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(Whereby little difference is pre­tended to have been acknowledged between the Antinomians and Us.)

AND, FREE GRACE, As it is held forth in Gods Word, as wel by the Prophets in the Old Teſtament, as by the Apoſtles and Chriſt himſelf in the New, ſhewed to be other then is by the Antinomian party in theſe times maintained.

In way of anſwer to ſome paſſages in a Treatiſe of Mr. John Saltmarſh, concerning that ſubject.

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

LONDON, Printed by E.G. for F. Clifton, and are to be ſold at his ſhop on Fiſhſtreet-hill neer London-bridge. 1646.

To the Chriſtian Reader.

DUring the time of my reſtraint and confine­ment to my chamber; (which I am not yet wholy freed from) by a late ſickneſſe, that brought me very low, and ſome relapſes, that kept me down; being by a friend, that came to viſit and aſſiſt me, advertiſed, that there was a Treatiſe abroad, of one Mr. John Salt­marſh, (a man to me then, ſave by one or two ſhort Pamphlets, utterly unknown) wherein I was among other late writers pro­duced, (traduced, I might ſay) as giving ſome Teſtimony to the Tenents of the Antinomian party: I could not but deſire greatly to ſee it; wondring not a little, asaa〈…〉〈 in non-Latin alphabet 〉Plut. in apophth. & in Phoc. Phocion ſometime, what ſhould ſlip from my tongue or pen, that to that party ſhould be pleaſing. Having therefore, to ſatisfie my ſelfe therein, pro­cured a ſight of the book, and finding therein the matter repor­ted anſwerable to the report that had been made to me of it; I was the rather thereby induced to looke into the work; albeit the verybbFree Grace: or, The flowings of Chriſts Blood freely to Sin­ners, &c. too long at full length to re­late. ſpecious, glorious and deep promiſing Title it ſelfe, (which yet ſometime is wont to moove matter ofccMulta fidem promiſſa levant, ubi plenius aeqo Lavdat venales, quas vult obtru­dere merces. Flaccus ad Flo­rum. ſuſpition) that the Frontiſpice at firſt preſented me with, as affording upon an experiment of many yeers, a cleerer diſcovery of Jeſus Chriſt and the Goſpel, ſundry ſoul-ſecrets opened, and the Goſpel in its glory, li­berty, freenes, and ſimplicity for ſalvation further reveiled; might have beenddInſcriptiones propter q••va­dimonium de•••i poſſit. Plin. in praefat. hiſt. nat. a buſh ſufficient of it ſelf to invite to ſuch pretious pretended liquor, and to ſuch choiſe, abſtruſe and uſefull mat­ter. I tooke ſome time therefore to read it thorough; and ha­ving upon a ſerious and adviſed ſurvey of it, obſerved, that not only the godly Miniſtry both of theſe and former times, (and as well the Divines themſelves as their Divinity) was therein grie­vouſly traduced; but the doctrine of the Goſpel alſo miſerably corrupted; I could not forbear, notwithſtanding my preſent weakneſſe, yet to ſtrain a little; and to hazzard the incurring of ſome inconvenience; partly for the cleering of my ſelf from com­pliance with thoſe, whoſe opinions both in Pulpit and by Pres I have publikely proteſted againſt; and partly to unbowel and lay open ſome part of that unſound ſtuff that lies cloſely couched in this covert vault; leaving the further proſecution and diſcovery of it to ſome other skilful Anatomiſts, of more ſtrength, and of better abilities for ſuch a buſineſſe then my ſelf. To this pur­poſe I had inſerted the preſent diſcours a good part of it, by way of digreſſion, into a worke of another nature, that then hung in mine hands. but having diſpatched that, and finding it to have riſen to a far greater bulk then at firſt I intended, or ex­pect d; in regard whereof it was not ſodainly like to ſee light; I thought good again to extract thence what concerned this ſub­ject, and having ſomewhat further enlarged it, to let it go by it ſelf, that it might the ſooner come abroad. If by it any may be ſtayed, that are but wavering or winding yet that way; or any ſtrengthened and warded againſt the wiles of ſuch as would withdraw them thereunto, (for of thoſe that are fixed on it, I conceive little hope) I ſhall have cauſe to bleſſe God for it, and to think my paines therein wel beſtowed. However, my prayer ſhal be to theeeJam. 1.17. Father of lights, that he will be pleaſed in mercy, toffEpheſ. 1: 18. enlighten the minds of his faithfull people amongſt us, with that Spirit of wiſdom and of light, whereby they may be enabled togg〈…〉〈 in non-Latin alphabet 〉Rom. 2.18. Phil 1 10. Exporare qae diſcrepant. Beza. diſcern between ſound and ſeeming, between tru and fals lights; leſt miſtaking their way, while they are miſled by the latter, like thoſehhIgnem fatuum qui ſequntur, in avia abducuntur, & in praecipitia fſlaque ſaepe­numero ruunt, Leloger. l. 6. c 3. & Kckerman. ſyſtem. Phyſ. l. 6. c. that fondly follow ſome blazing meteores, they fall upon perilous and pernicious precipices to the ruine of their ſouls; and while they think to make a ſhorter cut of it, as imagining to have found out an eaſier and more compen­dious paſſage to heaven, declining thoſe paths, becauſe to fleſh and blood they ſeem the more harſh and unpleaſing that Gods Miniſters out of his word, have formerly chalked out unto them, inſteed of attaining what thereby they expected, they run hed­long on toward hell.


IT is no good prognoſtik, when men to maintain a cauſe that they have under­taken to defend, ſhall either for the gaining, or for the faining of a party, wreſt and writhe other mens words, to wring that out of them that neither they ſpeak, nor thoſe that uttered them, ever intended in them. In which kind I find the ſpeeches of many worthy men, ſome deceaſed, ſome yet ſurviving, by one Mr. John Saltmarſh, in a worke of his lately come abroad, much abuſed; being ſtrangely ſtray­ned, to make men believe, that they held forth in their writings ſome glimerings at leaſt of thoſe new counterfeit lights, which thoſe deceaſed ones, were they ſurviving to ſee, would together with ſuch of them, as are yet ſurviving, in all likelihood, not diſclaim onely, but even abominate. But they are gone, tho their works yet remain, out of which matter enough might ſoon be collected, to ſhew, how many miles the Antino­mians of theſe times and they are aſunder. As for thoſe of them that yet live, they may, if they ſo pleaſe, and deem it a work worth their labour, take a little paines to cleer the paſſages produced out of their writings, where they find them miſap­plied. Sufficient it ſhall be forme, to vindicate mine own from that which out of them this Author would extract.

Among the reſt therefore of thoſeaaPag. 204. approved Writers, with whom ſome Truths of Free grace are related by him to be found Sparkling, in Teſtimony to what is in that his Diſcourſe in part aſ­ſerted, and in theſe times by others Aſsertors of Free grace; (thoſe of the Antinomian party, he meaneth, as hebbPag. 82. elſwhere expreſſeth himſelfe:) I find my ſelf, and ſome words of mine produced; which I ſhall endeavour here to cleer.

The Point, that he propounds from my writings to be proved, is thus layd down by him.


ccPag. 109.That we and thoſe commonly called Antinomians differ little.

Concerning which Propoſition ſo delivered by him, as ſpeaking in his own perſon, albeit I could not then, when I wrote, ſpeak any thing at all to it, as having at that time ſeen nothing of his; yet now I ſee nothing, but that I may very freely ſubſcribe it. For I find very little difference between many of his Aſſertions and theirs: and they may very well therefore go together. Nei­ther do I conceiv that he intended any whit leſſe, where he makesddPag. 14. the Truths here aſſerted by him, the ſame with thoſe that are aſſerted in theſe times by others Aſſ rtors of Free grace. the ar­rogant Title that our Antinomians uſually take and engroſſe to themſelves, as the onely maintainers of it. Nor, I ſuppoſe wil he deny them to be the men that he meant. Mean while this ſeems to be no better then diſſembling, if not down-right hal­ting, to rank himſelf among thoſe that diſſent from them, whom he had before profeſſed himſelfe to concur with.

If, to ſalv the matter, he ſhall ſay, that he ſpake thus in the firſt perſon, becauſe my words afterward alleaged ſo runne, The matter in controverſie between us and theſe men. I could eaſily ſhew him by ſome inſtances, what difference may ariſe, andeeSee J. H. Chriſtianity maintained, chap 9. § 3. p. 66. againſt G. C. Preface to the Autor of Charity maintained, § 8. hath a­riſen from the meer alteration of the perſon intended or pre­tended to ſpeak, where no word or title hath otherwiſe been altered. But I ſay onely for the preſent, that this his Propoſition is an Axiome of his own, diſtinct from my enſuing Allegation; and is ſuch, as unles he include himſelf among thoſe that dif­fer in opinion from the other party therein mentioned, carrieth with it no good ſenſe.

But let us heare, what it is that is produced as my Teſtimony to prove ſo little difference, between thoſe, in whoſe perſon I ſpeak, and thoſe commonly and deſervedly called Antinomians.

The words, (with this title prefixed,ffPag. 109. Mr. Gatakers Teſtimony in a late Treatis, Gods eye, &c. in Epiſt. to the Reader, p. 10.) are theſe; The matter in controverſie between us and theſe men, is not how far forth ſin is removed or aboliſhed in believers, or how far forth it is by Juſtification abandoned, or in what ſenſe God is ſaid to ſee or not ſee ſin, or take notice of it in believers and juſtified per­ſons, &c.

Now followeth Mr. J. S. his gloſſe hereupon,ggPag. 110. As if all theſe3 were granted on both ſides. And then comes in his Annotation. hhIbid.Note. Men of learning you ſee, and judgement do not cry out Anti­nomianiſm on Free grace, or free Juſtification, as others do, &c. but acknowledge a conſent in all theſe, &c.

I will not ſtand to queſtion what his et ceteraes ſhould mean here; or who thoſe other are, that ſhould cry out Antinomianiſm on Free grace, or free Juſtification. I know none that ſo do. Nor wil this Autors gloſing terms of**Whom yet he aſperſeth as men of no un­derstanding or judgement, Pag. 85. & 40. men of learning and judgement, (in both which mine own wants and weakeneſſes are beſt known to my ſelf, and I ratheriiIn aliis admi­ror, qod ipſe non aſſeqor, Hier. apolog. ad Pam­mach: reverence them in others, whom I ſee my ſelf come far ſhort of in either, then dare to arrogate any eminency in either kind to my ſelf) any whit work on me, or on any other, I hope, ſo qualified, as to make them the more ſlack in vindicating Gods truth againſt thoſe, that under colou­rable and plauſible pretences endeavour cunningly to corrupt it; or to comply in the leaſt degree with thoſe, whoſe opinions and tenents they ſhall juſtly deem, (as my ſelf according to my weak judgement, others not a few, of far deeper reach and bet­ter judgement, concurring with me therein, have in expreſſe tearms avowed them to be) bothkkGods eye on his Iſrael. p. 2. peſtiferous and pernicious.

But for hisllMaledicta (mala ſalum) gloſſ, qae corrumpit tex­tum. gloſs; ſuch an one as corrupts the text; as if all thoſe things were granted on both ſides; and that my ſelf and o­thers, I know not who, learned and judicious, acknowledge a con­ſent in all theſe. He would herein make men believe, that I come a great deale neerer the Antinomian party, (for of others I ſay no­thing) then I ever did, or do ſtill profeſſe my ſelfe to do. and would pick out of my words, ſuch a conſent between our Anti­nomians and their Opponents acknowledged, as I never therein intended, nor doe my words there, duly weighed, neceſſarily import. That which may more cleerly appear to any that ſhal obſerv the cours of my debate and diſpute; and might have done ſo to him likewiſe, had he been pleaſed to look back to my foregoing diſcourſe, whereunto I there refer my ſelf, in thoſe words,mmGods eye, &c. Epiſt. to the Reader, p. 10. as was before ſaid: in which place, both my meaning is more fully expreſſed, and the ground of uſing that ſpeech with­all adjoyned.

