoſitions, the word faith is taken for faith, as the wordRom. 8.24. hope for hope in the like: all the impropriety of ſpeech, if any be, is in regard of the manner, how wee are ſaid to be juſtified by it, to live by it, to be ſaved by it, to have it imputed unto us for righteouſneſſe: all which indeed is to be underſtood not principally, immediately, meritoriouſly, in regard of any worth or dignity of it, or efficaciouſly, in regard of any power or efficacie in it ſelf; but mediately, ſubſerviently, organically, inſtrumentally, as it is a means to apprehend Chriſt, his ſatisfaction, and his ſufferings, by the price and merit whereof we are juſtified, and ſaved, and conſiſt as righteous in Gods ſight, and as it hath a ſpeciall reſpect and relation thereunto. Nor do the moſt of the teſtimonies in this controverſie uſually produced hold out Lubb. ipſe. Ʋtroqe penicillo & albedine paries dealbatur; ſed non eodem modo: illo enim inſtrumentaliter, hac materialiter. Ita fide & juſtitia Chriſti homo juſtificatur: ſed non eodem modo: illo enim inſtrumentaliter, hac vero pene materialiter. any more; nor doe they therefore deny faith to be taken properly in the Propoſitions before propoſed. This the rather I here inſiſt on, becauſe I obſerve our late Antinomians to make a bad uſe of the other expoſition of ſome of thoſe Texts, to put by the neceſſity of faith unto juſtification: for ſo one of them;H. Den Confer. pag. 18. Wee are juſtified by faith; that is, by the object of our faith the bloud of Chriſt: (and ſoRom. 3.25. through faith in his bloud, ſhould be through Chriſts bloud in his bloud) faith is taken for the object of faith, as hope for the object of hope, 1 Tim. 1.1. Chriſt our hope: To which purpoſe it grieves mee to finde in one of ours to confirm this tropicall expoſition, that forced interpretation of ſomewhat the like phraſe; Rom. 8.24. Spe ſervati ſumus, i. e. Chriſto in quem ſperamus: Pemble of Juſtif. Sect. 2. cap. 1. At rectius Chryſoſt. 〈 in non-Latin alphabet 〉 . Schol. Graec. 〈 in non-Latin alphabet 〉 . Spe futurorum, Calvin. Salutem illam (de qa v. 23.) nondum reipſa, ſed ſpe obtineri, Martyr, & alii fere univerſi. Wee are ſaved by hope; that is, by Chriſt in whom wee hope. Howſoever, as in the former ſacramentall ſpeeches, thoſe of ours that take the words body and bloud properly, with an improper predication; and thoſe that take them improperly, with a proper enunciation, do not differ at all either from other in the doctrine of the Sacrament; and are as free and far off the one as the other, from thoſe two monſtrous opinions of Tranſubſtantiation and Conſubſtantiation: as alſo in expounding thoſe words of the Apoſtle,1 Cor. 10.4. The rock was Chriſt; albeit ſome underſtand 〈 in non-Latin alphabet 〉 . Chryſoſt. in 1 Cor. 10. & reliqui Graeci. Ambr. de Sacr. l. 5. c. 1. Jun. parallel. l. 2. par. 36. & alii. the word Rock tropically, the word Christ properly, the Verb was eſſentially: others take the word rock properly, the wordChriſtus, i. e. figura Chriſti. Rei nomen metaphorice transfertur ad ſignum: Calv. Sicut imago Herculis Hercules nominatur. Chriſt tropically, the Verb was eſſentially: a third ſort Keckerm. ubi ſup. Petra erat Chriſtus, in myſterio: Primaſ. Nec ſecus in omnibus illis locutionibus, Mat. 13.19, 20, 22, 23, 37, 38, 39. praedicata omnia proprie ſumuntur; verbum ſubſtantivum ſymbolice. take both the words rock and Chriſt properly, the Verb was onely ſymbolically: yet do none of them differ in ought, either concerning the truth of the Story, or any doctrine of faith: in like manner thoſe that here preſſe a trope in the word faith, and thoſe that ſtand for the proper ſenſe of it, (ſo far forth as they proceed no further) doe not at all differ in any point of faith concerning juſtification, would they be pleaſed aright to underſtand one another. But Sir, there is none of us, either the one or the other that do (as you cloſely here would intimate) affirm faith to be either Juſtification or Imputation of righteouſneſſe; we diſtinguiſh theſe things warily one from another: and tho wee ſever not thoſe things that are not to be ſevered; yet wee diſtinguiſh thoſe things that are to be diſtinguiſhed, and are in their proper and genuine nature diſtinct: neither confounding juſtification with faith, nor faith (as ſome fantaſticall ſpiritsTortuoſas Sophiſtae hujus figuras non admitto, qum dicit, Fidem eſſe Chriſtum. Inſcite fidem qae eſt inſtrumentum duntaxat percipiendae juſtitiae, dico miſceri cum Chriſto, qi materialis cauſa, tantiqe beneficii autor ſimul eſt & miniſter: Calvin. Inſtit. lib. 3. c. 11. Sect. 7. in Calvines time, by him then oppoſed) with Chriſt: which yet ſome treading in their ſteps, have endeavoured to doe in theſe dayes: But ſuch fanaticall fancies wee abhorre, and your enſuing cenſures therefore reach not us. Wee are neither of thoſe that cannot ſee faith for works, nor of thoſe that cannot ſee Chriſt for faith: a ſtrange prodigie, how men ſhould not ſee Chriſt for faith, when they ſee Chriſt by faith: nor are theſe things in the Goſpel ſo mingled, (as you would make men believe) but that wee can diſcern and diſtinguiſh them, without the help of that new ſpirit that undertakes now adayes to reveal ſuch matters of doctrine as the Apoſtles are pretended to have preached, but not to have left upon record. But Sir, wee may truly ſay, that you and yours are they that either cannot, or will not ſee the wood for trees; the conditions on which ſalvation by Chriſt is propounded, tho in the Goſpel they do every-where occurre, and offer themſelves, will ye, nill ye, to your eyes.

In your next, you relate me as objecting againſt you, that Repl. pag. 9, 10. Sect. 1. Chriſt and his Apoſtels never preached free-grace, without condition and qualification on our parts, Rom. 8.1. Matth. 5.8. &c.

Where Sir, mee thinks you grow wearie of your work; for you draw up whole pages into little more then a line. But Sir, you diſſemble mine Argument becauſe you felt where it pinched you, and knew not which way to rid your hands of it. The argument runs thus.

Anſ. p. 15. If the Goſpell propound and promiſe pardon of ſin and ſalvation without any condition at all required on our part; and all ſuch conditions and qualifications of beliefe, repentance and new obedience deſtroy the freeneſſe of Grace, then neither Chriſt, nor John Baptiſt, nor the Apoſtles preached either Goſpel or free-grace: for they thus preached, and propounded pardon of ſin and ſalvation upon ſuch terms from the firſt to the laſt; as I there at large ſhew by their expreſſe profeſſions and ſpeeches: and according to your grounds therefore they never preached free-grace.

Now out of this whole argument, you only pick one peice, letting paſſe all the reſt, with the proofs thereof, that it may not appeare to what purpoſe it was propounded; nor attemping once to take of the crime laid upon you, the ſtain whereof ſticks as cloſe to you and your tenents, as your fleſh to your bones, and your skin to your fleſh. Onely you annex two places, with an &c. theMatth. 5.8. one whereof I produce not for the proof of ought I affirm: butAnſw p. 14. to ſhew what your brother Eaton ſaith of it, who makes it a parcell of Chriſts Legall preaching; theRom. 8.1. other indeed I alledge, butAnſw. p. 15. inſiſting principally, on the words of the twelfth and thirteenth verſes of that Chapter; which you ſaw ſo inconſiſtent with your preſumptuous novelties, that you liſted not to take notice of them.

Yet let us hear, what you ſay unto that which you have pitched upon.

Repl. p. 10. Sect. 1. They preached faith and repentance and obedience; 1. in degrees of revelation; the Goſpel came not all out at once in his glory. 2. not in parts, as wee have their doctrine, as you confeſſe they preached them: but all along in the New Teſtament there is more of their glory and fullneſſe reveiled concerning them. So as the degrees of reveiling, the parts and ſummaries of their ſermons, the fuller diſcovery in the whole New Teſtament, are thoſe things you conſider not: we onely conſider; and ſo dare not preach the Goſpel ſo in halfs, in parts and qarters as you do; and yet will not beleive you do; which is ſo much worſe; you ſay you ſee, and therefore your ſinne remaineth.

But Sir, what is all this, to take off the edge of mine Argument, which cuts to the qick with you, convincing you, by neceſſary conſeqence, of blaſpheming the doctrine of Chriſt and his Apoſtels as teaching ſuch doctrine, as not onely doth not hold out Goſpel, or free-grace, but doth utterly overthrow and take away the very truth and eſſence of either. For the conditions and qalifications here mentioned, which you denie not to have been taught by them, are ſuch, you ſay, as tho the Goſpel ſo propounded and preached may have ſome notion of free grace in it, yet it hath no truth thereof at all: the guilt whereof therefore you ſtand juſtly ſtill charged with, notwithſtanding ought, that beſide the point in qeſtion, you prate here to no purpoſe.

2. The two branches of your Anſwer, (for it ſeems you were in ſome perplexity, or diſturbance at leaſt, when you were puting pen to paper) do apparently enterfere, cut and croſſe the one the other. For if the Goſpel came not all at once to them, but was reveiled to them by d grees; which you affirm in the firſt branch; then how could they chooſe but preach it in parts? which yet you denie in the latter branch. Thus Sir, your forces, likeSuoqe Marte cadant ſubiti per mutua vulnera fratres. Nafo Met. lib. 3. the men in the fable that ſprung up of the ſnakes teeth of Cadmus his ſowing, fall foul one on another, and deſtroy either other, without the help of any adverſe partie: for how could they preach it otherwiſe then it was reveiled? and if by peices reveiled to them, then ſure in peices preached by them.

3. Grant that ſome things were afterward reveiled to them, wherewith at firſt they were not made acquainted. Yet

1. there was at the firſt ſo much reveiled to them, and preached by them, as was ſufficient to convert and ſave ſouls: for to what end elſe was their preaching? Either therefore you muſt of neceſſity grant, that men may be converted and ſaved without notice of free grace, and Goſpel; (of free grace, or Goſpel, I ſay; for no Goſpel without grace, nor grace that is not free) or, that the Apoſtels, if by their miniſtery, they did at firſt convert any, then the doctrine of free-grace was reveiled to them and preached by them at firſt: which how could they do, if at the ſame time they preached that that was directly contrary to free-grace, and did take away the truth of it? unleſſe any man will be ſo void of reaſon and common ſence, as to ſay that the Apoſtles preached contradictories in the very ſelf ſame ſermons.

2. There was nothing in matter of doctrine afterward reveiled unto them, or taught by them, that croſſed or repealed ought, that had formerly been made known unto them, and by them made known to others. Divine revelations concerning matter of faith cannot poſſibly contradict one another, tho ſuch as yours are may both cotradict ſome contained in Gods word, and ſome other alſo of your own. what they taught at firſt was the truth of God, as well as what they taught at laſt: nor did they ever revers ought of what was taught at firſt by them, but continued teaching the ſame ſtill to the laſt. you and thoſe of your faction may have your reſerves, and your new-lights, controling and contradicting your former, as new fancies and falſhoods 〈 in non-Latin alphabet 〉 . 2 Pet. 1.16. cunningly contrived, are either ſuggeſted to you, or forged by you; but with them it was not ſo. It was Gods truth they taught at firſt, and it was Gods truth they taught at laſt; and if in proceſſe of time ought were further reveiled unto them, then at firſt, it could not, being truth, but of neceſſitie be conſonant to what at firſt was reveiled to them; for 〈 in non-Latin alphabet 〉 . Ariſt. truth and truth cannot jar.

4. For what you ſay of their Summaries, hath been fully anſwered before: nor is it meet to trouble and tire the reader with needleſſe repetitions. But Sir, what you ſay, we conſider not, we do conſider and acknowledge as well as your ſelf; nor do wee reject, or refuſe, or forbare to preach ought that wee find reveiled in the word: and that therefore, which you here charg us with, is moſt falſe and a baſe calumnie, without ground or colour of truth. And here I challenge you to ſhew what point concerning free-grace, as it is revealed in the writings of the Apoſtles wee preach not, which unleſſe you can do, you muſt juſtly undergo the cenſure of one, that care not how you bely your brethren againſt your own knowledge and conſcience.

5. For your vain boaſting of your only conſidering what you ſay we do not, and of your preaching the Goſpel in the full glory of it: if you preach it no otherwiſe then it is diſcovered and reveiled all along in the New Teſtament; there is none of us that blame you for it; it is our endeavour ſo to do; nor do wee reſtrain any from ſo doing, nor aſpers them when they do it. But Sir, if you ſhall preſum to peice out the preaching of the Goſpel, with ſome additionals of your own under pretence of ſome myſteries in theſe times reveiled, which in the Apoſtles times were not; or ſhall croſſe and contradict ought, as repugnant to, and deſtructive of free-grace, that was firſt or laſt taught by them, wee muſt of neceſſitie crave leave here to leave you; and not to abhorre onely and abominate, but to oppoſe and impugn ſuch ungodly courſes, that others may not be perverted and poyſoned therewith.

6. For our preaching of the Goſpel in halfs, in parts and qarters: it is but a parcell of your ſcurrilous Rhetorik; which you are grown very rife in, ſince you layd down your Logick. And yet, Sir, ſtill you conſider not whom you ſtrike at, while you play thus upon us and our preaching; for you told us (if you have not already forgot what you ſaid) but even now, that the Apoſtles preached the Gospel in degrees of revelation; and that it was not all reveiled unto them at once: and if it were in halfs, and parts and qarters reveiled to them, then could they no otherwiſe preach it to others, then you are pleaſed to ſay that wee do; ſo by your own words you ſtand enforced to acknowledge that charging this (be it true, or falſe) as a fault upon us, you therein cenſure the Apoſtles together with us.

Mean while your reply is here made up, not by halvs and qarters, or by half-qarters, or qarter qarters, but by ſnips and ſhreds, letting paſſe the main pieces of mine Anſwer: for out of the next whole page and an half, you pick out onely this pitance of one paſſage, Rep. p. 10. Sect. 2. that Chriſts bloud is not to be filled out to rogues and dogs.

Wherein you deal, as in the former; neither relating my words as they lay before you; nor ſhewing on what occaſion I ſpeak what is there ſpoken.

Occaſion. word p 9. If you have faulted in ought, you ſay it is with filling that wine out Too freely; which yet you ſuppoſe the Maſter of the feaſt hath bidden you, Cant. 5.

ThisAnſw. p. 16. I wiſh you to be well adviſed in; and ſhew you that the place produced by you, ſpeakes of wine reſerved for friends; which if a ſervant ſhould powre out to the dogs and hogs, or ſerve out to ſturdy rogues and vagrants at the dore, that ſhall refuſe to to com in, or to have any commerce or acquaintance with his Maſter, tho invited thereunto, he ſhould from his Maſter have ſmall thanks for his labour.

But neither doe you relate my words as they there lie, nor mention the occaſion of them, nor take any notice of my preſſing upon you the Too free filling out of the wine as unjuſtifiable, and the abuſe of the Text: nor your wicked, malicious, and uncharitable charging of us, as thoſe thatTreat. p. 82. to exalt men, cry down Chriſt, recharged upon you: but paſſe them all over; being indeed not able either to juſtifie the one, or to make good the other.

Howbeit, let us hear what beſide the matter you ſay.

1.Repl. ubi ſup. Take heed you charge not Chriſt for being with Publicans and ſinners: You may upon this ground ſay hee preached falſe doctrine, becauſe hee ſaid, He came not to call the righteous, but ſinners.

But Sir, what is this to the Too free filling out of the wine ſpoken of in the Canticles? unleſſe this be a good Argument; Chriſt was with Publicans and ſinners: Ergo Maſter S. hath good warrant from that place of the Canticles to fill out the wine there ſpoken of too freely. Or, therefore the wine there ſpoken of, to which Chriſts friends alone are there invited, may by his ſervants be powred out to dogs and ſwine: and is there any colour of reaſon in ſuch kind of reaſoning? But I doe you wrong, you will ſay, in reqiring ſound reaſon from him who profeſſeth to have left his Logick. Howbeit Sir, give mee leave to tell you, that hee is an over-bold ſervant, who, becauſe hee hears his Maſter ſay, Come and drink my wine freely, my friends; ſhall preſume as in his Maſters name, to ſay, Come and drink both friends and foes: and becauſe he ſees his Maſter free of it to the one, ſhall laviſh it out therefore to the other.

2. You deale with Scripture, as theMatt. 4.6. Devill is commonly (how juſtly, I ſtand not to diſcuſſe) deemed to have done, when hee tempted our Saviour. As you clipt out the middle words from that paſſage of theCant. 5.1. Canticles; which might ſoon have ſtopt your mouth: ſo you pare away the latter end of our Saviours ſpeech here, which you knew would not ſtand for you; thatMatth. 9.13. hee came to call ſinners to repentance. And you may doe well to remember, that the ſame our Lord and Maſter, who was in companie ſometimeMatth. 9.11. with Publicans and ſinners, yetMatth. 7.6. forbad his ſervants to give holy things to dogs, or to caſt pearls unto ſwine. And I ſuppoſe therefore, that I have better warrant for what I ſay from this injunction of our Saviour, then you have, or can have, for your profeſſed profuſeneſſe, from that ſpeech of his directed to his friends in the Canticles.

2. You ask,Repl. ibid. What were all of us in our unregenerate condition? ſinners, or righteous perſons? unholy, or holy? men of faith, or unbelief? or not rather dead in treſpaſſes and ſins, till qickned with Christ?

And Sir, what tends this Qeſtion to? Who denies, or makes doubt, but thatEph. 2.1, 5. we were all ſuch, untill God qickned us with Chriſt? and yet how were any of us fitted to taſte, or able to drink of that pretious ſpirituall liqour, before we were ſo qickned? But in ſtead hereof you might have been pleaſed to conſider what you found objectedAnſ. p. 17. a little after, againſt your ſecond Aſſertion, which you there waiv; it ſeems, unable to anſwer. Nos actum non agimus.

Your next work is to juſtifie ſome of the Aſſertions in your Treatiſe excepted againſt, as warping too much toward the way of thoſe thatJude 4. turn Gods grace into wantonneſſe; ſome whereof you take notice of, and ſeek to ſalve; others you leave to ſhift as they may for themſelves.

The firſt is, thatTreat. p. 102. The promiſes belong to ſinners as ſinners; not as repenting or humbled ſinners.

The ſecond, thatTreat. p. 186. None ever received Chriſt, but in a ſinfull condition.

In juſtification hereof, you give us a large reply, (tho not anſwering at all the objections Anſw. p. 17. made againſt either, nor ſhewing how what you ſay is appliable to either) in theſe words.

Reply p. 11. To whom doe all promiſes belong firſt, but to Chriſt? and from whom to us, but from Chriſt? and what are the elect and choſen in him, before they are called and beleeve, but ſinners as ſinners? doe you look that men ſhould be firſt whole for the Phyſitian, or righteous for pardon of ſin, or juſtified for Chriſt, or rather ſinners, unrighteous, ungodly? while we were yet ſinners, Chriſt died for us: Hee died for the ungodly. Christ is the Phyſitian, the righteouſneſſe, the ſanctification: and makes them beloved, that were not beloved; and to obtaine mercy, that had not obtained mercy; and ſaints that were ſinners; and ſpirituall who were carnall: So as we looke at Chriſt and the promiſes coming to men in their ſins. But thoſe men were beloved of God in Chriſt, who ſuffered for ſins before: ſo as they begin not now to be loved, but to be made to love: God begins not to be reconciled to them, but they begin to be reconciled to him, Rom. 5. the love of God being ſhed abroad in their hearts by the Spirit which is now given unto them. So as wee looking at perſons as choſen in Chriſt; and at their ſins, as born by Chriſt in his body on the tree, we ſee nothing in perſons to hinder them from the Gospel and offers of grace there; be they never ſo ſinfull to us, or themſelves, they are not ſo to him who hath choſen them, nor to him in whom they are choſen. And this is the myſtery, why Chriſt is offered to ſinners, or rogues, or whatſoever you call them; Rom. 11.28. They are, as touching the election, beloved for the Fathers ſake: I ſpeak of ſuch to whom Chriſt gives power to receive him, and believe on him, and become the ſons of God: and Chriſt finds them out in their ſins, and viſits them who ſit in the region and ſhadow of death; and them that are darkneſſe, he makes light in the Lord.

Sir, All this long diſcourſe of yours concerning Gods election of men in Chrſt; the eſtate they were in when Chriſt died for them; Gods reconciling them to him, & loving them before they loved him, &c. Doe not all prove, that the promiſes of the Goſpel, to wit, of pardon of ſin and ſalvation, doe belong to finners as ſinners, and not as repentant and humbled ſinners, Mat. 11.28. ſuch alone as Chriſt invites, and promiſes to refreſh: nor doe you frame hence any formall argument, whereunto a direct anſwer might be duely ſhaped and returned: but heap us up a pile of words, affording no premiſes, from which what you ſhould prove, can be neceſſarily concluded.

