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<DATE>2012-11-02</DATE>
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<NAME>Pip Willcox</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>Shadowes without Sub&s;tance, <HI>OR,</HI> Pretended new LIGHTS: <HI>TOGETHER,</HI> With the Impieties and Bla&s;phemies that lurk under them, further di&s;covered and drawn forth into the Light: In way of Rejoynder unto Mr <HI>Iohn Saltmar&s;h</HI> his Reply: ENTITULED Shadowes flying away.</P>
<P>Wherein nothing le&s;&s;e is &s;hewed to have been performed, then what the Title Page importeth, or the Preface promi&s;eth. AS ALSO, Divers points of Faith and Pa&s;&s;ages of Scripture are vindicated and explained.</P>
<P>BY THOMAS GATAKER, <HI>B.</HI> of <HI>D.</HI> and Pa&s;tor of <HI>Rotherhith.</HI></P>
<P>Publi&s;hed by Authority.</P>
<P><HI>LONDON,</HI> Printed for <HI>Robert Bostock</HI> dwelling in <HI>Pauls</HI> Church-yard at the Signe of the Kings-head, 1646.</P>
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<DIV1 TYPE="answer">
<PB REF="2">
<PB N="1" REF="2">
<HEAD>TO Mr <HI>John Saltmar&s;h.</HI></HEAD>
<OPENER><SALUTE>SIR,</SALUTE></OPENER>
<P>_WHether according to your <HI>hope</HI> in the very en|trance into your <HI>Epi&s;tle</HI> profe&s;&s;ed, you have re|turned an <HI>An&s;wer</HI> unto <HI>all things materiall in my Book,</HI> tho I might well, without further trouble, referre the triall of it unto any that will take the paines to compare this of yours and that toge|ther; yet I &s;hall, I hope, as occa&s;ion &s;hall offer it &s;elf, in the fur|ther pur&s;uit of this Debate, make it appeare to be farre other|wi&s;e; and that you have wittingly and willingly over&s;lipped ma|ny things as <HI>materiall</HI> as any that you have been plea&s;ed to take notice of. Mean while, to give you a ta&s;t of &s;ome few of them; you may among others be put in minde of, your palpable<NOTE N="a" PLACE="marg">See <HI>An&s;wer page</HI> 34, 35.</NOTE> <HI>glo&s;ing</HI> and <HI>di&s;&s;embling,</HI> in a profe&s;&s;ed de&s;ire to have the <HI>names</HI> of <HI>Legali&s;ts</HI> and the like, <HI>layd down;</HI> when in that very Di&s;cour&s;e you &s;o oft u&s;e them your &s;elfe: your<NOTE N="b" PLACE="marg">See <HI>An&s;. p.</HI> 27 30, 31. 40.</NOTE> in&s;olent <HI>cen&s;ures</HI> and uncharitable <HI>a&s;per&s;ions</HI> of tho&s;e whom you are plea&s;ed &s;o to &s;tyle; one while charging them with <HI>gro&s;&s;e ignorance,</HI> as<NOTE N="c" PLACE="marg"><HI>Treati&s;e p.</HI> 40 85.</NOTE> unable for want of that <HI>&s;pirituall di&s;cerning,</HI> and<NOTE N="d" PLACE="marg">Treat. p. <HI>28.</HI></NOTE> <HI>more glorious light,</HI> revealed to your &s;elf and tho&s;e of your way, to <HI>di&s;tingui&s;h tho&s;e things that Antichri&s;t hath jumbled together;</HI> another while with no le&s;&s;e gro&s;&s;e <HI>perfi|diou&s;ne&s;&s;e,</HI> and notorious wickedne&s;&s;e,<NOTE N="e" PLACE="marg"><HI>Trea. p.</HI> 37. 85.</NOTE> in <HI>devi&s;ing</HI> wayes and cour&s;es, to <HI>keep open the wounds</HI> of their &s;pirituall patients, for the lengthning of their cure; be&s;ids other reproachfull &s;peeches
<PB N="2" REF="3"> uttered of them, as that<NOTE N="f" PLACE="marg">Treat. p <HI>82.</HI></NOTE> <HI>they exalt men, to cry down Chri&s;t:</HI> your<NOTE N="g" PLACE="marg">Treat p. <HI>77. See</HI> An&s;w. p, <HI>41</HI></NOTE> paralleling the way acknowledged to have been u&s;ed by the <HI>Pro|phets,</HI> with the <HI>Popes giving out his Pardons:</HI> your declining to render an account where you finde in Gods word that<NOTE N="h" PLACE="marg">Treat. p. <HI>85.</HI></NOTE> <HI>Scripture a&s;&s;urance</HI> (as you tearm it, pronouncing withall,<NOTE N="i" PLACE="marg"><HI>Ibid.</HI> &s;ee <HI>An&s;. p</HI> 32. 33.</NOTE> <HI>all other a&s;&s;uran|ces,</HI> tho &s;uch as are &s;hewed to be found in Scripture, to be <HI>rotten conclu&s;ions from Gods Word</HI>) to wit,<NOTE N="k" PLACE="marg">Treat p. <HI>84.</HI></NOTE> that <HI>Chri&s;t Je&s;us hath per|fectly beleeved for us, and perfectly repented for us:</HI> the<NOTE N="l" PLACE="marg">See <HI>An&s;. p.</HI> 27 28.</NOTE> other <HI>ba&s;e terms</HI> heaped upon tho&s;e wayes of A&s;&s;urance, that by the Apo&s;tles have been delivered: and la&s;tly, (to let pa&s;&s;e the re&s;t for the pre&s;ent, that you &s;toop not &s;o low as to look after) your encouraging Chri|&s;tians<NOTE N="m" PLACE="marg"><HI>Treat. p.</HI> 173 174. &s;ee <HI>An&s;w. p.</HI> 17. 18.</NOTE> <HI>not to be troubled for any &s;in;</HI> nor to <HI>imagine that God is di&s;plea&s;ed with them, or that any afflictions do befall them for their &s;innes, or that they &s;hall ever be called to any account for them.</HI></P>
<P>But the&s;e, it &s;eems you account <HI>matters of no moment,</HI> nor do I much marvell that &s;uch things as the&s;e &s;hould be &s;o &s;lighted by one who tho he reproach, revile, calumniate, and wrong any in any kinde what&s;oever, traduce the truth, broach errours, belch out bla&s;phemies, yet profe&s;&s;eth not to expect or fear any <HI>after-reckon|ing</HI> with God for it; and either jeers, or at lea&s;t and be&s;t, pities them<NOTE N="n" PLACE="marg">Treat. p. <HI>171.</HI></NOTE> as &s;ely &s;ouls that &s;o do. Howbeit, Sir, we cannot yet &s;o per&s;wade our &s;elves; nor do you deal &s;o kindly with us, in letting the&s;e things &s;lip, and not endeavouring to rectify our judgements herein, out of Gods word (which we de&s;ire to make, as we con|ceive it to be, both in the&s;e things and in all other,<NOTE N="o" PLACE="marg">E&s;ay 8.20. 2 Tim. 3.16, 17 <GAP DESC="foreign">. Chry|&s;o&s;t. in 2 Cor. Orat. 13. <GAP DESC="foreign">. Ba&s;il. a&s;c<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t defin. 72.</NOTE> our <HI>Rule of direction,</HI> as well for <HI>opinion</HI> as for <HI>practice</HI>) that &s;o we might not with tho&s;e &s;ely creatures you &s;peak of, hold and carry our &s;elves &s;o &s;trait-laced in the&s;e things, but being better enformed of our liberty, as you, it &s;eems, are, may know our &s;elves to be in this regard much more loo&s;-girt then as yet we are aware of. And thus much &s;hall at pre&s;ent &s;uffice concerning your <HI>Hope</HI> of having donne that which indeed you never meant to do.</P>
<P>After this your <HI>hope</HI> profe&s;&s;ed, you fall to &s;natch and &s;narl at my margine; which tho you tell me <HI>you will not meddle with</HI><NOTE N="p" PLACE="marg">Epi&s;tle.</NOTE>; (nor is it any great matter whether you do or no; tho you may peradventure finde &s;ome things there, that you li&s;t not to deal with) yet in the very next words, breaking your word &s;o lately given, as repenting you of what you had &s;ayd, you fall foul upon it, charging it both in <HI>this An&s;wer</HI> and in <HI>other my books,</HI> to be
<PB N="3" REF="3"> <HI>filled with &s;uch things and Autors as are of little valew to Chri&s;t crucified;</HI> and to be &s;uch as argue me to be <HI>Comicall and Poeticall in mine old age.</HI></P>
<P>Concerning which there needs here no large Apology, nor long An&s;wer. In brief, many things are u&s;efull, which are yet of <HI>no great valew to Chri&s;t crucified,</HI> and &s;uch indeed are all humane <HI>Arts</HI> and <HI>Sciences;</HI> which notwith&s;tanding are and may be made many of them<NOTE N="q" PLACE="marg"><P><GAP DESC="foreign">. Ari&s;tot. Met. l. <HI>2.</HI> c. <HI>2.</HI></P>
<P><HI>Ancillantur Theologiae hu|maniores di&s;ci|plinae.</HI> Lip&s;. ma|nud<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ct ad Sto|ic. Di&s;t. <HI>3.</HI></P></NOTE> <HI>Handmayds unto Divinity;</HI> and are of &s;peciall u&s;e for the finding out of truth, and<NOTE N="r" PLACE="marg">Ver&egrave; hoc mi|hi dicturus vi|deor; ni&s;i ac|curatius homi|nes incipiant philo&s;ophari, futurum, ut nullus &s;ectarum &amp; errorum fu|turus &s;it finis; quo~doquidem ignoratione ac cid&acirc;t, ut neque accipere legiti|m&egrave;, neqe red|dero rationes di&s;putatores imperiti valeant. <HI>Schaegh. adv. Antitrin. praef.</HI></NOTE> di&s;covery of errours oppo&s;ite therunto; nor is it marvell therefore that the Sectaries of our times do &s;o much decry them. The Apo&s;tle, tho he profe&s;&s;e<NOTE N="&s;" PLACE="marg">1 Cor. 2.2. <GAP DESC="foreign"></NOTE> that he determi|ned to know (that is,<NOTE N="u" PLACE="marg">Docere, Cameron in Myrothec. ad Marc. 13.32. Profiteri. Illyric. Beza. Praedicare, Cal|vin.</NOTE> to teach, preach, regard, or take notice of) nothing in compari&s;on at Corinth <HI>but Chri&s;t Crucified;</HI> yet in the very &s;ame Epi&s;tle, wherein he &s;o profe&s;&s;eth,<NOTE N="x" PLACE="marg">1 Cor. 15.33.</NOTE> he cites a &s;aying of<NOTE N="y" PLACE="marg">Ex Menandri Thaide. Schol. Graec. &amp; Hieronym. ad Magn. qos pleriqe&s;equntut. At Clemens <GAP DESC="foreign"> &s;trom. l. 1.</NOTE> <HI>Menander</HI> a Comick, as is mo&s;t generally agreed: and tho concerning him&s;elf be el&s;ewhere profe&s;&s;es, that<NOTE N="a" PLACE="marg">Phil. 3 8.</NOTE> <HI>he e&s;teemed all things,</HI> be&s;ides, <HI>as</HI><NOTE N="b" PLACE="marg"><GAP DESC="foreign">, &s;coria, faex. Dio&s;corid. l. 5. c. 85. unde <GAP DESC="foreign"> Plut. in Themi&s;t.</NOTE> <HI>dr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;&s;e</HI> or<NOTE N="c" PLACE="marg"><GAP DESC="foreign">, &s;tercus. Glo&s;&s;ar. <GAP DESC="foreign">. He&s;ych. <GAP DESC="foreign">. Etymol. At Suidae, <GAP DESC="foreign">, men&s;ae decidu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Chari&s;io, qi&s;qiliae. Pri&s;ciano, frumenti purgamen a, aceres, paleae. Syne&s;io, capitis furfures, &s;ordes.</NOTE> <HI>dung,</HI> (for the word may bear ei|ther) <HI>in regard of Chri&s;t, the eminent knowledge of him, and his intere&s;t in him;</HI> yet did, he not &s;o abandon his former reading in <HI>Poets,</HI> as wholly to refu&s;e or reject all u&s;e of them; but is ob&s;er|ved to have<NOTE N="d" PLACE="marg">Ex Arato, Act. 17.28. ex Epimenide Tit. 1. 12.</NOTE> alleadged &s;ome <HI>pa&s;&s;ages</HI> out of them; and that in likelihood al&s;o in his elder age. For mine own part, <HI>Poetry</HI> I ne|ver profe&s;&s;ed, nor was ever heard or &s;een on any Scene: whether your &s;elf have, or no, I know not; nor is it ought to me, nor do I li&s;t to enquire. Howbeit in their writings I acknowledge, that, I have been &s;omtime &s;omewhat ver&s;ed: and &s;ome of tho&s;e things that I then red in them, are not yet utterly lo&s;t with me: nor am I a&s;hamed, as occa&s;ion is offered, to make u&s;e of them, no more then that ble&s;&s;ed Apo&s;tel was: tho they be the lea&s;t part of that which you might have met with in my margin, either here or el&s;where.<NOTE N="z" PLACE="marg">Euripideum Socrat. hi&s;t. l. 3. c. 16. utriu&s;qe e&s;&s;e potuit. Vide Clem. &s;trom. l. 6. &amp; Gell. l. 23 c. 17.</NOTE></P>
<PB N="4" REF="4">