My intent and purpoſe in that Treatiſe was not, either to diſ­cuſſe or deal with the ſundry Antinomian tenents that are a­broad;4 but to ſingle out one onely, and to qit one paſſage of Scripture from their abuſe thereof therein. This point in parti­cular, as by them maintained, having propounded in theſe tearms,nnIbid. pag. 2. that God doth not, wil not, cannot, in theſe times, ſee any ſin, in any of his juſtified children: to cut of all by-debates, and keep cloſe to the point intended to be dealt in at preſent, afterooIbid. pag. 3, 4. ſome diſcovery of their wonted tergiverſations, I ſubjoyn theſe words, to which thoſe cited relate;

ppIbid. pag. 5.The queſtion then is, what it is that theſe men maintain, con­cerning Gods ſight of ſin in the faithful, which (to ſtate aright the controveſie, as it ſtands between them and us) is not eyther concer­ning the efficacy of Juſtification in generall; or concerning Gods ſight of ſin generally in ſuch as believe and are juſtified, (that which would be obſerved, to diſcover the meer impertinency of a multitude of allegations, which out of Orthodox Autors concerning thoſe points theſe men heap up to no purpoſe) but whether God do or will, or can ſee ſin in the ſame manner in perſons ſo qualified and eſtated now, as in former times he did.

Which words having reference to that ſingle point or queſtion in preſent controverſie ſo ſtated, do in no wiſe imply any con­ſent between us and them in thoſe ſeverall branches there men­tioned, (wherein I doubt not but differences, and thoſe vaſt ones may be found) but to cut off the ſcanning of them, or ought that might be caſt in concerning them, as not appertai­ning to the preſent debate. And to diſcover the weaknes and unſoundnes of this inference: ſuppoſe we that a Proteſtant wri­ter being to debate the controverſie between us and the Papiſts concerning their Maſse, ſhould in ſtating of it, ſay, The Queſtion betwen us and them, is not concerning the nature and efficacy of Sa­craments in generall, nor concerning the difference between Sacraments and Sacrifices in generall, nor concerning Chriſts preſence gene­rally in every Sacrament; but whether Chriſt in the Maſſe be really offered as a Sacrifice propitiatory for the ſins of qick and dead. could any man with color of reaſon hence inferre, that the party ſo ſpeaking ſhould acknowledge a conſent in all thoſe par­ticulars between Papiſt and Proteſtant? Yet the inferences are alike.

Yea ſuppoſe we that the Antinomians and we were acknow­ledged5 to agree in thoſe two heds at firſt propounded: or in thoſe three, which they are afterward ſliced out into, (which this Autor the rather pitched upon, that he might ſay all theſe, which of two onely ſo congruouſly he could not) or in many more points then thoſe three, to make out his & caetera, which he was pleaſed to annex, as if there had been more behind, wherein conſent and concurrence ſhould be acknowledged, whereas indeed no more then thoſe three are mentioned, & thoſe not, as he would have it, to be granted, as on both ſides agreed in, but to be laid aſide, as impertinent to the queſtion in hand. But grant, I ſay all theſe, to be agreed in, and more then all that is there mentioned: yet would not all this be of force ſufficient to infer, that therefore there is little difference between the Anti­nomians and us. no more then if one of ours ſhould in preciſe tearms ſay, there is no controverſie between the Papiſts and us about the unity of the Deity, the Trinity of Perſons, the Deity of Chriſt, his ſuffering to ſave ſinners, his riſing from the ded, his aſcention into Heaven, his return to judgement; it could thence be inferred, that therefore there is little difference between the Papiſts and us. The one inference ſure would be as good as the other; neither ſound nor of validity to bring ſo neer together either the one couple or the other.

And this ſhall ſuffice to ſhew that in thoſe words of mine no­thing les was intended, then this Autor would eyther perſwade them, or enforce them, to ſpeak.

Thus having diſpatched briefly, what concerned mine own particular, I ſhal take the boldnes to pierce a little into the main body of the book, and to conſider of the work it ſelf; the rather, that my judgement in this buſines may further appeer, and how far I am from deeming, much more from aſſerting ſuch a petite difference between the Antinomians and us, as if we ſtrove but about ſticks and ſtraws.

The Title holds out Free Grace; and the Preface pretends Peace. Grace and Peace, very ſpecious, very plauſible inſcriptions. But if the work it ſelf be thoroughly dived into, it may not unde­ſervedly be doubted, whether the contents of it wil be found anſwerable to what is promiſed in the Title page, or pretended in the Preface; or whether it wil not proov rather (as he ſaid6 ſometime of ſome Philoſophers and their writings) like ſome Quickalvers box,qqQ•••m〈◊〉hac trmai, pyxides venena. Seneca apud La­ctant. institut. l. 3. c. 15. that hath the name of ſome wholeſome ſimple, or ſoveraign receipt paſted on, or painted on the outſide, when it contaynes rats-bane or ſome other rank poyſon within.

For firſt, as concerning the former, Free-grace; it is that, I hope; that all tru and faithful Miniſters of Jeſus Chriſt highly eſteem, frequently preach, eagerly contend for, and by all means labour to advance; ſuch Free grace, I mean, as the word holdeth out as wel in the writings of the Old as of the New Te­ſtament: and ſuch as the Prophets of God propounded and prea­ched in the one, and the Apoſtles after Chriſt himſelf in the other. But that Free Grace, that we find here deſcribed, and is by our An­timonians uſually aſſerted, is ſuch (which I doubt not by Gods aſſi­ſtance but to make plainly appeer) as differeth much from that, which either the Prophets of God held forth in the Old Teſtament, of Chriſt and his Apoſtles preached in the New.

For firſt as concerning the Prophets and their preaching, al­beit thisrrPag. 14 & 30. Autor alledge, as other of the Antinomians alſo do, that paſſage ofſſEſay 55.1. Eſay, ſo much preſſed by them (but no les abu­ſed then that other ofttNum. 23.21. Balaam, to proov ſuch a free grace as they now fancy; as if it had been an exhortation made not to thoſe that then lived, but to ſuch onely as then were not yet in being.) Yet when he ſpeaks out his mind, concerning the mini­ſtery of God by his Prophets in thoſe times, he telleth us in plain terms, that,uuPag. 167. The whole frame of the Old Teſtament was a draught of Gods anger at ſin. and God in this time of the Law appeared onely as it were upon terms and conditions of reconciliation: and all the worſhip then, and acts of worſhip then, as of prayer, fa­ſting, repentance, &c. went all this way, according to God under that appearance.vvIbid. and in this ſtrain (ſaith he) runs all the miniſtery of the Prophets too, in their exhortations to duty and worſhip, as if God were to be appeaſed and entreated and reconciled, and his love to be had in way of purchaſe by duty and doing, and worſhipping. ſo as under the Law, the efficacy and power was put as it were wholy upon the duty and obedience performed, as if God upon the doing of ſuch things, was to be brought into terms of peace, mercy and forgivenes; ſo as their cours and the ſervice then, was as it were a working for life and reconciliation.


Now whether theſe words do not evidently and cleerly hold out an utter deniall of Free grace then taught, eſpecially as they now decipher it, let any indifferent reader judge. But in few words, (to pick out one medium onely, made up of two clauſes alone, that wil eaſily evince it,) I thus argue; Where Gods love is to be had in the way of purchaſe, and the whole efficacy and power is put as it were on the duty and obedience performed; there is no free grace, much let ſuch as theſe men deſcribe it: But ſo it was (ſaith this Autor) in all the miniſtery of the Prophets. No free grace therefore was preached by them. yea conſequently, none ſaved by free grace in thoſe times. forxx1 Cor. 15. , 2 how could they be ſaved by that, that was never preached to them? Yet the Apoſtle Paul affirms, that all that were ever juſtified, either in thoſe times or theſe, wereyyRom. 3.23, 24〈…〉〈 in non-Latin alphabet 〉. juſtified by free grace. and by it the Apoſtle Peter aſſures us, that thoſe werezzActs 15.11. 〈…〉〈 in non-Latin alphabet 〉. ſaved that lived in thoſe times, as wel as we that now live.

Beſides that herein he makes the Prophets of God (as he doth the like alſo by the Miniſters of the Goſpel, for treading, as he ſaith, in their ſteps) no better then meer mountebanks and deluders of Gods people; yea God himſelf ſpeaking by them,aaOccaſionall word, p. 4. not unlike the Gentleman, who becauſe he would ſeem free to his neighbours, (he wil not refuſe, I hope, to own his own ſimilitude) bid fil out wine freely; but had commanded his ſervants before hand ſo to burn it, that it ſhould be too hot for any of them to drinke. For ſo he intimates in his application of it, that by ſome Miniſters the Wine in the Goſpell is ſo over-heated with conditions and qalifications, that tho they ſeem to fil it out freely, yet poor ſouls cannot taſte of it, and tho free grace may be in the notion of it, yet not in the truth of it. Now what may be the ground of this ſore and grievous charge? do our Miniſters clog their offers of grace with any other conditions and qalifications, then the Prophets, Gods Miniſters and meſſengers, in thoſe times did? No it is not that, that this Autor chargeth them with: but this rather; thatbbTreatiſe, p. 169. they run in a legall ſtrain, and would work God down into his old and former way of reveiling him­ſelfe as under the Law, when he ſeemed to be onely in the way to recon­cilation and peace, rather then pacified; ſuch as he formerly deſcri­bed. If then the Miniſters under the Goſpel, whom he thus tra­duceth, fill out this Wine heated with no other conditions and8 qalifications, but the very ſame that the Prophets did in the time of the Old Teſtament; and they filled it out then no otherwiſe then they had good warrant from God; then I ſee not, how it can be avoyded, but that God is hereby made like that Maſter, and the Prophets, his Miniſters and Meſſengers, in thoſe times at leaſt, guilty of ſuch deluding snd jugling with men, as this compariſon of his imports. So that when EſayccEſay 55.1. inviteth all to come and drink freely without money or price; he makes a ſhew indeed of filling out the Wine freely, and there is in his words as it were a notion of free grace. but when he comes in afterward with ſo many conditions and qalifications,ddIbid. verſ. 3, 4, 6, 7. of audience, and obedience, and ſupplication, and reformation, and reverſion, &c. he doth ſo over­heat it, that poor ſouls for fear of ſearing their lips, dare not put the cup to their mouths.

I conclude for this former branch: If the grace of God tem­pered with ſuch conditions and qalifications, as the Prophets gene­rally uſed, tho it may in notion ſeem tru, yet in truth it is not free; (nor is any notion indeed tru, that hath not truth in it) then the Grace of God preached and propounded to the faithful in the time of the Old Teſtament was no free grace; and conſequently no grace: (foreeNifi gratuita, non est gratia. Avg. de grat. Chriſt. l. 1. c. 31. grace is no grace, unles it be free) and the Prophets in thoſe daies did but delude Gods people, pretending to pro­pound and preach grace unto them, when as indeed they did no­thing les. And whether theſe things follow not from this mans grounds, let any intelligent and indifferent Reader judge.