For, (to paſſe by that your uncouth phraſe, of all the promiſes belonging firſt to Chriſt: not unlike that which you have elſewhere, thatTreat. p. 125. God makes no covenant with man, but with Chriſt. tho wee deny not, but that2 Cor. 1.19. Gods promiſes are all yea and Amen in Chriſt) Election and Predectination either of Chriſts, or of any other in or unto Chriſt, muſt be diſtinguiſhed from the actuall exhibition of Chriſt, either by his incarnation, or by the application of him unto any. As1 Pet. 1.20. Chriſt was pred ſtinate to be made man, and to ſuffer, from eternitie; but was not actually exhibited, Gal. 4 4. untill that ſet time that God had before appointed: ſo GodEph. 1.4. elects men from eternity, heeRom. 8.29, 30. calls and converts them in time; heeEph. 1.5. predeſtinates them to be adopted, (it is the Apoſtles own language) but hee doth not actually adopt, untill hee give them power toJohn 1.12. receive Chriſt, in whom they are adopted: hee determineth to juſtifie them from all eternity; but hee doth not actually juſtifie them, untill he work faith in them,Rom. 5.1. whereby they are juſtified, and whereby theyGal. 2.16. beleeve that they may be juſtified, as the Apoſtle ſpeaks of himſelf; thereby implying, that hee was not juſtified untill hee beleeved: Hee decrees to pardon and remit ſins from eternity; (forActs 15.18. from the beginning were all Gods works known to himſelfe, and reſolved upon with himſelf) but doth not actually remit or releaſe ſin, untill hee give grace to repent; which in the Gospel phraſe and method Luk. 24.47. Acts 3.19. & 8.22. goes conſtantly before pardon; and ſo doth in nature, tho not in time: Hee purpoſeth from all eternitie to ſanctifie all his, who are therefore ſaid to beEph. 1.4. elect thereunto; and yet were they not, nor could be actually ſanctified before they were, nor were for a long time after they were, many of them, it may be the moſt. Nor will it avail to object, as ſome doe, that ſanctification is a tranſient act, and cauſeth a reall change in the perſon of the party ſanctified, which juſtification doth not; for juſtification doth the like; tho not in the perſon; yet in the ſtate and condition of the party juſtified; and may in that regard be termed a tranſient act alſo. Howſoever for School-terms it be, ſure it is, that juſtification and adoption are herein both alike: and ſince that the Apoſtle, in ſaying that we wereEph. 1.5. predeſtinate to be adopted, doth thereby imply, that the very act of adoption is no more from eternity, then the act of ſanctification, or the act of ſalvation, unto which2 Theſ. 2.13. through ſanctification, wee are ſaid to be elect: the like may we concerning juſtification, from thoſe words of his juſtly conclude. Wee grant then, that from eternitie God purpoſed to beſtow Chriſt on his elect: but wee ſay withall, (and that with good warrant from Gods word) that Chriſt is not actually exhibited unto any of them to be his, untill he work faith in them whereby they may receive him, that he may become theirs. The elect Epheſians were out of Chriſt, andEpheſ. 2.12. without Chriſt, untill they beleeved; nor doth hee beſtow faith on any, without repentance and humiliation, which are two unſeparable companions of it, and ſpring all three from the ſame principle of ſpirituall life. Nor doth all therefore that here you ſay, either confirm your aſſertion, that the promiſes of the Gospel belong to ſinners as ſinners, and not as penitent or humbled ſinners; or to juſtifie your offers of grace, and gratious promiſes propounded in the Goſpel, unto ſinners, tho never ſo ſinfull, either to your ſelf, or in themſelves, as belonging unto them: becauſe Rom. 11.28. as touching election, they are beloved for the Fathers ſake; (another of your uncouth phraſes, and Scriptures groſſely miſ-applied) unleſſe you make your tender thereof to them, if they beleeve and repent; (nor doth Chriſt offer them otherwiſe) or dare preſume to ſay, as of the Theſſalonians the Apoſtle, that1 Theſ. 1.4. you know them to be elect, tho they be not converted, but lie wallowing ſtill in their ſins.

But for the point it ſelfe a little further: If the promiſes of the Goſpel belong to ſinners as ſinners, not as penitent and humbled ſinners, then to all ſinners, whether penitent or impenitent; and as well toLuk 7.30. thoſe Phariſees and Lawyers that contemned the counſell of God againſt themſelves, and refuſed to repent and beleeve upon Johns preaching; as toMat. 21.32. the Publicans and harlots, who did thereupon beleeve and repent: and as well to theMat. 12.31. Mar 3.29, 30 Phariſees that blaſphemed againſt the holy Ghoſt, as toLuk 7.37, 38 that woman, whoever ſhee was (for that it wasLuk. 8.2. Mary Magdalen is a groundleſſe, and tho commonly received, no probable opinion) who having been formerly of looſe and lewd life, teſtified her repentance and inward humiliation by thoſe offices performed about the feet of our Saviour. For if they b long to ſinners as ſinners; then ſinners as ſinners may lay claim to them, as having right to, and intereſt in them: and being ſo abſolute, eſpecially as you have formerly avowed, free from all condition whatſoever, they ſhall undoubtedly, whether they repent or no, be made good to them: and ſo all ſinners, even the whole world, according to your aſſertion (not differing from what out of another of your ſtrain was before recited) ſhall be ſaved.

Again, If the promiſes of life and ſalvation be made to ſinners ſimply and abſolutely as ſuch, without any reſpect to faith, repentance, humiliation, and the like (for wee will waiv the word of condition at preſent, becauſe it is ſo unpleaſing to you) what meaneth the mention of theſe things in the propounding of the promiſes? for I hope you will not return me that anſwer that a Doctor of ſome note ſometime did, preſſing an exception made in aMatt. 19.9. propoſition of our Saviours, that they were etioſa verba; and being charged with the guilt of no ſmall crime for ſo ſaying, to ſalve the matter, ſaid, his meaning was, that they were but as ſome expletive particles in Greek , uſed in a kind of elegancy, onely to make up the ſentence. But Sir, I hope, whatſoever you think, if you doe think at leaſt as you write, you will not be ſo bold, as in expreſſe termes to avow, that the mention of faith, and repentance, and humiliation, and the like in the promiſes, is but idle and ſuperfluous matter, inſerted to make ſome ſhew of a conditionall promiſe, where nothing leſſe then any ſuch mattter is intended: and much leſſe, that thoſe menaces annexed uſually to the promiſes, and denounced againſt all thoſe that do not beleeve, repent, and be humbled, are ſuch. Which yet unleſſe they ſo be, it will neceſſarily follow, that promiſes doe not belong to any ſinners, but ſuch as are ſo qualified as was above-ſaid: And indeed, to whom otherwiſe ſhall the comminations appertain? Certainly, you cannot ſay, that both the promiſes and the menaces belong to the ſame perſons, and that the ſame perſons have a like right to, and an intereſt in either; for that implies a contradiction: And if the menaces doe belong to all that doe not beleeve, repent, and be humbled; then what manner of ſinners the promiſes belong to, any man by juſt conſequence may eaſily apprehend.

Nor Sir, is it therefore anyReply Concluſ. p 17. ſporting with a poor wounded conſcience, (for there is no ſporting matter in it) to tell any, in way of diſcovery of the evill and unſound courſes of thoſe who teach them, to reaſon thus; God will ſave ſinners: But I am a ſinner: Therefore God will ſave mee: which manner of reaſoning you ſeem to approve, and is agreeable to the principles and grounds that you here lay: To tell them, I ſay, that they may with as good ground reaſon thus, God will damn ſinners: But I am a ſinner: Therefore God will damn mee. No Sir, It was one warping to your way, that endeavoured to make a wound where none was; as Mountebanks doe ſometimes in their own fleſh, thereby to make way for their own counterfeit plaſters, the efficacy whereof the party juſtly miſdoubted; and ſeeing it further by ſuch a parallell ſhewed to be vain and ridiculous, repoſed her ſelf quietly on her former grounds again, wherein he endeavoured to diſturb her. Which if it were a fallacie, as you affirm it to be, nor was it propounded for any other; then that other, being of the very ſame form and ſtamp with it, muſt admit the ſame cenſure: and how can it be other then (if not a falſe, yet) an uncertain Concluſion at leaſt, that is grounded upon a fallacie? yea, how other then certainly falſe that hath no other ground but a fallacy? or what is the endeavouring to ſatisfie people with fallacies in matters concerning their ſouls ſtate and ſafety, other then to teach them to build their faith upon falſhoods? This is not therefore as you ſay,Concluſ. ibid. by the uſe of Logick to caſt a miſt on the promiſes of the Goſpel to ſinners: but by the help of Logick to diſpell ſuch miſts as are by your party raiſed, to daſell mens eyes, that they may not diſcern what ſinners they are that have part in thoſe promiſes. And it is idle therefore to demand here again, clipping and paring our Saviours ſpeeches,Ibid. Know yee not that Chriſt came to call ſinners? (yea, but you know alſo what followeth,Matt. 9.13. to call ſinners to repentance) to ſave ſinners? but not, unleſſe they repent: forLuk. 13.3, 5. unleſſe they repent they ſhall periſh, notwithſtanding his coming to ſave; himſelfe ſaith it.

But we ſhall not need ſtand longer to debate the matter with you; your ſelfe in the cloſe are pleaſed to cloſe with us, and after all your long excurſion, and heaps of impertinent diſcourſe, to conclude againſt your ſelfe. For when you ſay,Reply, ibid. You ſpeak of ſuch, to whom Chriſt gives power to receive him, and to beleeve on him: It is juſt as much as if you had ſaid, Not of ſinners as ſinners, but ſuch ſinners as have power given them to receive Chriſt, and beleeve on him. And do, or can any but repentant and humbled ſinners ſo doe? And yet your ſecond Aſſertion excepted againſt, implies that they may. But thus Sir, as the common ſaying is, When you have given, as you ſuppoſe it, a great deale of good milk, much matter to little purpoſe; at length with your heel you kick down the pail, and ſpill all: Or rather, to ſhew us your skill at fast and looſe, 〈 in non-Latin alphabet 〉 . Aeſ hyl. Gypſie-like, you knit us a number of knots; and then to eaſe us of the labour, with whom you deem them indiſſoluble, you looſe them all again your ſelfe in a trice. And all therefore that hath been here ſaid, is rather to ſatisfie others, then to anſwer ought that you oppoſe, your ſelfe having in fine ſo concluded the matter, that no other anſwer needs then your own.

But paſſe wee on to your third Aſſertion, wherein you either deride, or pitie them as Treat. p. 171, 173. melancholick creatures, who ſuppoſe that God may be provoked to wrath by his childrens ſins, and may chaſtiſe them for the ſame. In defence whereof you reply thus with a multitude of queries.

Rep. p. 11, 94. Can God be as the ſonne of man? Is there any variableneſſe or ſhadow of change with him? Can hee love, and not love? Doth hee hate perſons, or ſins? Is hee ſaid to chaſtiſe as fathers, otherwiſe then in expreſſions after the manner of men; becauſe of the infirmities of our fleſh? muſt we conceive ſo of God, as of one another? Can he be provoked for ſins done and aboliſhed? Hath Chriſt taken away all the ſin of his? Hath he born all upon his body, or no? Speak we of anger otherwiſe then by way of alluſion and allegory, as a Father, &c. and is that, He is a Father, after the manner of men? Or, ſpeaks he not in the old Teſtament according to the revelation of himſelf there, and in the new Teſtament of himſelfe now, only becauſe of our infirmitie, and his own manner of appearing? which is not yet ſo, but we may bear him in ſuch expreſſions; and yet not ſo in ſuch expreſſions, but we may ſee more of him and his love, and the glory of ſalvation in other expreſſions: and not make up ſuch a love as you commonly doe, of Benevolence and Complacence.

〈 in non-Latin alphabet 〉 , praecipit Ariſt. Top. l. 6. c. 1. 〈 in non-Latin alphabet 〉 .The manner of thoſe that would not have ſomething diſcovered, isGen. 31.34. Joſh. 2.6. Acum in acere. Scal. de ſubt. ex. 216. to hide it in a heap of ſome heterogeneous matter. In like manner doe you Sir, your anſwer here to the point charged upon you, in a multitude of impertinent demands; and hook in ſuch things here, (without any removall of it) that belong to another place. It would be but loſt labour, tho it might render you ridiculous, to take the ſubject matter of your ſeverall demands, and by making mediums of them, ſhew how your Aſſertions are proved by them. Letting that paſſe therefore, eſpecialy dealing with one that renounceth reaſoning, I ſhall return diſtinct anſwers to each of them in order.

1. God may be, and is in ſome things as the ſon of man: for proof whereof I turn you over toAnſwer, p. 19. mine Anſwer, and the Arguments there uſed: which if you meant to reply to, you ought to refute. Nor is it a ſound reaſoning or good conſequence, God in ſome things, to wit, ſuch as argue ſome imperfection or faultineſſe, is not like unto man, nor can do as man doth; he is not like man Tit. 1.2. to lye, or Num. 23.19. 1 Sam. 15.29. to repent, or 2 Tim 2.13. 〈 in non-Latin alphabet 〉 , Greg. Naz. ad Eunom. 4. Hae poſſe, non potentia ſed impotentia eſt. Anſelm. proſol. cap. 7. to deny himſelfe, he cannot lie, or repent, or deny himſelf, as man ſometime doth: Therefore he is in nothing like to man, nor can he do in ought as man doth: Or, therefore hee is not like man in being provoked to wrath by his children, or in chastiſing them when they do amiſſe. Sir, your Logick, had you not left it, or laid it aſide, would have taught you, thatSyllogizari non eſt ex particulari. a particular will not inferre an univerſall; nor one particular an other.

2. Tho there beJam. 1.17. no variableneſſe or ſhadow of change with God in regard of his eſſence, and nature; or in regard of his affection to good or evill, as if at ſome time he ſhould diſlike and diſallow ſin, and at other times like and allow it, yea,Ibid. v. 13. tempt and incline to it: that which the Apoſtle in thoſe words principally aimed at; which is not commonly obſerved: Yet in regard of his diſpoſition and diſpenſations toward the creature, hee carrieth himſelfe in divers and various waies; hee loved, liked, approved of, and was well pleaſed with thoſe Angels before they fell, while they continued in their originall eſtate, whom yet2 Pet. 2.4. Jude 6. after their apoſtaſie, hee hated, abhorred, diſapproved, and ſo far forth was diſpleaſed with, as to adjudge unto eternall torments, and throw them headlong into hell.

3. Tho God cannot both love, and not love; (taking love in both members alike) or love and hate; for that implies a contradiction: yet may heAmat & iraſcitur, dici poteſt: Amat & e it, dici non poteſt, Aug. homil. 5. & 40. love and be angry too; yea, therefore be be angry, becauſe hee loves. As a father may be very angry with that childe whom hee loves moſt deerly; yea, be the more angry with him, becauſe he loves him ſo deerly.

4. God bothPſal. 45.7. Zech. 8.17. hates ſinne, andPro. 6.16, 19. Pſal. 5.5. & 11.5. Zech. 11.8. hates perſons for ſin: and hates ſin in thoſe alſo whoſe perſons he loves.

5. God is truely and really ſaid to chastiſe his, as parents doe children, by inflicting on them reall and penall things in way of correction for their ſins, therein intending their amendment, and to make them examples unto others. And hee that intendeth to doe this, had need ſhut his eyes very cloſe, that hee may not diſcerne that bright Sun-ſhine of light, that through the whole word of God ever and anon breaks out, and in moſt conſpicuous manner off re h it ſelfe to his eye-ſight, able to pierce and ſtrike through the very eye-lids of thoſe that ſhall ſtrive to wink ſtrongeſt.

6. God m y be provoked by thoſe very ſins, the guilt whereof is a oliſhed and done away in Christ; forExod. 4.14. Moſes his and2 Sam. 11.27. Davids were; and yet was God provoked by them.

7. T o Chriſt hath taken away all the ſins of his, and by his ſufferings made ſatifaction unto Gods juſtice for them, yet doth it not thence follow, that God therefore cannot either be angry with any of thoſe, for whoſe ſins Chriſt hath ſatisfied; or out of his paternall indignation and diſpleaſure chaſtiſe them for their wilfull overſights and defaults. What hee hath done, we know he can and may doe; and that the one doth no way croſſe the other, nor inferr or enforce a forbearance of the other. Davids ſins, in his adulterie, murther, and numbring the people, were ſatisfied for, and taken away by Chriſt, as well asMatt. 26.70, 75. Peters in the denyall of his Maſter, or the ſins of any other Saint; and yet how ſharply2 Sam. 12.10, 11, 13, 14. & 24.10, 15. God chaſtiſed him for the ſame, hee felt, and byPſal. 32.3 4. & 38 1, 2, 3. & 51.8, 14. his own acknowledgements wee know. Nor can all your ſlie ſhifts ſerve to ſhield you from the guilt of palpable o ſtinacie, in oppoſing ſo expreſſe and cleer Scripture; or to cover and conceale ei her the nakedneſſe and ſham fulneſſe of your cauſe, or the ſhameleſneſſe of your faces in the maintenance of it, and of thoſe things that doe of neceſſity thence enſue. It was not the end of Chriſts ſufferings to free any of thoſe for whom hee ſuffered, from God his and their Fathers uſefull and needfull chaſtiſements, which are profeſſed to proceedProv. 3.12. Heb 12.6. from his love, and to bePſ l 9.12. Heb. 12.10, 11. for their good: much leſſe was this the end of his ſatisfaction for their ſins, that they might have the rains let out looſe to them, and ſo to lie on their necks, that they might freely follow the ſwinge of their corrupt nature, or the remainders of it ſtill abiding within them, (which you confeſſe to be ſo powerfull, Treat. p. 51, 59, 62. as to carry them oft into the ſame, and thoſe great ſins) without check or controll. But Sir, what this doctrine tends to, all men may ſoon ſee; and as well thoſe that abhorre it, as thoſe that are willing with open arms to entertain it. Nor have any cauſe to wonder, that all ſorts of looſe people doe by whole ſhoals flock to, and run after thoſe that teach it. In many of whom, what dreadfull and diſmall effects it hath had, tho I could give hideous inſtances, yet I forbear to relate, and proceed to the reſt of your demands.

8. I apprehend not any allegory yea or alluſion in the words, As a father, & . Whether you underſtand thereby thoſe words cited by mee, inAnſwer, p. 19. mine Animadverſion on your eighth Aſſertion, which you ſeeem here to be nibling at,Pſa. 103.13. As a father pities his children; ſo the Lord pitieth them that fear him: or whether you have an eye to thoſe of Solomon; Prov. 3.12. Whom the Lord loves, hee chaſtiſeth; as the father doth the ſon whom hee delights in. The ſame with that of Moſes, Deut. 8.5. As a man chaſteneth his ſon, ſo the Lord thy God chaſteneth thee. And indeed, what allegory or alluſion is there in either? What Scholer is there ſo ſimple, that is not able to diſtinguiſh between either an alluſion or an allegory, and a direct, plain, and expreſſe ſimilitude? But Mr. S. it ſeems, together with his Logick, that does him ſo many ſhrewd turns, hath caſt off all his School-learning, that hee may the better comply with thoſe Sectaries, who with open mouth cry it all down in theſe daies.

9. That anger is in proprietie of ſpeech given unto God, tho both Stoicks and Epicures of oldNec bene premeritis capitur, nec tangitur ira, Lucr. l. 1. & 2. denied it, is byIta eo ſenſu, quo Scripturae dant illam Deo, vere & proprie ei attribuitur. Zanc. de attri. lib. 4. c. 6. q. 1. Theſ. 1. Deus peccatoribus tam electis qam reprobis iraſcitur. Ib. Theſ. 2. ſome good Divines avowed. But not to ſtand upon that, but leave it to diſpute in the Schooles. Albeit that anger be not ſuch in God, as it is in man, no more then love or hatred; which yet are not denied to be ſpoken properly of God: and indeed, if the one, (which I ſuppoſe no man ever doubted of) by neceſſary conſequence then the other: Yet the effects of anger, as well as of love and hatred, may be, and are the ſame uſually with God, that they are with men. As men out of love doe good to thoſe whom they love; and out of anger and diſpleaſure chaſtiſe thoſe whom they are diſpleaſed with; andGen. 27.41. 2 Sam. 13.22, 28. Qem qiſqe odit, periiſſe expetit, Cic. Offic. l. 2. 1 Joh. 3.15. ſeek to deſtroy thoſe whom they hate: ſo doth God likewiſePſal. 11.7. do good to thoſe whom hee loves; andPſal. 89.32. chaſtiſeth thoſe whom hee is diſpleaſed with; andPſal. 5.5, 6. & 11.5, 6. deſtroyes thoſe whom hee hates. Which (tho you ſeem bold enough to ſay any thing to ſupport your own principles, yet Ile hope) you dare not deny.