<P>But Sir, what is all this to any point in qe&s;tion between you and me at pre&s;ent? what is the <HI>filling of my margin with things and Autors of le&s;&s;e valew then Chri&s;t crucified</HI> (which yet for want of better and more pertinent matter, helps to fill and make up the main body of your <HI>Epi&s;tle,</HI> and comes in again to eech out the<NOTE N="e" PLACE="marg">Conclu&s;. p. <HI>17.</HI></NOTE> clo&s;e of your book) unto the bu&s;ine&s;&s;e in debate; either the clearing of your &s;elfe from your arrogant <HI>cen&s;ures,</HI> and groundle&s;&s;e <HI>asper&s;ions</HI> of Gods faithfull &s;ervants, and your <HI>blasphemous jeeres</HI> fa&s;tened through their &s;ides, on <HI>Gods Prophets?</HI> which winde and turn you, which way you will, you will never be able to elude; and which, had you any dram of ingenuity left in you, you well might and would in the eyes of men at lea&s;t be a&s;hamed of; (tho in Gods &s;ight<NOTE N="f" PLACE="marg">See Gods eye on his I&s;r. Pref. p. <HI>2.</HI></NOTE> the <HI>principles</HI> layd by you and tho&s;e of your &s;train, do openly profe&s;&s;e and proclaim, that you neither are, not ought to be a&s;hamed of ought) and which being altogether unable to wipe off, you therefore &s;lily &s;lip by, and return no An&s;wer at all to? Or what is my being <HI>Comicall and Po&euml;ticall in mine old age?</HI> which you have once again a fling at, making it<NOTE N="g" PLACE="marg"><GAP DESC="foreign">. Prora &amp; puppis. ut Graecorum proverbium e&s;t. <HI>Cicer. ad. Tiron. epi&s;t.</HI> 24.</NOTE> <HI>prow and poop</HI> (as they u&s;e to &s;ay)<NOTE N="h" PLACE="marg">Caput &amp; cavda.</NOTE> <HI>head and tail</HI> of your di&s;cour&s;e; (tho I know no rea&s;on why any <HI>Divine</HI> may not exerci&s;e his <HI>Po&euml;try,</HI> if he have a vain that way, which my &s;elf never had; and that in his <HI>old age</HI> too, as<NOTE N="i" PLACE="marg">Gregor. Naz. Pavlin. Nolan. Theo|dor. Beza, alii innumeri.</NOTE> many worthy and religious per&s;ons have done) but what is this, I &s;ay, unto the cleering or &s;trengthing of ought excepted again&s;t in your book, or to the removing or weakning of any objection made again&s;t it? It was long &s;ince ob&s;erved to be an<NOTE N="k" PLACE="marg"><GAP DESC="foreign">. A|ri&s;tot. rhetor. l. 3. c. 14.</NOTE> <HI>ill &s;ign,</HI> and &s;uch as might well give ju&s;t &s;u&s;pition of a <HI>bad cau&s;e,</HI> when men fly out from the matter in pre&s;ent debate, and either<NOTE N="l" PLACE="marg">In adver&s;ae partis advo|catos invehun|tur, &amp; ubi defecerint a|lia, conviciis implent vacua cav&s;arum; &s;i contingit, veris, &s;i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> minus fictis.</NOTE> <HI>fall foul</HI> upon the <HI>per&s;on</HI> of him, with whom they are to debate it, or make<NOTE N="m" PLACE="marg"><GAP DESC="foreign"> Ae&s;chin. ad Cte&s;iph.</NOTE> <HI>excur&s;ions</HI> into by-matters, &s;natching and catching at every thing that comes in their way, as de&s;irous to be dealing rather with any thing then that, wherein they find them&s;elves wringed. Which whither herein you do or no, I am well content that others judge.</P>
<P>As for what you &s;ubjoyn, concerning your former <HI>raptures,</HI> which you profe&s;&s;e now to be <HI>&s;hamed</HI> of; and of your pre&s;ent <HI>&s;trains of a more glorious Spirit:</HI> for the former, what they have been, I wot not, nor am I curious to make inqiry. If they were &s;uch as you may ju&s;tly be a&s;hamed of, you have good cau&s;e to re|pent of them; as<NOTE N="n" PLACE="marg"><HI>P&s;al.</HI> 25.7.</NOTE> <HI>David</HI> did in his later dayes of his <HI>younger &s;lips
<PB N="5" REF="4"> and exce&s;&s;es;</HI> if you think <HI>David</HI> at lea&s;t a fit precedent for you to follow; which the in&s;olency of tho&s;e of your way doth di&s;|daine: And for the latter, to wit, your <HI>&s;traines of a more glorious &s;pirit,</HI> not unlike your vaunting el&s;-where of<NOTE N="o" PLACE="marg">Treati&s;e, p. <HI>28.</HI></NOTE> <HI>a more glorious light,</HI> it will peradventure with &s;ome no injudicious Readers be deemed, not to want &s;ome &s;mach of vain-glory; e&s;pecially laid together with the <HI>glittering Title</HI> of your former <HI>Treati&s;e,</HI> and that height of &s;corn and contempt, which therein you expre&s;&s;e, of<NOTE N="p" PLACE="marg">Treat. p. <HI>40.</HI></NOTE> the <HI>divinity</HI> and <HI>the Divines</HI> (a tearm that ye here &s;eem to jeer at tho formerly u&s;ed by you) both <HI>of the&s;e dayes and former times.</HI></P>
<P>Your conclu&s;ion is, That <HI>you hope you &s;hall be no more in pa&s;|&s;ion with me, then with my brother of the A&s;&s;embly, M.</HI> LEY.</P>
<P>Truly, Sir, this latter <HI>hope</HI> &s;eems wholy fru&s;trate as well as the former; for you have already here expre&s;&s;ed <HI>pa&s;&s;ion</HI> enough, if not <HI>pride</HI> and <HI>Magisteriality</HI> al&s;o mixt with it. Or what was it but <HI>pa&s;&s;ion,</HI> that carried you into this <HI>digre&s;&s;ion?</HI> and what is it, but <HI>pride</HI> and <HI>Magi&s;teriality,</HI> to cen&s;ure for that, which you con|vince not to be evill, and to reprove without proofe? And &s;urely, Sir, if your An&s;wer to me, be of the &s;ame &s;tamp with that of yours to Mr <HI>Ley,</HI> I &s;hall look for little in it, but a few froathy &s;qibs, &s;lightings of matters objected, and vain boa&s;tings of your &s;elf. For of &s;uch is your An&s;wer to him in a manner wholy made up; fruits of <HI>pa&s;&s;ion</HI> rather, then of judgement and <HI>rea&s;on.</HI></P>
<P>But, <HI>you write,</HI> you &s;ay, <HI>to edifie, not to conqer, nor to teach others, but that we may be all taught of God.</HI></P>
<P>Sir, you write riddels; whom intend you by your writing to <HI>edifie,</HI> if not <HI>others?</HI> or how to <HI>edifie</HI> them, if not by <HI>teaching?</HI> it is true indeed, that unle&s;&s;e men be<NOTE N="q" PLACE="marg">E&s;ai. 54.13. Ioh. 6.45.</NOTE> <HI>taught of God,</HI> all hu|mane<NOTE N="r" PLACE="marg">1 Cor. 3.6, 7.</NOTE> teaching will do litle good: but neither can man <HI>edify</HI> any without him; and the ca&s;e therefore being alike in either, where the difference in this regard &s;hould ly between <HI>edifying</HI> and <HI>teaching,</HI> my &s;hallow brain is not able to conceive.</P>
<P>As for <HI>writing to conqer:</HI> he that writes barely to <HI>conqer,</HI> with|out re&s;pect had to <HI>truth,</HI> is at be&s;t but<NOTE N="&s;" PLACE="marg">Superbae &s;tultitiae per&s;e|verantia. <HI>Senc. de ben l.</HI> 4. <HI>c.</HI> 38.</NOTE> a <HI>pertinacious,</HI> or <HI>vain-glorious fool;</HI> it is<NOTE N="t" PLACE="marg"><GAP DESC="foreign">. Philonid. A veritate vinci|res p<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">cherri|ma. Qi vinci|tur &agrave; veritate, triumphat. <HI>Mo&s;es Amyrald. defen&s;. doct. Calv. c.</HI> 3.</NOTE> a <HI>conqe&s;t fair</HI> and honourable enough, to be <HI>overcome by truth.</HI> Yet to<NOTE N="u" PLACE="marg">Iud. 3.</NOTE> <HI>contend</HI> and that <HI>earne&s;tly</HI> for the <HI>truth,</HI> that it may not be overborn by &s;uch as oppo&s;e it; and to further its conque&s;t, by beating down errors, that are rai&s;ed up
<PB N="6" REF="5"> again&s;t it, is a ju&s;t and commendable endevour: and &s;o to <HI>&s;trive</HI> to conqer, is no evil, but<NOTE N="x" PLACE="marg"><GAP DESC="foreign">. Henod. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">per.</NOTE> a <HI>good</HI> and laudable <HI>&s;trife.</HI> In which kinde I profe&s;&s;e freely, that I do in this my writing<NOTE N="y" PLACE="marg">Tu pertina|ciam e&s;&s;e hanc praedicas: Ego pervicaciam a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o, &amp; &agrave; me uti volo. N<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m per<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">icacem di|ci me e&s;&s;e &amp; vincere, perfa|cile patior; pertinacem nil moror. Haec fortes &s;eqitur; illam indocti po&s;&s;ident. <HI>Ac|cius apud Noni|um.</HI></NOTE> endevour to <HI>conqer,</HI> to wit, by holding out and maintaining the <HI>truth</HI> op|po&s;ed; and thereby to <HI>e&s;tabli&s;h</HI> and <HI>edify</HI> others with my &s;elf in the &s;ame, through Gods ble&s;&s;ing upon my labours; whereunto whi|ther your writings conduce or no, in the en&s;uing di&s;cu&s;&s;ion of this <HI>Reply,</HI> &s;hall by Gods a&s;&s;i&s;tance be more fully made to appear. Which, having thus di&s;patch your <HI>Epi&s;tle,</HI> I &s;hall in the next place addre&s;&s;e my &s;elf unto.</P>
<P>Your <HI>Reply</HI> begins with mine <HI>Epi&s;tle,</HI> out of which and the <HI>fore|part</HI> of mine <HI>An&s;wer,</HI> you have the&s;e &s;hips.</P>
<P N="1">1. Whereas I &s;ay, that <HI>I was adverti&s;ed of a Treati&s;e of yours, wherein I was among other late Writers, produced, (traduced, I might &s;ay) as giving te&s;timony to &s;ome tenents of the Antinomi|an party.</HI></P>
<P>You fa&s;ten on the word <HI>traduced;</HI> which as of others there cited, &s;o of my &s;elfe, I may wel &s;ay. And whereas<NOTE N="z" PLACE="marg">Reply p. <HI>1.</HI></NOTE> you <HI>referre the Reader to our books,</HI> I do therein very willingly joyn i&s;&s;u with you. Let my <HI>book</HI> &s;peak for me, how I conde&s;cend to them, or approve of their tenents.</P>
<P>But <HI>my words you gave, my meaning you could not come at, nor dive into; nor were you to di&s;cover to the world, mine intents, nor to judge of my re&s;erves and &s;ecret &s;en&s;es; but of words and writings:</HI> that which<NOTE N="a" PLACE="marg"><HI>Reply p.</HI> 1. 2.</NOTE> more then once or twi&s;e you in&s;i&s;t on, to &s;alv your double and deceitfull dealing.</P>
<P>But Sir, fir&s;t, we leave &s;uch <HI>re&s;ervs</HI> to tho&s;e of your own way, whereby to help out their <HI>hideous and bla&s;phemous a&s;&s;ertions</HI> of which more<NOTE N="b" PLACE="marg">See <HI>Gods eye,</HI> &amp;c. <HI>Preface, p.</HI> 26.30.</NOTE> el&s;-where.</P>
<P N="2">2. I deem you not &s;o &s;hallow brained, but that you might, had you li&s;ted, have ea&s;ily conceived my meaning, not lying deep in my heart or bre&s;t (as you pretend) but<NOTE N="c" PLACE="marg">See <HI>An&s; p.</HI> 4.5</NOTE> as expre&s;&s;ed before in my book, &s;o laid there before you, in that clau&s;e in&s;erted, <HI>[as was before &s;aid]</HI> pointing and directing you as with the finger, to that place, where my meaning was fully explained: which clau&s;e in your <HI>qotation</HI> of it was advi&s;edly left out, becau&s;e you li&s;ted not to make u&s;e of it.</P>
<P>But Sir, &s;uppo&s;e you had not had that help, to di&s;clo&s;e mine intent to you, and that my words &s;hould be taken as they &s;tand,
<PB N="7" REF="5"> without reference to ought before intimated. Yet the charge of <HI>traducing</HI> me, as by tho&s;e words taken in the &s;tricte&s;t &s;en&s;e that may be, acknowledging <HI>litle difference between us and the Anti|nomians,</HI> &s;tands firm &s;till again&s;t you: &s;ince that you cannot with all your witty and wily Sophi&s;try (wherein you are ri&s;e enough, I confe&s;&s;e; tho Logick you di&s;claim) conclude that, which you would father and fa&s;ten upon me, from ought you cite out of me: which by divers in&s;tances in mine<NOTE N="d" PLACE="marg">An&s;w p. <HI>5.</HI></NOTE> Apology I evidently &s;hew; whereunto you return here no An&s;wer at all; and remain therefore convict of abu&s;e and wrong herein offred me. But what forehead that man hath, that hath the face to alledge me out of that book, as acknowledging litle difference between them and us, I &s;hall leave to any per&s;on what&s;oever frend or &s;o to determine, that hath but cur&s;orily read over the <HI>Preface</HI> to that book, out of which my words are cited.</P>
<P>But Sir, you profe&s;&s;e herein to have done me a great kindne&s;&s;e, and to have &s;hewed me much love: for herein<NOTE N="e" PLACE="marg">Reply p. <HI>2.</HI></NOTE> <HI>you accounted me better then I de&s;ire to be, and took me to be more a frend to the truth, then you now &s;ee I am:</HI> and abu&s;ing<NOTE N="f" PLACE="marg">2 Cor. 12.13.</NOTE> the <HI>Apo&s;tles words,</HI> de&s;ire to have that <HI>injury forgiven you.</HI></P>
<P>Sir, The&s;e are your wonted &s;cofs and jeers: wherein yet you might have been plea&s;ed to &s;pare the Apo&s;tle, and not dally with his words.</P>
<P>But what a <HI>frend</HI> I am to tho&s;e<NOTE N="g" PLACE="marg"><GAP DESC="foreign">. Ba&s;il. ubi &s;up.</NOTE> <HI>Counterfaits</HI> of <HI>truth,</HI> that in|&s;teed of Gods &s;acred truth are obtruded upon people, and in|&s;tilled into too many, to the <HI>preverting</HI> of their <HI>faith,</HI> and the <HI>poy&s;oning</HI> of their &s;ouls; my book it &s;elf, whence you &s;nipped of that &s;hred might &s;ufficiently have enformed you: Whereby, as you needed not to have been thus mi&s;taken in me, &s;o may you ea&s;ily &s;uppo&s;e, that I e&s;teem it a very &s;orry courte&s;ie to be deemed warping towards tho&s;e, who&s;e Tenents out of their own <HI>books, mouths,</HI> and <HI>writings,</HI> I there &s;hew to be &s;o hideous and bla&s;|phemous.</P>
<P>As for your<NOTE N="h" PLACE="marg">Reply p. <HI>2.</HI></NOTE> <HI>exception</HI> taken to the &s;tiling of &s;ome <HI>Antino|mians,</HI> as if I had now newly done it, and not before in my book; and the wrong you therein pretend done them, I &s;hall without further ado, referre the Reader to<NOTE N="i" PLACE="marg">An&s;w. p. <HI>3<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI></NOTE> mine <HI>An&s;wer.</HI></P>