Yea but whatſoever God and his Prophets (for whatſoever they did, was by his direction and appointment done) did in the time of the Old Teſtament; yet I hope Chriſt and his Apoſtles pro­pounded and preached free grace in the New. Let us pas there­fore on from the Old to the New; and conſider whether by this mans grounds and principles our Saviour himſelf preached ei­ther Goſpel or free grace.

ffTreatiſe, pag. 125.God then, ſaith our Autor, maketh no Covenant properly in the Goſpel as he did at firſt; but his Covenant rather is all of it a Promiſe. ggPag. 126. and yet God covenanteth too: but it is not with man, but with Chriſt. God agreeth to ſave man. but this agreement was with Chriſt. and all the conditions was on his part. no conditions on our9 parts. And again:hhPag. 152. A covenant in the ſtrict legall ſenſe, is upon certain articles of agreement and conditions on both ſides to be perfor­med, thus ſtood the old Covenant; there was life promiſed upon con­dition of obedience. but the Covenant under the Goſpel is all on Gods own part.iiPag. 153. like that with Noah, Geneſ. 9.11. againſt the way of the old; wherein man was to have his life upon condition. How this agreeth, with what elſwhere he tels us, thatkkPag. 163. the Goſpel is formed up of exhortations and perſwaſions, and conditionall promiſes, &c. I ſtand not now to diſcuſſe, but proceed. llPag. 191.Salvation, he ſaith, is not made any puzling matter in the Goſpel. it is plainly, eaſily, and ſimply reveiled; Jeſus Chriſt was crucified for ſinners. this is ſalva­tion. we need go no further. all that is to be done in the work of ſalvation, is to believe that there is ſuch a work, and that Chriſt died for thee amongſt all thoſe other ſinners he died for. And again,mmPad. 193. This is ſhort work, Beleev and be ſaved; and yet this is the onely Goſpel work and way.

As for repentance, and ſorrow for ſin, and ſelf-deniall, and the like, to tell men of theſe, or pres them upon any, as things re­quired of all thoſe that expect a ſhare in the ſalvation purchaſed by Chriſt, it is taxed by this Autor as a legall, no Goſpellike way: and they are ever and anon girded at, as Legall teachers, thatnnHe bid me repent, and be ſorry for my ſins, p. 19. bid men repent, andooHe bid me be humbled for my ſin, and pray, p. 17. be humbled, and be ſorry for their ſins, and pray, andppOthers bid me be ſorry for my ſin, and lead a better life, p. 21. lead a new life,qqRepent and pray, and live an holy life, & walk according to Gods Law, p. 27. walking according to Gods Law, by the way implying, as if thoſe that preſſed thoſe things upon them, ſpakerrI heard not any thing of Chriſt ſpoken yet, p. 17. nothing at all of Chriſt) and thatſſHe ſet me up­on duties, p. 17. ſet them upon duties; andttDid he not bid you ſeek for qualifications and conditions firſt in your ſelf? p. 22. tell them of conditions, and qalifications. againſt which that paſſage invvPag. 30. Eſay before mentioned isvvPag. 30. oppoſed. Yea for faith it ſelf, albeit ſometime, withxxHeb. 11.6. the Apoſtle, he acknowledge, thatyyPag. 25. without faith it is impoſſible to pleaſe God; yet neyther is that re­qired as a condition to make Chriſt ours; for,zzPag. 189. Chriſt is ours, ſaith he, without faith.

Now conſider we in the next place, what manner of preaching our Saviour Chriſts was; that collating the Goſpel by this man deſcribed, with the Goſpel that Chriſt preached, we may ſee how wel they ſort and ſute the one with the other. aaMatth. 3.13.I came, ſaith our Saviour, to call ſinners to repentance: and,bbLuke 13.3, 5. Ʋnleſſe ye repent,uuEſay 55.110 ye ſhal all periſh. and,ccMatth. 18.3. Verily, I ſay unto you, Ʋnles ye be converted, and become like children, ye ſhall not enter into the Kingdome of Hea­ven. And,ddMatth. 16 23. If a man wil come after me, let him deny himſelf, and take up his cros and folow me. And,eeLuke 14.26. If any man come to me, and hate not his Father and Mother, and Wife, and Children, and Bre­thren and Siſters, yea, and his own life alſo, he cannot be my Diſciple. And,ffLuke 14.33. Whoſoever he be of you, that forſakes not all that he hath, he can not be my Diſciple. Here is no ſuch ſhort work as Mr. S. makes of it. Here are conditions, you ſee, reqired; and thoſe not of faith alone, but of repentance, and humiliation, and ſelf-deniall, and converſion, and renouncing of all,ggPropoſito ſaltem tenus. Adrian. qoalib. 10. Qan­tum ad affectum, licet non qan­tum ad effectum. Ludolf. de vit. Chriſt. in diſpoſition and purpoſe at leaſt. But compare we now his new model, with theſe and the like paſſages of our Saviour, and ſee how they agree; whether the Goſpel that he deſcribes, and the Goſpel that Chriſt taught; the free grace that Chriſt taught, (if at leaſt he taught any) and free grace as this man fancies it, be one and the ſame. and whe­ther grace and Goſpel come neerer to Chriſts way, that that he gives out, or that that he girds at. Or, if you pleaſe, caſt we our eye back to his former compariſon, and conſider whether it may not as wel be applied to our Saviour himſelf and his prea­ching, as to them and theirs, whom he would faſten it upon, going no further then he did. For may not a man, building on Mr. S. his grounds, and ſpeaking in his langvage, ſay of our Saviour, that he made a ſhew indeed of filling out his Wine freely, whenhhMatth. 11.28. he called upon all that travelled and were heavy laden to come to him, with promiſe to refreſh them; but he hath heated it ſo with conditions and qalification of believing, and repenting, and humi­liation, and converſion, and ſelf-deniall, and renunciation of all, that men could not drink of it without ſcalding their mouths? and it was no marvel therefore, that the young maniiMatth. 19.22. went ſo heavy away from him. Nor do I wonder now ſo much that Mr. Eaton, in whoſe ſteps this man treads, ſhould make Christ a legal teacher. (and what ſhould it greiv any ſervant of his to have that name given him, that is given his Maſter either before him, or with him?) kkJo. Eaton, Honey-comb, c. 5. p. 84.Chriſts Sermons (ſaith he, as the Prophets, ſaith Mr. S.) for the moſt part, run all upon the perfect doctrine and works of the Law. relating withall ſome of the above-mentioned paſſages. And if ſuch as this be no Goſpel preaching, nor ſuch as wil ſtand11 with free grace, then undoubtedly our Saviour never preached, either Goſpel, or free grace.

If any ſhal object, as this Autor doth, thatllPag. 103. Chriſt tels you in few words; and his Apoſtle in as few. As Moſes lift up the Ser­pent in the wildernes, ſo the Son of man muſt be lift up, that whoſo­ever believes on him, ſhould have life. mmJohn 3.14, 15 it ſhould be.John 6. and Paul tels you,nnRom. 10.6, 7, 8, 9, &c. If thou ſhalt confeſse with thy mouth the Lord Jeſus, and ſhalt be­lieve in thine heart, that God raiſed him from the ded, thou ſhalt be ſaved.

The anſwet is eaſie. Our Saviour Chriſt in his preaching can­not cros, or contradict himſelf. what he ſaid in this latter place, doth wel concur and conſiſt, with what he ſaid in the for­mer. He propoundeth faith, and mentioneth it only there; not as if he reqired nothing els but faith of his followers, or of thoſe that ſhal have ſhare in the ſalvation by him purchaſed; for there is no excluſive in the text; nor are his words les peremptory in thoſe other paſſages, then in this. and althoooRom. 3.28. unto juſtification nothing but faith is reqired, becauſe faith hath a peculiar office in that work that no other grace hath; yet there is more then faith reqired unto ſalvation. nor was it needful that Chriſt ſhould every where name whatſoever he reqired. and ſufficient it was for him ſometime to name faith onely: for that the faith which he there nameth and reqireth is ſuch, as without thoſe other reqiſites joyned with it, cannot be ſound and ſincere.

As for the Apoſtles of Chriſt, what the ſubject matter of their Sermons was, and what method and manner of preaching they uſed; how exactly treading in their Maſters ſteps, as himſelf did in the ſteps of John his forerunner; how diſſonant from that that this Autor propounds and commends; how conſonant to that he thus girds at, and traduceth as a legall and no Goſpel­like way; wil plainly appear, if we ſhall but briefly conſider, what John Baptiſt began with, our Saviour himſelf ſeconded him in, gave in charge to his Apoſtles, and they conſtantly obſerved, from the firſt to the laſt: wherein we ſhal have a ſhort breviari of the whole Goſpel, as in Scripture it is de­ſcribed.

John, we know, began with preaching of pardon of ſin, and ſalvation, upon condition of faith and repentance, and newnes of12 life. For he called upon them toppMatth 3.2. repent, and toqqverſe 8. bring forth fruits beſeeming repentance. that is, whereby the ſincerity of their repentance might appear and be approoved; withall telling them, that for ſatisfaction to be made unto Gods juſtice for their ſins, they were to believe on Chriſt, to reſt and rely on him, asrrJohn 1.29. the Lambe of God, who by his ſufferings did take away their ſins. forssActs 19.4. ſo the Apoſtle Paul tels us he preached; and this Autor there­fore ſpake not ſo exactly or warily in another Treatiſe of his, where he ſaith, that**Smoke in the Temple, p. 66. John preached repentance; Jeſus Chriſt faith and repentance. as if John had not preached as wel faith as repen­tance: which the Apoſtle ſaith he did.

Now as our Saviour in his firſt Sermon went the very ſame way that John did, (He began to preach, ſaying,ſſMatth. 4.17. Repent ſaith one Evangeliſt;ttMark 1.15. Repent; and believe the Goſpel, ſaith another. ) ſo in ſealing the Apoſtles his Diſciples their commiſſion; he biddeth them,uuMark 16: 15. Go out into the wide world, and preach the Goſpel to every creature. But what Goſpel? or what manner of Goſpel was it, that they were to preach? the Goſpel of life and ſalvation, upon condition of faith, and repentance, and obedience. that,vvMark 116.16. whoſoever believs and is baptiſed ſhall be ſaved: whoſoever believeth not, ſhal be damned. Yea but, where have we repentance, wil you ſay, and obe­dience? And, thatxxLuke 24.47. repentance and remiſſion of ſins, (that is, remiſ­ſion of ſins upon repentance, as before with John,yyMark 1.4. repentance unto remiſſion of ſins) be preached in his name. and,zzMatth. 28.19 teaching them (ſaith he) to do, whatſoever I command. and what he commands and reqires of all his, was before in part ſhewed.

And did not the Apoſtles, think we, keep to their commiſſion? or preached they any other Goſpel then what Chriſt their Ma­ſter had enjoyned them? No other, undoubtedly. We may boldly ſay of them all, as one of them of himſelf, they had the graceaa1 Cor. 7.25. to be faithful. but had not ſo been, had they ſwarved from their charge.

Yea but, ſaith this Autor,bbPag. 41. What did Peter preach to Cornelius, or Philip to the Eunuch, or Ananias to Paul, or Paul to the Jaylor, but Jeſus Chriſt onely?

I anſwer. 1. It is moſt certain, they could laycc1 Cor. 3.11. no other founda­tion, for man to reſt and rely onddActs 4.12. for ſalvation, but Chriſt onely. But it followes not hence, that they preached nothing els; or13 that they offered and tendered ſalvation by Chriſt without any condition at all; or otherwiſe then as Chriſt had himſelf pro­pounded it, and enjoyned them to preach it.

2. We haveeeActs 2.40. & 16.32. not their whole Sermons, but ſome brief ſum­maries, or ſome principall heds of them.

3. In theſe ſummaries of them, we have thoſe things preached and preſſed, for which this Autor taxeth his brethren as legaliſts; repentance by Peter, in hisffActs 2.38. firſt, andggActs 3.19. ſecond Sermon; and that in the former preſſed upon thoſe, that werehhActs 2.37. pricked in heart already; in the latter backt withiiActs 3.19. 〈…〉〈 in non-Latin alphabet 〉. repent and re­turn. a return, that is, alteration of cours of life.

4. In ſome they needed not to pres much, what they found them wrought unto already. Ananias needed not to pres Paul to prayer, askkActs 8.21. Peter doth Simon the ſorcerer, becauſe he wasllActs 9.11. by God informed beforehand, that he prayed. nor Peter to pres holineſſe of life upon Cornelius, whom he foundmmActs 10.2. moulded and wrought in that regard to his hand; but tonnActs 10.38. acqaint him with the particularity of the Meſſias his perſon, whom yet he had be­leeved on, and expected before: and yet he preached more then Jeſus Chriſt onely to him; when in that Sermon he aſſured him thatooActs 10.35. in every Nation, whoſoever he were that feared God, and lived righteouſly, he was accepted with God.