10. What you tell us in an intricate diſcourſe, like a man in a wood, that hath loſt himſelfe, and knows not how to get out, of expreſſions diverſe in the old Teſtament and in the New, is idle and frivolous, and not at all to the purpoſe. For,

1. Thoſe expreſſions and actions of this kinde, recorded in the old Teſtament, were not meer fictions and fancies, as you would make them; as if God were not at all diſpleaſed with David for his adultery, nor was it indeed at all evill in his eye, (as of Abrahams deniall of his wife your brother Eaton Hony-comb, c. 5. p. 79, 80. affirms) but that hee made ſome ſhew or ſemblance onely, as if hee were offended; when as yet hee liked well enough what David had done, or was not, at leaſt in regard of it, the leſſe pleaſed with him. But Sir, the Scripture expreſly tels us, that2 Sam. 11.27. the thing that David had done was evill in Gods eyes: and David himſelfe found and felt to his ſmart, that Gods diſpleaſure toward him was no imaginary matter, but the fruits and effects of it reall arguments of tru wrath.

2. The very ſame expreſſions are found in the new Teſtament: and it is extreme impudence for any man to denie it; the proofs of it are ſo pregnant. Which being Anſ. p. 18, 19. in mine Anſwer, ſome of them repreſented unto you, you diſſemble: and after your uſuall manner, both here and elſe-where, having jumpt clean over the premiſſes, give a ſnap at the Concluſion; or faſten your fang on the Propoſition in queſtion, not regarding, or taking notice at all of the proof.

As for the diſtinction between Love of benevolence, and love of complacence, it is ſufficient for you to jeer it: you do not ſo much as attempt to refute or remove it. But this is the uſuall manner of your reply both here and elſe-where.

But wee paſſe on to your new demands, tending to the juſtification of your fourth Aſſertion, and the removall of mine Animadverſion on it.

Reply p. 12. Did David or Peter, ſay you, make up their peace with God by repentance? Is there any that makes peace but one Jeſus Chriſt, who makes peace through the bloud of his croſſe? Can repentance make peace? Is there any ſacrifice for ſin but that which was once offered, and is called by the Apoſtle Hebr. 9.28. & 10.12. one ſacrifice for ſin for ever?

I anſwer, 1. David and Peter did both of them make up again that breach that they had made between God and them by their ſins, and did make their peace again with God by their repentance. If you will not believ mee herein, you may believPſal. 32.5. Davia himſelf, if you ſo pleaſe: and you muſt give us leave to beleeve him whether you will or no.

2. Chriſt is the onely peace-maker, who Col. 1.20. by the bloud of his croſſe hath made our peace, by Eph. 2.14, 15. aboliſhing the enmity that was between God and us. And yet in that peace ſo purchaſed, without faith, repentance, and new obedience can no man have any part.

3. By renewed repentance, ſuch2 Sam. 24.17, 25. 1 Chro. 21.16, 17, 27. breaches may be made up, and peace repaired, in regard of Gods fatherly diſpleaſure, that beleevers have contracted by their ſins.

4. There isHeb. 9.26, 28 no ſacrifice for ſin, whereby the condemning guilt of it is, or can be removed, or ſatisfaction is, or can be made unto the juſtice of God for it, but that of Chriſt only: and yet isPſal. 51.17. a broken heart, and a contrite ſpirit ſuch a ſacrifice as finds acceptance with God, as well in theſe times as in Davids dayes. And Sir, if you goe on to teach men, as you doe, otherwiſe; you diſſwade them from that which God himſelf is ſaid to2 Chron. 7.13, 14. expect, andPſal. 34.18. & 51.17. accept of, and which hee himſelf doth profeſſe toIſa. 57.15. & 66.2. reſpect, andPſa. 147.11. delight in.

But you adde a little further, to gratifie us herein, thatReply, ibid. Repentance, obedience, &c. may make way for the peace made already for ſin, that is, in ſuch working of ſpirit, the love of God in the face of Jeſus Chriſt may ſhine upon the ſoul more freely and fully; and the more the ſpirit abounds in the fruits of it, the more joy and peace flows into the ſoul, and the more the ſoul looks Chriſt in the face; ſo as peace with God is not made, but more revealed by the Spirit in obedience and love, &c.

Sir, You heap up, after your wonted manner, many words, little or nothing at all to what is objected to you, or againſt you; but much wilde diſcourſe beſide the mark or the matter, to lead your Reader aſide from attending the preſent diſpute. The Queſtion is, Whether God be not truly diſpleaſed with a believer fallen into wilfull groſſe ſins, and whether hee were not ſo with David upon ſome of his ſins, untill hee was humbled for them, and repented of them. And what is all this that you tell us of here, roving to and fro, as one that were treading a maze, unto the refuting of ought that is objected againſt you, or the making good of ought aſſerted by you, whereunto exception is here taken.

In the next place you paſſe from your fourth Aſſertion excepted againſt, to the ſeventh; skipping over, among other things, that of which it wil not be amiſſe to mind, if not your ſelf, yet the Reader; to wit, that

Treat. p. 44. Nothing can trouble the quiet & peace of any ſoul, but the taking in of the law, and the accuſings and condemnations of it. And that

Ibid. All trouble for ſin ariſeth from the obligement of the Law demanding ſatisfaction of the ſoul for the breach of it.

Which doctrine, how wholeſome it is, let others judge. I repeat not again what I haveAnſ. p. 18. there ſaid to it.

Out of mine Animadverſion on his ſeventh Aſſertion, hee culs out this a little to dally with, that I ſay,

Anſ. p. 19. God loves us alſo for his own graces in us, and our exerciſes of the ſame.

And having picked out of it a principall particle, the word alſo, (which made the Propoſition adverſe to his, wherein hee denies, thatTreat. p. 80. God loves us for ought in our ſelves: which yet by expreſſe teſtimony of Scripture I there ſhew to be agreeable to truth) that ſo hee may find ſomewhat to cavill with; hee thus replies,

Rep. p. 12, 95. I thought hee had loved us too in himſelf: and from that love given Chriſt for us; and yet loved us in Chriſt too. Can any thing without God be a cauſe of Gods love,? Doth God love us as we love one another, from complexions and features without? Or loves hee not rather thus? God is love, and therefore wee are made, and redeemed, and ſanctified: not becauſe wee are ſanctified, therefore hee loves us. Wee love him becauſe he firſt loved us: hee loved us, becauſe he loved us; and not becauſe we love him, not becauſe of any ſpirituall complexion or feature in us, becauſe of his image upon us: that is but an earneſt of his love to us, that is onely given us, becauſe hee loved us. He loves us from his will, not from without; for tho wee are like him, yet we are not himſelf: and he loves us as in Chriſt and himſelf.

Sir, tho you have left your Logick, yet you have not loſt your Rhetorick: How plentifull can you be in the proving of that that no body denies you; and in dilating of your own denied Aſſertions; not once offering to anſwer the objections made againſt them?

For Sir, whatſoever you thought heretofore, or think ſtill, I do not think it, but am ſure of it, that you do nothing here but trifle, in ſetting up an imaginary oppoſition, 〈 in non-Latin alphabet 〉 , Plato leg. l. 8. 〈 in non-Latin alphabet 〉 . Lucian. de Sect. a man of ſtraw of your own making, and then exerciſing your ſelf in ſhooting ſome ſhafts at it, as if you wanted other work.

But You had thought that God had loved us too in himſelfe. And good Sir, keep you ſtill in that thought. Who queſtioneth you for it? Who ever denied it? Or what is it to my Propoſition, if you reſtore mee my ſtollen goods, if you return it again what you filcht out of it? And yet as you propound it, it is no whit inconſiſtent with that which to no purpoſe you give us your thoughts of. For tho my Propoſition, as I delivered it, contradicted your Aſſertion; yet as your ſelf have now framed it, it is not at all diſproved by that which in theſe words you oppoſe againſt it. God may love us for his graces, and yet love us in himſelf. This ſhaft therefore, tho a ſound one, doth not ſo much as ſtrike at, much leſſe faſten on, or pierce the mark that you ſet up to ſhoot at, the man that your ſelf made to encounter with.

Some other rotten reedy ones there are, that you make uſe of here, which though they hit it, yet they hurt it not; they hurt no body but your ſelf.

For it is not true that you ſay, that God doth not love us becauſe wee are ſanctified: nor doth hee love us becauſe wee love him. And did you not profeſſe to have given over your Logick, I might tell you, that theſe are no good conſequences: God loves us before wee love him: Therefore hee doth not Libenter Dei amor noſtrum, quem praevenit, ſubſeqitur. Bern. Ep. 107. love us when wee love him, even for the loving of him. And, God ſanctified us becauſe hee loved us; hee loves us not therefore when wee are holy, becauſe wee are holy, and becauſe wee are lovely, which before Amarus eſt non amandus. Idem de Deo dilig. wee were not. For what hindreth, but that the ſame effect of love may become an object of that love, whereof it was at firſt an effect? 1 John 4.10. God loves us before wee love him, without reſpect to ought in us: andIbid. v. 17. wee love him becauſe hee ſo loved us: and God loves us again for our loving of him. And this our Saviour himſelf aſſures us of, as you were toldAnſ p. 19. before; and I am compelled again to mind you of, becauſe like one of thoſe, who have no very gracefull title given them in the Schools, you deny the cloſe of the Argument, and diſpute againſt the Concluſion; letting the forepart, the promiſſes, wherein the proof of it conſiſts, ſtand untoucht and unſpoken to. For our bleſſed Saviour in expreſſe words tels us, not onely thatPro. 8.17. hee loves thoſe that love him; but thatJoh 16.27. the Father loves them, becauſe they love him, and believ on him: as hee ſaith elſe-where of himſelf, thatJohn 10.17. Therefore the Father loved him, becauſe hee laid down his life for his ſheep. Thus you ſee Sir, how either for want of Logick, or for ſome ſelfiſh humour, you ſtick not again to give our Saviour the lie, tho you were formerly told of it; and your work here ſhould have been, either the cleering your ſelf if you could, or (which had been the better and more Chriſtian courſe) the crying peccavi, and confeſſing your fault; rather then the troubling of your ſelf and your Readers with a tedious diſcourſe and needleſſe diſpute about a fained oppoſition of your own ſetting up, by mangling of my Propoſition; and attracting a further guilt by a renewed oppoſition in more direct terms to our Saviours own expreſſe Aſſertion.

As ſilly a ſhift, and ſorry a ſhaft is that that enſueth: that tho wee are like him, yet wee are not himſelf: And what then? Cannot God therefore love us for his image in us? Yea, but the reaſon annexed will (I hope) make all cock-ſure: Hee loves us as in Chriſt, and himſelfe. I may ſtill ask, and what then? for this is alſo as little to the purpoſe as the reſt.

It is true indeed that you ſay, God loves us not as wee love one another, from complexion and feature without: for1 Sam. 16.7. God ſees not as man ſees, as hee ſometime told Samuel: Man looks on the outward appearance; but God looks on the heart. And doth hee not love therefore for complexions and features within?Pſal. 11.7. The Lord is righteous, and loves righteouſneſſe; and thePſal. 146.5. righteous for their righteouſneſſe. And hee Pſ. 147.10, 11. delights, tho not in an horſes ſtrength, or in any mans legs, yet in thoſe that fear him, and truſt in his mercy. For what, think wee, but for that their fear of him, and confidence in him? and for what hee delights in them, for that ſure hee loves them: for how can hee delight in that that hee loves not? But I fear, I may juſtly incurre blame and cenſure, for ſpending time, and waſting words, in labouring to prove that by argument, Siquidem videtur hoc eſſe, qod Plut. 〈 in non-Latin alphabet 〉 . Quale enim eſt, die non eſſe contentum, niſi igniculus aliqis alluxerit? Aut qod poteſt in hac laritate habere ſcintilla momentum, Sep. Ep. 92. which our Saviour himſelf hath ſo expreſſely averred, as if his word were not of it ſelfe all-ſufficient proof for it, and able to bear down all contrary cavils; and attract that guilt that I charge Mr. S. with, in endeavouringIn rebus apretis argumentari, tam eſt ſtultum, quam in clariſſimum Solem umen inferre, Fabius lib. 1. cap. 13. Et Fabio prior Ariſtoteles, 〈 in non-Latin alphabet 〉 , Stob. cap. 4. by reaſon upon reaſon to confirm that, which, till theſe dayes, no man in his right wits and ſober minde, ever made doubt of, much leſſe denied. But you ſee what exigences mens prodigious conceits, and their obſtinacie in them enforceth us unto.

Yet one thing, I confeſſe wee are here beholden to him for; but that I doubt, hee wiſheth it had not dr pt out of his pen. Hee ſaith, that Gods image upon us, is an earnest of his love to us; onely given us, becauſe hee loved us. For if Gods image renewed in us, be an earneſt of his love to us; then may it give us good aſſurance of his love. For to what end is n earneſt given, but to aſſure the party to whom it is given of that whereof it is an earneſt? and hen ſanctification by his own ground and grant here, is a ſound and ſure evidence of juſt fi ation; unleſſe any man will undertake to give better aſſurance then Gods earnest. And yet with what baſe, broad, and opprobrious terms this aſſurance hath been vilified and reproached by him, ſhall in his due place appear. But thus the adverſaries of Gods truth are ſometime by a ſecret providence induced, ere they are aware, to give teſtimonie thereunto.

Concerning your eighth Aſſ rtion, and the Animadverſion on it, which you were pidling with a little before, you return us here nothing more then you there ad, ſave a Magiſt ri ll and cenſorious reprehenſion of all others beſide your ſelf and thoſe of your ſide, in theſe words:

Rep. p. 12, 13. Whereas you ſay, G d is as man, and as a Father: I hope you mean not as in him lf, but as in his wayes of ſpeaking and appearing to us; and if ſo, we are agreed. But your taking things more in the letter then in the ſpirit, makes your divinity leſſe divine, and your conceptions more like things of men, then of God. This makes the glory f the G ſp l ſo legall and carnall, when wee riſe no higher then the ba e l tter of Scripture, not the inſpiration by which it came: All Scripture being given by inſpiration.

Where Sir, 1. You mangle my ſayings after your wonted guiſe. I ſay onely,Anſ. p. 19. In ſome things hee is as man: and what I ſay, I render reaſons for, more then one; and inſtance in ſuch things as you oppoſe: all which you take no notice of. A worthy manner of replying: ſuch as the meaneſt, I ſay not, Scholar, but perſon whatſoever of common capacity, might well be aſhamed of.

2. I ſhew that hee is ſo; not in wayes of ſpeaking and appearing onely, as you ſpeak, (as if in deed and truth hee were nothing leſſe then what hee ſeemed to be, and in ſuch ſpeakings were pretended) but in reality and truth.

3. Cleer your ſelf if you can, from guilt of blaſphemie, for averring, thatExod. 34 6. God in way of ſpeaking and appearance only proclaimed himſelf to Moſes, a God mercifull, and gracious, ſlow to wrath, and abundant in goodneſſe and truth: and that Moſes in way of ſpeaking and appearance onely told the people, what ſo ſeriouſly hee adviſed them toD ut. 8.5. conſider, that as a man chaſteneth his ſon, ſo God chaſtened them: And that the Pſalmiſt ſpake in the like ſtrain, when hee ſaith,Pſa. 103.13. As a father pitieth his children, ſo the Lord pitieth thoſe that fear him; for that is the inſtance I there bring, which you were nibling at here before.

4. Sir, we dare not allegorize the Scriptures, where the letter of it yeelds us a cleer and proper ſenſe: much leſſe expect ſuch new inſpirations as the Enthuſiaſts of our times, whom you ſeem over-much to comply with, pretend, that they may obtrude on us their vain and profane fancies in ſtead of Gods ſacred Oracles.

5. What you conclude with, that Scripture was given by inſpiration, who denies? but what followeth thence, I beſeech you? that therefore wee muſt riſe higher then the letter of the Scripture, and expect ſome new revelation for the raiſing of ſome other ſpirituall ſenſe of it then the letter will afford? This is a way to draw Qod de Rabbinis Judaicis, Conſtant. Emperat. ad Dan. 10.1. De noſtris etiam qibuſdam, Sixt. Amam. videndus Antibarb. Bibl. l. 1. err. 7. pag. 256. &c. quidlibet ex quolibet, and to make the ScriptureNaſum cereum, uti Pontificii. a noſe of wax, that men may wind and turn which way they liſt, as their quaint fancies and wanton wits are pleaſed to play with it: for Sir, was not2 Tim. 3.16. every parcell of Scripture, whether Hiſtoricall or Doctrinall, given by inſpiration, as well as any one of it? But this is not unlike that idle dotage of the Jewiſh Doctors, who tell us, that Menach. in Gen. 29. every Scripture hath ſeventy ſeverall faces or ſenſes: and the Popiſh conceit of four ſeverall ſorts of interpretation of Scripture; which our Writers do juſtly oppoſe.

Nor could I therefore, I confeſſe, without much grief of mind, yea and ſome kind of godly (I hope) indignation, read what I lately lighted on, among ſome Treatiſes of a Proteſtant Writer of no ſmall note, lately publiſhed; a L. C. Exercitatio ad locum Zoharis. large diſcourſe, wherein this myſticall manner of expounding plain and hiſtoricall paſſages of Scripture by I know not what analogicall and allegoricall ſenſes, is not juſtified onely, but highly commended: and a great deale of pains taken in relating, tranſlating, and unfolding, for a pattern thereof, a moſt abſurd, ridiculous, and putid explication, or profanation rather, of ſomeGen. 2.4, 5, 6 few verſes in a paſſage of Moſes concerning the creation, taken out of one of thoſe Jewiſh brainſick, and fantaſticall Writers. And truly, I could not but wonder not a little, that one of that learning and piety, that I preſume him to be of, nor dare otherwiſe to deem, (and whom ever ſince I have been acquainted with his Writings, I have ever in either regard reverendly eſteemed, and ſtill ſhall) could induce his minde to undertake ſuch a work, as to commend to ſtudents in Divinity that courſe and practice, wherein hee could not but know, how fouly divers of the Ancients had failed and faulted, and whereby ſome of them had taken occaſion to broach and bring in many erroneous, both fond and impious conceits: or could endure to waſte ſo much precious time and ſerious ſtudy, in beating out and laying open that intricate texture and prolix train of moſt uncouth and unſavoury fancies, wherewith that addle-headed Writer hath cloyed and clogged that Scripture; the very bare reading whereof were enough to turn any judicious mans ſtomack, and alone ſufficient to make a religious ſpirit zealous and jealous of preſerving Gods ſacred oracles in their genuine purity and ſimplicity, to abhorre and abomitate ſuch irreverent and irreligious abuſe of them, in writhing and wrigling them to and fro, as ſomeNihil qaerendum in verbis, niſi loqentium voluntas, cui demonſtrandae invigilare debent omnes veridici enarratores, Aug. de conſ. Evang. lib. 2. cap. 46. Myſterium ex rebus qibuſvis obviis & apertis effodere, eorum eſt qi via hominum pervulgata ſapere faſtidiunt, qae res ſaepe excidit in febriculoſam putiditatem. Cun. de Rep. Hebr. lib. 3. cap. 5. puppet-like artifice, to make them expreſſe varietie of forms and ſhapes, as ſuch did, this one while, and that another, things as much diſcrepant one from another, as all of them from the truth of the text: and 〈 in non-Latin alphabet 〉 , Marc. Imp. l. 7. Sect. 3. qae nervorum, ſive verticillorum opera pro tractantis arbitrio attracta citaqe varias ſubinde figuras exprimebant. De his Ariſt. nom. de mund. c. 6. Xenoph. in Sympoſ. Petron. in Satyr. wringing that out of them, that they neither ſpeak directly, nor by juſt conſequence flows from them, nor can be proved ever to haveLitera ſua iter excutienda & non more captivorum acerbe torquenda, donec reſtituat, qod non accepit. Joan. Sarisb. Metalog. l. 3. c. 1. been intended in them. This I thought good to give an item of by the way, the rather, becauſe I perceive too much liberty in theſe licentious times taken by divers, and the people much applauding them, who play and dally with Scripture, to fiſh and fetch out of it ſome abſtruſe myſteries, and ſtrange crotchets, beyond ordinary apprehenſion; dealing nothing ſo religiouſly with Gods word, as any ſober-minded man would doe with any humane Autor of any profeſſion,Interpretis profeſſio eſt, non qo ipſe diſertus appareat, ſed qo eum qi lecturus eſt, faciat intelligere, qomodo ipſe intellexit, qi ſcripſit. Hieron. ad Marcel. de Rhet. Commentatoris officium eſt, non qid ipſe velit, ſed qid ſentiat ille quem interpretatur, exponere. Idem de Jovin. Apolog. 1. whom hee were to open and expound. As for your abuſe Sir, of this Scripture teſtimony concerning Scripture, were but your words brought into a Syllogiſticall form, it would plainly appear how impertinently and ridiculouſly it is by you here produced. And for your cenſure paſt on our way of handling Scripture, I will ſay no more but this, that if wee ſhould take that courſe of dealing with Scripture, that your ſelf and ſome of yours do, our Divinitie would not onely be leſſe divine, but much more fantaſticall then (wee bleſſe God for it) as yet it is.

From theſe Aſſertions you paſſe to others excepted againſt, which are ſpecially concerning Faith.