<P>Secondly, Where I &s;ay,<NOTE N="k" PLACE="marg">Preface to An&s;wer.</NOTE> <HI>you were a man utterly unknown to me before &s;ave by one or two &s;hort Pamphlets.</HI></P>
<PB N="8" REF="6">
<P>You pitch<NOTE N="l" PLACE="marg">Reply p. <HI>1.</HI></NOTE> upon the tearm <HI>Pamphlet;</HI> and interpret it as a &s;lighting of your <HI>works,</HI> which it &s;eems, you have an higher conceit of, then that they &s;hould be &s;o &s;tyled.</P>
<P>Yet Sir, you know, that it is a term commonly given to &s;mall things of a <HI>&s;heet</HI> or two; &s;uch as tho&s;e of yours were, that had then come to mine hand. Nor truly Sir, to deal freely and in|genuou&s;ly with you, did I meet with any &s;uch &s;olide matter in any of them (for many they were not) that &s;hould nece&s;&s;arily exempt them from being &s;o termed. Howbeit, to make you &s;ome part at lea&s;t of amends, if it &s;tick &s;o much in your &s;tomack, I am very well content (as<NOTE N="*" PLACE="marg">Quod Alpha dixeram te pe|nulatorum, &s;i fort. bilem m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">vit hic tibi ver<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">us, Di<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">as liceb. 1 Beta me togatorum. <HI>Mart. l.</HI> 5. <HI>ep.</HI> 27.</NOTE> he &s;ometime in &s;omewhat the like ca&s;e) that you call, if you plea&s;e, mine <HI>An&s;wer</HI> and this <HI>Rejoynder,</HI> being neither of them overlong, <HI>two &s;hort Pamphlets,</HI> &s;o you may be even with me herein; and this qarrell I hope at an end.</P>
<P>Yea, but<NOTE N="m" PLACE="marg">Reply ibid.</NOTE> <HI>You could call my Treati&s;es by a wor&s;e name then Treati&s;es.</HI></P>
<P>And &s;o do Sir, if you plea&s;e, they will be never the wor&s;e; for the wor&s;t terms you can give them, no more then the faithfull &s;ervants of God, whom you and your brother <HI>Eaton</HI> have in your books &s;o be&s;pattred, are any whit the wor&s;e for all tho&s;e opprobrious reproaches that you have endevoured to overwhelm them with.</P>
<P><NOTE N="*" PLACE="marg">Reply ibid.</NOTE>Yea, but <HI>one of them you knew long &s;ince,</HI> that of <HI>Lots, wherein I defend cards and dice playing; which it had been happy for others as well as your &s;elf, in your times of vanity, had I therein following</HI> Augu&s;tines <HI>example, printed a Retractation of it: for you believe I have &s;trengthned the hands of many to &s;inne.</HI></P>
<P N="1">1. For <HI>writing of Retractations after</HI> Augu&s;tines <HI>example;</HI> it is that I &s;omewhere promi&s;e, if opportunity &s;erve, and God be plea|&s;ed to lend life and &s;trength, to review what I have abroad, and <HI>amend</HI> &s;uch <HI>mi&s;takes</HI> in my writings, as upon further con&s;i|deration may be di&s;covered in them. But for <HI>retracting</HI> of that which you in&s;tance in, I mu&s;t crave pardon of you, if I profe&s;&s;e that I may not; becau&s;e I cannot &s;o do without be|traying of the truth again&s;t mine own knowledge: Which I con|tinue &s;till the more firmly &s;trongly a&s;&s;ured of, becau&s;e it hath upon due tryall<NOTE N="n" PLACE="marg">Videatur Antidiatriba, qa Ame&s;io, &amp; Voetio re&s;pon|detur.</NOTE> held out oppo&s;ition free, again&s;t other manner of Champions, then I yet take Mr <HI>S.</HI> for. Howbeit if by dint of
<PB N="9" REF="6"> <HI>Argument</HI> to &s;hew your Goliah-like might, you &s;hall deygn to deal with it, I hope I &s;hall not greatly need to fear your en|counter.</P>
<P N="2">2. For your belief, That <HI>I have thereby &s;trengthened the hands of many to &s;inne:</HI> I know, and am well a&s;&s;ured, that there is no|thing in that book, that may encourage any thereunto. But if your &s;elf, <HI>in the dayes of your vanity,</HI> (which it may ju&s;tly be feared, are not yet over; to much of it &s;till appeares in you both here and el&s;-where) or any other,<NOTE N="*" PLACE="marg">Aranei ex ei&s;dem flori|bus, unde apes mel conficiunt, ven<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">num col|ligunt. <HI>Con&s;t. Emper. praefat. ad clav. Talm.</HI></NOTE> <HI>Spider-like,</HI> be&s;ides your &s;elf, have &s;ucked poy&s;on out of the &s;ayings of <HI>truth</HI> (I am bold &s;o to &s;tile them having not been hitherto convict of errour; and di&s;prove you if you can, what I &s;ay) therein delivered; the fault is not in my book, but in your own, and their own<NOTE N="o" PLACE="marg">Homines mal&egrave; &s;umentes &s;alubrem cibu~ in venenum vertunt. <HI>Aug. de temp.</HI> 45.</NOTE> cor|rupt affection, that converts that into <HI>venome</HI> that is <HI>whol&s;ome</HI> and harmle&s;&s;e of it &s;elfe. Nor is it probable, that the freeing of a <HI>Lot</HI> u&s;ed, either in tho&s;e games or any other, from that &s;uper&s;titious conceit, that &s;ome had laboured to fa&s;ten on it, &s;hould &s;pur any on to an exce&s;&s;ive u&s;e, either of tho&s;e <HI>di&s;ports</HI> or any other. They that were &s;o con&s;cientious as to forbear them only for that <HI>&s;crupel,</HI> there is no likelihood, but would be as &s;trict and preci&s;e in the moderate u&s;age of them, if they thought good to make u&s;e of them, when they were freed from that groundle&s;&s;e <HI>&s;crupel.</HI> And well may it be deemed therefore, that your own idle vain and loo&s;e di&s;po&s;ition, was it that caried you on to <HI>exce&s;&s;e,</HI> if you were in <HI>game</HI> overmuch, rather then my book (which not only gives no allowance for it, but<NOTE N="p" PLACE="marg">Treat. of Lots, chap. <HI>9.</HI></NOTE> expre&s;&s;ely condemns it) or ought you found or read in it.</P>
<P N="3">3. I know none who by their teachings and writings doe more <HI>&s;trengthen mens hands in &s;inne,</HI> then tho&s;e that infu&s;e &s;uch principles as the&s;e into them; That <HI>God &s;ee: no &s;inne in them, live they never &s;o ill; nor likes them any whit the le&s;&s;e when they do &s;inne; nor is an all di&s;plea&s;ed with them, or will ever call them to account for ought they doe,</HI> and the like.</P>
<P N="4">4. As was before &s;aid, What is either my <HI>frequency of qotations,</HI> or my <HI>u&s;e of Poets,</HI> or this now concerning <HI>my book of cards and dice,</HI> either unto mine <HI>An&s;wer</HI> of your <HI>Treati&s;e,</HI> or your <HI>Reply</HI> to mine <HI>An&s;wer?</HI> Of what force or &s;trength is it, either unto the impairing of the one, or the improving of the other? And yet is this al&s;o as well as the former, both <HI>Aleph</HI> and <HI>Tau</HI> with you;
<PB N="10" REF="7"> it beginneth your di&s;cour&s;e; and it helps to conclude, as if it were one of the <HI>principals</HI> of your <HI>Reply.</HI> Howbeit Sir, if to cry qittance with me for laying open &s;ome of the <HI>un&s;ound and rotten &s;tuffe</HI> conteined in your <HI>Treati&s;e</HI> of <HI>Free-grace,</HI> you will take the paines to di&s;cover &s;uch dangerous matter, as you pretend to be delivered in my <HI>Treati&s;e</HI> of <HI>Lots;</HI> and that the rather that others may thereby be warned to &s;hun tho&s;e rocks, that your &s;elfe you &s;ay have formerly &s;truck on, how&s;oever you got off again; do with me as I have done with you, I &s;hall be very well content with it: Lay open as much as you plea&s;e of the <HI>un&s;ound matter</HI> you find in it; but withall &s;hew it to be &s;uch, and when you have &s;o done, I will give you mine hone&s;t word, that I will either <HI>re|fute</HI> you or el&s;e do as you here advi&s;e me, <HI>retract.</HI></P>
<P>Secondly, for the <HI>un&s;ound &s;tuffe</HI> in your book, that I have un|dertaken to lay open: I yeeld to you,<NOTE N="q" PLACE="marg"><HI>Rep<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y p.</HI> 2. &sect; 2.</NOTE> that it is <HI>neither your &s;ayin it is &s;ound; nor mine that it is un&s;ound,</HI><NOTE N="r" PLACE="marg"><GAP DESC="foreign">. Ar<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;tot. de in|interpet. c. 10.</NOTE> that mu&s;t decide the matter: Let the tryall be by <HI>Gods book,</HI> the only &s;ure touch|&s;tone of all &s;aving truth.</P>
<P>Yet Sir, let me mind you withall, that the foulne&s;&s;e and <HI>un|&s;oundne&s;&s;e</HI> of &s;ome <HI>&s;tuffe</HI> in your book is &s;uch, that being <HI>laid open</HI> to view, by your &s;ilence you &s;eem either a&s;hamed, or un|willing at lea&s;t to own it; and &s;uffer it therefore to be charged upon you without An&s;wer, as was intimated and in&s;tanced in before.</P>
<P>The la&s;t thing you nibble at in my <HI>Preface,</HI> is of<NOTE N="&s;" PLACE="marg"><HI>Reply p.</HI> 1. &sect; 3.</NOTE> &s;ome that think they have <HI>found a &s;horter cut to heaven, then</HI> (&s;ay you) <HI>&s;ome former Divines:</HI> where you tell me, that <HI>you know not what I mean by a &s;horter cut;</HI> and <HI>that Papi&s;ts finde a way by works; &s;ome Prote&s;tants by Je&s;us Chri&s;t and works others by Je&s;us Chri&s;t alone, and make works the pray&s;e of that Free-grace in Je&s;us Chri&s;t.</HI></P>
<P>Where Sir, 1. You relate not my words to the full; I &s;ay not, <HI>a &s;horter cut then former Divines,</HI> but <HI>a &s;horter cut and more compendious pa&s;&s;age then Gods Mini&s;ters out of his word have formerly chalked out unto them.</HI></P>
<P N="2">2. Becau&s;e you pretend ignorance (tho I doubt not but you under&s;tand well enough, what the <HI>&s;horter cut and ea&s;ier pa&s;&s;age</HI> &s;poken of imports) I &s;hall plainly and directly point to it, not your &s;elf &s;o much, being already well acqainted with it, as the Reader, who, it may be, hath not formerly heard of it: It is the
<PB N="11" REF="7"> way that your &s;elf, and other of the <HI>Antinomian</HI> party propound, to wit, that there is <HI>nothing</HI> reqired <HI>to be done</HI> by any, for the <HI>ob|taining of a &s;h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">re,</HI> in the <HI>redemption</HI> and <HI>&s;alvation</HI> procured and purcha&s;ed by Chri&s;t, or for the <HI>application</HI> of Chri&s;ts merits unto any; and they may therefore be <HI>&s;aved</HI> by Chri&s;t, <HI>without faith or repentance or new obedience;</HI> tho they continue in <HI>infidelity, impenitency,</HI> and the <HI>wor&s;t &s;ins</HI> that are.</P>
<P>To this purpo&s;e take the&s;e <HI>a&s;&s;ertions</HI> from &s;ome of tho&s;e Wri<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ers, who&s;e works, I pre&s;ume are no &s;trangers with you.<NOTE N="t" PLACE="marg">Chri&s;ts Coun|&s;ell to the An|gel of Laodicea, p. <HI>27.</HI></NOTE> <HI>The end,</HI> &s;aith one of them, <HI>for which Chri&s;t came, was to dy for the ungodly, to purcha&s;e redemption for their &s;ins, and to reconcile them unto God; and all this he did freely, upon no condition, fully and perfectly, leaving nothing undone or to be done by way of application: for in the performing thereof he fully and perfectly applyed it; for he took upon him our nature; and by vertue of this our humane nature in the per&s;on of Chri&s;t, we are made truly the Sons of God, heirs and coheirs with him.</HI> And again,<NOTE N="u" PLACE="marg">Ibid. p. <HI>35.</HI></NOTE> <HI>Salvation is not tyed to belief; nor is faith a condition without which a man can not be &s;aved: All men, women and children, that is, the whole Church of God, are all &s;aved only and totally by the merits of Chri&s;t; who&s;e merits are applyed unto us &s;ufficiently and effectually too, by hi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> own a&s;&s;umption of our nature, by which we are incorporate into him.</HI><NOTE N="*" PLACE="marg">Ibid. p. <HI>40.</HI></NOTE> <HI>And they are fal&s;e teachers that make redemption conditionall, and make it depend upon du|ties:</HI><NOTE N="x" PLACE="marg">Ibid. p <HI>41.</HI></NOTE> <HI>Nothing at all being required in any re&s;pect of him for whom Christ dyed, (they are deceivers that teach otherwi&s;e) neither faith, nor repentance, nor &s;elf-deniall, nor hearing, nor u&s;e of ordinances, nor ob&s;ervation of Sabbath, nor doing as we would be done to, and the re&s;t:</HI><NOTE N="y" PLACE="marg"><HI>Ibid.</HI> 42.</NOTE> <HI>they are fal&s; teachers that make the&s;e duties, and teach that we mu&s;t exerci&s;e our &s;elves in the&s;e things, or we &s;hall have no part in Christ.</HI> And another of them:<NOTE N="z" PLACE="marg">Power of Love, p. <HI>30.</HI></NOTE> <HI>This work of our redemption and reconciliation with God was perfected, when Chri&s;t dyed; and nothing &s;hall be able to &s;eparate you from his love then purcha&s;ed; neither infidelity, nor impenitency, nor unthankfulne&s;&s;e, nor &s;in, nor any thing what&s;oever can make void this purcha&s;e; no, tho with the Iews you &s;hould deny the Lord, that bought you. And for want of this knowledge many of us have walked very uncomfor|tably, &s;pending our time in fa&s;ting, and weeping and mourning, in praying, reading and hearing; and in performance of other duties, and all to get Chri&s;t; while we con&s;ider not what the Scripture &s;et|teth