5. It is as abſurd to imagine thatActs 16.31. Paul preached not as wel re­pentance as faith to the Jayler; becauſe there is no expres men­tion of repentance in the Text; as to ſuppoſe that Peter preached not as wel faith as repentance to the Jews, becauſe in his Sermon there is no expreſſe mention of it: or that our Saviour prea­ched not faith, but repentance onely in his firſt Sermons, becauſe**Matth. 4.17. Matthew makes mention of this latter alone: what if I ſhould ad? or that the twelv preached not faith as wel as repentance, be­cauſe Mark ſaith no more, but thatppMark 6.12. they went out preaching that men ſhould repent. Such negative arguments proov no­thing.

6. If we ſhall demand of Paul, what his conſtant cours of teaching was in his preaching of the Goſpel, and publiſhing the covenant of grace, he wil tel us, that it was the very ſame, both for matter and method, that his maſter began with, and not one way to ſome, and another way to others, as this Autor14 ſeemsqqPag. 42. ſometime to imply, but the ſame for ſubſtance, both to Jew and Gentile. rrActs 20.21.Teſtifying, faith he, both to Jews and Gentiles,ſſ〈…〉〈 in non-Latin alphabet 〉, penitent á ſive reſipiſcen­tiam ad Dum••qa ad Deum ac­ceditar. ſicut Heb. 6.1. 〈…〉〈 in non-Latin alphabet 〉. reſcipiſcentiam d mortus operi­bus. ī qa ab iſtirrenditur. Repentance towards God, andtt〈…〉〈 in non-Latin alphabet 〉, fidem in Chriſtum, qChriſto filitur, ſive fiducia in chriſto colloca­tur. Faith on Chriſt. and he putteth repentance (therein followinguuMark 1.15. his Maſters method) in the front. And yet more fully, relating both his commiſſion from Chriſt, and his putting of it in execution: for the former he ſaith, thatxxActs 26.17, 18. Chriſt ſent him to the Gentiles, to open their eyes, and to turn them from darknes to light, and from the power of Satan to God, that they might receiv remiſſion of ſins, and a ſhare among thoſe that are ſan­ctified by faith on Chriſt. and for the latter, thatyy〈…〉〈 in non-Latin alphabet 〉. verſe 19. out of obedience to Chriſts command, and in purſuance of this his commiſſion (which I ſuppoſe he underſtood as wel as this Autor, and kept as cloſe to it, as any Antinomian of theſe times, yea as any that ever preached Chriſt)zzActs 16.10. he preached, or publiſhed, both to the Jews and to the Gentiles, that they ſhould repent, and turn to God, doing works beſeeming repentance; ſuch as might ſhew them to be truly penitent, and their repentance to be ſound and ſincere. And thus Pauls preaching to the laſt, comes home to John Bap­tiſts preaching at firſt; and is the very ſame, you ſee, with that, which this Autor makes to be the very character of a Legall Teacher.

Oh but the preſſing of theſe things asaaPag. 17. duties, without which a man can have no intereſt in Chriſt, that is it that argues a legal Teacher.

I might for warrant hereof alledge that of our Saviour, asbbJohn 8.24. Ʋnleſſe you believ that I am he, you ſhal die in your ſins. ſoccLuke 13.3. un­leſſe ye alſo repent, ye ſhall periſh, and that of the Autor to the Hebrews,ddHeb. 12 14. without holines no man ſhal ever ſee God. (but that Mr. EatoneeHoney-comb ubi ſup. p. 85. tels us, that that of our Saviour,ffMatth. 5.8. Bleſſed are the pure in heart, for they ſhal ſee God; is not Goſpel, but Law. tho therein I beleeve him not) and that of John,gg1. John 2.6. He that ſaith he is in Chriſt, ishh〈…〉〈 in non-Latin alphabet 〉. indebted, (is obliged to it, as a debt, as a duty: for what is duty but du debt?) to walk as Chriſt walked: to live as he lived. But I wil inſiſt onely upon Paul, as zealous and as preciſe a preacher of free grace as ever any. he, albeit he affirm confidently, thatiiRom. 8.1. there is no condemnation to thoſe that are in Chriſt; yet he ſub­joyneth withall, (and that is, I ſuppoſe, a qalification at leaſt)kkIbid. who walk not after the fleſh, but after the Spirit. and yet further, a15 litle after,llVerſe 12. Therefore, brethren, we aremm〈…〉〈 in non-Latin alphabet 〉. debtors (we ſtand obliged and bound to it as a du debt; if ever we look to be ſaved) not to live after the fleſh; but (as before he ſaid, to be thence ſupplied here) to live after the Spirit. and that this is his meaning, and it is in nature of a condition on mans part reqired, it is apparent by what followes;nnVerſe 13. For if ye live after the fleſh, ye ſhal die: but if by the Spirit ye mortifie the deeds of the body, ye ſhal live. Which tho it be pure Goſpel, and life even upon ſuch terms propounded, free grace; (for no Law ever promiſed life unto mortification of the fleſh; no more then the ſight of God to ſuch imperfect pu­rity, as our bleſſed Saviour above ſpake of) yet if the Miniſter of Chriſt ſhall in theſe daies pres, he ſhal not eſcape the odious and opprobrious brand of a deep and down-right Legaliſt.

Howbeit we need not be aſhamed a whit of our teaching, when we can vouch ſuch precedents as theſe are for it, in regard either of this or any the like aſperſions or ignominious terms, that preſumptuous and ſelf-conceited perſons ſhal endeavor to faſten upon us, and muſt light upon them as well as upon us, who have in their teaching taken that cours before us, and with whom if we muſt be deemed erroneous, we ſhal not bluſh ſo to be; but ſhalooActs 5.41. eſteem itpp〈…〉〈 in non-Latin alphabet 〉. Caſaub. a grace to be diſgraced with them, and for doing as they did.

To draw all to a hed, if the Goſpel propound and promiſe pardon of ſin and ſalvationqqPag. 126. without any condition at all, as this Autor tels us, required on our parts; and all conditions and qali­fications which he is ſorrOcaſ. word, p. 5. Treatis, p 22 29, 97, 188, 198. &c. oft girding at, deſtroy the freenes of grace: then neither John the Baptiſt, nor Chriſt, nor the Apoſtles of Christ, from theſſMatth. 10.2. firſt to thett1 Cor. 15.8. laſt, did any of them preach either Goſpel or free grace: and if the Goſpel and free grace, that this Au­tor and other his coaſseriers of free grace, hold out to us, be ſuch, as admits not, nor acknowledgeth any ſuch conditions or qali­fications as have been above-recited, then we may boldly con­clude, that it is another Goſpel, and another free Grace, then ever John, or Chriſt, or his Apoſtles preached.

But this Autor,aaOccaſionall word, p. 9. if he have erred in any thing, he ſaith, it is in filling out that Wine too freely, which the Maſter of the feaſt, if he miſtake not, hath bidden him, ſaying, Drink, yea drink abundantly,16 O beloved. Can. 5. And,bbTreatiſe, pag. 82. if he muſt erre, he would erre rather with thoſe that pas for Antinomians, then with thoſe that go for Legall Teachers.ccThe latter in his Treatiſe, be­cauſe he men­tioneth the o­ther firſt. the former whereof he muſt prefer before the latter; for that they being jealous leaſt free grace looſe her du, cry down men to exalt Chriſt; whereas thoſe other being jealous, leſt holines ſhould be ſleighted; to exalt men cry down Chriſt, and the danger here, it ſeems, therefore alſo he ſuppoſeth the leſſe, becauſeddOccaſionall word, p. 2. Free grace can not of it ſelf tempt any to ſin.

Where firſt, for the filling out of this Wine TOO freely, let me ad­viſe him in ſober ſadnes, to be wel adviſed what he doth, and to take heed how he contract the guilt of ſo haynous an exces it is liqor too**1 Pet. 1.19. precious to be waſtfully ſpilt. If the Maſter have choice Wine reſerved for his reconciled friends, that are willing (tho before at ods, yea at dedly fewd with him, yet now) to come in, and entertain terms of amity with him; and the ſer­vant ſhal pour out of it to dogs and ſwine,eeMatth. 7.6. or ſerv it out to ſturdy rogues and idle vagrants at the dore, ſuch as either ſcorn and curs his Maſter, or refuſe all commerce and acqaintance with him, tho invited thereunto, becauſe they like not his diſ­poſition, nor can endure his demeanour; I ſuppoſe ſuch a ſer­vant would have litle thanks from his Maſter for his labour. And had not this Autor clipt off the firſt words of the Text, which he points us to, for his warrant herein, it would alone have been ſufficient to check this his profeſſed profuſenes, and have enformed him withall, what manner of perſons they are, unto whom this Wine is to be diſpenſed? Eat, O friends,ffCant. 5.1. ſaith he, and drink, yea drink abundantly, O beloved. But what ſpeci­all warrant by revelation or enthuſiaſm (matters now a daies much pretended) he may profes to have for this, I know not. Wel I wot, and am ſure, that neither the place alledged, nor any other Scripture (the onely ſure touchſtone we have now to try truths by: for the Spirit ſpeakes not but according to it) doth or can warrant, much les enjoyn any ſuch exorbitant exces, either in this particular, or in ought els.

2. For the crying down of Chriſt; it is a foul and fals calum­ny: which together with many others of the ſame ſtamp, this Autor here would faſten on the faithful Miniſters of Chriſt; men as jealous of, and zealous for, the honour of Chriſt their17 Maſter, (I may boldly ſay it, for their labours ſhew it) as himſelf.

3. It is true indeed, that Free grace cannot of it ſelf have ſuch an effect as he ſpeakes of but this brother may remember, what a zealous preacher (asggSimon Judas ſurnamed the Cananite, or Cannite, Matth. 10.4. not of coun­try, but of con­dition or diſ­poſition, from the Hebrew〈…〉〈 in non-Latin alphabet 〉zealous the Zelote. Luke 6.15. Canin. de voc. N.T. his name imports) and aſſertor of Free grace telleth us, that there are not wanting, and thoſe not a few, thathhJude 4. turn Gods graceii〈…〉〈 in non-Latin alphabet 〉 into wantonnes, or laſciviouſnes and men may preach and publiſh free grace in that manner, that they may by ſuch their preaching, pave a path to that foule abuſe which that many of our Antinomian tenents do, is to me beyond con­troverſie and I ſhal leave it to the conſideration of others reli­gious and judicious, to deem and determine, whether ſome aſſertions ſcattered here and there in this diſcours do not warp too much that way among the reſt whereof take theſe for a taſt.

1. kkTreatiſe, p. 102.The promiſes belong to ſinners as ſinners:llPag. 104. not as repenting, or humbled ſinners.

Whereas our Saviour ſaith, thatmmMark 9.13. he came to call ſinners to repentance and to ſave conſeqently not all, but penitent ſinners onely for,nnLuke 13.3, 5. unleſſe they do repent, he tels them expreſly they ſhal periſh.

2. ooPag. 186.All that ever received Chriſt, received him in a ſinful con­dition.

Yet the Apoſtle enformes us, that that faith whereby we receiv Chriſt (forppJohn 1.12. to receiv him, the Evangeliſt tels us is to believ on him) is not an holy onely, butqqJude 20. a moſt holy faith. nor can a man be ſaid to be in a ſinful condition, whoſerrActs 15.9. & 26.18. heart is poſſeſſed of ſo holy an habite or diſpoſition; term it whether you pleaſe: nor can the heart act to the receiving of Chriſt, until it be thereof poſ­ſeſſed. For how can a man put forth an holy act, while he remains ſtil altogether unholy? ſſPag. 17.