The firſt whereof is this, that

Treat. p. 94. Faith is truly and ſimply this, A being perſwaded more or leſſe of Chriſts love.

This being excepted againſt as containing no more then any man, the wickedeſt and moſt profane may have: and indeed, who almoſt hath not? Your Reply is only in a poor chiding way; that no whit ſalves the looſneſſe and unſoundneſſe of ſuch a libertiniſh and licentious Aſſertion; thus:

Repl. p. 13. Sect. 6. I pray you miſtake not. Can all beleeve from the Spirit? Can all be more or leſſe ſpiritually perſwaded? Doe I ſpeak of any perſwaſion of Chriſts love which is not ſpirituall? Deceive not your ſelf nor your Reader, nor wrong your Author. Or do I ſpeak of Faith abſtracted from all Repentance, Obedience? &c. Why deal you thus?

1. Sir, all your pitifull complaint of wrong done you is idle and frivolous. I wrong you not, I miſrelate you not: but give you your own words entirely as I find them in you. If any other miſtake you, and by miſtaking of you be incouraged to ſooth up themſelves with a vain conceit of being poſſeſſed of true faith, when indeed there is no ſuch matter; your ſelf is to be blamed, who by ſuch ſpeeches as theſe give ground to ſuch a pernicious error, by not ſpeaking your mind more fully and plainly, (if you meant one thing and ſpake another;) and ſtand guilty of the bloud of the ſouls of ſuch as ſhall, or may periſh by ſuch miſtake.

2. If when you profeſſe to deliver your minde truly and plainly, yet you mean otherwiſe then you ſpeak, and ſpeak otherwiſe then you mean, (as it was ſaid of a couple,Pontificem nunqam qod diceret facere, Valentinum nunqam qod faceret dicere, Guicciard. l. 1. the father and the ſon, of no very good note either) how ſhall we know when your ſpeeches and your meanings concur?

3. Can all believ from the Spirit? No Sir, none can believ from the Spirit, but thoſe alone that believ from Gods word. But many, that have no ground of belief from Gods word, but from ſuch principles as without warrant from it, you and yours infuſe into them, nor ever had ought of Gods ſpirit in them, may yet have ſuch a perſwaſion as you here mention. And wee therefore tax this for an unſound Aſſertion, and a rotten principle, the ſame term that youTreat. p. 85. brand ſome notes of Aſſurance with, which yet you cannot but confeſſe to be found in Gods word. And to mend the matter, you afterward tell us, thatTreat. p. 92. none ought to qeſtion whether they believ or not: and ſo diſſwade thoſe that have ſwallowed down this your poyſonfull principle, from examining whether their faith be true and ſound or no. And it is an abſurd thing for you to ask, whether you ſpeak of any perſwaſion of Chriſts love that is not ſpirituall, when not onely you ſay, perſwaſion in generall, making no mention of ſpirituall, but forbid any to try it, whether it be ſpirituall or no.

4. But, Can all be more or leſſe ſpiritually perſwaded?

1. Where is that ſpiritually in your text? If it were in your breſt, as a ſecret reſerv, (which is your Repl pag. 2. Sect. 1, 4. vain plea concerning ſome words of mine abuſed by you, where you were as by the finger pointed to my meaning, not concealed, but expreſſed) like a back-door, or a ſtarting hole, for you to ſlip out at, when occaſion ſhould be, and your ſelf cloſely purſued, and hard preſſed with it: You doe but juggle with us, and delude your Reader, that you may make our doctrine herein not complying with yours, to bee deemed too ſtrict, as deviſed on purpoſe to pinch men andTreat. p. 37. keep them in pain, to make the cure after the more admired.

2. You talk ſtill in ambiguous terms to us. For what intend you by being ſpiritually perſwaded? If from ſuch grounds as Gods Spirit in the word ſuggeſts, and ſuch operations as the Spirit is wont ever to work in the ſoul whereſoever it gives ability to believ; you croſſe your ſelf, who are ever and anon girding at us, (asReply, p. 5. Sect. 1. your ſelf deny not) and traducing us, for teaching men, with the Apoſtle, thence to draw ground for ſuch perſwaſion, and thereby to examine the truth of it. If you mean by an immediate voice of the Spirit ſpeaking directly to the ſoul, as ſome of your party ſeem to maintain; then I ſee not how there can be more or leſſe in it, notwithſtanding whatſoever you talk elſe-where ofTreat. p. 99. degrees: For what the Spirit ſpeaks in ſuch an immediate manner to the ſoul, cannot but fully ſatisfie and perſwade that ſoul to whom it ſo ſpeaks. Nor will you ever be able to prove, that to every beleever the Spirit ſo ſpeaks.

5. But, Do you ſpeak of faith abſtracted from all repentance, obedience, &c.?

1. If ſuch perſwaſion as you mention may be without any of theſe, as there is no qeſtion but it may be; then a faith abstracted from theſe comes within compaſſe of your definition or deſcription of faith, term it whether you pleaſe.

2. You do ſpeak of, approve, and juſtifie ſuch a faith; yea, more then that, you affirm, all true faith to be ſuch; when you maintain, thatTreat. p. 186. every one that receivs Chriſt (which is doneJoh. 1.12. by faith) receivs him in a ſinfull condition; and conſequently, in an impenitent condition. And that to be your meaning, you acknowledge, tho you return no anſwer to mine Argument againſt it.

3. If you intend no other faith, why do you ſo oft tax us, for preſſing theſe things as required of all thoſe that have intereſt in Chriſt.

4. What other faith is it that you intend, when you ſay, thatTreat. p. 98. men ought not to ſtay the exerciſe of their faith, for repentance or humiliation, or any other grace? Of which more hereafter in your Modell.

6. Since you have dealt ſo ambiguouſly and covertly (by your own confeſſion at the beſt) in this and other your Aſſertions, (which you are not able to juſtifie) being delivered in your own words, and well ſorting, as they are delivered, with what you affirm elſe-where; you have no cauſe to ask me, why I deal thus: but wee may well ask you, why you deal ſo deceitfully, and delude ſilly ſouls, in teaching them to reſt on ſuch rotten reeds as theſe, (which you are loth to own, tho they be your own) to the ruine of their ſouls.

Your next Aſſertion is, that

Treat. p. 97 No man can beleeve too ſuddenly.

To which I anſwer, ThatAnſ. p. 20. men may beleeve too ſuddenly, as did Simon the Sorcerer: too ſoon and too ſuddenly they may preſume, and he perſwaded of Chriſts love; if that be faith, as you define it.

Reply p. 13. Now to this you reply,

1. Was Simon Magus blamed for beleeving too ſuddenly, or for miſ-beleeving: becauſe hee beleeved that the gifts of the holy Ghoſt might be bought with money?

1. Grant it, that hee was blamed for the latter; that miſbelief of his, and the evill act thence proceeding, diſcovering the unſoundneſſe of his formerly pretended, and externally profeſſed faith: yet what I ſay ſtands ſtill firm, That a man may too ſuddenly believ as hee did. And if his belief were unbelief, and a mere groundleſſe preſumption, then that which I ſay is true: For ſure it is, men may too ſuddenly miſ-believ and preſume.

2. If to believ be no more then as you ſay, To be perſwaded more or leſſe of Chriſts love; not Simon Magus alone, but many millions, nay, any other in his eſtate, may too ſoon and too ſuddenly believ: yea, if your former tenents be true, Simon Magus, thoAct. 8.23. abiding ſtill in the gall of bitterneſſe, and in the bond of iniquity, had as good right unto, and intereſt in the promiſes of the Gospel, running abſolutely and ſimply without any condition of faith and repentance, and belonging to ſinners as ſinners, not as humbled or repentant ſinners, and therefore to him, unleſſe you will deny him to be a ſinner; as Philip or Peter, that preached Chriſt to him: and might conſeqently believ as well as they, and be on good ground perſwaded that Christ loved him; ſince the promiſes belong to none but ſuch as Chriſt loves.

But you proceed in your chiding and expoſtulating language.

2.Repl. ibid. Can any believe too ſoon? If ſome miſ-believe, or believe falſly, what is that to them that truly believe? Rom. 3. Shall the unbelief of ſome make the faith of God without effect? God forbid. Can Chriſt be too ſoon a Saviour to us? Can the fountain be too ſoon opened for ſin? Can the riches of Chriſt be too ſoon brought home? Paul counts it an honour to be Rom. 16.5, firſt in Chriſt: as to ſome that were in Chriſt before him, and to others that were the firſt-fruits of Achaia.

1. No man can truly believe too ſoon, no more then hee can truly repent too ſoon. But Sir, you compell us to ſing over your own ſong again to you. Men may too ſoon be perſwaded more or leſſe that Chriſt loves them; becauſe ſooner then they have any good ground for any ſuch perſwaſion, that which is the very eſſence of faith with you; and they that ſo beleeve before they repent, beleeve too ſoon; their impenitency ſhewing ſuch belief of theirs to be no well-grounded faith, but a preſumptuous fancie.

2. If there be miſ-belief and falſe belief, as well as true belief; How dare you diſſwade men from trying their faith, whether it be ſound and ſincere? Should one diſſwade or forbid men to weigh or try the gold they receive, when they know light and baſe coin to be rife abroad; yea, ſo rife, that there is far more ſtore of the faulty commonly tendered in payment, then of good and weighty gold; what could it be deemed but a meer knaviſh device, of one either deſirous to cheat and cozen people himſelf, or willing to have them cheated and cozened by others?

3. You miſ-apply and abuſe Scripture, as elſe-where, ſo here. ThoRom. 3.3. the unbelief of ſome cannot make the faith of God of none effect, but that his promiſes ſhall in their due time all undoubtedly be made good to all his: yet what is that at all to our preſent debate? For may not therefore ſome perſwade themſelves, (and that from your grounds encouraged ſo to do) that Gods promiſes belong to them, when indeed they do not?

4. Tho Chriſt cannot too ſoon be a Saviour, if hee pleaſe, unto any; yet may many, yea, too many do perſwade themſelves, that Chriſt is their Saviour, whom yet he never will ſave.

5. The fountain in ſome ſort and manner may, in the miniſteriall diſpenſation of it, be too ſoon ſet open; if it be otherwiſe ſet open then it was by Peter in his preachingActs 2.38. & 3.19. to the Jewes, andAct. 8.22. to Simon Magus afterward: and if, as it is by many of your ſtrain in theſe times, who tell men that ſinners of all ſorts may be waſhed in it from the guilt of their ſins, although they continue ſtill in the practice of them; and your own principles prove and approve the ſame.

6. The riches of Chriſt cannot too ſoon be brought home to any ſoul. It is God; not you, or I, or any other that can doe that. But the riches of Chriſt, and the waters of the forementioned fountain, are (I ſuppoſe) of thoſeMat. 7.6. holy things, which wee are by our Saviour himſelf forbidden to throw to dogs, or to expoſe to ſwine. And wee may be over haſtie therefore in our diſpenſation of them.

7. For the Scriptures wherewith you ſeal up this impertinent diſcourſe, I ſhould endeavour to ſhew how miſerably and palpably you abuſe them in your vain and ridiculous citing of them to no purpoſe, if I deemed any Reader to be ſo ſottiſh or dim-ſighted, that hee were not able to diſcern between an apple and an oyſter.

But in ſtead thereof, I ſhall onely make bold to preſent him with a brief Modell of your Divinitie concerning theſe points.

1.Treat. p. 94. Faith (you told us) to ſpeak truly and ſimply, (which indeed you, and thoſe of your ſtrain ſeldome do) is (no more then) to be perſwaded more or leſſe of Chricts love.

2. Ib. p 97, 98. Men cannot too haſtily or too ſuddenly (thus) believ. (for unto this your definition your words muſt have reference, unleſſe you will acknowledge, that your writings hang together like ropes of Arena ſine calce. Suet. Caio. cap. 53. ſand, without lime to bind it: and by faith you mean one thing, and by belief another).

3.Ibid. p. 98. Men ought not to ſtay the exerciſe of their faith for repentance, or humiliation, or any other grace. (As much as to ſay, they ought not to forbear perſwading themſelves that Chriſt loves them, tho they do not repent, nor be humbled at all for their ſins.)

4.Ibid. p. 92. None ought to qeſtion whether they believ or no: (and ſo need not, yea, ought not to examine their faith, whether it be ſound and ſincere, or no.)

5.Ibid. p. 57. In the Goſpel all are immediately called to believe: (that is, according to the former tenents, to be perſwaded that they are of the number of thoſe that Chriſt loves, and will ſave, whether they be yet humbled and repent, or no.)

6.Ibid. p. 93. Chriſt commands to believ: (whom, but thoſe whom he calls? and hee calls all immediately without more ado;) for this is his commandement; and commandements of this nature muſt be obeyed, not diſputed: (and men muſt not therefore ſtand diſputing whether they beleeve aright or no: for to that purpoſe is this alledged.)

Now Sir, endeavour you to ſalve theſe Aſſertions with what qualifications and modifications you pleaſe, and out of your ſubtile wit you can deviſe; let any indifferent perſon judge, what encouragement you have hereby given unto ſely ſouls, to build hopes of attaining heaven and happines, on ſuch a ſandy foundation as mans corrupt and profane heart is of its ſelf over prone to entertain and r ly on; to wit, being perſwaded more or leſſe that they are of Chriſts beloved ones, and true belevers, tho they have no dram of repentance, or other grace in them.

But the moſt of all this (which indeed you might juſtly be aſhamed of, had you not made an utter riddance of all ingenuous diſpoſition) together with what is againſt the ſame in mine Anſ. p. 20, 21. Anſwer objected, you let paſſe, only out of mine exception to the laſt, you ſnip off that one ſhred, wherein I ſay, that

Ibid. p. 20. Chriſt commands us to repent as well us to believe; yea, firſt to repent, and than to believe.

Whereunto, in your wonted faſhion, to little purpoſe, you thus reply:

Repl. pag. 13. Sect. 7. Yea, but will you take the doctrine of the Goſpel from a part, or ſummary of it, as you ſay, and not from the Goſpel in its fulneſſe, and glory, and revelation? will you gather doctrines of truth, as Ruth for a while did glea ings, here one ear of corn, and there another; and not rather go to the full ſheaf, o truth in the harveſt and Vintage? Will you pick up truth by pieces and parcels, in Repentance, and Obedience, and ſelf-deny all? and not reveal theſe as Chriſt may be moſt glorified, and the Saints moſt ſanctified, and theſe gifts moſt ſpiritualized and improved? Will yee preach doctrine as it lies in the letter; or in their Analogie and inference of truth? The Papiſts preach Chriſts very fleſh and bloud to be in the wine, and why? becauſe they look but half way to the demonſtration of truth in the Spirit: they ſhut up Chriſt in one nation, and not in anoth •• and ſo loſe the truth by revealing it in that form of words which is too narrow for it, and too ſhort of Epheſ. the height, and depth and length of it.

But Sir, 1. You have here a great deal of your Rhetorick; which it ſeems, you have not yet renounced: but very little of your Logick; which, it ſeems, you have ſo ſhaken hands with, that you never intend to admit, or to be reconciled unto again. For here is nothing but idle flouriſhes, like ſome Fencer in diſport, laying about him with his two-handed ſword, to make paſſage for ſome ſight, when hee hath no body to fight with: nothing but a mere ſound of words, the ſame that wee had oft before, with one or two qeint ſimilitudes, that may ſerve for a new garniſh: all as much to the matter, as an anſwer of chalk to a queſtion of cheeſe. Sir, put your diſcourſe into ſome form of Argument, and you may from you ſelf ſoon have an anſwer; you will ſoon ſee the looſneſſe of it your ſelf.

2. If you did but well weigh what you ſay, you might eaſily diſcern, that the edge of this your rapſodie, (for it is not worth the name of an Argument) leaving us, turns directly upon your ſelf. For who be they that glean, picking here an ear, and there an ear, and refuſing to reſort to the whole ſheaf, but your ſelf? You tell us,Joh. 14.1. Chriſt commands to believe: there you pick up one ear. We tell you,Mark 1.15. he bids us repent and believe: we would have you take the reſt of the ſheaf along with you; and that you refuſe. You tell us, thatActs 16.31. Paul bids the Jailer believe: there you pick up the ſame one ear again. And wee tell you, that the ſame Apoſtle ſaith, thatAct. 20.21. hee preached to all (that hee preached to) Jew or Gentile, as well repentance, as faith; yea,Act. 26.20. faith, repentance, and new obedience: and would have you joyn them together, binding them up in one ſheaf, as hee did. And you not onely refuſe ſo to doe, but jeer and deride us for ſo doing: and when wee complain of your ſo dealing with us, you demand of us, Repl. p. 5. Sect. 1. Why wee think much to be ſo dealt with, when wee do therein amiſſe. Now Sir, whether of the two pick up ear by ear, or whether go to the full ſheaf, you or we, in that particular at leaſt, that is now before us, let any man, not wholly void of common ſenſe, judge. Wee require to have the ſheaf kept entire, and not broken aſunder,Mat. 19.6. nor thoſe things diſ-joyned, that God and Chriſt hath conjoyned: You over-ſaucily and preſumptuouſly ſever them. And when wee finde fault with you for your ſo doing, you charge on us the fault that you your ſelves offend in.

3. If there be any truth in our doctrine concerning repentance, ſelf-deny all, and obedience; and concerning the neceſſity of theſe unto ſalvation: confeſſe at length to your ſhame, unleſſe you regard your own credit more then Gods truth, your hainous impiety, in wilfull oppoſing theſe truths, againſt your own knowledge; and with Achan,Joſh. 7.19. Give God the glory, whoſe doctrine of truth in his Miniſters preaching and preſſing of it, in no other manner then as Chriſt himſelf did, you have wickedly and wretchedly derided.

4. If theſe be but pieces and parcels of truth, what is faith any more?

5. Before you taxed us forReply, p. 8. Sect. 2. interpreting Scripture in conſeqence; and now for not preaching it in Analogie and inference. Do you know what you would have? you are very wayward, it ſeems: nothing that wee do, or not do, can pleaſe you. How differ conſequence and inference? Be pleaſed good Sir, to ſhew us, and arread us this riddle: for butRep. p. 14. a little hereafter your ſelf make them all one.

6. No ſound inference or analogie doth or can deſtroy any truth: nor doth the analogie of one truth with another, inhibit the preaching of one truth as well as another.

7. For what you prate ſo much of ſpiritualizing the letter of the Text, wee juſtly ſuſpect that lurking in it, that wee deſervedly deteſt and abhorre: the doctrine of repentance, and ſelf-denyall, and obedience, is no allegoricall matter, that wee need fancie or fiſh for ſome myſticall ſenſes of, by ſome I know not what new forged lights. But of this enough before.

8. For the Popiſh doctrine, either of Tranſubſtantiation, or of Concomitancie; what have wee to doe with it? were it any part of Gods truth, wee had no cauſe to r ject it. Wee deem of it, as wee doe of your Antinomian dotages, that they are both alike mere novelties, fruits of mens wicked and wanton wits, enamoured too much on their own vain ſpeculations, and therewith endeavouring to delude and ſeduce others.

9. Popiſh errours and Scriptures you make much alike uſe of; alledging them to as little purpoſe the one as the other.

To the refidue that enſueth, Anſ. p. 21, 30. in five entire leaves, in way of exception to his eighth, ninth, and tenth Aſſertions, the juſtification and eſtabliſhment of our grounds of aſſurance aſſigned out of Gods word by us, and by him oppoſed; and the diſcuſſion and rejection of his new-found aſſurances, hee returneth indeed ſome few ſhort ſlubbring anſwers; but ſo as that the main matter, the moſt of it, is let go, and left as wholly buried in oblivion.

1. Concerning his diſſwaſive from any triall of faith, which with much eagerneſſe he had formerly inſiſted on; affirming, thatTreat. p. 73. for a man to qeſtion his faith, were to qeſtion Chriſt himſelf, and to make our Saviour a Sorcerer: Hee is now ſomewhat allayed of his former heat; and out of his kindneſſe hee is content in ſome ſort to cloſe with us, and to ſtoop ſo low from his Magiſteriality, as (tho contrary to his own tenents) to condeſcend in ſome things to us, that wee may not utterly diſagree. His words are theſe.

1.Repl. p. 14. You ſay, We are to try our faith: I ſay ſo too; if you would not pick and chuſe in my book, to make me ſome other thing then you find mee.

1. Do you ſay, Sir, that wee muſt try our faith? You do indeed now here ſo ſay: but doe you ſay ſo in your book? or do you not there flatly avow the clean contrary, and that, in as expreſſe terms as may be? elſe what is the Engliſh of thoſe words there;Treat. p. 92. None ought to qeſtion whether they believe or no? andIbid. p. 95. Wee ought no more to qeſtion our faith, then wee ought to qeſtion Chriſt? Unleſſe I have forgotten mine Engliſh, as you have your Logick, theſe words are directly repugnant to what you now ſay. Nor do I in charging this upon you, make you any other thing then I find you: the rather, finding you, as Anſ. p. 22, 23. mine Anſwer ſhews, not barely propounding theſe things; but with much vehemencie preſſing them, and deeply cenſuring what you ſeem how to acknowledge, as derogatory from the credit of the Gospel, and the honour of Chriſt: both which in truth you doe hereby not oppoſe and contradict onely, but much diſhonour and diſgrace. Sure, you made full account, that no Rejoynder would ever have appeared to this your Reply; you would never elſe have thus written.