<PB N="12" REF="8"> forth unto us, to wit, &s;alvation purcha&s;ed and perfected for ever, to &s;inners, to the ungodly, to all the world; a work perfected, depen|ding on no condition, no performance at all.</HI></P>
<P>Now I would gladly under&s;tand from Mr <HI>S.</HI> whither the cour&s;e that the&s;e propound, be not a <HI>&s;horter cut</HI> and <HI>an ea&s;ier pa&s;&s;age,</HI> then <HI>Gods Mini&s;ters out of Gods Word,</HI> or <HI>Gods Prophets,</HI> and <HI>Christs Apo&s;tels,</HI> yea, <HI>God</HI> and <HI>Chri&s;t</HI> him&s;elfe <HI>in the Word, have formerly chalked out unto us;</HI> and how the&s;e things agree with tho&s;e words of our Saviour,<NOTE N="a" PLACE="marg">Mark. 16 16</NOTE> <HI>Who&s;over doth not believe &s;hall be damned:</HI> And,<NOTE N="b" PLACE="marg">Luk. 13.3, 5.</NOTE> <HI>unle&s;&s;e you repent you &s;hall peri&s;h;</HI> And,<NOTE N="c" PLACE="marg">Math. 11.20, 24.</NOTE> <HI>It &s;hall be wor&s;e in the day of jugdement with Chorazin, Beth|&s;aida and Capernaum, then with Tyre and Sidon, Sodom and Go|morrah, becau&s;e thy repented not at his preaching:</HI> And,<NOTE N="d" PLACE="marg">Math. 10.33.</NOTE> <HI>He that denys me before men, I will deny him before my Father in heaven;</HI> and tho&s;e pa&s;&s;ages of the Apo&s;tle,<NOTE N="e" PLACE="marg">Phil. 3.12.</NOTE> <HI>Work out your &s;alvation with fear and trembling;</HI> And,<NOTE N="f" PLACE="marg">Rom. 8.13.</NOTE> <HI>If ye live after the fle&s;h ye &s;hall dy;</HI> And,<NOTE N="g" PLACE="marg">1 Cor. 9.27.</NOTE> <HI>I keep under my body and bring it into &s;ubjection, le&s;t having preached to others, my &s;elf prove a</HI><NOTE N="h" PLACE="marg"><GAP DESC="foreign"> rejectaneus, ut 2 Cor. 13.5, 6.</NOTE> <HI>ca&s;t-away.</HI> And<NOTE N="i" PLACE="marg">Heb. 12.14.</NOTE> <HI>Follow holi|ne&s;&s;e, without which no man &s;hall ever &s;ee God:</HI> and that of <HI>Peter,</HI> who telleth us, that tho&s;e that<NOTE N="k" PLACE="marg">2 Pet. 2.1.</NOTE> <HI>bring in damnable here&s;ies, deny|ing the Lord that bought them, bring &s;wift damnation upon them|&s;elves.</HI></P>
<P>Let any man lay the&s;e two ways together; and then tell, whither of the two is the &s;horter cut and the ea&s;ier <HI>pa&s;&s;age;</HI> For they are not &s;ure both the &s;ame.</P>
<P>Now Sir, if you &s;hall di&s;claime and refu&s;e to own the&s;e and the like, as pretending, that you are not to make good what every one prints or preaches. Yet 1. hereby may appear what <HI>new cuts</HI> are abroad: which there was ju&s;t cau&s;e and good ground therfore to give warning of. And 2. that your &s;elf are not far from compliance with them herein; it is too palpable, too apparent. For 1. that main part of your <HI>Treati&s;e,</HI> contrived dialog-wi&s;e, wherein in a jeering and &s;coffing way, you traduce, as they al&s;o do, the faithful Mini&s;ters of Chri&s;t, and their manner of propounding and pre&s;&s;ing &s;uch things as the&s;e men make wholy needle&s;&s;e and unnece&s;&s;ary unto the at|taining of life eternall, runneth all along ju&s;t in the &s;ame tone with them; as may appear by tho&s;e parcels in mine<NOTE N="k" PLACE="marg">S<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e <HI>A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;. p.</HI> 9. 10. 14. 17.</NOTE> <HI>An&s;wer</HI> there|unto, thence repre&s;ented. 2. In that your Treati&s;e you tell us in expre&s;&s;e terms, that<NOTE N="l" PLACE="marg">Treat. p. <HI>126.</HI></NOTE> <HI>in the Gospel, God agrees to &s;ave man;</HI>
<PB N="13" REF="8"> And <HI>that all the conditions are on Chri&s;ts part, no conditions on our parts;</HI> And that<NOTE N="m" PLACE="marg">Ibid. p. <HI>191.</HI></NOTE> <HI>Salvation is not made any puzzling way in the Go&s;pel (a puzzling way,</HI> then belike before time it was) <HI>it is plainly, ea&s;ily, and &s;imply reveiled: Ie&s;us Chri&s;t was crucified for &s;inners, this is &s;alvation, we need go no further; all that is to be done is to believe that there is &s;uch a work; and that Chri&s;t died for thee among&s;t all other &s;inners he dyed for.</HI><NOTE N="n" PLACE="marg">Ibid. p. <HI>193.</HI></NOTE> <HI>This is &s;hort work:</HI> (And it is &s;hort work indeed) <HI>and this is the only Go&s;pel work and way.</HI> You &s;ee Sir, what a <HI>&s;hort cut</HI> your &s;elfe here make; for here is <HI>Repentance,</HI> and <HI>new Obedience,</HI> and <HI>Mortification,</HI> and the &s;tudy, pur&s;uit and practi&s;e of <HI>Holine&s;&s;e</HI> and the like, all cut off at one blow, as be|ing neither <HI>Go&s;pel work,</HI> nor <HI>way.</HI> And it may ju&s;tly be que|&s;tioned, whether this be<NOTE N="o" PLACE="marg">Matth. 7.13.</NOTE> the <HI>&s;treight gate</HI> and <HI>narrow way,</HI> that Chri&s;t pointed his to.</P>
<P>Yea, but <HI>Faith</HI> may &s;ome &s;ay, <HI>is at lea&s;t reqired by you,</HI> for the <HI>application of Chri&s;t,</HI> and the attaining of intere&s;t in him.</P>
<P>How it is reqired by you, your &s;elf inform us;<NOTE N="p" PLACE="marg">Treat. p. <HI>189.</HI></NOTE> <HI>Chri&s;t</HI> you &s;ay, <HI>is ours without Faith; but we can not know him to be ours but by believing:</HI> and you reject this under the Title of <HI>the Reformed opinion and more generall,</HI><NOTE N="q" PLACE="marg">Ibid. p. <HI>198.</HI></NOTE> <HI>That none are ju&s;tified or partakers of &s;alvation, but by faith.</HI> And if <HI>no conditions</HI> at all be reqired for obtaining <HI>&s;alvation</HI> by Chri&s;t as was formerly affirmed by you, then neither <HI>Faith</HI> al&s;o: Yea, to this you come fully home, where you &s;ay, that<NOTE N="r" PLACE="marg"><HI>Ibid. p.</HI> 15<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. 153.</NOTE> <HI>The Covenant now under the Gospel is &s;uch a kind of Covenant, as was establi&s;hed with</HI> Noah, <HI>Gen.</HI> 9.11. <HI>clear again&s;t the &s;train of the old, wherein man was to have his life upon condi|tion.</HI> And in this your <HI>Reply,</HI> you deny<NOTE N="&s;" PLACE="marg"><HI>Reply p.</HI> 14. &sect; 8.</NOTE> <HI>the receiving of Chri&s;t to be acknowledged by you as a condition.</HI> And indeed, if the pro|mi&s;e of &s;alvation by Chri&s;t, be as <HI>ab&s;olute</HI> and free from all con|dition as that <HI>Covenant</HI> made with <HI>Noah;</HI> then may a man be &s;aved by Chri&s;t, tho he never know or look after Chri&s;t; as he is &s;ure never to peri&s;h by an <HI>oecumenicall deluge,</HI> tho he neither know nor believe, nor do ever heare of &s;uch a <HI>Covenant</HI> concer|ning it. Whereunto al&s;o,<NOTE N="t" PLACE="marg"><HI>An&s;w. p.</HI> 8. 9. 24. 25.</NOTE> where it came to be &s;canned (whence you might have informed your &s;elf, what this <HI>&s;horter cut meant</HI>) as a thing <HI>materiall,</HI> you have returned nothing at all.</P>
<P>But thus the Reader may be plea&s;ed to take notice of that <HI>&s;horter cut and more compendious way,</HI> and <HI>ea&s;ier pa&s;&s;age to heaven,</HI> that your &s;elf have <HI>cut out</HI> as well as tho&s;e other of your way,
<PB N="14" REF="9"> not without onely, but contrary to all warrant of <HI>Gods Word.</HI></P>
<P N="3">3. For what you add; of the <HI>Popi&s;h way by works,</HI> whereby men are &s;aid to <HI>merit heaven,</HI> we abhorre and dete&s;t it, as much as you do. Of <HI>&s;ome prote&s;tants by Ie&s;us Chri&s;t and works.</HI> Sir, when you &s;et <HI>Ie&s;us Chri&s;t and works,</HI> as cheek by joull the one with the other; you wrong tho&s;e whom you would by &s;uch an expre&s;&s;ion a&s;pers. They teach Chri&s;t Ie&s;us to be the only <HI>pur|cha&s;er and procurer</HI> of our <HI>Iu&s;tification and &s;alvation;</HI> and his <HI>bloud</HI> to be the only <HI>price,</HI> that was laid down and paid for the <HI>purcha&s;e</HI> thereof. But they hold withall, that <HI>faith and repentance, and &s;elf-deniall,</HI> and <HI>new obedience</HI> are nece&s;&s;arily required in the Go&s;pel, as <HI>conditions</HI> to be performed by all tho&s;e, that will have part and intere&s;t in Chri&s;t or look for &s;alvation by Chri&s;t; and that none &s;hall without the&s;e ever attain to that &s;alvation &s;o deerly purcha&s;ed by Chri&s;t. And for this; Sir, we have the <HI>Scriptures</HI> pregnant and plentifull; as your &s;elf can not be ignorant; and as in the An&s;wer to your book hath &s;ufficiently<NOTE N="u" PLACE="marg"><HI>An&s;w. p.</HI> 11. 15.</NOTE> been &s;hewed: which how you &s;eek either to &s;hift off, or to &s;lubber over, &s;hall appeer, when we come to that part of your <HI>Reply.</HI></P>
<P>La&s;tly, for taxing me<NOTE N="x" PLACE="marg"><HI>Reply p.</HI> 2. &sect; 3.</NOTE> with <HI>frowardne&s;&s;e</HI> and <HI>qarrel&s;omne&s;&s;e;</HI> which yet you impute partly to <HI>mine age,</HI> and partly to <HI>the re|mainders of my di&s;ea&s;e, rather then my judgment, and the infir|mity of my body, not the &s;trengh of my Spirit:</HI> but withall de|mand of me, <HI>why I cho&s;e not a better time to try truth in, when I were not &s;o much in the body.</HI></P>
<P N="1">1. Sir, <HI>froward or qarrel&s;ome</HI> I have not &s;hewd my &s;elfe in this bu&s;ine&s;&s;e. The beginner of the qarell here was your &s;elf, who as an in&s;olent <HI>Golias</HI> fir&s;t entred the feild, with a flag of defiance,<NOTE N="y" PLACE="marg">Treat. p. <HI>40.</HI></NOTE> to the <HI>Divinity both of this age and former times,</HI> reproaching in ba&s;e and &s;currilous manner Gods faithful Mini&s;ters, men ma|ny of them much better then your &s;elf; and endeavouring by your unchri&s;tian <HI>charges</HI> and vile <HI>calumnies</HI> to bring &s;hame and contempt upon them and their Mini&s;tery; and were plea&s;ed to &s;ingle me out and draw me forth among others, (whom, tho comming all within verge of your magi&s;teriall cen&s;ure, you call in for <HI>&s;econds</HI>) as complying in part with you and the party you fight for; acknowledging <HI>litle difference</HI> at lea&s;t between us and them; nor doth it argue any <HI>frowardne&s;&s;e</HI> or <HI>qarel&s;omne&s;&s;e</HI> in one &s;o
<PB N="15" REF="9"> engaged, to endevour<NOTE N="z" PLACE="marg"><GAP DESC="foreign">. Menander O|lynth. &amp; Chae|remon Ther&s;. Svid. Principi|um non e&s;t &acirc; m , qi me vin|dico. Et A|chaus, apud Athen. l. 13. <GAP DESC="foreign">, &amp;c. N<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n haec ego ultro di<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o, &s;ed me vindicans.</NOTE> to <HI>vindicate</HI> him&s;elf and tho&s;e with him|&s;elf, whom he finds to be &s;o abu&s;ed.</P>