3. They are but weak beleevers, and like melancholy people, who think things far otherwiſe then they truly are, right ſmoking Flax, wherein there is more ſmoke then light, more ignorance then tru diſcer­ning. Which among other things,ttPag. 173. think (poor ſouls) that tho God be reconciled with them, and love them at ſome times; yet he may be provo­ked again & angry again for new ſins and failings; and are then much troubled, how to come at any peace again, as they were before. uuPag. 174. they18 ſuppoſe they can not ſin ſo as they do, and yet not be accountable. xxIbid. and think that afflictions are ſent upon them for their ſins.

Yet the Apoſtle telleth the Corinthians, that they might and didaa1 Cor. 10 22. provoke God by ſom unadviſed courſes and carriages: and thatbb1 Cor. 11.30. for ſome ſuch Gods afflicting hand was upon them; and I ſuppoſe God called them then to account. But what is this, but to encourage men freely to offend and ſin, without feare of offending of God, or provoking him to wrath, or being ever called to any account, or chaſtiſed at all for it? making God like a fond indulgent father, an other Ely, if not more regardles thencc1 Sam. 2.23.25. he of his childrens cariage; not affected at all with it, tho it be never ſo ſcandalous, and diſgraceful to their Chriſtian pro­feſſion.

Of the ſame, or the like ſtamp is that which followeth; ten­ding to beat men off from being troubled at all for their ſins, asddPſal. 51.1, 3. 2 Sam. 24 10. David, oreeMatth. 26.75 Peter were; and from ſeeking to make up the brea­ches made between God and them by their ſins, and to make their peace again with him, by their renewed practice of re­pentance.

4. ffPag. 168.All worſhip and ſpirituall obedience is to run in the way of this diſpenſation, not for procuring love or peace with God, nor for pacifying.

5. ggPag. 44.There is nothing but the taking in of the Law, and accuſings and condemnations of it, that can trouble the quiet and peace of any ſoul for where there is no law, there is no tranſgreſſion; and where there is no tranſgreſſion, there is no trouble for ſin all trouble ariſing from the obligement of the Law, which demands ſatisfaction of the ſoul for the breach of it, and ſuch a ſatisfaction as the ſoul knows it cannoe give, and thereby remains unqiet; as a debter, that hath nothing to pay.

Yet David, albeithh2 Sam. 12.13. having from the mouth of God, by a ſpe­cial expreſſe, received a releaſe from the condemnations of the Law, wasiiPſal. 51.3. troubled, and that not a little for his ſin, if we may believ him, or the Spirit of God ſpeaking by him nor was that therefore the ground of his trouble for his ſin; nor is it the onely ground of ſuch trouble, that this Autor here affirms. But pro­ceed we.

6. kkPag. 7.No ſin can make one les beloved of God.


Had he added but, or les liked; he had ſpoken full out in plain terms after the uſuall Antinomian ſtrain but he is ſomewat more cautions herein then ſome other. Yet being a ſcholler, he need not be minded of that diſtinction ſo common in the ſchools of a love of benevolence, and a love of complacence, tho God never loved David the les in regard of wiſhing wel to him, for any ſin committed by him: yet was he not ſo wel pleaſedll2 Sam. 11.27. & 14.10. with him, when he committed ſome ſins; nor was he in regard of his pa­ternall diſpleaſure after the committing of them,mmPſal. 32.3 5. reconciled unto him, until he repented of them, and humbled himſelf for them. But his reaſon.

7. nnPag. 80.Nothing in us can make God love us les; becauſe he loves us not for any thing in our ſelvs, but in and through Chriſt.

Yet God doth love us alſo, (by his good leav) for his own graces in us, and our exerciſes of the ſame. ooJohn 6.27.The Father himſelf loves you, (ſaith our Savior to his Diſciples) becauſe ye love me, and believ that I came out from God.

8. ppIbid.If he ſhould love us more or les, as we ſin more or les, he ſhould be as man.

And in ſome things he is as man forqqGen. 1.27. & 9.4. 1 Cor. 11.7. man bears God image andrrEph. 4.24. 1 John 3 3. a good man reſembles God. God is in ſomethings as a natural father himſelf ſaith it. ſſPſalm 103.13As a father pitieth his children ſo the Lord pitieth thoſe that fear him. Yea in this particular he is like a diſcreet parent; who tho he love his child deerly, as wel when he doth amiſſe, as when he doth well; yet is he not ſo wel pleaſed with him, nor can take that delight in him, when he ſeeth him take ſome evil courſe, as otherwiſe he might and ſhould; yea therefore is he then angry with him, becauſe he loves him; and chaſtiſeth him for this end, to reclaim him from the ſame. Thus the Antinomians themſelves confes that God caried himſelf toward his in the times of the Old Teſtament. And the like Chriſt himſelf profeſſeth of himſelf in the New Teſta­ment. ttRevel. 3.19, 20As many, ſaith he, as I love, I rebuke and chaſten, be zealous therefore, and repent.

To theſe may be added thoſe other his aſſertions concerning Faith.

1. aaPag, 94.Faith is truly and ſimply this, a being perſwaded more or les of Chriſts love.


And what prophane wretch almoſt is not prone enough here­unto? or may not nouriſh ſuch a perſwaſion more or les upon groundles grounds? we may wel ſay of ſuch perſwaſions as him­ſelf elſwhere of deſires. bbPag. 28.Who is there that have not a deſire? All the World of common believers are carried on by this principle of a de­ſire. and are they not by the like principle of a perſwaſion?

2. ccPage 37.Men cannot believe too ſuddenly.

ddActs 8.13.Yes; they may believ too ſodainly, as did Simon the ſorcerer. ſure too ſoon (and if too ſoon, then too ſodainly) preſume and be perſwaded they may of Chriſts love, if that be faith.

3. eePage 98.None can beleev too haſtily on Jeſus Chriſt.

Tru. but to beleev on Jeſus Chriſt, and to have ſome perſwaſion more or les of Chriſts love, are divers things.

4. ffIbid.We ought not to ſtay the exerciſe of our Faith, for repentance, or humiliation, or any other grace.

As much as to ſay, beleev we may, the we do not repent. directly contrary toggMark 1: 15. Chriſts own andhhActs 20.21. his Apoſtles method. Yea but can we have tru faith then without repentance, and without any other grace?

5. iiPage 92.None ought to qeſtion whether they beleev or no.

Yet the Apoſtles incite men to try their faith, and the ſincerity of it, bothkk2 Cor. 13.5. Paul andllJames 2.14, 18, 20. James.

6. mmPage 97.In the Goſpel all are immediately called to beleev. To day, if ye wil heare his voice.

Were they called on ſo in the Goſpel? and were they not called on in like manner under the Law? I ſuppoſe thoſe words were thennPſalm 95.7 Pſalmiſts, before they were theooHeb. 3.7. Apoſtles.

And are not men called upon in the Goſpel to repent immediately, as wel as to beleev. ppActs 17.30:Paul was miſtaken ſure if it were not ſo. and our Saviour himſelf ſaith,qqMark 1.15. Repent and beleev.

7. rrPage 93.Chriſt commands to beleev. and this is his commandement, that we ſhould beleev in the name of his Son Jeſus Chriſt. Now com­mands of this nature muſt be obeyed, not diſputed. Gods ſervants do not reaſon their duty out firſt with themſelves, but fall to doing as they are commanded.

And doth not Chriſt commandſſMatth. 4.17. to repent as wel as to beleev? yea doth he notttMark 1.15. command firſt to repent, and then to beleev? for in that order his words run. And had this Autor but writ or21 red out the text he cites, he had found ſomewhat more then faith in it. uu1 John. ••.This is his command, that we beleev in his Son Jeſus Chriſt, and that we love one another as he gave us commandement.

But why commands of this nature? is not the commandement of repentance, and charity, and converſion, and humiliation, of the ſame nature with that of faith and belief? or are there any of Gods Commandements then, that becauſe not of this nature, may be diſputed, and not obeyed? for ſome ſuch matter do theſe terms of reſtriction import; to wit, that ſome of Gods commands are of that nature that they muſt be obeyed and not diſputed; others of that nature, that they may not be obeyed, but diſputed.

No ſervant indeed of God ought to reaſon his duty, why God ſhould command him to do this or that, either with God, or with himſelf. but when he doubteth what it is, that God enjoy­neth him, he mayxxRom. 12.2. Eph. 5.10. examine and ſearch what the good will of God is, that he may not be miſtaken in it; and ſo think that he hath done what he ſhould, when he hath done nothing les. like thoſe thatyyJohn 16.2. thought they did God good ſervice, when they did that that he utterly abhorred. and when they have done, what they ſuppoſed they ſhould do, they may without wrong or diſpa­ragement to their Maſter, unles the Apoſtle were miſtaken,zzGal. 6.4. try and examine their work, whether it were ſo done as it ſhould be.

Yea but, ſaith this Autor;

8. aaPag. 95.We ought no more to queſtion our faith, which is our firſt and foundation grace, then we ought to queſtion Chriſt the foundation of our faith.

9. bbPag. 93.I find not any in the whole cours of Chriſts preaching or the diſciples, when they preached to them to beleev, asking the qeſtion, whether they beleeved or no, or whether their faith were tru faith, or no. I find one ſaying,ccMark 9.24. I beleev, Lord, help mine unbelief. but not, Lord, whether do I believ, or no? and,ddLuke 17.5. Lord, increaſe my faith. but not, Lord, whether is this tru faith, or no? It would be a ſtrange qeſtion, to ask the Maſter of the feaſt, whether his dainties were reall, or a deluſion? would not ſuch a queſtion diſparage him for a ſorcerer? So in the things of the Spirit, to be over-jealous of the truth of them, as many tempted poor ſouls are, doth not become the faithfulnes of Jeſus Chriſt.

Why Faith ſhould be called the firſt and foundation grace, I know not: thoeeSee Robinſons O•••rva os, Chap. 10 § 4. many of our Divines ſo ſpeake. I ſuppoſe, withffSee Pembel of Grace and Faith, p. 7. 12. others,22 and without prejudice to any of contrary judgement, that as there is the**〈…〉〈 in non-Latin alphabet 〉, Plut. de trac. cohib. ſeed and ſpawn of all ſin together in mans heart from the time of his naturall birth: ſo there is the ſeed of all grace ſown together in mans ſoul at the very firſt inſtant of his ſpirituall new birth: and that faith is a branch of ſanctification, as all other graces of the like nature are.

But to let that pas; a man may qeſtion his faith, and yet not qeſtion Chriſt. for Chriſt may be Chriſt; tho this or that party have no ſhare in Chriſt, or (to uſe his deſcription of faith) be not perſwaded more or les, that Chriſt loves him. a man, tho he qeſtion not the foundation it ſelf, yet he may qeſtion whether he have built on it, or beſide it; and ſo whether that be a founda­tion unto his building, or no. And I make no qeſtion, but that many that pretend to believ, yea that are perſwaded they do ſo, and wil not eaſily be beaten of from that their perſwaſion, and ſtick not to compare for belief with the beſt, yet had need to have their faith tried, and may wel have it qeſtioned, as wel others, as by themſelves. Yea we find in Scripture examples and inſtances of ſuch as might wel have qeſtioned whether they beleeved aright, or no; and whether the faith, they made profeſſion of, were tru or no. ggActs 8.13,3.Simon the forcerer ſure might have done wel to qeſtion, and try the truth of his faith. nor might thoſe reſem­bled byhhLuke 8.13. the ſeed ſowen in the rockie ground, but wel have done the like by theirs: as alſo thoſeiiJohn 2.23, 24., who tho they are ſaid to believ in Chriſt, yet Chriſt himſelf would not truſt them; and thoſe vainkkJames 2.14, 18, 20. ones James ſpeakes of, that had a fruitles and baren faith.