2.Repl. ibid. But my meaning is, that we muſt try our faith for aſſurance; as my other words imply: and you ſay ſo to.

Sir, I ſay, we muſt try our faith it ſelf, whether it be ſincere or no, as well as take triall of our aſſurance; which a man may want, tho he have true faith. Nor do my words imply any other thing, or exclude either. But Sir, this puntilio we will not ſtand upon; (tho your words here be nothing cleer) a ſmall matter ſhall not part us. The rather ſince that in both you freely profeſſe to ſay the ſame; and are of late become ſo liberall, where you ſeemed ſo extream tenacious and hidebound before. But where is the difference then between us? what is it, that ſets us at a diſtan •• and ſuch a diſtance, that for ſaying no more then you now gran , we muſt needs be held guilty of making our Saviour a Sorcerer? Speak on your mind Sir, plainly; you are much miſtaken in us; we are willing enough to hear you.

3. You ſay;Repl. Ibid. We would have the beſt aſſurance from tryall: and there you leave us; and do not ſay 〈◊〉 we ſay.

1. The q ſtion at preſent is not concerning the beſt aſſurance, or the worſt; but whether any triall is to be taken at all. And here your words are peremtory and generall: that none ought to qeſtion their faith: and conſequently, that no triall at all is to be taken. And here Sir, ſhould I leave you, ſticking faſt in the mire of your owne former aſſertions, which it ſeems you are growne aſhamed of, and are loth therefore now to own; and ſo entangled in the bryers of your own croſs contradict ons, that you know not how to wind your ſelf out of them; and ſo rid mine hand of you, having forced from you a confeſſion of what you formerly denied; there could be nothing further exacted of me as concerning the preſent debate. For all that here followeth is nothing at all, either to the cleering of your ſelf from the point charged on you, or the removall of mine exception made thereunto. Yet reſolved we are to hear what you ſay, tho you ſpeak not to the point.

2. Where then do you find me ſay, that the beſt aſſurance is from triall? and here I might return you again your own coin, expoſtulate with you in your own words; Why do you make me ſome other thing then you find me? deceive not your ſelf, nor your reader; nor wrong not your Author. Set not up a ſtake, as the young Ad palum tirones exercebantur, Vege. l. 1 c. 11. & l. 2. c. 23. Inde, Pali vulnera, Juvenali Sat. 6. novices of the Roman trained bands had wont to do, wherewith to exerciſe your ſelf. Howbeit, that you may ſee, we are not ſo quarrelſome as you deem us; if you will be pleaſed to do, not us, but the Apoſtles of Chriſt the courteſie, as to acknowledg the asſurance that they have pointed us to, and given us aſſurance of, to be true, ſure, ſound, certain; and not vilifie, debaſe, diſgrace and traduce them, as Anſ. p. 27, 32. narrow, puzzling, perplexing, diſtracting courſes, broken ware, weak work, rotten ſtuffe, and the like, we will let fall this controverſie, and leave contending and qeſtioning what aſſurance is the best, we will be content to take theſe, and teach them, ſuch as they be, and as the writers of holy writ have aſcertained them to be. And yet, give mee leave to be ſo bold, as to tel you ſo much of my mind by the way, that I ſhall ever conceive juſt cauſe to qeſtion that faith, that ſhunneth this touchſtone, that refuſeth to be tried by ſuch ſigns and marks as the Apoſtles have propounded for that purpoſe.

Repl. Ibid. But is that (ſay you) the best ſpirituall aſſurance, that is from our ſpirit in part, or from God alone? from our reaſoning, or his speaking? can a ſpouſe argue better the love of her friend, from his tokens and bracelets, or from his owne word and letter and ſeal?

1. Sir, we contend not for prerogative, as was before ſaid, that is a qeſtion of your owne; no aſſertion of ours.

2. The aſſurance gathered from the gratious work of gods ſpirit on our ſouls, and the effects of the ſame, is not an aſſurance taken from our own ſpirit, but from Gods ſpirit. 1 Joh. 4.13. Hereby we know, that we dwell in him, and he in us, becauſe he hath given us of his ſpirit.

3. Our aſſurance rightly and truly raiſed by our reaſoning from Gods gratious work in us, is a true and a divine teſtimony; as aHabent teſtimonium in verbo Dei, ſuntqe non minus divina mandata, qae ex certa Scripturae ſententia, bona conſequentia deducuntur, qam qae totidem literis & ſyllabis in Scripturis exprimuntur. Chemnit. exam. trid. part. 1. p. 19. concluſion neceſſarily deduced from Scripture, is a divine truth, as well as that that is expreſly found in Scripture: yea, the Apoſtle tels us, thatRom. 8.16. the Spirit of God bears witneſſe together with our ſpirit. Nor doth the one therefore ſimply weaken the work of the other.

4. A bracelet, or a frontlet barely ſent or given, may argue ſome good will, but makes no engagement; there muſt be ſome letter, orPignus eſt donum verbo veſtitum. Reg. Jur. word of promiſe added, that muſt effect that: And that theſe ſpirituall endowments want not. Wee have Gods word, 〈 in non-Latin alphabet 〉 . Maca. hom. 39. his letter, his hand writing, his ſeal, both teſtifying to us, and giving us aſſurance that theſe things are his earneſts; as your ſelf before confeſt.

5. Yea, butRepl. Ibid. the Spirit is 1 Joh. 5.8. one of the three that beareth witneſſe on earth: and, in whom after ye beleeved, you were ſealed with the Spirit of promiſe.

ThatRom. 8.16. The Spirit bears witneſſe, and that together with our ſpirit, is acknowledged; and that the faithfull are ſaid to beEpheſ. 1.14. & 4.30. ſealed by the Spirit, the Apoſtle is expreſſe for it: but the qeſtion is, what manner of ſealing it is that is there meant: And it is ſuch, I ſuppoſe, as rather croſſes, then furthers what you would have. Which to make manifeſt, I ſhall in the firſt place crave leave, that I may without offence or prejudice a little rectifie the Tranſlation, and render the text as the Originall yeelds it; the words run thus,Epheſ. 1.13. In whom 〈 in non-Latin alphabet 〉 Ita 〈 in non-Latin alphabet 〉 , credens, Marc. 16.16. 〈 in non-Latin alphabet 〉 credentes, Luc. 8.12. 〈 in non-Latin alphabet 〉 credere, Marc. 9.23. 2 Theſſ. 2.11. Sic 〈 in non-Latin alphabet 〉 audiens, Mat. 2.3. & 4.12. & 8.10. 〈 in non-Latin alphabet 〉 audientes, Mat. 15.12. 〈 in non-Latin alphabet 〉 audire, Mat. 13.42. & 13.15, 17. beleeving, or having beleeved, or when you beleeved, you were ſealed.

Now the ſealing here mentioned I take to conſiſt in the inward endowments of ſanctifying grace, whereby the Spirit ſet Gods mark and ſeal on them at the time of their converſion and receiving of Chriſt.

My reaſons are briefly:

1. The ſealing here mentioned is generall, common to all beleevers; 2 Cor. 1.21, 22. us with you, and you with us, ſaith the Apoſtle of thoſe at Corinth; and the ſelf-ſame hee preſumeth here of all the faithfull at Epheſus.

2. It is ſaid of them, that they are thereby ſealed, as elſewhere; not that thereby redemption is ſealed unto them; but thatEpheſ. 1.13. & 4.30. they are thereby ſealed unto it: which implies ſome impreſſion of a ſeal, or ſignature ſtamped on them. And herein ſome difference ſeems to be between the outward ſeals, to wit, theRom. 4.11. Sacraments, and the inward ſeal of the Spirit; that they ſeal the covenant to the ſoul, this ſeals the ſoul to the future benefits contained in the covenant, which in due time they ſhall be poſſeſſed of: the Sacraments ſeal to all that receive them indifferently, for the truth of the covenant (elſe were not wicked onesJer. 34.18. covenant-breakers with God) effectually, for their good and benefit, unto thoſe alone that believe and repent. The Spirit ſeals in the manner above mentioned, not the truth of the covenant alone, but the benefit of it, unto the party thereby ſealed, as having intereſt in and unto all the good things therein contained; and being, by what hee hath already received, marked out for, and ſealed up unto whatſoever thereof is yet behind.

3. That which is here called the ſeal of the Spirit, is elſe-where called theRom. 3.23. firſt-fruits of the Spirit, as a parcell of that, which in the ful crop is hereafter expected, and of the ſame nature with it.

4. That other place plainly parallell to this, wherein by divers ſeverall tropes, under ſeverall diſtinct notions, this one and the ſelf ſame thing is decyphered, to me ſeems to carry it along this way.2 Cor. 1.21, 22. He it is, ſaith the Apoſtle, that aſſureth, or rather, 〈 in non-Latin alphabet 〉 . enſureth us, in Chriſt, or 〈 in non-Latin alphabet 〉 . into; or unto Chriſt; and hath anointed us; who hath alſo ſealed us, and given or put, the earneſt of his ſpirit on our hearts, Whence I thus reaſon: Look how God enſureth us, ſo he anointeth us; and how he anoints us, ſo he ſeals us; and how he ſeals us, ſo he gives us his earneſt, or puts his earneſt into us: But it is the gratious indowments of his ſanctifying ſpirit, wherewith he anoints us; as all Interpreters hold, that ever I read: And it is the ſame therefore, whereby God ſealeth and enſures us, as by hisEpheſ. 1.14. earneſt to himſelf. And this being, as I take it, with other good llyric. Cal . Piſc. Ba n, alii. Autors, the genuine ſenſe of that ſcripture, (the contrary whereunto, I ſuppoſe, you will not be able eaſily to evince) it little helps you in ought that you would conclude from it; but it much ſtrengtheneth that which you ſo mightily oppoſe.

6.Repl. Ibid. Can any inference or conſequence drawn from faith, or love, or repentance, or obedience in us, ſo aſſure us, as the breathing of Chriſt himſelf, ſealing, aſſuring, perſwading, convincing, ſatisfying. Pſal. I will hear, what God will ſay; for he wil ſpeak peace to his ſervants. A Saint would rather hear that voice then all his own inferences and arguments; which tho they bring ſomsthing to perſwade, yet they perſwade not ſo anſwerably, till the voice ſpeak 2 Pet. 1. from that excellent glory.

Sir, 1. Compariſons we uſe to ſay, are odious. We make no compariſon between any aſſurances that God gives and affords unto his. Nor do we cry up one, as you do, to cry down another: like thoſe of the prelaticall faction, that cried up prayer, to cry down preaching. And tho all you plead here therefore were granted you, it neither hits us, much leſſe hurts us, or our cauſe; nor yet cleers you, from the hainous guilt contracted by you, and cleaving ſtill faſt to you, in traducing and vilifying Gods own ſacred aſſurances, the generall and ordinary pledges and pawns of his ſpeciall favour and love in Chriſt.

2. I might demand of you: Are not theſe graces you mention the very breathing of Chriſt himſelf into the ſoul? were the miniſteriall abilities conferred on his ApoſtlesJoh 20.22. ſuch? and are not the ſanctifying graces of the ſpirit ſuch alſo? or doth not Chriſt by theſe ſeal, aſſure, perſwade, convince, and ſatisfie? and I might here challeng you, or any other of your way, to denie this if they dare.

3. Where did the Pſalmiſt profeſſe his deſire and endeavour to by inqiry to hear Pſal. 85.80. what God would ſpeak, butIn verbo ſuo: Moller. In promiſſionibus: Calvin. in his word? or what ſpeaking of peace are we to underſtand there, but a reall ſpeaking; not a verball or vocall ſpeech, either inward or outward, but aPacem loqi, largiri, Moller. reall exhibition, ſuch as GodsDeus, cum benedicit, facit qod dicit: Aquin. benediction is wont to be, of peace, that is, of Pacem, proſperum ſucceſſum: Calv. Ita paſſim. Iſa. 48.18. Pſal. 119.165. proſperitie, and proſperous ſucceſſe, to the people? ſo that this place is little to your purpoſe.

4. It is not denied, but thatLuk. 7.48, 50. Chriſts immediate voice to the poore penitent woman, could not but be matter of exceeding great comfort to her, and ſuch as might well afford inexpreſſible refreſhment to her drouping ſpirit, inconceivable tranq llitie to her troubled mind, inconcuſſed ſettlement and aſſurance to her ſoul; but neither can ſuch now be expected: nor is the ſecuritie drawn from the grounds of Gods word (asMatth. 5.18. infallible and unfailable as the pillars and ground-works of heaven and earth; yeaMark 13.31. more unfailable then the foundations of either) leſſe powerfull and efficacious in it ſelf; and might be ſo alſo unto us, were it not for the weakneſſe of our faith, and want of our firm apprehenſion of them. Nor is it denied but that Gods ſpirit in a more immediate way, may at ſometime inſinuate it ſelf into the ſoul, by ſweet and ſenſible raptures and ſoul raviſhing comforts, in times eſpecially of tribulation and extremitie of diſtreſſe; thereby to encourage Gods ſervants to depend upon him, and with the more alacrity of ſpirit to go thorow with ſuch bitter brunts as God hath pleaſed to call them to: and that God may in ſuch manner, and oft doth, in ſuch ſort communicate himſelf to his ſervants, according to his good pleaſure, and the divers manners of his diſpenſations to his: and that ſuch irradiations and inſinuations are for the preſent matter of ſingular comfort and contentment to the ſoul. But theſe areHeu, Domine Deus, rara hora, & brevis mora: Bern. in Cant. neither generall, nor perpetuall; many a ſoul (no doubt) hath gotten into heaven, that was never much acqainted with them. Nor doth any ſuch extraordinary or more unuſuall courſes any whit infringe (much leſſe take away and annull) the force and efficacie of aſſurances drawn from the word, wherein Gods voice is as well as in theſe; and which are commended to us in the word, and that for ſuch as every one ought to try himſelf, and to be tryed by. Wee ſpeak of ſuch wayes as every true beleever is, or may be capable of; and ſuch as, if the Spirit of God ſpeaking in his word doe not delude and deceive us, may give us abundant ofRom. 15.4. comfort and aſſurance 1 Joh. 1.3. with joy.

5. For the place you cite out of Peter to confirm your compariſon, let but any Reader conſult2 Pet. 1.18. the place, wherein the teſtimony of the word written and enrolled in the records of the Prophets is pronounced 〈 in non-Latin alphabet 〉 , 2 Pet. 1.19. more firm and certain, then the immediate voice heard in the Mount; and hee may ſoon diſcern, how you miſ-apply and abuſe Scriptures (a practice too common with you) to ſerve your own turn, as your ſelf pleaſe.

6. For ſuch grounds of aſſurance as wee plead for, wee have expreſſe Scripture, as you cannot denie: of ſuch an immediate voice or enthuſiaſm as you ſeem to plead for, no Scripture produced by you is yet proved to ſpeak: Scriptures onely are to that purpoſe by you miſ-applyed. That which I ſay of it at preſent ſhall be this onely, that that voice that ſhall inwardly ſpeak peace to a ſoul, where thoſe marks of faith, repentance, ſelf-denyall, and obedience are not found, may undoubtedly be avowed to be no voice of Chriſt, nor teſtimony of his ſpirit, (for the Spirit of God cannot croſſe it ſelf) but either ſome vain and groundleſſe ſuggeſtion of a mans own corrupt heart, or a meer deluſion of the Prince of darkneſſe, transforming himſelf into the Prince of light, the Lord Jeſus.

Mean while Sir, conſider, I beſeech you, ſeriouſly, and weigh well what you doe; you beat men off from thoſe grounds and aſſurances which Gods word holds out to them; and in room thereof, you propound either ſome devices of your own, as that Chriſt hath repented and believed for them, which they cannot admit, becauſe they find no footing for them in Gods word; or ſome extraordinary and immediate voices, or what elſe you pleaſe to term them; which, tho being true beleevers, and wel-grounded in the faith, yet it may be they never had, nor dare to expect. Now whether this be not a puzzling way indeed, let others decide.

From hence making a long jump, or an almond leap, and skipping over all that you find objected againſt that your moſt unreaſonable motion of not taking any tryall of faith at all, and the branding of it as above: you light at length on a by-paſſage in the Animadverſion on your tenth Aſſertion; forbearing to trouble your ſelfe further, as your wiſeſt courſe was, with the exceptions taken to the main matter: which yet is the chief principle and groundwork of almoſt your whole book.

The paſſage together with the occaſion of it is this: Mr. S. blames us Treat. p. 27, 29. for propounding the promiſes of the Goſpel to men with conditions of repentance, ſorrow for ſin, &c. as ſo clogging them with conditions and q lfications, that becauſe they are things they cannot doe, in ſtead of drawing a ſoul to Chriſt, wee put it further off from him.

Now to return the reproof upon him,Anſ. p. 24. I tell him, that hee may as well be ſaid to doe the ſame, when hee propounds them ſo clogged with conditions of receiving, taking, and believing on; unleſſe hee dare ſay, that it is an eaſier matter to believe, then to repent.

Whereunto Mr. S. returns us this anſwer:

1.Repl. p. 14. Sect. 8. I preach not receiving as a condition, as you do repenting.

But Sir, your preciſe words are theſe:Treat. p. 30. The way of coming by a right, or purchaſing an intereſt in this righteouſneſſe or ſalvation wrought by Chriſt, it is held forth without price or work, onely for taking, and receiving, and believing in.

Where, to omit that you ſay more then wee dare doe, in aſcribing a purchaſing power unto faith; whether theſe words imply not as much, if not more then a bare condition amounts unto, let any man that hath not utterly loſt his wits, judge. Wee attribute nothing neer ſo much to repentance, as concerning faith theſe words import.

2.Repl. ibid. I preach Chriſt the Power, and Life, and Spirit, that both ſtands, and knocks, and yet opens the door to himſelf.

Sir, wee preach as much in this kind as you here mention, and as much as you doe, if you preach no more then Chriſt himſelf doth in his word: Nor doth this or any other part of ſound doctrine, concerning Gods work in the act of converſion, either take away, or contradict thoſe other parcels of Scripture, wherein upon ſuch conditions part in Chriſt is propounded. Nor is any man to be blamed for the preſſing of the one, any more then to be taxed for preaching of the other. You might as well pick a quarrell to Peter for hisActs 2. & 3. two firſt Sermons, and with Paul for his whole diſcourſe of justification by faith, in the third, fourth, and fifth chapters of his Epiſtle to the Romans, as to any of us in this regard.

3.Repl. Ibid. I preach not receiving as a gift, or condition given or begun for Chriſt: but Chriſt working all in the ſoul, and the ſoul working up to Chriſt by a power from himſelf.

Sir, you prate and vaunt very much of your preaching: But Sir, compare what you ſay you preach, and what wee preſent you with from your ſelf in print; and ſee how well they ſort together. For as for Chriſts working all in the ſoul, you have been anſwered more then once.

4.Repl. Ibid. If you would preach repentance and obedience as no either preceding or previous diſpoſitions, wee ſhould agree better in the pulpit, then wee do in the preſſe.

If wee preach otherwiſe then the word of God warrants us, reprove us out of it: Otherwiſe Sir, blame us not, tho we agree not with you, either in pulpit, or in preſſe.

In the next place, taking a new leap, you paſſe over all that wasAnſ. p. 25. excepted againſt your parallelling of the promiſes of ſalvation by Chriſt, with the covenant made with Noah: and to the reſult of your Aſſertions, and ſumme of your Divinitie thence extracted; to wit, thatAnſ. Ibid. The promiſes of the Goſpel belong to all ſinners without exception: and that all are therefore bound to beleeve the ſaid promiſes, being not conditionall, but abſolute; even as abſolute as the promiſe to Noah, of never drowning the world again: Nor is any man to qeſtion his faith, or what ground he hath for ſuch his beliefe. From whence it neceſſarily follows, that men may be ſaved, whether they believe or no, repent or no; as from that concerning the promiſe to Noah, and other your Aſſertions there related, is inevitably inferred. To the laſt branch, I ſay, of this, to wit, That men may be ſaved whether they repent or no, beleeve or not: ſilencing the whole reſidue, you thus reply;

1.Repl. p. 14. Sect. 9. Should I ſay to you, The ſumme of your Divinity is this, That faith, and repentance, and obedience are helps with Chriſt, and conditions with Chriſt to mans ſalvation; and that ſalvation is not free, but conditionall; the covenant of grace is as it were a covenant of works: Should I do well in this to upbraid you, and thoſe of your way?

Sir, If you ſhould upbraid us with ought that wee teach not, or doth not neceſſarily flow from ought that wee teach, you ſhould wrong us, as in part here you doe: Concerning which, and your doctrine herein, enough already hath been ſaid, for the cleering both of us and it.

But Sir, there is nothing here charged on you, but what either in expreſſe terms you deliver, or of neceſſity follows from what you affirm.

2.Reply p. 15: Say not then, that I think men may be ſaved that never repent nor beleeve.