<P N="2">2. For my yeers, Sir, &s;cof not at <HI>old age:</HI> you may live if God plea&s;, to come to it your &s;elf; and for the <HI>remainders of my &s;ickne&s;&s;e,</HI> which I am not yet freed from, nor am like to be in ha&s;t:<NOTE N="a" PLACE="marg">Eccle&s; 3. 1, 2, &amp;c. Vide Iu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. &amp; Coch.</NOTE> <HI>&s;ickne&s;&s;e</HI> and <HI>health</HI> are pa&s;&s;ages of Gods providence, above mans power to di&s;po&s;e of: nor was it therefore in mine hand to make <HI>choy&s;e</HI> of my time for this <HI>tryall of truth;</HI> but was ne|ce&s;&s;itated to take it, as the wrong offred by your &s;elf occa&s;ioned it, and as God had plea&s;ed to di&s;po&s;e. Be&s;ides, that the <HI>triall of truth</HI> in this cau&s;e was not now to be fir&s;t new taken up by me, but had formerly been laboured in (as by<NOTE N="b" PLACE="marg">Gods Eye on his I&s;rael.</NOTE> my other work may in part appear) in time of better <HI>health:</HI> and you may &s;ee if you plea&s;e thereby to under&s;tand, that my judgement then was the &s;ame, that now &s;till it is. Nor is <HI>&s;ickne&s;&s;e</HI> I &s;uppo&s;e, wont to make men <HI>much in the body,</HI> as you &s;eem here to imply but <HI>le&s;&s;e</HI> rather. Howbeit, Sir, I &s;eem to under&s;tand your jeer and to conceive what <HI>&s;pirit</HI> and <HI>body</HI> you intend; &s;uch <HI>&s;pirit</HI> and <HI>bo|dy</HI> as may be ju&s;tly &s;u&s;pected, notwith&s;tanding all your vaun|tings of &s;uch <HI>a glorious &s;pirit and light,</HI> that you have litle yet of the one, but too much &s;till of the other; otherwi&s;e being<NOTE N="c" PLACE="marg">2 Cor. 4.16. &amp; 12.10.</NOTE> much in <HI>bodily weakne&s;&s;e,</HI> is not wont to be deemed any means of im|peaching the <HI>work of grace</HI> in the &s;oul.</P>
<P>And thus farre &s;hall &s;uffice to all that you have replyed, either to my <HI>Preface,</HI> or to the former part of mine <HI>An&s;wer;</HI> all in effect as good as nought.</P>
<P>Pa&s;&s;e we now to con&s;ider of your <HI>Reply</HI> to the <HI>latter part,</HI> con|cerning divers <HI>Pa&s;&s;ages</HI> in your <HI>Treati&s;e.</HI></P>
<P>Here at the very entrance into this <HI>Part</HI> of your <HI>Reply,</HI> you manife&s;t your &s;elf to be of that <HI>qarel&s;ome</HI> di&s;po&s;ition, that you plea&s;ed even now to fa&s;ten on me. For to pick out matter for a new <HI>qarell</HI> to begin with, you<NOTE N="d" PLACE="marg"><HI>Reply p</HI> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. &sect; 1.</NOTE> relate my words thus, <HI>That our Antinomian free-grace is not the &s;ame with the Prophets in the Old Te&s;tament and the Apo&s;tles in the New.</HI></P>
<P>And then you fall, as one in a chafing heat to chide, and de|mand, <HI>Why do you tell us of Antinomian, of Prophets and Apo|&s;tles free grace? It is not the free grace of any of the&s;e.&mdash;I could as ea&s;ily &s;ay,</HI> Mr <HI>Gatakers free-grace and the Legali&s;ts free-grace, as
<PB N="16" REF="10"> he the Antinomians free-grace; but &s;uch words and repoaches make neither you nor I &s;peak better truth.</HI></P>
<P>Good Sir,<NOTE N="e" PLACE="marg">Ne &s;aevi mag|<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e Sacerd<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s.</NOTE> have patience awhile, I pray you be, not &s;o hot and eager in your fir&s;t encounter; doe not begin with &s;o much <HI>pa&s;&s;ion,</HI> e&s;pecially having &s;o lately promi&s;ed, that you would <HI>not be in pa&s;&s;ion;</HI> unle&s;&s;e your meaning were, for you are many times very ambiguous) when you &s;aid <HI>you hoped you &s;hould be no more in pa&s;&s;ion with me then with</HI> Mr <HI>Ley,</HI> that <HI>you intended to be in pa&s;sion as much with me as you had been with him.</HI> But Sir, to come to a calm and &s;erious reckoning with you: what is the cau&s;e and the ground of all this windy blu&s;ter? where doth Mr <HI>G.</HI> &s;ay, <HI>Our Antinomians free-grace, or the Prophets and the Apo&s;tles free-grace?</HI> I &s;ay only, as in the <HI>Frontispice</HI> of my <HI>Book,</HI> &s;o in the <HI>di&s;cour&s;e</HI> it &s;elf,<NOTE N="f" PLACE="marg">An&s;w p. <HI>6.</HI></NOTE> <HI>That free-grace which we find here de&s;cribed and is by our Antinomians u&s;ually a&s;&s;erted, is &s;uch as differeth much from that which either the Prophets held forth in the Old Te&s;tament, or Christ and his Apo&s;tles preached in the New.</HI> And yet had I &s;aid, <HI>The Prophets and Apo&s;tles free-grace;</HI> I might well e|nough have ju&s;tified it; for why might not one as well &s;ay,<NOTE N="g" PLACE="marg">Ephe&s;. 2.20. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">od e&s;t ab <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">p|&s;is po&s;itum &amp; praedicatum. <HI><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">un. ad. Bellar. cont.</HI> 3. <HI>l.</HI> 3. <HI>c.</HI> 23.</NOTE> <HI>the Prophets and Apo&s;tels free-grace,</HI> as <HI>the Prophets and Apo&s;tels foundation,</HI> and<NOTE N="*" PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Cor. 4.3.</NOTE> <HI>the Apo&s;tles Go&s;pel?</HI> not <HI>theirs</HI> as Authors and owners of it; and yet <HI>theirs</HI> as taught and promulgated by them. But Sir, it &s;eems you liked rather to be picking &s;omewhat out of my work to find your &s;elf work, which you found not in it; or to be pidling with that which had it been there found, had been of no moment, then to be dealing with tho&s;e things that are in|deed <HI>materiall,</HI> but you either &s;hun or &s;light. And let any indiffe|rent Reader now pa&s;&s;e &s;entence; or let Mr <HI>S.</HI> him&s;elf, being by this time I hope, out of the fit he was in when he writ this, and in a calmer and cooler temper whither all this wind and du&s;t were not rai&s;ed to litle purpo&s;e, and without any ju&s;t occa&s;ion given, unle&s;&s;e the matter propounded, and undertaken to be proved and made good again&s;t him, finding it &s;omewhat too &s;oundly &s;et on, and perceiving he could not &s;o ea&s;ily &s;hift it of, might ca&s;t him into this frivolous and groundle&s;&s;e di&s;temper.</P>
<P>And indeed, Sir, this may well the rather be deemed &s;o to be, becau&s;e you appear plainly &s;o puzzled in that which en&s;ues; that you &s;huffell much, and ma&s;h your &s;elf like a <HI>fi&s;h</HI> in a <HI>net</HI> that <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> not get out, in an&s;wering to what is objected in the one part,
<PB N="17" REF="10"> and again you &s;lily &s;lip away as an <HI>eele</HI> out of the fi&s;hermans fingers, taking no notice at all of what you are charged with in the other.</P>
<P>For fir&s;t to prove, that <HI>according to the&s;e mens grounds free-grace was not preached by Gods Prophets in times pa&s;t,</HI><NOTE N="h" PLACE="marg"><HI>An&s;w.</HI> 7.</NOTE> I rea&s;on thus from his own words there related.</P>
<P><HI>Where Gods love is to be had in way of purcha&s;e by duty and do|ing; and the whole efficacy is put as it were on the duty and obedi|ence performed, there is no free grace, much le&s;&s;e as the&s;e men de|&s;cribe it.</HI></P>
<P><HI>But &s;o it was,</HI> &s;aith Mr <HI>S. in all the Mini&s;tery of the Prophets.</HI></P>
<P><HI>No free grace therefore was preached by them.</HI></P>
<P>Now to this he An&s;wers nothing but this, that<NOTE N="i" PLACE="marg"><HI>Reply p.</HI> 4. &sect; 2.</NOTE> <HI>tho&s;e termes in&s;erted,</HI> as if, <HI>and</HI> in the way, <HI>and</HI> as it were, <HI>do cleer him from &s;uch po&s;itive and exclu&s;ive a&s;&s;ertions of free-grace, as I would make him &s;peak.</HI></P>
<P>Which had need of &s;ome <HI>Oedipus</HI> to unfold unto us, and to tell us what he would have, or to which <HI>Propo&s;ition</HI> of mine <HI>ar|gument,</HI> what he here &s;aith, is to be applyed. Sure the man was &s;omewhat di&s;tracted or di&s;turbed when he writ this: One would have thought, that the&s;e <HI>qalifying terms</HI> &s;hould rather have im|ported <HI>no &s;uch ab&s;olute denyall,</HI> then <HI>no &s;uch ab&s;olute a&s;&s;ertion of free-grace.</HI></P>
<P>But Sir, this pla&s;ter, make it up which way you wil, and ap|ply it where you plea&s;e, wil not &s;erve to cover, much le&s;&s;e to cure the foul &s;ore of your a&s;&s;ertions, or any whit to amend the matter. For look in what manner the Prophets propoun|ded and preached it; in the &s;ame manner, and no other, could the people apprehend it; and if the Prophets then &s;o propounded and preached it, <HI>as if it were to be had in way of parcha&s;e by duty and doing,</HI> then was it not either propounded or preached, <HI>as if it were free-grace,</HI> nor were the people then taught that it was to be had otherwi&s;e then <HI>by way of purcha&s;e;</HI> for <HI>in that way,</HI> &s;ay you, did <HI>all the mini&s;tery,</HI> that then was runne; and if <HI>free-grace</HI> were neither preached to them, nor beleived by them, then neither were they &s;aved by <HI>free-grace;</HI> (<NOTE N="k" PLACE="marg">1 Cor. 15.1, 2.</NOTE> for it is that, that is <HI>preached</HI> to people, whereby they are <HI>&s;aved,</HI> and not &s;ome other &s;ecret re&s;erve) which yet<NOTE N="l" PLACE="marg">Act. 15.11.</NOTE> the Apo&s;tel &s;ayth that they were.</P>
<PB N="18" REF="11">
<P>But Sir, to draw up all this debate to an i&s;&s;ue; If the Pro|phets in their preachings propounded Gods love and favour &s;o <HI>as if it were to be had by way of purcha&s;e,</HI> when as yet they knew, that it was to be had by <HI>free-grace,</HI> and not by purcha&s;e, and &s;o intended, what&s;oever they &s;aid; then they deluded Gods people, and taught them one thing, when they knew and intended an other. Or if they taught in expre&s;&s;e termes, that it was<NOTE N="a" PLACE="marg"><HI>P&s;a.</HI> 55.1.</NOTE> <HI>not to be had by way of purcha&s;e;</HI> as your &s;elf know they did, and<NOTE N="b" PLACE="marg"><HI>Treat. p.</HI> 24. 30.</NOTE> pre&s;&s;e their words to that purpo&s;e; (tho abu|&s;ing them gro&s;ly, as others of your &s;train do, to make peo|ple beleive, that we do not preach &s;uch <HI>freegrace</HI> as they did) then Sir, you did wickedly and wretchedly, again&s;t your own knowledg, wrong and calumniate <HI>Gods Prophets</HI> as wel as other his Mini&s;ters, in affirming, that they propounded <HI>Gods love</HI> &s;o unto his people, <HI>as if it were to be had by way of purcha&s;e.</HI> Now, Sir, out of the&s;e briars, wherein you have unadvi&s;edly en&s;nared your &s;elf, how with all your wit (for they give you out to be a very witty man) you wil be able to unwind your &s;elfe, I &s;ee not.</P>
<P>Mean while by what hath been &s;aid, may appear, how vain and idle<NOTE N="c" PLACE="marg"><HI>Reply p.</HI> 4. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 2.</NOTE> your <HI>expo&s;tulations</HI> here are, and your <HI>complaints,</HI> of be|ing <HI>unju&s;tly delt</HI> with; as if your words had been &s;trained be|yond their extent; when as nothing is drawn from them, but what they willingly yeild, and by ju&s;t and nece&s;&s;ary con|&s;equence afford: nor are they racked any one jot beyond your intent; which is to prove that the <HI>Legali&s;ts</HI> (as you &s;tile them) of the&s;e times, <HI>do not preach free-geace,</HI><NOTE N="d" PLACE="marg">Treat. p <HI>163.</HI></NOTE> <HI>becau&s;e they preach as the Prophets did;</HI> both which al&s;o, by what af|ter en&s;ueth, &s;hall yet more fully be made to appear.</P>
<P>Nor do I marvell therfore that this unhappy <HI>Logick</HI> &s;hould &s;o &s;hrewdly &s;tick in your &s;tomack.<NOTE N="e" PLACE="marg">Reply ibid.</NOTE> I may &s;ee you &s;ay, what <HI>this Logick hath brought me to,</HI><NOTE N="e" PLACE="marg">Reply ibid.</NOTE> <HI>to deceive my &s;elf, as wel as my neighbor.</HI></P>
<P>Sir I neither de&s;ire to be <HI>deceived;</HI> (that<NOTE N="f" PLACE="marg"><GAP DESC="foreign"> Plato apud Epictet. l. 1. c. 28. &amp; l. 2. c. 22. &amp; Marc. comment. l. 7. &sect;. 63. <GAP DESC="foreign">; Epict. l. 4. c. 1. Qis e&s;t, qi velit decipi? da religio&s;um, non vult fallere; da impium, &s;acril<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">gum, fallere vult, falli non vult; nolunt fallere boni: falli autem nec boni volunt, nec mali. <HI>Aug. de verb. Ap</HI> 30. Idem enchir. c. 17. falli nolunt etiam qi fallere amant:</NOTE> no man they &s;ay, would)<NOTE N="g" PLACE="marg">Ocu|lum &s;implicem duo faciunt, cognitio veri, &amp; dilectio boni; &s;ive prudentia &amp; benevolentia, ut animi oculus &amp; pius &s;it qi fallere nolit; &amp; cautus &s;it, qi falli neqeat. <HI>Bern. de praec. &amp; di&s;p.</HI></NOTE> nor to <HI>deceive</HI> any: What &s;hould I gain by &s;o doing?