Nor were this to aske the maſter of the feaſt, whether his dainties were meer deluſions, or to make our bleſſed Saviour, (for he, I ſuppoſe, is the feaſt maſter he meaneth) a ſorcerer; but to enqire, whether we our ſelves have not been deluded, when in ſome night viſion (ſuch as the enthuſiaſts of our times too much hanker after) we have, withllLuciani Micyllus in Somnio, ſive Gallo. Lucians ſowter, dreamed of a great feaſt, and of ſuch his dainties, and of communion with him in them, when as all hath been nothing butmmEſay 29.7, 8. a nightly deluſion. They did not qeſtion the truth of God, that ſought for wiſdome, whereby to diſcern between Gods meſſages brought by his Prophets, and thoſennJer. 23.25, 26. dreamers dotages, who yet pretended to be ſent by God, as wel as the beſt, and would not ſtick to demand of Gods Prophets,oo1 Kings 21.24 when23 the Spirit of God went from themſelves to ſpeak unto them. Nor did the Apoſtle Paul, when he called upon the Corinthians topp2 Cor. 13.5. try their faith; nor the Apoſtle John, when he called on the faithful toqq1 John 4.1. try the Spirits, whether they were of God, or no; thereby incite them to qeſtion Chriſt the foundation of faith, or to qeſtion Gods Spirit, the worker of it; but to be wiſe and wary in diſcerning between truth and falſhood, between ſound and unſound, be­tween faith wel grounded, and deceitful fancies and groundles preſumptions; between teachers delivering the doctrine of life and grace according to the word, and ſuch as warping from that rule, yet pretended to have the Spirit.

Tru it is indeed, that mans weaknes in the apprehenſion of the work of Gods Spirit in him, may make the truly godly with­out ground or good cauſe, ſometime to qeſtion the truth of it in them. but there is no ground, or juſt cauſe for any thence to infer, that no man ought to qeſtion whether he believe or no, or whe­ther his faith be tru or no. every one otherwiſe ſhould be bound to preſume that he doth beleev, and that his faith is tru faith. For not to inſiſt on that which we lately touched on, that, when the Apoſtle called upon ſome to try their faith, he preſu­med that ſome ſuch faith there was as would not go for currant, but would proovrr〈…〉〈 in non-Latin alphabet 〉. unſound, when it came to the touch or the teſt; and when he uſeth more then once, that diſcriminating term ofſſ〈…〉〈 in non-Latin alphabet 〉. 1 Tim. 1.5. 2 Tim. 1.5. faith not counterfeit, or unfained; he implies therein, that there may be counterfeits, (and there are indeed not a few) as of Chriſtianity, ſo of faith. Not to inſiſt hereon I ſay; this Autor himſelf acknowledgeth, thatttPag. 9. there may be a kind of faith, as in them that believed in the parable, and in time of temptation fell away. and yet not in the power of Chriſt, nor in the life of the Spirit. and thatuuPag. 8. ſuch faith, tho a ded faith, may go far in reſemblance, carying the image of ſomething like the new man. and whether, think we then, is ſuch faith to be queſtioned, or no? or wil this Autor ſay, that for thoſe that have ſuch a faith, to call their own faith in qeſtion, is to qeſtion Chriſt himſelf?

But indeed according to this Autors ground, there is no need for any man to qeſtion what manner of faith his faith is, ſince that without any ſuch ado, whatſoever his faith be, he may have intereſt in Chriſt.


For, ſaith he,

10. xxPage 30.For the way of comming by a right or purchaſing an intereſt in this righteouſnes, or ſalvation wrought by Chriſt, it is held forth without price or works, onely for taking and receiving, and believing on, all being wrought to our hands ſo as this is as good a ground for one to believ on, as another, without exception. yyPag. 153. the covenant be­ing ſuch as was eſtabliſhed with Noah, Gen. 9.11. nothing reqired on mans part. andzzPag. 30. this being a Scripture way, he would upon theſe prin­ciples leav a ſoul.

Where to ſet aſide his terms of purchaſe and price, as if ought in that kind were by any of us attributed to faith or repentance, or any work of ours: and yet herein he contradicteth himſelf, when he telleth us one while that ſalvation is held outaaPag. 24, & 30. freely by the Prophet Eſay, in that phraſe without price; and yet an another while thatbbPag. 167. all the miniſtery of the Prophets did run in this ſtrain, as if Gods love were to be had in way of purchaſe by duty and doing. Nor to reſume again, what hath been formerly ſaid of believing and receiving; another manner of matter then this man makes of them. And that the like may be charged on him, to that he chargeth upon the Legaliſts, to wit,ccPag. 29. propounding to men the promiſes of the Goſpel with ſuch conditions of repentanceddPag. 19.21, 27 and ſorrow for ſin, &c. which becauſe they are things that theyeePage 27. can not doffPag. 29. in ſteed of drawing a ſoul unto Chriſt, put it further of from him for may it not as wel be objected to him, as it is by him to them? that he profeſſeth indeed to make an offer of free grace and free promiſes, but he propounds them ſo clogged with conditions of re­ceiving, and taking & believing on, that, theſe being ſuch as men are not able to do of themſelvs;ggIbid. they dare not medale with them, until they be prepared by Chriſt. Unles this Autor can, or dare ſay, that men may and can believ on Chriſt, tho they cannot repent of their ſins, or be ſorry for them and that the one is an eaſier work then the other; or is not ofhhEpheſ. 2.8. Gods gift, andiiPhil. 1.29. a work of grace, as wel askkActs 5.31. & 11 18. the other? But not to inſiſt on theſe things; If there be as good ground for any one, without exception, to believ as another, that is, (as he defines faith) to perſwade himſelf that Chriſt loves him, and he hath a ſhare in the ſalvation purchaſed by him: why did not Peter exhort Simon the ſorcerer to perſwade himſelf ſo, but bad himllActs 8.22, 23 repent, and pray for pardon? yea, why doth he himſelf make25 diſtinction of perſons, ſaying,ddPag. 57. I ſpeak now to the weak and wounded believers for ſins, not to the carnall and unregenerate in ſin?

Yea if the Covenant of the Goſpel, that is, of life and ſalvation by Christ, be as abſolute, without any condition on mans part, as thateeGen. 9 9, 10. with Noah concerning the not drowning of the whole world again, then it is all one whether men receav it, and believ it, or no: the promiſe of life and ſalvation, and the covenant made with Chriſt concerning it, ſhal be made good unto them, as wel as that made with Noah, ſhal be made good unto men, whether they know it, and heare it, and believ it, or no ſo that his clauſe of onely for taking, and receiving, and believing on, is here idle and frivolous, the promiſe and covenant being as free and abſolute in the one as in the other; and nothing at all, not ſo much, or les then ſo, in that other reqired.

This therefore is not onely no Scripture way, tho he ſo term it; but a cours directly cros and contradictory to Scripture; tending to encourage men, whether they be penitent, or continu impenitent, whether they come out of their ſins, or continu ſtil in them, yet to perſwade themſelves, or preſume rather, that they ſhal be ſaved by Chriſt and ſuch unſound and rotten prin­ciples, wil in the end proov like Egypt unto thoſe that rely on them, asffEſay 36.6. a bruiſed ſtaf of reed or cane, that is not onely unable to ſtay a man up and ſupport him, but wil run into his hand, and with the ſhivers maim him, that ſhal reſt himſelf on it.

Wil you ſee then the ſum of this mans Diviniti, who complai­neth ſo oft of, and taxeth asggPage 71. gros and carnall,hhPag. 40. the Divinity of former ages, and theſe times.

The reſult of all the fore-mentioned aſſertions is in effect this. The promiſes of the Goſpel, to wit of life, and ſalvation by Chriſt, be­long to all without exception: to ſinners as ſinners; and to all conſe­quently, becauſe all are ſinners. and all therefo e are immediately bound to believ what, but theſe promiſes? which are not at all condi­tionall, but abſolute; as abſolute as that promiſe to Noah, of never drowning the world again nor is any man in any wiſe to queſtion his faith, nor what ground he hath for ſuch his belief.

And what followes from theſe premiſes, but that men may be ſaved, whether they repent or no, tho they never turn to God,26 or perſiſt in a lewd and looſe cours of life to the laſt? I might wel have added, whether they believ or no, tho they never at­tain to tru faith. For Chriſt, he ſays, may be ours without faith and if no condition at all be reqired on mans part, as in that covenant with Noah, then not ſo much as belief. and he reiects thereforeiiPage 198. the reformed and more generally received opinion (as himſelf terms it) of ſalvation in Chriſt by faith, inſtrumentally intervening. andkkIbid. that none are partakers of free ſalvation but by faith as if he were di­rectly bent to cros and contradict that of the Apoſtle,llEpheſ. 2.8. Ye are ſaved by grace through faith and,mm2 Theſ 2.13. God hath elected you unto ſalva­tion by ſanctification andnn〈…〉〈 in non-Latin alphabet 〉, ſicut〈…〉〈 in non-Latin alphabet 〉, Epheſ. 4.24. &〈…〉〈 in non-Latin alphabet 〉, 2 Cor. 6 7. &〈…〉〈 in non-Latin alphabet 〉, Col. 1.5 tru faith. Which what is it but to teach men to believ a lie; that God wil ſave ſuch, as indeed never ſhal be ſaved: and to encourage them upon groundles perſwaſions and miſapprehenſions, the more ſecurely, never qeſtioning how it ſtands with them, to run on hoodwinked, untill ſodainly they fall headlong into hell?

I remember, while I abode at Lincolns Inne, to have viſited ſometime a religious Lady, ſiſter to a reverend Divine of ſpeciall note in thoſe daies: whom I found ſomewhat perplexed; the ground therof ariſing from ſome conference that had newly paſ­ſed between her and a grave Divine of great repute, but in ſome­things warping a little the way that theſe men now run who qeſtioning with her about her eſtate, upon delivery of ſuch prin­ciples as ſhe ſuppoſed to have good ground from Gods Word for the triall of her faith and intereſt thereby in Chriſt; began to chide her, and told her that ſhe went needleſly about the buſh, when ſhe had a neerer and readier way at hand. Then being demanded, what cours he would adviſe her to take, he told her ſhe muſt thus reaſon, much after this Autors manner, God will ſave ſinners. But I am a ſinner. Therefore God will ſave me. To paſſe by, what I farther ſpake, either in confirmation of the way ſhe was in, or the confutation of this new one; I told her, (not to trouble her with rules of Logike, or Schole maximes, to diſcover this fallacy) ſhe might with as good ground thus reaſon; God wil damn ſin­ners. But I am a ſinner. Therefore God wil damn me. And the con­cluſion, I doubt not, in this latter, how ever it follow from the premiſes, for twenty to one at leaſt, wil by woful experience proov the truer of the twain. Howbeit, if as the Apoſtle ſaith27 of ſome, thatoo2 Theſ. 2.11. they are given up to ſtrong deluſions, that believ ſome kind of lies, I know not what to ſay or think of thoſe, that teach men to believ ſuch lies as theſe are.

Yea, but this way of trying our faith and eſtate by ſignes and marks, it is butppPage 28. a broken work,qqIbid. a narrow, a weake,rrPage 29, & 96 a puzling,ſſPage 34. a perplexing,ttPage 77. a diſtracting,uuPag. 71. a gros, a carnal way. For with all theſe deterring and debaſing terms is this Autor pleaſed to com­mend and adorn it.

Yet 1. ſome, ye ſee, have been needleſly puzzeld and perplexed by ſuggeſtions from ſuch principles as this Autor here lays, when they were quietly ſetled on good ground in the other way be­fore, by ſuch as have diſturbed them in it, and ſought to beat them out of it, as this Autor, throughout his whole diſcours here doth. And as for hisxxTitle-page. experiment of a diſquieted ſoul, toſſed to and fro by times for twelv yeers together among**See out of this Autor, p. 37, 40, & 85. hereafter. thoſe bung­ling or cheating Chirurgeons, our Legal Teachers, who either for want of skil could not, or for their own ends would not, give him any eaſe, but powred in Wine, or Vineger rather, in ſtead of Oyl, into his wounds, to keep them from cloſing, and could have no reſt or eaſe therefore, until he was ſetled on thoſe Antinomian principles, the relation whereof is the main ſubject of his whol dramaticall diſcours: I could quit him, if need were, with ſome­what the like ſtory, of one that having taken ſome evil courſes, & troubled much and long in mind about them, could not ſatisfie himſelf in ought, untill he turned Papiſt, and had upon ſhrift by a Popiſh prieſt been aſſoyled but theſe are unſound and ſandy grounds to build new courſes upon, for aſſurance of ſound peace here, or ſalvation hereafter.