Sir, what you think, I know not; and it may be you ſcarce know your ſelf what you think or would have, you ſeem to be of ſo many mindes. But what you have written and taught, both you and wee know: and if you think otherwiſe, as you here ſay, why take you ſo much pains to poſſeſſe your Reader with ſuch principles, as 〈 in non-Latin alphabet 〉 . Greg. Naz. ad Eunom. S. 〈 in non-Latin alphabet 〉 . Plut. ad Golot. being admitted, do neceſſarily infer as much as is here avowed? Yea, why do you not cleer your ſelf hereof, by ſhewing that ſuch things doe not follow from the grounds by you laid, and by removall of the Arguments, whereby the ſame is evidently evinced? Mean while, you muſt give us leave to ſay what wee ſee, and to relate what wee read.

And to meet with that your unjuſt and groundleſſe charge, wherein you do ſo paſſionately expoſtulate with us, as if ſome apparent wrong had been offered you and the reſt of your crew;

Repl. Ibid. Why do you ſet up and counterfeit opinions, and then engrave our names upon them?

Sir, 1. Shew what the opinions are that are by mee fathered on any of you, that have not been proved to have been taught by them whom I have therewith charged. But you are like 〈 in non-Latin alphabet 〉 . Lucian. de Gymn. ſlippery eels the moſt of you: 〈 in non-Latin alphabet 〉 . Athanaſ. de Arian. in Synod. Nicen. defenſ. one while you ſtoutly avow your erroneous conceits, where you miſdoubt no oppoſition or diſcuſſion of them. Another while you cry out that you are of an other mind, and wrong is done you in them; not ſticking to report that you have made the ſame manifeſt, by repair to thoſe, and giving ſatisfaction to them, who were never once in that kind ſpoken with: And otherwhile pretending to be altered in judgement, and otherwiſe now minded then formerly they were; when as yet, where you find opportunitie, you are in effect ſtill venting again your former opinions; ſometime indeed more covertly, and ſometime more openly, as you ſuppoſe you may do with moſt ſafety: whereof divers inſtances might be given.

But Sir, 2. For your ſelf, no opinion is here ſet up, with your name engraven on it, but what comes out of your own forge, what was minted by your ſelf, and hath received its impreſſion fron the mould of your own maximes. For to omit, what beſides in mine Animadverſions doth inevitably evince it, If the promiſe of life and ſalvation in the Goſpell, be as abſolute, and as free from any condition on mans part, as the promiſe made to Noah for never deſtroying the world by water again: then a man may as well attain life and ſalvation without faith and repentance by vertue of the one, as ſafety from deſtruction through ſuch a generall deluge by the other. But the former you ſay: and the later neceſſarily thence followeth, unleſſe Logik be loſt.

Do not you tell me therefore, thatRepl. Ibid. you could ſo peice up my book, if you would be unfaithfull, as to make me appear as great an heretick as any whom I thus fancy.

1. Talk not too much of your faithfullneſſe, Sir; how unfaithfull you have been in relating my ſayings hath more then once been manifeſtly made to appear.

2. But here is no unfaithfull dealing at all with you, here is nothing wrung from your aſſertions, but what lay couched in them, and flows freely and naturally, without force or torture from them. If otherwiſe, why make you it not to appear?

3. If you can by like due courſe of Argument draw ſuch rotten ſtuffe from ought of mine, I crave no favour from you; do your worſt: and I ſhall tell you before-hand, 〈 in non-Latin alphabet 〉 . M th. apud Epiphan. Haer. 64. 〈 in non-Latin alphabet 〉 . Mar. Imp. l. 6. Sect. 21. that if you charge me juſtly with ough in them, and convince me of it, I will thank you for it, and recall it. For Sir, I am not herein ſo obſtinate, as you areConcl. p. 17. hereafter pleaſed uncharitably to affirm of me. If otherwiſe, I ſhall take leave, whether like you to give it or no, conſtantly to defend, while God ſhall be pleaſed to affordabilitie, what I deeme agreeable to truth.

4. But Sir, give me leave mean while to tell you, that it will be hard for you to perſwade an intelligent and adviſed reader, that ſhall peruſe your ragged Reply, that you would not have been forward enough, to have done in this kind what you could, had you met with matter fit for your purpoſe in my book; when hee ſhall obſerve how you take liberty both inEpiſt. the van and inConcluſ. the reer here, to run out impertinently, into other by-matters concerning me, and ſome other of my works, that have no reference at all to the buſineſſe in hand, but you ſuppoſed (tho vainly) might ſome way aſperſe me. And there is little reaſon to imagine, that you ſhould make ſuch excurſions to ſeek and fetch in matter of that nature abroad, when you had ſo much of it ſo neer at hand, cloſe under your noſe, but you were loth (forſooth) to take notice of it, or to file your fingers with it. Howbeit, I doubt not, but that by ſuch Logick as you make uſe of, you may draw hereſies enough out of Chriſts Sermons, and Pauls Epiſtles; whoſe expreſſe doctrine how you have traduced in our teaching, hath abundantly been ſhewed

As for your ſtivolous flouriſhes, concerningRepl. Ibid. your teaching faith and repentance, not as gifts to procure us God, or his love, or Chriſt; but as gifts from Gods love, and fruits of the ſpirit, given to ſuch as Chriſt hath ſuffered for, and are choſen in him: and in that full revelation, in which they are leaf tin the New Teſtament; not in that ſcantling of doctrine, as they are meerly and barely revealed in the hiſtorie of the Goſpel and Acts of the Apoſtles, and that becauſe you preach thus, you are all Antinomians, heretiks, men not worthy to live.

1. All this varniſh hath been waſht of again and again: and yet you will be ſtill glaſing over your rotten ſtuffe with it, to conceal the badneſſe and baſeneſſe of it from common view; which yet every qick-ſighted ſoul, through all your colours caſt over it, will eaſily diſcern.

2. What the opinions are, for which you are juſtly termed Antinomians, and which your companions, if they continu yet in what then they profeſſed, were ſometime publikely charged with and ſtand ſtill convict of, it is well known: ſome of them I relate els whereGods eye on his Iſrael, Preface p. 17, 18.: and too much of them is found in your book. Thoſe Sir, either cleer your ſelves of, or make them appear to be conſonant to Gods word; and do not abuſe men by telling them idle tales, that you are ſo termed for preaching this and that, concealing your unſound wares; for which you are no otherwiſe deemed, then as your hideous and uncouth dotages deſerve.

As vain and frivolous is your next expoſtulation where you begin with a fawning compellation: Repl. Ibid. Brethren, muſt ye forbid us to preach, becauſe wee follow not with you? becauſe wee preach not the Law as you doe, nor faith as you do, nor repentance as you doe, therefore do we not preach them at all?

1. Sir, this your ſmooth compellation, may juſtly be ſuſpected, to be but aLuk. 22.48. Judas his kiſſe. You cannot ſure have ſo ſoon forgotten, what mountebanks and qacksalvers you erſt while compared them to; what cheating and coſening companions you made of them; (not therein unlike the Compaſſionate Samaritan, a bird, it ſeems, of the ſame feather with you) of kin to, or kind with, ſuch unfaithfull and ill minded Chirurgians Treat. p. 37. as keep mens wounds open for ſiniſter ends to lengthen their cures; and ſuch asIbid. p. 77. deal out Chriſts bloud, as the Pope doth his pardons. Were they but even now ſuch abominable beaſts? and are they now become your brethren? This was ſure no brotherly courſe, if you accounted them then your brethren. Or if you deſire to admit them into brotherhood with you, ſuch vile wretches as then you made them; either 〈 in non-Latin alphabet 〉 . Matt. 18.15. convince them of what you then charged them with, that being convinced of it, they may repent and reform, and ſo be made fit for the ſocietie of ſuch upright and faithfull dealers as ye profeſſe your ſelves to be, (for honeſt and faithfull Chirurgians will refuſe to own thoſe that are notoriouſly known to be ſuch cheaters as you charge them to be) or if you cannot convince them by making your charge againſt them good; confeſſe ingenuouſly your baſe calumny, and ask forgiveneſſe in print, as in print you have wronged them, before God and the world, in the face of whom you have traduced them. In ſo doing you may give ſome liklyhood of your willingneſſe to embrace them as brethren; and there will be ſome hope of acknowledgement and amendment of other overſights with you, that have been laid open before you, as well in this, as in other of your works. Till then wee ſhall juſtly deem, that you little mind or regard, what you acknowledge them here to be.

2. As to the matter of your expoſtulation, wee forbid you not to preach, becauſe you follow not with as; or becauſe you preach theſe things otherwiſe then wee doe. But Sir, it is you that ſcoffe and diride us; and by conſeqence ſo much as in you lies, inhibit us, for teaching theſe-things as Chriſt and his Apoſtles taught them; and are juſtly therefore charged with impietie for jeering in us, the doctrine expreſſely delivered by them.

And for what you add, thatRepl. Ibid. you preach them all, as you are perſwaded the New Teſtament will warrant you; and as you make Chriſt to be the power of all, and fulneſſe of all, and may exalt him whom God hath exalted.

1. you are ſo far from preaching them as neceſſarie duties required on our part, as Chriſt in the New Teſtament, and the Spirit of Chriſt by the Apoſtles did (nor could they contradict themſelves by ought, that they preached further, either before or after:) that you ſcoffe at us for ſo preſſing them: yea, as hath abundantly been ſhewed, you preach and print, that without them men may have part in Chriſt, and without them conſequently be ſaved by Christ

2. And for all your vain boaſting & vaunting ſo much of what, or in what manner you preach, as if that would ſerve to waſh off all your other filth; it may diſcover your vanitie, but it covers not, much leſſe cures your impietie. It is no more then any ſect, tho maintaining things never ſo v le and abominable, is not wont to do. Sir, crake not to us thus of your preaching; but return anſwer directly to the crimes and erroneous aſſertions wherewith you are charged; refute the exceptions taken to them, and remove the arguments brought againſt them, and then you have done ſomewhat. Till then you muſt juſtly look to lie under the guilt and imputation of either, as a partie, that being charged with ſome treaſon, or felonie, ſhall in ſteed of anſwering to his inditement, run out into diſcourſes, of what good ſervice he hath ſometime done to the State, or what good offices to others. But theſe things in your reply you have warily ſhunned; and may well therefore be deemed to have replied as good as juſt nothing, notwithſtanding all the noiſe you have made to no purpoſe; as thoſe at the bar are ſaidNon eſt hoc reſpondere, qod eſt non tacere: Aug. ad Gaud. l. 3. c. 1. to ſtand mute, when they decline a legall triall, tho they talke at large never ſo much otherwiſe

Laſtly for your cloſing wiſh, thatRepl. Ibid. we and all that here you, were almoſt, and altogether as you are, except in reproaches.

If your meaning be, to have them all Antinomians, and ſo principled as the Antinomian tenents import; howſoever you may much deſire it out of a ſelfiſh and ſiniſter reſpect, to enlarge your faction by multitudes added to your partie; wherein the worſt and wickedeſt that are, will eaſily concur with you: it were to wiſh the poyſoning of millions of ſouls with peſtiferous and pernicious opinions; tending directly to beat them off from all trouble or ſorow for ſin; or craving pardon of any ſin at Gods hands; or fearing to commit any the moſt horrible and hideous ſin, in regard of Gods either fight of it in them, or diſpleaſure for it with them; or making any qeſtion of the truth of their faith, if they be but more or leſſe perſwaded that Chriſt loves them; or making the leaſt doubt, but th t God loves them and likes them as well, when they cheat, and cozen, and eqivocate, and lie, and ſwear, and forſwear, as when they deal truly and juſtly. Nor Sir, are theſe forged calumnies, but well-grounded charges; ſuch as have in part been made good here, and are further Preface to Gods ey on his Iſrael. elſe-where, againſt thoſe whom here you profeſſe to take part with.

As for reproaches; your exception of it is idle: for either they muſt not be like you and yours, for ſuch principles as theſe, and much leſſe for ſuch compoſure of mind, and practice of life as is ſutable thereunto, if they will not miniſter matter of juſt reproach: or if they would keep free from juſt reproach, they muſt waiv your principles, and ſuch practices much more, as they either exact of them, or encourage them unto, and too many, to their worthily deſerved reproach, have exhibited the fruits and effects of already.

Hitherto Sir, your Reply reacheth; ſuch as wee have ſeen: many words beſides the matter, little to the purpoſe: ſhort enough, becauſe it falleth ſhort of reaching what it ſhould have been returned unto: and yet 〈 in non-Latin alphabet 〉 , Philem. apud Stobaen. too long, becauſe it detaineth and taketh up your Reader with much impertinent diſcourſe: which I ſhall impute either to your known guilt, which you are unwilling to acknowledge; or to your fixed reſolution of abandoning all Logick, which you are unwilling to revoke.

Your Concluſion followeth, patched up of unſutable, and much of it likewiſe impertinent pieces, looſely put together.

1. You tell your Reader, thatConcluſ. p. 16. from pag. 29. to the laſt, (ſome 14 or 15 pages) my replies all amount not to any thing of ſubſtance, but of qarelſom and humourous exceptions.

An eaſie way indeed of reply, as you term this: but whether there be not there ſome ſtore of ſuch matter as concerned you to anſwer, and to cleer your ſelf of, thoſe that read it impartially will as eaſily eſpy.

Had I ſaid the like of your whole Reply, from the firſt to the laſt, and ſo left it; thoſe that ſhall ſeriouſly ſurvey and weigh this Rejoynder, will peradventure deem, that I had neither ſpoken nor done much amiſſe. Tho thoſe of your own party, it is not unlikely, would have been extolling your work, and have given out, that it was unanſwerable. But Sir, your Reply here I have not ſo either put off, or poſted over. I have traced and purſued you, not from page to page onely; but from line to line, even through all your idle and extravagant excurſions. But I find you here no other then I obſerve you to be in your Replies upon, and Anſwers unto others, both annexed to this, and elſewhere. To make up ſomewhat that may riſe a little higher then the common appellation of a Pamphlet, (a term that you much ſtomack) you entertain your Reader with ſome impertinent diſcourſes of by-matters; tending moſtly, under ſpecious pretences of Love, Peace, and Ʋnity, to plead for a toleration of all abominable opinions, and libertie for every one in matter of religion, to profeſſe, vent, and practice what he pleaſe, without check or controll by cenſure, either Eccleſiaſticall or Civill. What elſe meansReaſons for &c. Sect. 4. ſeverall ſpirits, conſciences, opinions, judgements, without limitation or exception of any? But what you return Anſwer to, or reply upon, that you make very ſhort work of: here a ſnatch, and there a ſnatch,Qod canis in Nilo, bibit, & fugit. Conſtat enim in regionibus illis canes raptu crocodilorum exterritos currere & bibere. Macrob. Sat. l. 2. c. 2. De hoc Aelian. l. 1. c. 4. Plin. l. 8. c. 40. as the Egyptian dog, lapping in Nilus, and as Antonie in his flight, after his diſcomfiture by Auguſtus. Letter to Mr. Ley, p. 3. After-reckon. p. 7. Seventeen ſheets poſted over in a ſheet and an half: Repl p. 9. See Rejoynder. whole pages in a line and an half: Anſw. to Mr. Edwards, and After-reckoner. two large books in little more then two pages: forty five pages here in ſeventeen: and yet by-matters ſometime in the way plentifully enough proſecuted; and additionals prefixed, to detain and take up the Reader, that your failings in the matter that concerns you may the leſſe be looked after; and your dealing haltingly and by halvs, or by ſnips and ſhreds rather, the leſſe regarded. Yet in the Front of your writings you pretend and promiſe to do great matters; but in the works themſelves there is ſo little perf rmed of what is looked for, that the old ſaying may not unfitly be applied unto them, being verified in them,Plus habet rubium qam nigrum. There is more in the Title then in the Text.

2. In ſtead of what you ſhould have done, you tell meConcluſ. Ibid. what I might have done, Indeed, I ſuppoſe, you would rather have had mee done any thing, then have medled with the ulcerous ſores of your book. But Sir, you are not to cut mee out my work. And for the Argument you would here have put mee upon, ſuch an one as thoſe of your ſtrain every-where condemn and cry out againſt, I have ſomewhat largelyMeditation on Pſal. 97.11. in Signs of ſincerity. done elſewhere already; and that (I bleſſe God for it) with ſome good ſucceſſe, as I underſtand from thoſe, who having made uſe of it, profeſſe to have received much comfort thereby.

3. Yet to quit mee of that labour, (in way of kindneſſe no doubt) you tell mee, thatConcluſ. Ibid. I ſay of my ſelf, (how becoming ſuch a one, you leave) that I am an old Steed that neighs, and prances, but is paſt ſervice; ſo as you muſt take this of mine age and infirmitie, as a fuller anſwer, or ſupplement of what I have failed in againſt you.

True It is, Sir, in regard of mine age, being now upon ſeventy two complete, and infirmitie by a late ſore ſickneſſe accrewing, having never been of much ſtrength, and finding my naturall abilities, as well inward as outward, ( 〈 in non-Latin alphabet 〉 . Ariſtot. Phyſiogn. cap. 4. 〈 in non-Latin alphabet 〉 . Ibid. cap. 1. Animus, languente corpore, nec membris, nec ſenſibus uti poteſt: Cicer. de Divin. Animo qi aegrotat, videmus corpore hunc ſignum dare: Tum doloribus confectum corpus animo obſiſtere: Lucil. lib. 26. the one uſually ſuffering with the other) memory eſpecially, much impaired; I am willing rather to ſet others of younger yeers, freſher parts, and better endowments, on work, to proſecute the diſcovery and diſcomfiture of theſe monſters, which the Sectaries of theſe our times daily produce, and to undertake ſome further and larger ſurvey of your Treatiſe, which, but upon occaſion of being called in by you to atteſt for you, I had not at all taken notice of; it may be, had never ſeen: and doe therefore in acknowledging mine own inability to undertake ſuch an over-burdenſome employment, compare my ſelf, not as hee in the Tragick Scene onely, but as one of the Greek Fathers, to an old Steed, who tho paſt yeers of ſuch ſervice as the field and fight reqires; yet by beſtirring himſelf as well as he may, incites others to do that which himſelf is not able to do. And this is that which Mr. S. is ſo much pleaſed to play upon, and to make ſport with, that hee began with it in his Introduction, and returns now again to it in his Concluſion; as being bare and barren of better matter, to make up his Reply with, and enforced therefore with renewed patches to piece it out.

But Sir, neither doe I ſuppoſe it any uncomely thing, for any Miniſter of the Goſpel, much broken with age and ſickneſſe, to acknowledge himſelf either well neer, or wholly paſt ſome kind of ſervice: Num. 8.24, 25. God himſelf was after ſome term of yeers content to diſcharge his Attendants in the Tabernacle and Temple of ſome more laborious employments. Nor do I plead either of theſe in way of excuſe for, or (as you ſpeak; which to me ſeems little better then non-ſenſe) as a ſupplement to what I have failed in againſt you: which if in ought I have done, it is your part to ſhew, not barely to ſay; but to declare, why I took no further pains with you; but contented my ſelf with ſuch parcels of your broken wares, as I thought good to deal with at preſent. And truly Sir, unleſſe you can better diſcharge and defend your ſelf and your Aſſertions in the things objected and excepted againſt either, then in this your Reply hitherto you have done; there will be little need to wade further into your work: there is folly and unſoundneſſe enough diſcovered in it already to make it worthily to be abhorred.

4. Howbeit,Concl. Ibid. two or three things, you ſay there are (in that rif-raf of ſo many pages, which you told us even now had not any matter of ſubſtance in them) more obſervable then the reſt.

But you repented you, it ſeems, again of what you had ſaid; or you had no great luſt to deal much with any obſervable matter. For inſtead of two or three, you preſent us (as I remember a great Bellarm. de ſac. Euchar. l. 3. cap. 19. Cardinall ſometime) with a firſt, without ſecond or third: ſo that your firſt muſt be ſuch a firſt, as the Lawyers ſpeak of in ſome caſes; ſuch a firſt asPrimus eſt qem nemo praecedit, etiamſi nullus ſeqatur, Reg. Jur. none follows; and muſt therefore goe for both firſt and laſt: for it is all you produce.

Concluſ. Ib. Firſt therefore, you ſay, that I tax you for ſaying, The marks in the Epiſtles of John and James, (where Sir, you leave outTreat. p. 32. your &c.) are delivered rather as marks for others, then our ſelves to know us by. And this, ſay you, I affirm again; not excluding that other of our ſelves, but rather for others. To which purpoſe you inſtance 1. in James 2.24, 18, 21. where works, you ſay, are made a ſign rather to others, then our ſelves. Which how IAnſw. p. 29. ſhew to be not agreeable to the Apoſtles main ſcope, who directs his ſpeech there to the partie, thereby to undeceive him in himſelf; you paſſe by, and return no anſwer unto. 2. In 1 John 3.14. concerning which paſſage, how abſurd and ſenſeleſſe it is ſo to ſay, how directly contrary, both to the Apoſtles ſcope in that Epiſtle, and to his expreſſe words in that very place, tho the bare reading of the Text be ſufficient to make evident, yet I ſhall refer my Reader (to 〈 in non-Latin alphabet 〉 Suid. in Pythag. avoid needleſſe prolixitie, and unneceſſary repetitions) to what I have ſaidAnſ. ubi. ſupr. in mine Anſwer; whereunto there is no one word here replied: And much leſſe to that of Peter; which ought to come within compaſſe of your & caetera; but you have no mind at all to take notice of: and that the rather, becauſe with it this your rather, wherewith you would evade, could have no colour, as here alſo it hath no truth.