<PB N="19" REF="11"> My de&s;ire and indeavour rather, is to <HI>undeceave</HI> tho&s;e that have been <HI>deceived,</HI> deluded and led a&s;ide into errour by you and and &s;uch as your &s;elfe, nor have you yet made it to appeare, how I have here deceived either my &s;elf, or any other; or delt any way unju&s;tly with you. They rather may ju&s;tly be &s;u&s;pected, to mind and intend deceit, who reject and labour to have that removed, whereby deceit may be di&s;covered.</P>
<P>But Sir, have you, who are reputed and reported by tho&s;e of your party for <HI>a great Scholar,</HI> now qite ca&s;t of all <HI>Scholar&s;hip?</HI> or together with your <HI>Poeticall raptures,</HI> as you term them, (which for my part I was never acqainted with) have you laid a&s;ide al&s;o your <HI>rules</HI> of <HI>Logick?</HI> If you have, it is to litle purpo&s;e to debate or di&s;cu&s;&s;e ought with you, that will not be tyed to <HI>rules</HI> of <HI>rea&s;on;</HI> for that priviledge once obtained, you may without chek or controull, affirm what you li&s;t, and prate what you plea&s;e; Or would you pre&s;cribe your adver&s;ary not to proceed <HI>Logically</HI> with you? you may as well bid him enter the li&s;ts with you, but lay his <HI>weapons</HI> fir&s;t a&s;ide: or invite him to flouri&s;h,<NOTE N="h" PLACE="marg"><GAP DESC="foreign"> 1 Cor. 9.27. <GAP DESC="foreign">. Loc<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">an de &s;ect</NOTE> and <HI>beat</HI> the <HI>ayre</HI> round about you; but upon condition that he &s;trike you not. Or do you imagine, as many now adays maintaine, that <HI>in matter of divinity</HI> there is <HI>no u&s;e of Logick?</HI> for that is it, you &s;een to intimate in your Epi&s;tle Dedicatory, where you complain of a <HI>Mi&s;celanie of Logick and Divinity:</HI> as if the&s;e two were things incon&s;i&s;tent the one with the other: and to make u&s;e of <HI>Logick</HI> in matter of <HI>Divinity</HI> were to<NOTE N="i" PLACE="marg"><GAP DESC="foreign">. Syne&s;. E|pi&s;t. 57.</NOTE> &s;ow together things un&s;utable. Concerning which ab&s;urd fancy, I might turn you over to a <HI>Di|vine</HI> of great note, that hath written a<NOTE N="k" PLACE="marg">N c. Vedeli Rationale The|ol<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">gicum lib 3. comp<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ehen&s;u~.</NOTE> large and learned <HI>Treati&s;e,</HI> both to &s;hew and prove, the manifold and &s;ingular u&s;e of it <HI>Divinity.</HI> But that it may be, you would then tell me as<NOTE N="l" PLACE="marg">An end of one controver&s;y. <HI>Sumw.</HI> p. <HI>8.</HI></NOTE> you doe Mr <HI>Ley,</HI> that it is <HI>no good payment, to turn you over to an o|ther, for what I &s;tand bound to pay my &s;elf:</HI> tho therein the<NOTE N="m" PLACE="marg">After-reckon.</NOTE> <HI>Af|ter-reckon</HI> it &s;eemes, hath given you &s;o full &s;atisfaction, that you are well content to let your action fall.</P>
<P>Howbeit Sir, a litle to &s;atisfie, if not your &s;elf, yet &s;ome others, that may peradventure be in danger of taking in this <HI>ridiculous conceit</HI> from you.</P>
<P N="1">1. I would demand of you, or of any of them that &s;o hold, how any point of <HI>Divinity,</HI> that is not in expre&s;&s;e terms laid down in Gods Word, can but by the help of <HI>Logick</HI> be thence deduced;
<PB N="20" REF="12"> and yet how many <HI>points</HI> are there of undoubted <HI>truth,</HI> that have no other nece&s;&s;ary ground, &s;uch deduction excepted?</P>
<P N="2">2. Did not our Saviour him&s;elf make u&s;e of <HI>Logick,</HI> when from <HI>Mo&s;es</HI> by way of <HI>Syllogi&s;m,</HI><NOTE N="n" PLACE="marg">M<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> th. 22.31, 32. Luk. 20.37, 38.</NOTE> again&s;t the Saduces he con|firmed the doctrine of the <HI>Re&s;urrection?</HI> when<NOTE N="o" PLACE="marg">Math. 1<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.4, 6.</NOTE> from the <HI>Story</HI> of the <HI>Creation,</HI> and Gods <HI>in&s;titution</HI> of <HI>Marriage,</HI> he di&s;co|vered the unwarrantablene&s;&s;e of groundle&s;&s;e <HI>Divorces?</HI> when from the words of the <HI>P&s;almi&s;t,</HI><NOTE N="p" PLACE="marg">Matth. 22.43, 45.</NOTE> he a&s;&s;erted his own <HI>Dei|ty;</HI> and from a pa&s;&s;age of the Prophet <HI>Ho&s;hea,</HI><NOTE N="q" PLACE="marg">Math 12.7.</NOTE> the <HI>Lawful|ne&s;&s;e</HI> of that which his Di&s;ciples did on the <HI>Sabbath?</HI> Yea, do not the <HI>Apo&s;tles</HI> freqently by <HI>Logicall Arguments</HI> prove <HI>points of Divinity,</HI> and confirm <HI>matters of faith;</HI> as Paul<NOTE N="r" PLACE="marg">Rom. 3.2<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, 28.</NOTE> <HI>ju&s;tification, not by works,</HI> but <HI>by faith,</HI><NOTE N="&s;" PLACE="marg">Rom. 6.2, 12.</NOTE> the nece&s;&s;ity of <HI>&s;anctification</HI> and <HI>newne&s;&s;e of life,</HI> in per&s;ons by faith <HI>justified;</HI><NOTE N="t" PLACE="marg">1 C<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r. 6.15, 19.</NOTE> the <HI>foulne&s;&s;e</HI> of <HI>fornication;</HI><NOTE N="u" PLACE="marg">1 Cor. 8.7, 1<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. &amp; 10.16, 21.</NOTE> the <HI>haynou&s;ne&s;&s;e</HI> of <HI>fea&s;ting</HI> with <HI>Idolaters</HI> in <HI>Idoll-Temples,</HI><NOTE N="x" PLACE="marg">1 Cor. 15.12, 23.</NOTE> the <HI>re&s;urrection from the dead</HI> and the like: or how think we, <HI>di&s;puted</HI> he at <HI>Athens</HI> with<NOTE N="y" PLACE="marg">Act. 1<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.18.</NOTE> the <HI>Stoicks,</HI> the men<NOTE N="z" PLACE="marg">Stoici <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o|gicam &s;ive Ra|tionalem Phi|lo&s;ophiu~ cum primis excole|bant: qam E|picurei, licet repudiarent, tamen cum ambigua di&s;|cernendi, &s;al&s;a coargu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ndi, nece&s;&s;itas in|cumberet, alio nomine, Ca|nonicae &s;cil. in|troducere co|gebantur. <HI>Laert in Zenon. &amp; Chry&s;ip. Senec. Epi&s;t.</HI> 89.</NOTE> of mo&s;t repute for Logicall skill in tho&s;e times? doth not his Sermon it &s;elf &s;hew it? I might well, Sir, &s;ay to you, as <HI>Augu&s;tine</HI> to <HI>Cre&s;conius,</HI><NOTE N="*" PLACE="marg">Si Paulus dial<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">cticus erat, &amp; ide&ograve; conferre cum Stoicis, qi Dialectici maximi erant, non timebat; cave ne Dialecticam cuiqam pro crimine objeceris, qa u&s;os Apo&s;tolos confiteris. <HI>Aug. ad Cre&s;con l.</HI> 1. <HI>c.</HI> 12.13. Sed &amp; Chri&s;tum ip&s;um. <HI>Ibid. c.</HI> 17.</NOTE> <HI>If</HI> Paul <HI>at</HI> Athens <HI>di&s;puted with tho&s;e chief Logitians the Stoiks, beware how you object the u&s;e of Logick as a fault to any; which that the Apo&s;tles, yea, and Chri&s;t him&s;elf u&s;ed, can not bee denyed.</HI> But I &s;hall &s;pare to &s;pend more worde in pur&s;uit of this point, untill Mr. <HI>S.</HI> further herein explain him&s;elf, and let us know what he will own in it, and how farre forth he will give tho&s;e that deal with him leave to make u&s;e of their <HI>Logick.</HI> Sure, if <HI>rea&s;on</HI> be the eye of the &s;oul, and <HI>Logick</HI><NOTE N="a" PLACE="marg"><GAP DESC="foreign">.</NOTE> the <HI>art</HI> or <HI>way,</HI> or <HI>methode</HI><NOTE N="b" PLACE="marg"><GAP DESC="foreign">. Plato Alcib. 1.</NOTE> of <HI>u&s;ing rea&s;on aright;</HI> they that would debar men of the u&s;e of <HI>Logick,</HI> would have them either put out or &s;eal up their eyes, that being blind or blinded, they may lead them as<NOTE N="c" PLACE="marg">2 King. 6.19.</NOTE> the Prophet did the <HI>Syrian Troopers</HI> &s;mitten with blindne&s;&s;e upon his prayer, or transfer and cary them as the <HI>Falkner</HI> doth the <HI>Hank</HI> hood-winkt, whether them&s;elves plea&s;e.</P>
<PB N="21" REF="12">
<P>But Sir, I &s;hall intreat you to give me leave, or &s;hall be &s;o bold as to take leave, whither you li&s;t to give it or no, to be a litle further trouble&s;ome unto you with <HI>my Logick</HI> in &s;omething, wherein forbearing to relate mine <HI>Argument,</HI> you &s;lubber over the matter after your wonted manner of an&s;wering, as if &s;o you &s;aid &s;omewhat, it were not materiall whither or no it were to the purpo&s;e. I charge you with <HI>making Gods Prophets del<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ders of Gods people;</HI> which tho it be apparent enough, by what already hath been<NOTE N="d" PLACE="marg"><HI>An&s;w. p.</HI> 7 8.</NOTE> &s;aid, yet I doe by this <HI>Argument</HI> further make good.</P>
<P><HI>Tho&s;e that profe&s;&s;e to Preach free-grace, and yet propound it with &s;uch conditions and qalifications, that tho free-grace may be in the notion of it, yet it is not in the truth of it; they delude the people to whom they &s;o preach.</HI></P>
<P><HI>But the Prophets of God,</HI> &s;ay you, <HI>tho they profe&s;&s;e to preach free-grace, yet they propounded it with &s;uch conditions and qalifica|tions, that tho free-grace might be in the notion of it yet it was not in the truth of it.</HI></P>
<P><HI>The Prophets therefore</HI> according to your a&s;&s;ertions, <HI>deluded the people to whom they preached.</HI></P>
<P>Of the <HI>Propo&s;ition</HI> of this <HI>Argument,</HI> no man I &s;uppo&s;e, will make doubt.</P>
<P>And for the <HI>A&s;&s;umption</HI> you mu&s;t be enforced to own it, wind and wriggell you which way you will.</P>
<P>For fir&s;t, concerning the former part of it, that<NOTE N="e" PLACE="marg"><HI>Treat p.</HI> 24<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 30.</NOTE> the <HI>Prophets profe&s;&s;ed to preach free-grace,</HI> you grant and produce as others al&s;o of yours doe<NOTE N="f" PLACE="marg">E&s;ay 55.1.</NOTE> a pa&s;&s;age of <HI>E&s;ay,</HI> to that purpo&s;e. And &s;econdly, for the latter part, to wit, that it was by them <HI>tempered with &s;uch conditions and qalifications,</HI> as did eat out the very heart of free-grace, that <HI>tho it were in the notion of it, yet it was not in the truth,</HI> I thus prove to be yours.</P>
<P><HI>If the conditions and qalifications u&s;ed by the Legali&s;ts</HI> (as you &s;tile them) <HI>of the&s;e times, in preaching of the Gospel, being no o|ther then &s;uch as the Prophets of God formerly u&s;ed, are &s;uch as the free grace may be there in the notion, yet it is not in the truth of it; then was it by the Prophets &s;o tempered, that tho free-grace might be there in the notion of it, yet it was not in the truth of it.</HI></P>
<P><HI>But the conditions and qalifications,</HI> &s;ay you, <HI>u&s;ed by our legall
<PB N="22" REF="13"> teachers in preaching the Go&s;pel, being no other then &s;uch as the Prophets of God formerly u&s;ed, are &s;uch as tho free-grace may be there in the notion, yet it is not in the truth of it.</HI></P>
<P><HI>Therefore</HI> according to your a&s;&s;ertions, <HI>the Prophets &s;o tempe|red it that tho fr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e grace might be there in the notion, yet not in the truth of it.</HI></P>
<P>The <HI>Propo&s;ition</HI> cannot be by any colour denyed; for what&s;oe|ver de&s;troys the <HI>nature</HI> and <HI>truth</HI> of <HI>free-grace,</HI> mu&s;t needs be of the &s;ame force, where&s;over it is found.</P>
<P>And for the <HI>A&s;&s;umption,</HI> neither do you, nor can you deny any part of it to be your own: For all that herein you charge the <HI>Legali&s;ts</HI> with, both now again and before, is<NOTE N="g" PLACE="marg">Treat Oc|<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">&s; <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">rd p <HI><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></HI></NOTE> <HI>preaching the Go&s;pel with &s;uch conditions and qalifications as the Prophets did;</HI> and of &s;uch preaching you &s;ay in expre&s;&s;e termes,<NOTE N="h" PLACE="marg">Treat. p <HI>16<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI></NOTE> that <HI>tho it may have a notion of free grace, yet it hath not the truth of it.</HI></P>
<P>Now Sir, let others judge, whither or no, I have ju&s;tly char|ged you, with making Gods Prophets deluders of his people; Yea, with ca&s;ting an impious and bla&s;phemous a&s;per&s;ion upon God him&s;elf, in making him<NOTE N="i" PLACE="marg">Occa&s;. Word, p. <HI>4.</HI></NOTE> <HI>like a Master, that to &s;eem liberall bad his &s;ervants fill his wine out freely, but had before ordered them to burne it &s;o; that it &s;hould be too hot for them to drink.</HI> But your eagerne&s;&s;e again&s;t the <HI>Legali&s;ts,</HI> makes you, with others of your &s;train, to oft too forget your &s;elves, and to a&s;|pers <HI>Prophets,</HI> and <HI>Apo&s;tels,</HI> yea and <HI>God</HI> him&s;elf, togither with them.</P>
<P>For all that you reply here in defence of your &s;elfe, is no direct an&s;wer unto any part of the <HI>Argument:</HI> but (as if indeed you had never been acqainted with rules of <HI>Logick,</HI> or had who|ly forgotten them, or were re&s;olved utterly to relinqui&s;h them) you addre&s;&s;e your &s;elf to the conclu&s;ion, which alone you re|late, and tell us with-all, that</P>