2. Be it a puzzeling way or no, and ſuch as it is here ſaid to be, it is a Scripture way ſure, as this Autor himſelf can not deny, but is enforced to confeſſe; tho in the very ſame place, where he makes ſuch acknowledgement, ſpeaking of it in very baſe and broad language, il-beſeeming a Miniſter of the Goſpel, as he pro­feſſeth himſelf to be.

For firſt in way of anſwer to that doubt.

xxPage 81.Becauſe ye feel not your ſelf ſanctified, you think not your ſelf juſtified.

1. yyIbid.I ſhal allow you (ſaith he) your ſanctification ſo far as the28 Scripture doth, as a lower motive, and more carnally mixed way of perſwaſion and aſſurance of justification:zzPage 32. ſuch as by ſpiritually car­nal works of obedience and holines, can give but a mixed act of aſsu­rance at the beſt, being of a mixt natu e of fleſh and Spirit.

Where 1. I wil not ſtand to pres thoſe places, where Chriſt is ſaid to beaa1 Cor. 1.30. made unto us as wel ſanctification, as righteouſnes and redemption. and where thoſe that arebb1 Cor. 6.11. waſhed by him, are ſaid to be as wel ſanctified as juſtified. I wil give him onely his own words out of his Preface,ccOccaſionall word, p. 3. Righteouſneſſe and Holines, blood and water, Jeſus and Lord Chriſt, called and juſtified, are ſtil to be found together in the word. And if they go thus together, then the one may with good ground evidence the other. nor can the one be, where the other is not. Nor are Gods Meſſengers to be jeered and ſcoffed at as Legal Teachers, and Miſcelane Divines, for joy­ning them together in their teaching. Yea if God in his word have ſo linked theſe together, what guilt incur they that ſeek to divorce them, and bear men in hand, that they may have the one, tho they have not the other?

2. For thoſe broad and baſe terms that he brandeth this aſsu­rance with, for which he might juſtly expect an heavy reckoning, but that he fancieth**See before f om page 174. no believer accountable to God for any ſin. I ſhal for preſent onely demand of him what he thinks of Faith, (becauſe he ſaith, that thoddPage 189. Chriſt be ours without faith, yet by it we know him to be ours) whether our Faith be not of a mixt condition, like the poor mans in the Goſpel, that had ſome dregs ofeeMark 9.24. infidelity mixt with it; and whether the aſſurance ari­ſing from ſuch Faith be therefore but a mixt act of aſſurance at the beſt. as if the aſſurance that the pledges,ffEpheſ. 1.14. 2 Cor. 1.22. & 5.5. 〈…〉〈 in non-Latin alphabet 〉. pignus, vel arra potius. or earneſts rather of Gods Spirit gives to the ſoul, depended upon the perfection or qantity of them: and Gods penny were not an earneſt for that purpoſe, as good and as ſure as a pound.

But let us hear what he ſaith further to thoſe Scriptures where ſuch marks and ſigns are to ſuch purpoſe propounded.

2. ggPage 32.The marks (ſaith this Autor, as others of the ſame ſtamp before him) delivered in the Epiſtles of John and James, &c. are rather marks for others, then for our ſelvs to know us by.

Which is ſo directly contrary to the main intendement and expres words of either Apoſtle, that it may worthily be wonde­red29 that any man of an ingenuous diſpoſition ſhould have the face or forhead to averre it. For whom doth James direct his whole diſcours unto, but tohhThou, vain man, Jam. 2.20. the party himſelf, whoſe faith was to be tried? or whom did John labour to give aſſurance to concerning their eſtate, but to thoſe,ii1 John 1.5. whoſe joy and comfort, ariſing from the apprehenſion of that their own bleſſed condi­tion, he intended and deſired thereby to improov? Yea that both James and Johns intendement is, as to undeceiv thoſe, whoſe faith and profeſſion was not ſound and ſincere in their (as fri­volous becauſe groundles; ſo perilous and pernicious, becauſe preſumptuous) conceits and miſtakes concerning themſelvs, whereby they deceaved and beguiledkkPage 9. not others more (as this Autor himſelf ſpeaks) then themſelves: ſo to ſettle the truly faithful and religious in a more firm and ample aſſurance of that their eſtate, their own words evidently avow. llJames 1.26.If any man among you, ſaith the one, ſeem religious, and bridle not his toung,mm〈…〉〈 in non-Latin alphabet 〉. ſicut Gal. 6.3. 〈…〉〈 in non-Latin alphabet 〉. & 1 Joh. 1.8. 〈…〉〈 in non-Latin alphabet 〉. he deceives his own heart, and his religion is vain. And,nn1 John 1.6. If we ſay, ſaith the other, that we have communion with him, and walk in darknes, we lie, and deal not truly. and as in thoſe words for the negative,oo〈…〉〈 in non-Latin alphabet 〉. ſo in the next for the affirmative. ppVerſe 7.If we walk in light, as he is in the light, we have communion (God and we) either with other, and the blood of Jeſus Chriſt his Sonne cleanſeth us from all ſin. And yt more expreſly, to cut of all cavils. qq1 John 3.14.We know, (not that you, or others, I know not who, but) that we (our ſelvs) are paſsed from death to life, becauſe we love the brethren. And again,rr1 John 3.19. Hereby we know, that we are of the truth; and mayſſ〈…〉〈 in non-Latin alphabet 〉, uti Syneſ. in en­come alv. cor, navis instar ru­dente valido, anchore littorive affixae, fumatum habebimus, ab Homero ſumptum qi de Ʋlyſſe Odyſſ. v. 〈…〉〈 in non-Latin alphabet 〉. de qo Plut. in garrul. unde emendandus idem in de irac. cohib. ubi pro〈…〉〈 in non-Latin alphabet 〉ligitur〈…〉〈 in non-Latin alphabet 〉. qod anſam dedit Gilb. Cognato in Adag. & Jo. Hartungo in loc. memorab. novum provroium comminiſcendi,〈…〉〈 in non-Latin alphabet 〉qod Obedientiam Homericam verterunt. qo modo & locus alter ille Hadr. Junio impoſuit, qi Animum in Piſa obfirma, tanqam aliud dcertaminibus Piſaeis tractum, proverbium inde procudit. Voculae ſenſum uſumqe optimè exprimunt, illa apud Plut. de virt mor. Poetae neſcio cujus, ſic emendanla,〈…〉〈 in non-Latin alphabet 〉. ubi Plut. 〈…〉〈 in non-Latin alphabet 〉. inde〈…〉〈 in non-Latin alphabet 〉eadem, qae &〈…〉〈 in non-Latin alphabet 〉Epicteto l 2. c. 20. ſtay, or aſsure (not other mens minds of us, but) our own hearts, (not in mans ey, but) in his (that is, in Gods) ſight. And whence ariſeth this aſſurance of acceptance with God, and prevalence with him in their prayers? (for that is alſo ſubjoyned, And whatſoever we reqeſt30 of him we receiv:)tt1 John 3.22. becauſe, ſaith the Apoſtle, we keep his Com­mandements, and do thoſe things that are wel pleaſing in his ſight. We might again here urge that of Paul willing the Corinthi­ans, touu1 Cor. 11.28 examine (not others, but) each one himſelf: and toxx2 Cor. 13.5. try (not others, but) themſelves; whether they were in the faith, or no; and whether Chriſt were in them, or no. which ſure muſt be by ſome marks. and enjoyning the GalatiansyyGal 6.4. each one to examine his own worke, that he may have matter of joying, not in another, but in himſelf. in his notice of himſelf and his own eſtate, not in other mens opinion and eſtimation of him. But to pitch upon Peter, whoſe words alſo thisaaPage 98. Autor himſelf takes notice of elſwhere; and we the rather therefore preſume them to come within compas of his et caetera; tho whether they do or no, is not greatly materiall. when he adviſeth thoſe to whom he writes, that is,bb〈…〉〈 in non-Latin alphabet 〉, 2 Pet. 1.1. all the faithfull without exception, tocc〈…〉〈 in non-Latin alphabet 〉, verſe 5. give all diligencedd〈…〉〈 in non-Latin alphabet 〉, Verſe 10. to make their calling and election ſure,ee〈…〉〈 in non-Latin alphabet 〉, &c. by adding unto faith vertu, and to vertu knowledge, and ſo forward: he that ſhal ſay, his meaning was to make it ſure to others rather then to them­ſelvs, may as wel aſſay to bear men in hand, that it is**Mero meridie ſi dixerit ille tenebras eſſe, credet. Petron. midnight ſtil, at mid-day.

But,ffPage 85. All other aſſurances, (ſaith this Autor, his own onely ex­cepted, theſe mixt, gros, and carnall ones, as before he ſtiled them, tho not denied to be**Pag. 81. found in Gods Word) are but rotten con­cluſions from the Word, and ſuch things as tru Legall preachers have invented; not underſtanding the myſtery of the Kingdom of Chriſt;ggPage 40. nor being cleer enough in judgement to unmingle things, that Anti­chriſt had confounded and put together: therebyhhPage 37. like ſome Chirur­geons, who keep their Patients from healing too ſoon, that they may make the cure the more admired, keeping wounded ſouls accordingly with their wounds open.

Thus our Miniſters he makes no better, then meer Mounte­banks. for ſo to lengthen his cure, that he may ſeem to have done ſome great matter, ſaith a grave Phyſician, in a Chirurgeon is butiiHiſtrionis est parvam rem at­tollere, qo plus praeſtitiſſe videa­tur. Celſus de re medic. l. 5. c. 26. § 1. a Player-like, or a Mountebanks part. and what is it, think we, then in a Divine?


But why did he not adde, and to draw the more Fees from them? as the Orator complains of ſome Teachers of youth in his time, thatkhhCulpa est in praeceptoribus prima, libenter detinentibus puorum, partius cupiditate di••­tius exigendi mercedulas, par­tim ambitione, qo difficilius ſit qod pollicentur Fabius inſtit. l. 12 c. 11. kept their Schollers longer in their rudiments, then was need­full, as wel to draw the more money from their parents, as to make that they taught them ſeem a more difficult matter. For ſure, as good ground he might have had for the one as the other. None good at all, I aſſure my ſelf, for either. For whoſe ſpe­ctacles hath this brother borrowed? or, what proſpective glas hath he gotten? by which he is able thus to pierce and pry into mens hearts, to deſcry what their ſecret intents and ayms are in the courſes they take, as before he deſcribed them, (tho I ſuppoſe not very faithfully neither) for the ſatisfying of ſuch as repayr unto them, for direction, or for comfort? Herein therefore this Autor, as he tranſgreſſed the bounds ofllMatth. 7.1, 12 1 Cor. 13.5, 7. charity, ſo he encroacheth too much upon themm1 Kings 8.39 1 Cor. 2.11. Jerem. 17.10. James 4.11. royall prerogative. both which the Lord in mercynn〈…〉〈 in non-Latin alphabet 〉, 2 Tim. 4.10. remit to him. whether he ſuppoſe he need remiſſion of any ſin, or no. which according to his own principles**See hereafter out of page 77. he deems he doth not.

Beſides that in theſe paſſages he ſeems more then once to cros and contradict himſelf.

For 1. he charges theſe points on the Legall Teachers, as their own inventions: and yet (as verifying therein the old Greek Proverb,oo〈…〉〈 in non-Latin alphabet 〉, Menand. The tripping toung ſometimes tels truth) he confeſſeth them to be concluſions drawn from Gods Word. for if concluſions fetcht from Gods Word, how then the inventions and devices of men? or how concluſions from the Word, if inventions of men? not to in­ſiſt upon that unſavory term, that may ſeem to caſt an aſperſion on Gods ſacred Oracles, when concluſions from the Word, ſo con­feſſed to be, are ſtyled rotten concluſions.