And Sir, for what being enforced by evidence of truth, ſhining forth ſo ſtrongly and brightly in your face, that in ſpite of your teeth it ſtrikes through your eye-lids, tho you cloſe them as faſt as you can poſſibly againſt it, you doe in a ſcanty and malignant manner elſewhereTreat. p. 81. acknowledge; (which alſo I conceal not, but Anſ. p. 27, 28. give it expreſly in your own words) after you have ſpent all your fleam and ſpittle upon it, to beſpatter it, and throw ſo much dirt and filth on the face of it, to deface and diſgrace it; it neither makes amends for your former abuſe of it, nor doth it take off ought that is herein charged on you.

And for your pitifull complaint therefore ofConcl. Ibid. my pulling your Treatiſe in pieces, to make my ſelf work; and then binding it up again after mine own faſhion;

It is ſo poor, as might 〈 in non-Latin alphabet 〉 Suid. vel Priamo miſeranda: Mar. l. 12. move even a profeſſed adverſary to pity you; and ſhews indeed how inconſiſtent your Work is, one part of it with another.

But Sir, I want not work at home; that I ſhould, with 〈 in non-Latin alphabet 〉 Suid. Zenob. Plut. ad Colot. the Lydian, go to ſeek ſome abroad. much leſſe wanted I any then, when my work rather wanted me, I being neither fit almoſt for any work at all, and wanting workmen for that work, which God had at that time diſabled me unto. Nor had I any reaſon to undertake that task that then I did, had I not conceived a kind of neceſſitie in it.

Yet neither have I pulled your book in peeces; nor have I bound it up again after my faſhion. Your book lies by me ſtill intire; bound up in the ſame manner as it was brought mee at firſt: onely I have made bold to pick out of it, and lay open ſome neither ſound, nor ſavoury paſſages of it, and have dreſſed them indeed as they deſerved; but repreſenting them no otherwiſe then as I found them in the book: the preciſe words whereof you have not hitherto ſhewed, that I have any where ſwarved from; nor ſuppoſe I, that I did amiſſe in ſo doing: for neither did I undertake to deal with the whole book, but to give ſome taſt of what it contained: nor if any thing be ſound in it, will that ſerve to excuſe and juſtifie ought, that is rotten and unſound.

As for Concl. p. 16, 17. the ſtory of the Ladie, what you except againſt my ſpeech to her, it is alredy anſwered elſewhere, where the proper place of it was, and where all this might have come in more ſeaſonably, then it doth here. But in ſteed of it, Sir, you might have done well, not to ſay over the ſame things again; but to have aſſerted and confirmed by Scripture, that way of aſſurance, that Treat. p. 84, 85. you propound as the only Scripture way, and in regard whereof all other aſſurances (thoſe that Peter, James and John hold out, not excepted) are affirmed to be but rotten ſtuffe; to wit, That we are to beleive, that Chriſt hath beleived for us; and we have beleived in him; that he hath repented for us; and we have repented in him. For this, Sir, being one of your main ſhores, yea the onely main ſhore in effect, (your immediate enthuſiaſm excepted) erected and ſet up by you for the ſupport of poor afflicted Spirits, when you have beaten them off from all other, ought not to have been deſerted by you, where you found it oppoſed, much leſſe diſſembled, and ſhifted off, and ſhuffled, or ſhoveled away, as a thing not worthy of any notice, among the rubble and rubbiſh, wherin you ſay, there is nothing of any ſubſtance. And the truth is, I am therein of the ſame mind with you, if you think as you ſpeak, as concerning this particular, that it is a meer ſhadow without ſubſtance; and ſuch therfore as is no more able to afford any true ſtay, or ſound ſatisfaction to a wavering ſoul, or a wearied ſpirit, thenAeſopi fab. the ſhadow of the ſheeps ſhoulder that the dog catched at in the water, or ſome delineation of the like on the wall, to releive and refreſh an hungry body. Take heed, Sir, how whilſt you dally and delight your ſelf with ſuch ſublimated notions, diſtilled through the limbeck of your own qaint invention; you delude Gods people, and cauſe them, as Jonas ſpake, while theyJon. 2.8. follow lying vanities, to forſake their own mercy; and ſo attract a greater guilt, then you are aware of, or at leaſt conſider well of at preſent. But to what end ſpend I words, and waſt wind unto one, who in plain termes profeſſeth, that ſhould he ſo ſin, yea ſin never to much, being a beleiver, (as I doubt not but he beleives himſelf to be, eſpecially glorying and vaunting ſo much as he doth of the glorious light and ſpirit that he is now poſſeſſed of,) he never looks to be called to any acount for it, and ſcoffs at thoſe as ſilly ſouls drowned in melancholie, that doe ever ſo imagine?

In the laſt place a little to eaſe your ſtomack, and empty yourJecur pro felle; cujus veſicula jecori adhaeret: Job 16.13. Lam. 2.11. liver, you take ocaſion at parting to ſpend, out of your gall, ſome of your bitter choler upon me; by demanding of me,Concluſ. p. 17. now I am an old man, (for you are oft playing upon mine age) how if I were to account to you I would gather up my aſſurance; whether it would be of ſuch a meaſure of faith, ſo much obedience, ſo much love to the brethern, ſo much zeal, prayer, repentance, and all of unqeſtionable evidence: then you proceed to qeſtion me concerning my faillings, when I writ in defence of cards and dice, and of the common prayer book: then whether my luxuriancy in qotations, be all out of pure zeal; no ſelfiſhneſſe, no vaine glory; my love to the Antinomian brethern, without bitterneſſe; my preaching and obedience all out of love, and not ſeeking mine own, and making a gain of Godlineſſe: all my faſtings and repentance, from true meltings of heart, and ſound humiliation, or becauſe the ſtate called for it, and conſtrained it: my praying and preaching not much of ſelf, of invention, of art, of learning, of ſeeking praiſe from men.

To all which rabble, Sir, 1. I might in a word return this; that, for ought I yet know, neither have you any autoritie herein thus to ſhrive me, nor I neceſſity to return anſwer unto theſe your interrogatories.

But yet, 2. That if I were to render account of mine aſſurance either unto you, or, any other, I ſhall aſſure you, that it ſhould be none of that, that you propound and commend, as the onely Scripture aſſurance, tho in Scripture no where extant; to wit, my believing that Chriſt hath believed and repented for me; untill you can give me better aſſurance for it out of Gods word, then you hitherto have done.

3. For my grounds of aſſurance concerning my ſelf, I ſhall need to profeſſe no other, then what is common to all true Chriſtians, and for which we have good warrant of aſſurance from Gods word; our faith in Chriſt, who hath made ſatisfaction to God for our ſins, and purchaſed eternall happineſſe for us: the ſinceritie whereof is approved to us in our conſcience, by by ſuch holy graces as are in the word found to be inſeparable attendants of it.

4 We uſe not to mete out our faith, as drapers doe cloth by the eln and the nail; or to weigh it our, as merchants ſome wares, by the pound and the ſtone; or as warie men do their gold, which they refuſe to receive, be it never ſo good, if it come never ſo little ſhort of its allowance; as if the ſinceritie of faith, and its acceptance with God depended upon the ſcantling and the quantitie of it. we know, that 〈 in non-Latin alphabet 〉 , Mat. 6.38. & 8.26. & 14.31. & 16.8. ſmall faith may be ſound; andMark 9.24. faith weak and mixed with much infidelitie, as good gold with much droſſe, yet may be ſincere. Nor is the weakeſt faith leſſe efficacious unto juſtification then the ſtrongeſt, no more then a plaiſter is more or leſſe efficacious in regard of the ſtrength or feebleneſſe of the hand, wherewith it is applied unto the ſore. The like may be ſaid of other ſanctifying graces, ſuch as you here mention; they are Gods 2 Cor. 1.22. & 5.5. Eph. 1.14. earneſts; and an earneſt is available for ſecurity, not according to the valew or qantitie of the ſum given in earneſt, but according to the fidelitie of the party we deal with: your qeſtion therefore concerning ſo much faith, and ſo much of this and that, might very well have been here ſpared.

5. For my defaults and failings, I may ſay, of my ſelf, as you of your ſelf,End of one Controverſie, p. 12. I have indeed many, which you and the world ſees not. And I bleſſe God, as forCui deputat ille qod dimiſit, huic iſte deputet qod non commiſit, Aug. homil. 23. 〈 in non-Latin alphabet 〉 Demades. keeping me from many ſins, that my corrupt nature might otherwiſe have carried me unto; ſo for keeping thoſe that I may have failed in from the notice of ſuch as your ſelf. For to what end, Sir, do you here call me to this account concerning my failings, but to diſgrace me, what you could in the eyes of the world, and to caſt ſhame and reproach thereby upon me? and what think you, Sir, have you gained thereby with any modeſt, prudent and intelligent reader? as much, ſurely, as by your frequent vaunting and vain boaſtings of your ſelf in your book; the note of an extrem inſolent and arrogant ſpirit by the one, and of a no leſſe ſpitefull and malevolent diſpoſition by the other. So that the 〈 in non-Latin alphabet 〉 Marc. Imp. l. 9. S ct 4. 〈 in non-Latin alphabet 〉 Chryſip. de juſtit. 〈 in non-Latin alphabet 〉 Dio orat. 74. 〈 in non-Latin alphabet 〉 Clem. Paed. l 2. c. 10. 〈 in non-Latin alphabet 〉 Simocat. Epiſt. 40. wrong will in fine redound, I doubt not, to your ſelf; and yourMalitia ipſa maximam partem veneni ſui bibit: Attalus, Sen. Epiſt 81. malignitie, as he ſometime ſaid, take in again, and drink up the greateſt part of its own poyſon.

For your ſelf, I liſt not to mak enquiry into your life. To what end were it? or 〈 in non-Latin alphabet 〉 Marc. ubi ſupr. 〈 in non-Latin alphabet 〉 Idem l. 4. Sect. 26. 〈 in non-Latin alphabet 〉 Idem lib. 12. Sect. 26. 〈 in non-Latin alphabet 〉 Ibid. lib. 9. Sect. 38. what is it to me what you either are, or have been? altho there be, it ſeems, ſome reports abroad concerning you of ſome things that ſound not well; which wether true or falſe, I take no notice of, as not at all concerning me: yet ſuch as true or falſe, coming to your ear, I ſhould in likelyhood have heard of on both eares againe from you.

6. But Sir, I am glad, that one ſo ſpitefully minded, as you have manifeſted your ſelf here to be, could take up no worſe matter to caſt in my diſh, then you were able (for good-will, it appears, you wanted not) here to doe. For the truth is, you bark and ſnail indeed; and bite you would, but you cannot: you willGenuinum fregit in illis: Perſ. Sat. 1. Ʋbi tamen Duza legit, Julis. break your fangs, Sir, ere you will be able to enter, where you have endeavoured to faſten them.

The failings you charge mee with are two onely, they are drawn into a ſhort and narrow ſumme.

The former, which I was told of once before, that I writ in the behalfe of Cards and Dice. Sir, no otherwiſe in the behalf of them, then in the behalf of any other lawfull game lawfully uſed: nor more in behalf of a Lot uſed in them, then of the ſame uſed about any other light affair, either in ſport, as for mating men at bowls, or for moving firſt at Cheſs; or out of it, as drawing cutts for the partition or aſſignement of ſome trifle: For that is all that my writing aimeth at, that it is not the uſe of a lot in them, that makes them, or any other wherein the ſame is uſed, unlawfull. Wherein Sir, 〈 in non-Latin alphabet 〉 . Marc. Imperat. lib. 5. Sect. 22. & 28. l. 9. Sect. 11. & l. 10. Sect. 4. & l. 11. Sect. 13. if I have failed, do you ſhew me my failing; or elſeReprehenſores non audio; ſeqor magiſtros: Hieron. apolog. de Jovin. forbear to reprove mee for, or reproach me with that, which you cannot prove to be a fault.

The later is my writing in the behalf of the book of Common-Prayer. Sir, Where ſaw you that writing? or who told you of it? What writing is it? or how far forth in that writing have I written in behalfe of it. Sir, when you produce it, I ſhall know what to ſay to it. It is ſome Treatiſe or other, ſure, that ſlipt from mee in my ſleep: for, of any ſuch Work of mine abroad, is more then I am aware. But, it ſeems, you were driven to ſome ſtreits, when for want of other matter, you were fain to be faining ſomewhat to object to mee as a failing. So that here, Sir, you have engaged your ſelf to a twofold task; firſt, to prove that I have written in defence of the book of Common-prayer: and ſecondly, that I have failed if I had ſo done, in ſo doing: neither of which, I ſuppoſe, you will eaſily be a le to make good.

7. But Sir, ſuppoſe I had failed in both theſe, or twice as many things more as theſe, as in many more then ſo, I know I have: neither were that ſufficient to weaken my aſſurance, even gathered from thoſe grounds that by the Apoſtles are given us, and which you purpoſely here oppoſe; nor to argue the inſincerity and unſoundneſſe of my faith. For the ſame Apoſtle who telleth us, that Jam. 3.2. Impingimus ait, non impingitis; nec in uno, ſed in multis: nec multos ſed omnes impingere dixit: Aug. Ep. 29. Non dixit, offenditis, ſed, offendimus, inqi : & in maltis praemiſit, omnes ſu junxit, Beda. in many things wee ſin, or ſlip all: doth withall inform us, that a true Chriſtian, notwithſtanding theſe many ſlips, may have the ſincerity of his faith and profeſſion juſtified even by his works, in the eyes both of God and man. And that I take to be the genuine ſenſe of James in that place, and the right way of reconciling Paul and James in that argument, the one with the other. The caſe or cauſe in qeſtion that they deal with, is divers. In Paul the caſe is concerning ſin in generall, whether a man be a ſinner or no: and if that be the qeſtion,Rom. 3.23, 24, 25. hee cannot be juſtified but by faith only, reſting on the bloud of Chriſt, and pleading that in way of full ſatisfaction to God for his ſin. In James the caſe is concerning a particular ſin, to wit, hypocriſie, or counterfeit faith, and counterfeit profeſſion, whether a man be 〈 in non-Latin alphabet 〉 , 1 Cor. 9 27. 2 Cor. 13.5. cui opponitur 〈 in non-Latin alphabet 〉 , 1 Tim. 1.5. & 2 Tim. 1.5. a counterfeit Chriſtian or no: and where that is the qeſtion, hee that is unjuſtly ſo charged, mayJam. 2.24. by his works be juſtified in the eyes both of God and man. To which purpoſe makes that of a learned Autor,Fides juſtificat hominem: opera juſtificant fidem: Zanc. Faith juſtifieth the man; works juſtifie his faith. Thus, to omitRom. 4.1, 3. Heb. 11.17. Jam. 2.23. Gen. 22.12. Abrahams example, which both of them inſtance in; David, tho conſcious ofPſal. 19.12. & 40.12. & 51.5. & 149.2. many ſins to himſelfe; yetPſa. 7.3, 4, 8. & 26.1. & 18.22, 23. for his ſincerity dare appeal unto God, and offer himſelf to be tried for it by his works and his ways. And the like might be ſaid ofJob 9.2, 3.15, 21. & 19.25. with cha 13.16. & 23.10, 12. & 27.5, 6. & 31. Job, and of other of the faithfull; were it ſeaſonable here to expatiate into diſcourſes of this kind. It would little therefore avail you, tho I ſhould plead guilty in all wherewith you here charge mee, to beat me off thereby from mine aſſurance; unleſſe you could prove theſe failings to beDeut. 32.5. ſuch blots or bloches as are inconſiſtent with ſincerity.

8. From theſe failings wherewith you thought you had mee on the hip, you paſſe on to ſuch corruptions as might adhere to mee in my works and writings, in my preachings and faſtings, and other like employments. And truly, Sir, I ſhall freely confeſſe unto you, ſince you will needs be my ghoſtly father, as they uſe to ſpeak, that I find and feel to my hearts grief, many more corruptions accompanying mee in all my performances, then any one beſide my ſelf is able to eſpy.

But Sir, if it ſhould be demanded of you, for what cauſe or end you were pleaſed to make up this long Catalogue, and to pitch upon moſt of thoſe particulars, I doubt your heart would tell you, that it was not to ſhrive mee alone; but to be girding at, and traducing of thoſe, againſt whom with rancor you ſwell almoſt till you burſt, and upon all occaſions therefore are ſtill venting your gall.

For to give a little touch at leaſt upon each of them:

1. As concerning my luxuriancy in qotations: which you had once before a fling at; and whichThe end of one controverſie, p. 7. you twit Mr. Ley with: your qeſtion is ſo frivolous, whether it be all out of pure zeal, that it is unworthy any anſwer: It is a moſt ridiculous 〈 in non-Latin alphabet 〉 . Marc. Imp. l. 9. cap. 31. ſemblance of affected ſageneſſe and ſeverity, to expect or reqire zeal (if you underſtand what zeal means) and pure zeal, in every qotation of an Autor, or paſſage of a diſcourſe, tho in Divinity; and a meer frothie frump therefore to object as a fault, the abſence of ought there, where it is neither needfull, nor ſutable.

2. For my bitterneſſe againſt the Antinomians, wherewith my love to the brethren you imply to be tainted. Good Sir, give me leave to mind you, or thie Reader at leaſt, a little of your great and palpable partialitie. It is not ſo long ſince the Miniſters by the call and command of autority met and ſiting at Weſtminſter were ſtyled by Mr. S.Epiſt. Dedic. prefixed to Animadverſ. on M. Fullers Sermon. An Aſſembly of moſt ſacred and reverend Divines, for the reformation of the Church, convened by the Parliamen . But now ſince he is fallen of to the Antinomian partie, and is become an Architect of a new Sect, that wants as yet a peculiar diſtinguiſhing name, (for the moſt of thoſe that are of that note and notice, as to have gained any ſpeciall denomination, he diſclaims andIn a diſcours prefixed before his Smoke. excepts againſt) and he perceives that the frame of government commended by them to the Parliament, is adverſe to his idol of immunitie and impunitie for all ſorts of ſectaries; now that moſt ſacred and reverend Aſſembly, are with Mr. S. like Frontiſpiece of An end of one Controverſie. See After-reckon. p. 4. that confuſed Aſſemblie at Epheſus, Act. 19.32. raiſed by Demetrius and his fellow crafts men, for the ſupport of their trade, whereof ſome ſaid one thing, and ſome another, and the more part knew not for what they were come together. Thus is the Aſſemblie turned and transformed, as Maſter S. his weathercock turns to and fro. Now Sir, juſt in the ſame manner you deal with Maſter G. For while, it ſeemes, you conceived ſome hope of gaining him to your ſide, at leaſt ſo far forth to win and work on him, as to render him ſomewhat favourable and inclinable thereunto, by faining him one, that acknowledged no great difference between us and you; while this I ſay, laſted, Maſter G. was one of thoſeTreat. p. 210. men of learning and judgement, that do not cry out Antinomianiſm on free grace or free juſtification, as others do. But ſince he hath begun to touch your free hold, and to deal a little more freely with your work; and that hope, it ſeems, is utterly qaſht; now is Mr. G. become aRepl. pag. 2 froward old man; and one that may juſtly come under cenſure for his bitterneſſe againſt the Antinomians his brethren. and yet all the bitterneſſe I ſtand charged with, muſt be out of that book, concerning my cariage, wherein Mr. S. himſelf was pleaſed formerly to afford me this teſtimony, ſufficient, I hope, if his certificate may ſerve, to diſcharge me of this guilt. Nor is it an argument of an embittered Spirit, to diſcover the vileneſſe and perniciouſneſſe of ſuch Opinions, as perſons either of corrupt judgement, or bad conſcience, or both, endevour to taint and poyſon the ſouls of Gods people with.

3. What your next interrogatorie tendeth to, of ſeeking mine own things in preaching and obeying, and making again of godlineſſe, he that hath but half an eye, yet may eaſily diſcrie. This you would caſt as an aſperſion, not upon me alone, but upon our whole Miniſterie, as Reaſ. for Ʋ nity, 13. Sec. 5. elſewhere, that receive and are ſuſtained by ſuch maintainance as the Laws of the land have allotted us. And it muſt be returned back unto you as a baſe calumnie, untill you are able to ſee into mens hearts.