<P><NOTE N="k" PLACE="marg"><HI>Repl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> p.</HI> 4. 5. &sect; 3.</NOTE><HI>The Prophets were no deluders of Gods people, bcau&s;e Gods people were then in their pupillage; and the way of teaching, which they then u&s;ed, by pre&s;&s;ing repentance, reformation, humiliation with commination and the law, &amp;c. was the methode and the &s;traine, that the Spirit then taught them; but if they &s;hould &s;o have held out Chri&s;t now, when the Mini&s;tration of the Spirit exceeds in glory, they &s;hould have &s;inned.</HI></P>
<P>Which, how&s;oever part, of it be true, and part of it mo&s;t fal&s;e;
<PB N="23" REF="13"> for neither did <HI>Chri&s;t,</HI> nor his <HI>Apo&s;tels &s;in in preaching and pre&s;&s;ing the&s;e things;</HI> as &s;hall hereafter be &s;hewed they did; nor doth <HI>the preaching and pre&s;&s;ing them</HI> any whit derogate from the <HI>glorious Mini&s;tration of the Gospel:</HI> Yet no part of it is at all to the purpo&s;e; nor helps any whit to clear you of that a&s;|per&s;ion ca&s;t upon them, and upon the Spirit of God that then taught and directed them. For how doth this take off the crime you &s;tand charged with, of <HI>asper&s;ing Gods Prophets,</HI> and <HI>God</HI> him|&s;elf, as by them <HI>deluding his people, in pretending to preach and propound free-grace to them,</HI> whereas there was <HI>no truth,</HI> but a meer <HI>notion</HI> or fiction rather of it, (for what other thing is a <HI>notion</HI> without <HI>truth?</HI>) in that they taught? How doth it in any wi&s;e take it off I &s;ay? or not rather further confirm it, by telling us that they did no other but what the Spirit of God taught and directed them to do; and &s;o devolving that ba&s;e and unbe&s;eeming carriage, wherewith, under the per&s;on of <HI>Legali&s;ts,</HI> you had a&s;per&s;ed <HI>Gods Prophets,</HI> from them unto <HI>God</HI> him&s;elf and his <HI>Spirit?</HI> For what is this but to &s;ay, that <HI>God</HI> directed his <HI>Prophets</HI> &s;o to propound free grace to his people, that tho it might carry &s;ome <HI>&s;emblance</HI> thereof with it, yet it &s;hould have no <HI>truth</HI> thereof in it: nor are they therefore to be taxed, as <HI>deluders of Gods people;</HI> (tho the <HI>Legalists</HI> delude them, when they do the like) becau&s;e <HI>God taught</HI> them &s;o to do. Thus you &s;ee, Sir, how in labouring to &s;hift of your &s;hamefull abu&s;e of <HI>Gods Mini&s;ters</HI> and their manner of teaching, you do but plung your &s;elf into further impiety, and &s;et your mouth bla&s;phemou&s;ly again&s;t heaven it &s;elf.</P>
<P>Yea, con&s;ider, how you adde bla&s;phemy to bla&s;phemy; a new one concerning <HI>Chri&s;t</HI> and <HI>his Apo&s;tles,</HI> to your former concer|ning <HI>God</HI> and <HI>his Prophets;</HI> For <HI>if the Prophets,</HI> &s;ay you, <HI>have held out Chri&s;t in the New Te&s;tament as they did before, pre&s;&s;ing repentance, reformation, humiliation, and with commination and the Law, they had &s;inned again&s;t the glory of that Mini&s;tration.</HI> Now Sir, to make a little further u&s;e of my <HI>Logick;</HI><NOTE N="l" PLACE="marg">Men&s;ura hy|pothetica e&s;t propo&s;itio ali|qa categorica, ad qam &s;emper revoc. ri debet. <HI>Bert. Logic. l.</HI> 2. <HI>c.</HI> 7.</NOTE> <HI>An hypothe|ticall Propo&s;ition,</HI> they &s;ay, <HI>may be turned into an univer&s;all Ca|tegoricall;</HI> for example, this <HI>Conditionall, If a man can &s;ee, he is alive;</HI> is all one with this, <HI>Every thing that &s;eeth, liveth;</HI> this Propo&s;ition, <HI>If a man do evill, he &s;inneth;</HI> imports as much as this, <HI>Every one that doth evill, &s;inneth:</HI> When you &s;ay then, that <HI>the Prophets, if they had preached in the New Te&s;tament as
<PB N="24" REF="14"> they did in the Old, pre&s;sing repentance, reformation, humiliation, with commination and the Law, &amp;c. they had &s;inned:</HI> It is ju&s;t as much as if you had &s;aid, <HI>Tho&s;e that preach under the New Te|&s;tament, as the Prophets did under the Old, pre&s;sing repentance, &amp;c. do &s;in <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">n &s;o doing.</HI> Now Sir, take we your <HI>Propo&s;ition,</HI> and &s;ub|&s;uming what of the <HI>Apo&s;tles</HI> preaching will be made good, &s;ee what the&s;e premi&s;es will produce.</P>
<P><HI>Tho&s;e that preach under the New Te&s;tament, as the Prophets did under the Old, pre&s;sing repentance, reformation, humiliation, and with commination and the Law, &amp;c. do &s;in in &s;o doing.</HI></P>
<P><HI>But the Apo&s;tels did under the New Te&s;tament preach, as the Prophets did under the Old, pre&s;sing repentance, reformation, hu|miliation, and with commination, and the law, &amp;c.</HI></P>
<P><HI>The Apo&s;tels therefore &s;inned in &s;o doing.</HI></P>
<P>Nay, ri&s;e we a litle higher, Sir, and &s;ub&s;ume what may with good warrant, yea, with cleer evidence of truth be avowed; that <HI>Chri&s;t him&s;elf &s;o taught;</HI> and con&s;ider &s;eriou&s;ly in what extream impiety you here further involv your &s;elf. Nor will it help you at all, what you add of <HI>&s;uch veils over Chri&s;t, and &s;o much Law over Chri&s;t.</HI> For the&s;e, Sir, not the <HI>Types,</HI> are the <HI>veils</HI> you &s;peak of: nor do <HI>degrees</HI> of more and le&s;&s;e alter the <HI>truth</HI> and <HI>nature</HI> of the thing it &s;elf; nor are you able to &s;hew, that <HI>Chri&s;t</HI> preached and pre&s;&s;ed the&s;e things any whit more &s;paringly then did the <HI>Prophets.</HI> But thus, Sir, the extremity of your malevolent affe|ction to the <HI>Legali&s;ts</HI> doth &s;o tran&s;port you, that<NOTE N="m" PLACE="marg">Qod de Cyro Xenoph. paed. l. 1. <GAP DESC="foreign">. Democrit. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">racundia in temeritatem prona e&s;t: &amp; pericula, dum in|ferre vult, non cavet. Scen. de i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">a. l. 1. c. 12.</NOTE> while over-eagerly you de&s;ire and unadvi&s;edly &s;trive to wrong them, you either forget or regard not how you wrong your &s;elf.</P>
<P>Meanwhile, Sir, I &s;uppo&s;e I have by your own grounds and grants made it good, that the <HI>free-grace</HI> which the <HI>Legali&s;ts</HI> teach, is the &s;ame with the <HI>free-grace</HI> that the <HI>Prophets</HI> preached: and that the <HI>free-grace</HI> which you and other <HI>Antinomians</HI> now teach, is not by your own confe&s;&s;ion &s;uch <HI>free-grace</HI> as the <HI>Pro|phets</HI> preached; unle&s;&s;e you will acknowledge that which you hold out for <HI>free grace,</HI> to be nothing el&s;e (as of that, which with
<PB N="25" REF="14"> the Prophets we preach, you &s;ay) but a meer <HI>counterfeit</HI> of it.</P>
<P>Proceed we now to examine, whither according to the&s;e your grounds <HI>Chri&s;t</HI> and his <HI>Apo&s;tles preached Gospel</HI> and <HI>free-grace</HI> or no: and whither our manner of preaching <HI>free-grace</HI> and the <HI>Gospel</HI> be not the very &s;ame with Chri&s;t and his Apo&s;tles preaching.</P>
<P>And here, Sir, your <HI>a&s;&s;ertions</HI> excepted again&s;t, whereof I made bold to mind you before; of<NOTE N="n" PLACE="marg"><HI>Treat p.</HI> 125. 126.</NOTE> <HI>no Covenant at all made with man in the Go&s;pel;</HI><NOTE N="o" PLACE="marg">Ibid. p. <HI>193.</HI></NOTE> <HI>nor any condition at all reqired on mans part but all on Gods own part; as in that with</HI> Noah, <HI>Gen.</HI> 9.11. as al&s;o, of your contradicting of your &s;elf el&s;-where, where you &s;ay that<NOTE N="p" PLACE="marg">Ibid. p. <HI>163.</HI></NOTE> <HI>the Go&s;pel is made up</HI> among other things, <HI>of conditio|nall promi&s;es;</HI> and of the<NOTE N="q" PLACE="marg">Ibid. p. <HI>193.</HI></NOTE> <HI>&s;hort work, and only Go&s;pel work and way,</HI> you tell us of here; and your<NOTE N="r" PLACE="marg"><HI>Ibid. p.</HI> 17. 19. 21. See <HI>An&s;w. p.</HI> 9.</NOTE> girding at tho&s;e that <HI>tell men of repentance, and &s;orrow for &s;in, and &s;elf denyall;</HI> or pre&s;&s;e the&s;e upon any as things reqired of all tho&s;e that expect a &s;hare in the &s;alvation purcha&s;ed by Chri&s;t, &amp;c.</P>
<P>All the&s;e I &s;ay, with &s;ilence you let &s;lip, as if they concerned you not to make good. Only your <HI>girding at tho&s;e that bid men repent and be humbled,</HI> as <HI>legall teachers;</HI> you make &s;ome offer to ju&s;tify in a Magi&s;teriall manner thus demanding.</P>
<P><NOTE N="&s;" PLACE="marg"><HI>Reply p.</HI> 5. &sect; 1.</NOTE><HI>If you pre&s;&s;e repentance and humiliation legally, why wonder you at &s;uch words as legall Teachers? will ye do ill, and not be told of your faults?</HI> And &s;o you proceed in a &s;upercilious way of checking and &s;choling us, <HI>&s;atis pro imperio.</HI></P>
<P>But Sir, 1. We might ju&s;tly have expected other terms from one that had before profe&s;t &s;o great<NOTE N="t" PLACE="marg">Occa&s;. Word. p. <HI>1.</HI></NOTE> a de&s;ire to have the name of <HI>L<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">gali&s;t</HI> laid down.</P>
<P N="2">2. I might return you your own <HI>Arguments:</HI> when you, or tho&s;e you maintain,<NOTE N="u" PLACE="marg"><HI>See</HI> Gods eye on his I&s;rael p. <HI>17.18.</HI> c. <HI>2.</HI></NOTE> affirm, that <HI>the morall Law is of no u&s;e at all to a believer, no rule for him to walk, nor to examine his life by; and that Chri&s;tians are free from the mandatory power of it:</HI> yea, when in Pulpits they cry out, <HI>Away with the Law;</HI> in mo&s;t hor|rid and hideous manner bla&s;pheming it, and in it God him&s;elf the Author of it, by giving out and affirming, that<NOTE N="x" PLACE="marg">Ibid p. <HI>18.</HI></NOTE> <HI>the Law cutteth off our legs and then bids us walk;</HI> (which impious a&s;&s;er|tions I could never yet hear, that the Author of it ever recanted, tho they give out that he profe&s;&s;eth him&s;elf altred in his judge|ment,
<PB N="26" REF="15"> which if it &s;o be, he may do well to make it more publike for the undeceiving of tho&s;e that were formerly mi&s;led by him) when I &s;ay, tho&s;e at lea&s;t whom you abet, if not your &s;elf, do in this manner oppo&s;e and oppugn all u&s;e of the <HI>Law</HI> among Chri&s;tians, and &s;peak &s;o opprobriou&s;ly and de&s;pitefully of it, Why wonder you, if the name of <HI>Antinomians</HI> be given them?</P>
<P N="3">3. You are to ha&s;ty with us, you tell us <HI>we do ill;</HI> but you &s;hew us not wherein; you charge us with ill doing, but you make it not to appear wherein it is that we have &s;o done. If we <HI>pre&s;&s;e faith, repentance and humiliation,</HI> we are &s;ure we doe no other, then <HI>Chri&s;t</HI> and his <HI>Apo&s;tles</HI> before us did.</P>
<P>Yea, but<NOTE N="a" PLACE="marg">Reply ibid.</NOTE> <HI>you pre&s;&s;e them legally.</HI></P>
<P N="1">1. And &s;o &s;aith your brother <HI>Eaton,</HI><NOTE N="b" PLACE="marg">Honey-<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">omb. c. <HI>5</HI> p <HI>84.</HI> An&s;. p. <HI>10.</HI></NOTE> that <HI>Chri&s;t</HI> him|&s;elf did.</P>
<P N="2">2. But Sir, you might have done well to enform us, what it is <HI>to pre&s;&s;e the&s;e things legally:</HI> Is it becau&s;e we pre&s;&s;e them, as things nece&s;&s;ary unto the attaining of life eternall, and as re|qired of all tho&s;e that expect any &s;hare in the &s;alvation procured and purcha&s;ed, by Chri&s;t? What el&s;e do all tho&s;e &s;peeches of Chri&s;t and his Apo&s;tles before related, and the like amount unto?<NOTE N="c" PLACE="marg">Ioh. 8.24.</NOTE> <HI>&V;nle&s;&s;e you believe that I am he, you &s;hall die in your &s;ins;</HI><NOTE N="d" PLACE="marg">Luk. 13.3, 5.</NOTE> <HI>unle&s;&s;e you repent, you &s;hall peri&s;h?</HI><NOTE N="e" PLACE="marg">Math. 18.3.</NOTE> <HI>unle&s;&s;e you be converted, and become as litle children, you cannot enter into the Kingdom of hea|ven:</HI><NOTE N="f" PLACE="marg">Rom. 8.13.</NOTE> <HI>If ye live after the fle&s;h you &s;hall dy:</HI><NOTE N="g" PLACE="marg">Ephe&s;. 5.5.</NOTE> <HI>you know, that no Whore-mongers, nor unclean per&s;on, or covetous man, who is an Ido|later, hath any inheritance in the Kingdom of God and of Chri&s;t,</HI> with many others of the like &s;traine.</P>
<P>But<NOTE N="h" PLACE="marg"><HI>Reply p.</HI> 5. &sect; 1.</NOTE> <HI>you blame not</HI> you &s;ay, <HI>any that bid men repent; or be &s;orry for &s;ins, &amp; be humbled, &amp;c. if they preach them as Chri&s;t &amp; the Apo|&s;tles did, as graces flowing from him, and out of his fulne&s;&s;e, and not as &s;pringings of their own, and waters from their fountain; as if the&s;e le|gall Teachers with</HI> Mo&s;es, <HI>would make men believe that they could with &s;uch rods &s;mite upon mens hearts as upon rocks, and bring waters out of them, be they never &s;o hard and &s;tony.</HI></P>
<P>But Sir, in all this your rhetoricall flouri&s;h (for that it &s;eems you have not lo&s;t or left with your <HI>Logick</HI>) you doe but<NOTE N="i" PLACE="marg">Omi&s;&s;is &s;uper qibus pugna e&s;t, de &s;cam|mate &amp; loco certaminis e|gred ens in peregrinis &amp; alienis di&s;pu|tationibus im|moratis. <HI>Hier. ad Pammarh.</HI></NOTE> <HI>run out of the li&s;ts,</HI> and leaving your adver&s;ary<NOTE N="k" PLACE="marg"><GAP DESC="foreign"> Non po e&s;t ad|ver&s;arium vin|cere, qi in di|micando non ho&s;tem, &s;ed umbram petit. <HI>Lactant. l.</HI> 3. <HI>c.</HI> 28.</NOTE> <HI>skirmi&s;h</HI> with your own <HI>&s;hadow.</HI></P>
<P>For 1. That <HI>they preach the&s;e things, as Chri&s;t and his Apo&s;tles