Again, he aſcribeth thoſe prepoſterous courſes, that theſe Le­gall Phyſitians take with their ſpirituall patients, one while to unskilfulnes, an other while to unfaithfulneſſe. Sometime he makes them a company of ſely ignoramuſses, blind blundering buſ­ſards, men of no underſtanding or judgement; unable to dive into thoſe deep myſteries that he and his are ſo wel ſeen in, or ſo to diſtingviſh thoſe things, that Antichriſt hath blended and jumbled together, as they do, orppPage 28. to give a troubled ſoul any ſound ſatisfaction. whom yet inqqIbid. this dim light, ſuch as it is, that they have, he ſays, he doth32 not wholy deſpiſe and contemn, and that upon condition too; ſo that they contend not againſt the more glorious light of truth, that he, and thoſe of his ſtrain hold out,rrPage 104. whereof ſome ſleight gli­merings yet he hath obſerved in ſome of their diſcourſes. Some­time on the other ſide he makes them a crew of cunning, (I might wel ſay, cheating) companions, that have ſubtilly for ſiniſter ends invented and deviſed theſe courſes of cure,ſſPag. 93. under a pretence of thorough humiliation, to keep their patients in pain the longer under their hands, for their own admiration and ad­vantage, not regarding the whilſt what they poor ſouls indure, while their wounds are on purpoſe kept from cloſing. All the help he can have to ſalv this contradiction; (for if it be of meer ignorance for want of better and cleerer light, then not of ſet purpoſe for by-ends; or if of this, then not of that) all, I ſay, that I can think on, to reconcile this contradiction, muſt be to ſay, that ſome of them are failing in the one kind, and ſome faulty in the other, or that all of them generally do in ſome things erre by miſtake, in others wilfully tranſgres.

But leaving him to make his cros and uncharitable cenſures of his brethren good, as he ſhal think good himſelf: let us, in ſteed of that rotten ſtuffe, as he is pleaſed to ſtyle it, that theſe Legall Teachers have, (yet from Gods Word) invented, ſee what ſtays and ſupports for mens ſouls, this Autor himſelf, thereintt〈…〉〈 in non-Latin alphabet 〉, Plut. de Iſid. & Oſir. like the Spider, that weaves her web out of her own bowels, hath ſpun us, not out of Gods Word, as the Legaliſts, (thatuuPag. 27. ſpin out, he ſaith, ſuch fine threds in Divinity, as are not ſtrong enough to bind up a broken ſpirit) but out of his own brains.

xxPage 84.We muſt believ (ſaith he) that Chriſt hath believed perfectly, he hath repented perfectly, he hath ſorrowed for ſin perfectly, he hath obeyed perfectly, and he hath mortified ſin perfectly andyyPage 85. that our repentance is tru in him, who hath repented for us; our new obedience tru in him, who hath obeyed for us; our mortification tru in him, through whom we are more then conqerours and why he altered his ſtyle more in this, then in the reſt; or why he ſpake not here the ſame of belief, as before he did, that he doth of repentance, I wot not.

But theſe, I may truly ſay, are not concluſions from Gods Word, but groundles aſſertions, wrought out of his own curious head33 and fancy, without warrant from Gods Word. For where fin­deth he in the whole book of God, that ever Chriſt repented for us, or that he mortified ſin, not in us, but for us, in himſelf; as in him­ſelf, or in his own perſon, he obeyed for us; and yet not to free us from obedience neither, but to ſet usaa〈…〉〈 in non-Latin alphabet 〉, 1 Per. 2.21 & 3.17. a copy, to give us a precedent, that we might tread in his ſteps, as for matter of pati­ence, ſo for matter ofbb〈…〉〈 in non-Latin alphabet 〉John 13.15. & 15.10. 1 John 2.6. Phil. 2.5.8. obedience tho that neither the principall end with him of either. Theſe glorious lights therefore, ſet up to dazel mens eyes, and amuſe their minds, we can not admit; until they can be ſhewed to be rays of that light, that the Law and Teſtimony holds out: according to which unles men ſpeak,ccEſay 8, 20. we are taught and warranted by the Spirit of God ſpeaking in his Prophet, to deem, that there is nodd〈…〉〈 in non-Latin alphabet 〉morning, or dawning, as chap. 58.8. ſpark of tru light in them.

And indeed, what is this, but to bear men in hand, as for confeſſion of ſins, (which ſome of them have taught) that it is ſufficient for men to believe that Chriſt hath confeſſed their ſins for them; ſo for matter of ſorrow for ſin and repentance,eeSee Gods eye on his Iſrael, p. 25 that it is ſuf­ficient for them to believ, that Chriſt hath perfectly ſorrowed and repented for them? and what he hath done for them, they need not do themſelvs.

Howbeit,ffOccaſionall word, p. 8. by this time, he hopeth, Free grace is no Antino­mianiſm.

By what time he means, I know not for this is but in his Preface but by this time, I hope, it may evidently appear in what hath been produced, that Antinomianiſm holds out an other man­ner of Free grace, then either the Prophets of God, or Chriſt and his Apſtles ever preached.

Yea but,ggIbid. p 3. ſhal we call every one Antinomian, that ſpeaks free grace, or a little more freely then we do?

No. God forbid, that Chriſt and his Apoſtles, yea or Gods Prophets, ſhould by any of us be ſo termed or eſteemed, tho they ſpeak free grace, as far as any, and as fully, conſiſtent with truth. But if we ſpeak free grace as far and as fully as they do, we may juſtly give ſome ſuch title for diſtinction to thoſe that go further; not becauſe they go further then our ſelvs go, but becauſe further then they went; yea if further, I ſay, not then the Apoſtles, but then the Prophets went, (for Gods grace was ever alike free) whoſe32〈1 page duplicate〉33〈1 page duplicate〉34ſayings tho they produce for ſuch free grace as they hold, yet in truth they deny them to have preached free grace, affirming them to have propounded life and ſalvation in thoſe times to Gods people,hhSee before from page 167. not of free grace, but by way of payment and purchaſe. Howbeit tru it is, that not ſo much for this opinion, as for ſome other tenents, as**See Gods ey, &c. page 2. & pref. p. 17, 18. the deniall of the morall Law to be any rule of direction for believers to walk by, and other aſſertions of the like ſtamp, was this title not unſitly given to thoſe of that ſtraine; who concurring yet in the principles by this Au­tor here inſiſted on, (as is uſuall to ſtile a faction by a term taken from ſome one ſpeciall tenent among others) are therefore deſervedly ſo called.

And this leads me from the ſpecious Title of Free grace that he holds out in the Frontiſpice of his Fabrik, to the amiable and a­micable pretence of Peace, that he hangs out in the Portall, or in the Porch before his Preface.

iiOccaſionall word, p 1.It would be much matter of peace, he ſaith, amongſt believers, if the Names of Antinomian and Legall Teachers, and the reſt, might be laid down; and no mark or name to know one another by, but that of believers, that hold thus or thus for diſtinction.

And for my part I like not the impoſing Names of ſuch note, either groundleſly or needleſly. But why ſuch as in their tenents do ſo palpably oppoſe, ſlight, vilifie, yea traduce, and**See in the Preface to Gods ey, &c. page 18. that horrid ſpeech of a principal ring-leader of that party. blaſpheme Gods ſacred Law, as theſe men have done and do, (eſpecially making ſuch faction and fractions in our Churches) ſhould not be termed Antinomians, I ſee no ground of juſt exception. and it would be over teadious, and a needles waſt of time and pen, for thoſe that have occaſion to deal with them, to be continually paraphraſing or periphraſing of them, by ſuch circumlocutions of believers that hold thus or thus.

But why doth this Autor himſelf tranſgres thoſe bounds that he would have others confined unto? For why may not others call theſe men Antinomians, as wel as he cals ſome other butkkOccaſionall word, p. 5. a litle after Arminians? Since that albeit the opinions of both be bad enough, yet he wil not, I hope, deny the name of Believers to the one, no more then to the other; eſpecially if the defini­tion of Faith above by him delivered, be a ſufficient index to denote a believer. If he deem this ſuch an effectuall means to make35 peace, why doth he not keep preciſely to it, but fall ſo ſoon, by taking the way himſelf taxeth, to break peace?

But to let them pas, whom we have at preſent nothing to do with; why doth he in this very work of his ſo oft uſe this very term of Legal Teachers, in the entry whereunto the very firſt motion he makes is to have it wholy laid down? Or what is this but meer colluding and gloſing, to commend one thing, and practiſe an other, to proſecute the direct contrary to that which at firſt himſelf propounded? I remember to have read ſometime a Catechiſticall Treatiſe of one, who in his Preface complained much of the variety of Catechiſms, aſcribing the ignorance or non­proficiency at leaſt of people hereunto, that Teachers made uſe of many ſeveral Catechiſms, and kept not to that Common one pub­likely allowed, to which for matter and method he gave the pre­eminence; and yet himſelf at the ſame time together with that Preface ſet out ſuch a form, as differed more from that common one ſo highly by him commended, thou the moſt of them ordi­narily then in uſe did. The very like doth this Autor. In the Introduction to his Treatiſe, he commends Peace to his Readers, and wiſheth the name Legal Teachers wholy laid down as a cours thereunto much conducing: yet in the Treatiſe it ſelf, and the body of his Book, he is ever and anon girding at our Miniſters, under the name ofllPag. 85. tru Legall Teachers, and thoſemmPag. 82. that pas for Legall teachers, and thatnnPag. 2. are of a legall ſtrain, and thatooPage 169. run in a legall way; whom alſo he doth inſolently and contumeliouſly not reprove onely, but reproach, as in part alſo hath already been ſhewed. Indeed the truth is, Mr. Eatons ſpirit ſeems to be in this man revived, tho carying the matter ſomewhat more covertly and cunningly then he did. For thoroughout this whole Treatiſe this is one principall mark and matter, that his diſcours mainly drives at, to tax and traduce, to debaſe and diſ­grace, the Miniſtery and manner of teaching of the moſt faith­ful, painful, famous and renowned ſervants of God, as wel of theſe times, as of former ages, by whoſe pious labours and reli­gious endeavours, backed with Gods bleſſing, an innumerable number of ſouls have been won and brought in. To which pur­poſe, let theſe few enſuing paſſages, among a multitude of others, be obſerved.


ppPag. 71.The way of the Spirit is not ſo gros and carnall, as the Divinity of former times, and ſome of this preſent age would make it.

And why ſo, but becauſe they teach men, by ſuch ſigns and marks as they meet with in Gods Word, (andqqEſay 59.21. the Word and Spirit, I hope cros not, but concur) to try their ſpirituall eſtates? For ſo afterward

rrPage 72.They that write ſo of a regenerate eſtate, and ſet us down ſuch in­fallible ſignes as we meet with commonly, do take their experiences too low and carnally: and miſtake the allegory, and way of the Word or Scriptures, which ſpeaks of things, becauſe of the infirmity of our fleſh, write upon Spirituall workings as Philoſophers upon morall vertu; and do bring down the Spirit into the Allegory, and ſo allegorize and incar­nate, or make fleſhly the things of the Spirit.

Where by the way obſerve a prety evaſion, here cloſely inſi­nuated, a litle before more expreſly propounded, that may ſerv to ſhift of, whatſoever of the Apoſtles method, matter, and manner of teaching was before related, contrary to that that theſe men approov, and agreeable to that which is by thoſe pra­ctiſed, whom they control and oppoſe. ſſIbid.The Apoſtle ſpeakes many things too, as himſelf ſays, becauſe of the infirmity of our fleſh. and they belike have found out a more ſpirituall way, then that the Apoſtles in their teachings and writings uſed. which if they have, much good may it do them: we ſhall be content to tread in their ſteps, whom we know to have had**John 16.13. 1 Cor. 7.40. an unerring ſpirit. Again;

ttPag. 1