4. Concerning our faſtings and repentance; they are ſuch themes indeed, as thoſe of your way cannot endure to hear of: and it is not unlikely, but they could very well be content, to have all exhortations to, or injunctions of repentance, razed out of the New Teſtament; as well asSee Gods eye, Pref. p. 18. that petition for remiſſion of ſins, out of the Lords prayer. For as for Faſts, it is well known what ſome of them have been convinced to have taught; to wit, thatIn Star-chamber, before the Committe of the Houſe of Commons; by them reported to the Houſe. There ought to be no Faſting days under the Goſpel. Nor ought beleevers to afflict their ſouls; no, not in a day of humiliation. that, To faſt in obedience to civil commands of men, is to be ſervants of men. And your aim, Sir, here is apparent enough, to aſpers and traduce our monthly faſts by autoritie enjoyned. But the impreſſe of autoritie commanding us to convene, is not of that nature, that it muſt needs either imprint ſuch a ſtamp of impietie and profaneneſſe upon our hearts, or ſo damp all gratious affections and diſpoſitions in our ſouls, that we ſhould thereby be diſabled to the performance of that duty with true meltings of heart and ſound humiliation: no more then it was preſumed or deemed ſo to do, in thoſe ſolemn faſts, recorded in the word, that were2 Chr. 20.3. Joel 2.15, 16. called and commanded by religious Kings, yea and ſome alſoJohn 3.7. ſcarce ſuch. And I marveil why you let ſlip the obſervation of the Sabbath, by autoritie enjoyned: which thoſe of your way begin alſo to diſclaim, affirming, that Qomodo Diogenes, 〈 in non-Latin alphabet 〉 Plut. de Tranq. Vel potius ut Theocr. Idyl. 14. 〈 in non-Latin alphabet 〉 . every day, with them is a Sabbath.

5. For your laſt, of invention, and art, and learning, (under which head alſo, I hope, that heatheniſh piece of Logik comes, which your ſoul ſo much abhorres) uſed in preaching and praying: any one, that is but lightly acqainted with the humours of the times, may eaſily diſcern the drift of it; to comply with thoſe that cry down all neceſſity and uſe of any learning; and to help to bear up and bear out the rude rapſodies of thoſe that from the loom-work, or the cutting-bord, or the waſhing ball, and the like, ſtepping up into the pulpit, and ſuppoſing it enough to make there a great noiſe, throw out boldly what comes next to hand with them, making prayers and ſermons without head or foot.

9. But to paſſe from your not profeſſed aims, tho to any eye apparent and tranſparent enough, through the choiſe of ſuch matter, as you picked out, to inſtance in and inſiſt on: and to come to that, which you pretend, and would ſeem, onely to drive at, that upon due conſideration,Concl. Ibid. there would be found ſo much of ſelf, and hypocriſie, and vanitie, and fleſh, and corruption in all thoſe our performances, that all would prove unprofitable.

1. It is not denied that even the beſt-performances of the very beſt of Gods ſervants are more or leſſe tainted with ſin, ſome with a ſlighter ſtain, ſome with a deeper dye. Paul himſelf, thatAct. 9.15. choiſe veſſell of grace, found within himſelf, the fleſh and the ſpirit ſo intermingled, thatRom. 7.21, —23. nothing came with him from the one, but it ſtill received ſome light tincture at leaſt from the other: yea, that which was ſometime ſpoken by the Prophet Eſay, tho I ſuppoſeDe ſenſu genuino videantur Luther, Calvinus, & Muſcul. in loc. & conferatur cum Mic. 7.4. the genuine meaning of the place to be other; to wit, thatIſa. 64.6. All our righteouſneſſes are as a menſtruous cloth: yet may truly be affirmed of all even the good actions of the godly: andOrig. in Rom. 3. Hieron. in Iſa. Auguſt. nom. ſoliloq. cap. 28. Greg. in Job. l. 21. c. 15. Hugo in Job. 9.30. Bern. de verb. Iſa. 5. & alibi ſaepe. Perald. ſum. tract. 6. Dionyſ. in Pſal. 132. Ferus in Matth. 12. & alibi. Oecolamp. Buleng. Alii in loc. Luther. aſſert. art. 31. Perkins Reform. Cath. Abbots Defen. Chamier. Panſtr. tom. 3. lib. 11. cap. 18. Cajet. in 2 Cor. 5. Pigh. de fide & juſtif. Morus Apol. pro Eraſm. Alii. ſo not a few, as well Papiſts at Proteſtants, old as new Writers doe either expound it, or apply it. Nor is it denied, but that many, yea the beſt of Gods Saints, have had their failings, and ſome of them grievous ones; of other manner, then any of thoſe by Mr. S. here mentioned.

2. It is apparent, that notwithſtanding theſe, either defects, or defaults, yet the Holy Ghoſt hath pronounced them to be1 King. 3.6. & 9.4. & 15.11, 14. 2 Chr. 15.17. upright-hearted andLuk. 1 16. righteous in Gods ſight: and that they have hereupon aſſured themſelves ofPſal. 18.20, 24. being in favour with God; and been ſo far forth thereby emboldened, tho in ſubmiſſe and humble manner, toJob 23.10.12. plead the ſinceritie and integritie of their heart and life unto God; and bothIſa. 38.3. Pſal. 86.2. & 119.94. to ask, andNehem. 13.14, 22, 31. to expect favovr, and mercy, and goodneſſe from him in that regard.

3. Your main drift herein (and that not concealed, but profeſſedly held forth) is, in plain terms, impious. For it is (as hath already in part alſo been ſhewed) directly to contradict the Apoſtle John, and to make him a liar: for hee telleth us, that hereby wee may know and have aſſurance, that we are in the ſtate of grace and life; 1 Joh. 1.7. if we walk in light, Chap. 3. 14. if we love the brethren; Ibid. Ver. 19, 21, 22. if we do thoſe things that are wel-pleaſing unto God. And on the other ſide, you tell us, that we cannot hereby know, or have any aſſurance of it: and what is this, but in expreſſe terms to contradict what he ſaith, and to give the holy Ghoſt ſpeaking by him the lie? Or what other end can you pretend that you propounded to your ſelf in this your prolix and curious ſifting and ſhriving of Mr. G. but to make this aſſertion good? And yet, alas, Sir, what is he? a feeble wretch, 〈 in non-Latin alphabet 〉 Heb. 5.2. beſet one every ſide with manifold infirmities; a ſorry creature, made up of a multitude of imperfections; one of the meaneſt in his Lords houſe, of the moſt unſerviceable in his Maſters familie. Why ſhould you pick him out as a patern, or an inſtance, whereby to diſprove the Apoſtle? For what if Mr. G. a man of ſo many failings, were not able to make out any good account of his aſſurances from ſuch grounds as John there gives; or were found ſo faultie, that he could not paſſe the triall, and attain approbation, by ſuch marks, as he there propounds: and that Mr. S. here had laid ſuch load of iniquitie and hypocriſie upon him, as muſt of neceſſitie force him off from his hold. Yet what is that to the truth of the Apoſtles doctrine, or the proving of it to be vain, and fruitleſſe, and uſeleſs, and frivolous, and ſuch as no other, tho ſincere and upright, might gather ground of aſſurance from? To what purpoſe then is it, Sir, that you 〈 in non-Latin alphabet 〉 , Mat. 1.19. Catamidiare: Spart. in Pio. An Catomidiare, ut Salm. bring him thus here on the ſtage? either it is onely to traduce him: and that is meer malignitie; or elſe it is to croſſe the doctrine it ſelf delivered by the Apoſtle; and that is groſſe impietie. Make your choiſe, Sir, your ſelf, for whether of the two, you reſerved this to the laſt: and let it then go for an aſſay of the reſt, if you ſo pleaſe.

10. That all we do, or can do, is unprofitable, either unto the diſcharge of the leaſt and lighteſt of our ſins, or to the meriting of ought more or leſſe at Gods hands, you need not tell us: we are not to learn it from you; nor need we to light our candle at any of your new waxen tapers for the diſcoverie of this truth: we had it long ſince fromMatth. 23.8. our common Maſter; thatLuk. 17.10. when wee have done all that ever wee can do, we are unprofitable ſervants. But withall we have alſo from him, that even ſuchIſa. 42.3. Mat. 12.20. ſmoking 〈 in non-Latin alphabet 〉 . ut Iſa. 43.4. Ellychnium, Jun. weeks, as you jeer at,Treat. p. 171. that have more ſmoke then light, he will not qench: and that the very buds and bloſſomes of ſanctifying grace areRom. 8.23. the firſt fruits of the ſpirit; and that the being of them in us, and the diligent and conſtant exerciſe of them with us, are a good1 Joh. 4.13. & 3.14, 19. evidence of the ſtate of grace and life: and that true2 Cor. 7.10. repentance, and Godly ſorow for ſin, are good aſſurances of the pardon of ſin, and2 Cor. 1.21, 22. & 5.5. ſure earneſts of eternall ſalvation: and that by theſe therefore, tho weeJob 22.2. & 35.7. Pſal. 16.2. cannot be profitable unto God; yet wee may be profitable, asTit. 3.8. unto others, ſo herein alſo to our ſelves.

11. But,Concluſ. p. 17. for your part, you ſay, you cannot be ſo uncharitable, but to wiſh us a better aſſurance, then what I and my brethren can find in our own works and righteouſneſſe. For it is not what wee approve, but what God approves, is accepted. Luk. 16.9. Gal 6.7, 8. 1 Tim. 6.18, 19.

1. Sir, I and my brethren are much beholden to you for your charitie. Which yet as appears by the fruits of it, is not very fervent towards us: and which in the very next clauſe, wherewith you conſign all, you bewray ſome want of it; when you charge us, with maintaining the truth formerly taught by us, (which your ſelf cannot but confeſſe to be found in Gods word, and in the Sermons and Sammaries of Chriſt and his Apoſtels) and oppoſing you and theſe your new-found and new forged lights, Concl. Ibid. out of a lothneſſe to looſe our reputation, by going out of an old track of divinitie. Tho that indeed would be the readieſt way rather, to get reputation with the multitude in theſe humorous times; wherein mens appetites ar not more nice then theirJo 34 3. ears, and nothing reliſheth with them, but 〈 in non-Latin alphabet 〉 . either new diet, or old diet newly dreſſed. But whether this be not againſt the rules of charitie, thus to ſit upon the conſciences of others, I ſhall appeal, not ſo much to your own conſcience, (whoſe doctrine profeſſedly teacheth not to make conſcience of ought in regard of Gods ſight and diſpleaſure) as to the conſcience and judgement of any other that underſtand and acknowledge what charity and conſcience import.

2. Nor unſutable to this your qick and ſharp, tho ſhort cenſure, is the longer tail or train it drawes after it; the rather, it is not unlikely, drawn out thus in length, becauſe it goes great with ſecret inſinuations, ſuch as are not unuſuall with you (which any intelligent Reader therefore will yet eaſily diſcern) of the glorious excellencies of your illumination by vertue of your new-lights attained: Wherein you tell us, thatConcl. Ibid. when our ſpirits ſhall once begin to be unclothed of forms of darkneſſe, (which wee muſt conceive your ſelf to be deveſted of; howſoever wee ſilly ſouls remain enwrapt up ſtill in them) and ſelf-righteouſneſſe; and do 2 Cor. 3 18. with open face behold the glory of the Lord, (as your ſelf do; wee as yet do not) wee will cry out, Iſa. 6.5. Wo is me, I am undone, for I have ſeen the Lord; which none of us belike, you and your brethren, to return you your own words, onely yet doe:) and,Luk. 5.8. Lord depart from me, for I am a ſinfull creature: and,Matth. 11.7. What went you out to ſee? mine own unrighteouſneſſe? or rather, a reed ſhaken with the wind? (a not unfit emblem, if your frequent ſhifting and flittings to and fro be well weighed, of your ſelf): which long ſage admonition, or premonition rather, wherein like a cunning wizzard, you 〈 in non-Latin alphabet 〉 Lucian. foretell us what is already done by us, (for there is none of us but acknowledge as much already as you tell us wee will doe, when wee have attained to your light; and wee are like to be no great gainers therefore by your new light, if that be all wee ſhould get by it.) Whether it diſcover not ſome height of ſpirit above Chriſtian modeſty, and raſh cenſure of others beyond Chriſtian charity, I leave it likewiſe unto the conſideration of others.

3. For our aſſurance of our peace made with God, wee reſt wholly on the merits and mediation of Jeſus Chriſt, whom by faith we pitch our ſelves upon, as the ſole procurer and purchaſer of it; and wee renounce our own righteouſneſſe, which yet wee acknowledge to have received from God through Chriſt, or ought elſe in us, as utterly unable to ſatisfie for the leaſt of our ſins, or toPſal. 130. & 143.2. appear at the bar of Gods exact justice. Howbeit, from ſuch graces wherewith God in any meaſure hath been pleaſed to endow us, and the workings thereof, as well outward as inward, wee take encouragement (Gods own word affording us good warrant ſo to do) thereby further1 Joh. 1.7. & 4.14. to aſſure our ſouls, that wee are of the number of thoſe that are reconciled to God in Chriſt, and are therebyEph. 4.30. ſealed up unto life eternall. And whoſoever ſhall charge us with preſumption for ſo doing, ſhall withall be enforced to condemn, not onely multitudes of Gods faithfull ſervants, whoſe practice wee find u on record in Scripture as guilty of the ſame crime with us; but even the pen-men alſo of Scripture, as teachers of doctrine tending to preſumption, who have taught us ſo to do. And yet dare we not be ſo preſumptuous, as to offer to perſwade either others or our ſelves, that wee or they have intereſt in Chriſt, tho not repenting of our ſins, but remaining wholly ſtill in them; or that our faith or theirs may be 〈 in non-Latin alphabet 〉 1 Tim. 1.5. & 2 Tim. 15. ſound and ſincere, tho not accompanied in ſome meaſure with other ſuch ſpirituall qualifications.

4. It is true, that2 Cor. 10.18. not what wee approve, but what God approves is accepted. But Sir, wee know, thatPſa. 119.108. Iſa. 567. God doth approve and accept the weak and unworthy ſervices and ſacrifices of his ſincere-hearted ſervants: and that they arePro. 15.8, 26. Phil. 4.18. Col. 3.20. 1 Theſſ. 4.1. Heb. 13.16. well-pleaſing to him, notwithſtanding thoſe manifold defects and taints either attending them, or adhering to them; they being alſo, for the guilt of them, waſhed away in the bloud of our Saviour, who hath undertaken the diſcharge as well ofExod. 28.38. the iniquities of our ſpirituall performances, as ofIſa. 53.6, 7. our exceſſes otherwiſe: Which yet wee d em that wee have juſt cauſe to beRom. 7.18, 23, 24. humbled for; and that as well for the one, as for the other. So that neither do wee reſt on the worth of ought that either is in us, or is done by us, which we know and acknowledge to have much more matter of humiliation mixt with it, then you can know by us, or can truly therefore tell us of: Nor yet doe wee in regard thereof deem our aſſurance the weaker: ſince that it is not the qantitie of it, but the ſinceritie, not the worth of it, weighed in its own intrinfecall valew, but conſidered as God earneſt, and a ſeal of our portion in Chriſt, from whence this our aſſurance ariſeth. And we ſhall deſire you, if this do not ſatisfie you, either concerning us or other faithfull, to propound your captious cavils unto John the Evangeliſt, and demand of him, why he put us and other Chriſtians on ſuch a puzeling courſe of aſſurance, as by the finenes and ſubtility of your ſublimated wits, you and thoſe of your way have diſcovered that to be, that he hath delivered, and directed us and them unto

Laſtly, Sir, for a farewell, I ſhall in friendly manner adviſe you, to be hereafter more ſparing, then here you have been, in inſulting over, and trampling on the the blindneſſe and darkneſſe of others, leaſt by your new pretended light you lay open your own folly, in the impotencie and inſolencie of your ſpirit, unto the light and fight of others; men are not uſually ſo blind in this ſeeing age, but that they can diſcry day-light at a little loop-hole.

Thus having ript up and uncovered your Reply from the firſt ſtich to the fag end, I may truly ſay of it, that I have, as I found it, ſo ſhewed it, to be ſuch, as one of your Hyperaſpiſtae, or Encomiaſtae rather pronounces of his book, whome he oppoſeth; to wit,I.P. his Anſwer to Mr. Vicars in his Epiſtle. a worke conſiſting, the moſt part of it, of inconcluſive notions, having no more to underprop them, but your own Ipſe dixi. And tho I will not be ſo bold with you, as he is with his Antagoniſt; whome he tels, thatIbid. he cannot imagine him to be yet out of his hornbook in divinitie, that expreſſeth ſo little Logick in his writings: which blow ſo unadviſedly given to his Client, whom hee had undertaken not to defend onely, but to commend to, being one that cannot endure to hear of Logick in matter of divinitie, how he will by his Sophiſtrie teach him to ward, I know not, and muſt leave him therefore to crave him mercy. Yet I beleeve your Treatiſet to be in ſome kind ſuch as he ſaith, Anſ. to Mr. V. p. 9. Sect. 3. to ſubtile to old men; (thoſe of theJer. 6.16. old way, that God by the Prophet adviſed his people to looke after,) whom he therefore pronounceth to have the old man ſtill in them; (which we all, indeed withRom. 7.17. the Apoſtle howſoever it be with theſe new illuminates, denie not to have more or leſſe ſtill in us) and to have been infected (which himſelf belike never was) with the old leven of outward diſpenſations, (one of the faireſt terms that theſe mens black mouths, can afford Gods ordinances, and and the doctrines and dealings of Gods Prophets and Apoſtles with his people) and ſelf conceit: (one of the trueſt and moſt conſpicuous characters of thoſe of his own way) as allſo that Mr. S. ſpins too fine threds in Divinitie; (that which Mr. S. himſelfTreat. p. 37. chargeth the Legaliſts with as a fault in them) and that he is too ſublime and ſpirituall (the term that all your Familiſticall, fantaſticall Novelliſts, as well as the oldQui ſe ſolos pneumaticos indigetabant, orthodos Pſychicos. Nos agnitio Paracleti, atqe defenſio, diſjunxit a Pſychicis, Tert. ad Prax. c. 1. Et de Monogam. cap. 1. Nos ſpirituales merito dici facit agnitio ſpiritualium chariſmatum. Sed Pſychicis non recipientibus ſpiritum, ea qae ſum ſpiritus, non placent. Mountaniſts affect) for thoſe that take all in groſſe (in thoſe plain terms, in which Chriſt and his Apoſtles preached them) and have not yet attained the more excellent way; (the new way now revealed, but till now concealed, and in the ſacred writings of former times not to be found) wherein (if you will upon his own experience, and that is proof, I hope, ſufficient, beleive him); and yet, according to his way, wee need not ſtick much at it with him.

Mr. S. Treatiſe (he ſaith) doth ſo lay down the doctrine of Free-grace in that manner and with that demonſtration of ſpirit. (that he and his profeſſeth) as no other writing yet extant in print doth the like. But I beleive withall, that the Doctrine of Free-grace in the way that it was taught both by Gods Prophets and Chriſts Apoſtels, is ſo far from being either cleered or advanced by this Treatiſe of his, that it is much obſcured aſperſed and ſcandaliſed thereby: as hath evidently been ſhewed both here and before.

Concerning which, Sir, to make an end at length with you, let the Reader, that will be pleaſed to take the pains, to compare mine Anſwer with this your Reply, and your Reply with this Rejoynder to it, when he ſhall perceive what a poor pittance you have returned ought unto, in regard of what you have wholly let ſlip, and how little you have ſpoken to the purpoſe, in that whereunto you have returned ought; judge, whether this were not rather undertaken by you, that you might ſeem to have done ſomewhat, then out of hope that any good fatisfaction ſhould thereby be given unto any that would adviſedly conſider of either, unleſſe thoſe onely of your own partie. Unto whom I ſhall onely wiſh more wiſedome then to ſuffer themſelves, forſaking the light and conduct of Gods ſaving truth reveiled in his word, to be ſeduced miſled by ſuch falſe, tho flairing, lights as may bring them into, and leave them in, thoſe miry qags, wherein finding no firm footing, nor being able to get out of, they may ſtick faſt irrecoverably, to their eternall perdition.

FINIS.
Eſcapes of moment to be amended.

Pag. 6. lin. 9. read diſpatched. p. 8. l. 37. and ſtrongly. p. 13. l. 36. not materiall. p. 19. l. 22. ſeem. l. 29. it in. l. 32. reckoner. p. 25. l. penult.-tion. p. 28. l. 17. to do. p. 43. l. 24. condition and conditionall. p. 61. l. 2. denie this. p. 70. l. 5. anagogicall. l. 29. abominate. p. 77. l. 21. as well as. p. 78. l. 6. two-hand ſword. p 81. l. 22. hands. p. 86. l. 7. abundance. p. 91. l. 1. ought. l. 4. it like. l. 29. leaft in. p. 93. l. 7. with us. p. 100. l. 3. you. p. 109. l. 33. put out it. p. 112. l. 23. unravelled. pag. 113. lin. 13. and fanta. l. 14. Montaniſts. l. 21. with him; Mr. S. &c. p. 114. l. 4. put out onely. l. 6. and miſ-led.

In the Margin.

Pag. 24. lit. m. Sen. pag. 26. lit. i moraris. p. 63. l. m. Ira. p. 67. lin. ult. Sen. p. 68. lit. g. aper-ib. mortale lumen. p. 83. l. t. Rom. 8. p. 94. l. a. 〈 in non-Latin alphabet 〉 . ib. 〈 in non-Latin alphabet 〉 . pag. 113. l. q. -thodoxos.