<PB N="27" REF="15"> did,</HI> hath formerly been &s;hewed; and &s;hall hereafter again be further made manife&s;t, when we have occa&s;ion to con&s;ider of, and compare together the particulars of either.</P>
<P N="2">2. It cannot be proved, nor doth it any way appear, that ei|ther <HI>Chri&s;t</HI> or his <HI>Apo&s;tles</HI> in the pre&s;&s;ing of the&s;e things (no more then the <HI>Prophets</HI> before them) did alwayes in their <HI>&s;ermons</HI> and <HI>preachings,</HI> make mention withall of <HI>Chri&s;t</HI> as the per&s;on from who&s;e <HI>fulne&s;&s;e the grace did flow,</HI> whereby they were or might be enabled to do that which was then required.</P>
<P N="3">3. That we preach the&s;e things to people <HI>as &s;pringings</HI> ei|ther <HI>of their own, or our own, and waters from our own foun|tain,</HI> or <HI>theirs,</HI> to whom wee preach them (for you &s;o &s;peak as it is not ea&s;y to tell, whither you mean; but whither of the two it be, that you entend) it is a calumnie, and<NOTE N="l" PLACE="marg">Turpe e&s;t hominem in|genio&s;um (aut ingenuum eti|am) id dicere, qod &s;i neges, probare non po&s;&s;it. <HI>Lact. Ibid.</HI></NOTE> &s;uch a charge, as you are no way able to make good: but would fain fa&s;ten &s;omewhat, whereon to ground matter of reproof, on tho&s;e, whom you have engaged your &s;elf to traduce, that you might have &s;ome colour to bear out your &s;atyricall jeering and girding at them in that your dramaticall di&s;cour&s;e.</P>
<P N="4">4. You grant, Sir, that we pre&s;&s;e the&s;e things, as the <HI>Pro|phets</HI> did. But Sir, &s;hould either you or any other, &s;ay, that the <HI>Prophets</HI> of God did &s;o preach them, as you here imply that we do, he &s;hould therein do them mo&s;t notorious wrong, as charging them with a deniall, or not ackowledgment, at lea&s;t, of that <HI>grace of God,</HI> wherby tho&s;e whom they preached the&s;e things unto, &s;hould be enabled unto the doing of them; nor can there be any difference a&s;&s;igned between the <HI>&s;pring</HI> and <HI>fountain,</HI> from whence any &s;uch grace then i&s;&s;ued, and that from whence the like now flows. In plain terms, look from whence or from whom any now receive power to <HI>beleive, repent, be humbled</HI> and the like; from thence, and from him &s;o many as in tho&s;e times <HI>beleeved, repented, were humbled,</HI> received the like power then; and the Prophets teaching herein was according to the truth of God, and of the thing it &s;elf in tho&s;e times, as well as Chri&s;ts and his Apo&s;tels in their times was.</P>
<P N="5">5. You abu&s;e us notoriou&s;ly, when you bear men in hand that we would have them to believe, that <HI>we can by &s;uch rods as the&s;e &s;o &s;mite upon their rocky hearts, as to make water run out
<PB N="28" REF="16"> of them.</HI> No, Sir, you &s;peak untruly; we profe&s;&s;e no &s;uch matter: yet we believe, that by &s;uch preaching God is able to break and mollifie the mo&s;t flinty heart that is; and we find by good proof, that by &s;uch <HI>preaching</HI> and <HI>pre&s;sing of repentance and reformation</HI> as you &s;cof at, God hath to admiration wrought in this kind; and<NOTE N="m" PLACE="marg">See Act. 2.23, 38, 41. &amp; 3.19. with 4.4.</NOTE> given thereby &s;uch &s;ucce&s;&s;e to his own or|dinance, as may ju&s;tly give you cau&s;e to be a&s;hamed and aba&s;ed, as well as aba&s;hed, for your jeering of it, and girding at it in that manner as you do.</P>
<P N="6">6. How bold &s;oever you think you may be with us, you might have done well to forbear your unmannerly dealing with <HI>Gods Prophets,</HI> with whom too oft you are overbold: Could it not &s;uffice you to &s;pend your purulent matter on us, but you mu&s;t needs &s;pit &s;ome of it in <HI>Mo&s;es</HI> his face? where find you that<NOTE N="n" PLACE="marg">Exod. 17.6.</NOTE> <HI>Mo&s;es believed</HI> that <HI>he could with his rod make the Rock give water?</HI> It was neither <HI>Mo&s;es</HI> nor the <HI>rod,</HI> that made the <HI>Rock</HI> run with <HI>water;</HI> but <HI>God,</HI> who <HI>&s;tood by</HI> to the deed, upon his &s;miting of the Rock. Nor did <HI>Mo&s;es</HI> believe that he could him&s;elf effect &s;uch a work by any power that him&s;elf had; nor did ei|ther he, or any other of <HI>Gods Prophets</HI> pre&s;ume that by any power of their own, they or their preachings, were able to work on the hearts of tho&s;e whom they &s;pak to:<NOTE N="o" PLACE="marg">See Deut. 29.4. &amp; 30.6. E&s;ai. 1.<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">5. &amp; 57.18. &amp; 63.11, 17, 18. Ier. 5.23 &amp; 31.18. Zech. 12.10.</NOTE> unle&s;&s;e God plea&s;eth to &s;econd them, and to accompany that his ordinance by them with the powerfull work of his holy <HI>Spirit.</HI></P>
<P>But &s;ay you,<NOTE N="p" PLACE="marg"><HI>Reply p.</HI> 6. &sect; 1.</NOTE> <HI>we agree with you, that repentance and &s;or|row for &s;in, and humiliation, and &s;elf-deniall are all to be preach|ed; and &s;hall contend with you, who preacheth them most and cleare&s;t.</HI></P>
<P>And Sir, for this I may very wel refer my &s;elf unto tho&s;e that have been frequent auditors of your <HI>Antinomian tea|chers,</HI> how ri&s;e and &s;erious, or how &s;paring rather and &s;uper|ficiall, they are in this &s;ubject, if ever at lea&s;t they light on it. It is to to well known, to be concealed or di&s;&s;embled, what their dealings are in this kind; by the concurrent reports of per&s;ons judicious and well affected; who having either occa&s;ion|ally, or living in tho&s;e places where they have lectured, oft heard divers of them, too con&s;tanly and con&s;onantly affirme, that they could &s;eldom or never hear them handling this theam; unle&s;&s;e it were by telling them, as you do in this <HI>Treati&s;e,</HI> that it
<PB N="29" REF="16"> is enough for them<NOTE N="q" PLACE="marg">Treat. p. <HI>84.</HI></NOTE> <HI>to beleive, that Chri&s;t hath repented for them, and confe&s;&s;ed</HI><NOTE N="r" PLACE="marg"><HI>See</HI> Gods eye, &amp;c. p. <HI>25.</HI></NOTE> <HI>their &s;inns for them.</HI> No Sir, their teaching runnes in an other &s;train, and bends mainly an other way, to encite to joviality, and being fro-like, and making merry. To which purpo&s;e they have not &s;tuck &s;ome of them to tell their hearers, that <HI>Je&s;us Chri&s;t when he was here upon earth, lived all his life long as if he had been &s;et upon the merry pin: and why &s;hould not believers live in like manner? especially knowing that he now rules the roast in heaven:</HI> Yea, Sir, how you have in your <HI>Treati&s;e</HI> preached and pre&s;&s;ed <HI>repentance,</HI> may appear by the &s;e|verall <HI>pa&s;&s;ages</HI> formerly delt with, and further yet to be di|&s;cu&s;&s;ed.</P>
<P N="2">2. If you be &s;o frequent in preaching of the&s;e things; why, do you check others, for doing as you &s;ay your &s;elves do? Yea, why do your hearers &s;hun our Teachers, and are offended with them, becau&s;e they pre&s;&s;e the&s;e points which their nice palats are nothing plea&s;ed with.</P>
<P><NOTE N="&s;" PLACE="marg">Reply ibid.</NOTE><HI>But then,</HI> &s;ay you, <HI>becau&s;e John &s;aid,</HI> repent; <HI>and Chri&s;t &s;aid</HI> repent; <HI>and Peter &s;aid,</HI> repent; <HI>are we to examine the my&s;tery no further? know we not that the whole Scripture in its fulne&s;&s;e and integrity reveils the whole truth? and mu&s;t we not look out, and com|pare Scripture with Scripture, &s;pirituall things with &s;pirituall; and &s;o finding out truth from the degrees to the glory and fulne&s;&s;e of it, preach it in the &s;ame glory and fulne&s;&s;e of it, as we finde it?</HI></P>
<P>Sir, if they <HI>preach repentance and pre&s;&s;e it as nece&s;&s;ary unto &s;alva|tion,</HI> I hope we may be &s;o bold as to preach the &s;ame after them in like manner; and in girding at us for &s;o doing, you gird not at us alone but them.</P>
<P>Nor are we ignorant, that the<NOTE N="t" PLACE="marg"><GAP DESC="foreign">. Ba|&s;il. de fide.</NOTE> <HI>whole Doctrine of Faith,</HI> is to be <HI>received,</HI> that is contained in <HI>holy Writ;</HI> and that<NOTE N="u" PLACE="marg">Manife&s;to|rum lumine illu&s;trantur ob&s;cura. <HI>Aug. Ep &s;t.</HI> 48. Ob|&s;curiores locu|tiones de ma|nife&s;toridus il|lu&s;trand. <HI>Idem doct. Chr. l.</HI> 2. <HI>c.</HI> 9.</NOTE> <HI>Collation of Scripture with Scripture,</HI> may afford much <HI>light</HI> unto places more <HI>ob&s;cure.</HI> But Sir, neither are the&s;e pa&s;&s;ages of any ob&s;curity; be|ing of the cleare&s;t almo&s;t of any, either in the Old Te&s;tament or New: Nor can any parcell of Scripture contradict or take away the truth of another; nor are any therefore to be taxed for the delivery of any truth that in Scripture they find recorded, or for urging &amp; pre&s;&s;ing any duty that they find there urged and pre&s;&s;ed, and &s;o frequently by &s;uch as you here in&s;tance in your &s;elf. This is all therefore nothing but a pile of meere impertinences; as
<PB N="30" REF="17"> would plainly appear, would you but be entreated to rub up and re&s;ume your old <HI>Logick</HI> and tru&s;&s;e up your loo&s;e &s;tuffe into &s;ome Syllogi&s;ticall frame, that it might appear what you here oppo&s;e.</P>
<P>Of the like condition is all that to litle purpo&s;e, that en&s;ueth, where you tell us; that</P>
<P><NOTE N="a" PLACE="marg">Reply ibid.</NOTE><HI>We hear Chri&s;t preaching</HI><NOTE N="b" PLACE="marg">Ioh. 7.39.</NOTE> <HI>before the Spirit was given,</HI> Repent; <HI>and we find when the Spirit was given, Chri&s;t is &s;aid</HI><NOTE N="c" PLACE="marg">Act. 5.31.</NOTE> to give re|pentance to <HI>I&s;rael,</HI> and forgivene&s;&s;e of &s;ins; <HI>and &s;hall we not now preach Je&s;us Chri&s;t, and repentance in Je&s;us, the fountaine of re|pentance, the author of repentance; and repentance thus and re|pentance in the glory of it &s;elf more.</HI></P>
<P N="1">1. <HI>Christ</HI> then <HI>preached repentance; and repentance as of ne|ce&s;&s;ity unto &s;alvation;</HI> and where find we, that ever he re|voked this precept, or the doctrine concerning the <HI>nece&s;sity</HI> of it?</P>
<P N="2">2. But this was <HI>before the Spirit was given;</HI> what <HI>Spirit</HI> Sir, is it you mean? was not that <HI>Spirit,</HI> which was given to tho&s;e that <HI>beleived and repented</HI> upon<NOTE N="d" PLACE="marg">Math. 21.32.</NOTE> <HI>Johns preaching, and</HI><NOTE N="e" PLACE="marg">Ioh. 4.41, 42.59.</NOTE> <HI>Chri&s;ts,</HI> before his pa&s;&s;ion, and before that<NOTE N="f" PLACE="marg"><HI>Compare</HI> Ioh. 7 39. <HI>with</HI> Act. 1.5. &amp; 2 3, 4. <GAP DESC="foreign">. Schol. Graec.) &amp; 19.</NOTE> more ample effu&s;ion of it, and the extraordinary gifts of it, &s;poken of by the Evan|geli&s;t, in the place you &s;eem to point at; the very &s;ame with that <HI>Spirit,</HI> that was given afterward for the working of <HI>faith and repentace</HI> in tho&s;e, who in times en&s;uing<NOTE N="g" PLACE="marg">Ioh. 17.20. Act. 2.38.41. &amp; 4.1. &amp; 8.12.</NOTE> upon the <HI>Apo&s;tles preaching repented and beleived?</HI> Or had they power to <HI>repent</HI> and &s;o did without that gift of the <HI>Spirit,</HI> which the other af|terward had not? So that the&s;e things in the one, &s;hould be (to give you your own words) <HI>as &s;prings of their own, and waters flowing from their own fountain,</HI> in the other as <HI>graces flowing from Chri&s;t and his &s;pirit.</HI></P>
<P N="3">3. <HI>But after the Spirit was given, Chri&s;t is &s;aid to give repen|tance and forgivene&s;&s;e of &s;ins.</HI> And by whom, Sir, I be&s;eech you, were the&s;e things <HI>given</HI> before? The Apo&s;tle tells us, that<NOTE N="h" PLACE="marg">Hebr. 13.8. <GAP DESC="foreign">. Schol. Graec.</NOTE> <HI>Je&s;us Christ is ye&s;terday, to day, and the &s;ame for ever.</HI> And what&s;oever &s;aving grace is now given from Chri&s;t by the Spirit, was alwayes and in all times given unto all, that ever were <HI>&s;aved by Chri&s;t;</HI> nor is there herein any difference be|tween tho&s;e times and the&s;e. If you think otherwi&s;e, you may do well to &s;peak your mind plainly, for you talk very perplexedly; to make men believe, that we preach not <HI>re|pentance,
<PB N="31" REF="17"> as a grace of God by his Spirit,</HI> wrought in our hearts in and for Chri&s;t; which is mo&s;t untrue; for we &s;ay and teach, that it is not only &s;o now, but was ever &s;o in all ages: whereas you by your ambiguous expre&s;&s;ions &s;eem to intimate the contrary.</P>
<P N="4">4. But Sir, what is here to repeal the former precept of <HI>repen|tance?</HI> or to give any ju&s;t, much le&s;&s;e nece&s;&s;ary cau&s;e, to alter our preaching and pre&s;&s;ing of <HI>repentance,</HI> and the <HI>nece&s;&s;ity</HI> of it, in the &s;ame manner I might well &s;ay, as the <HI>Prophets,</HI> but much more as <HI>Chri&s;t</HI> him&s;elf, <HI>before the Spirit</HI> was in that manner and mea&s;ure <HI>given</HI> as after it was; when as the <HI>&s;ource</HI> and Originall of it was ever the &s;ame, and the <HI>nece&s;&s;ity</HI> of it, as well now as then yea, in all ages no le&s;&s;e alike?</P>
<P N="5">5. All therefore that hereafter followeth, concerning<NOTE N="i" PLACE="marg">Reply Ibid.</NOTE> <HI>the preaching faith in the glory of it, and faith in the revelation of it, and faith from Chri&s;t, and faith in Chri&s;t; becau&s;e the Apo&s;tle &s;aith</HI><NOTE N="k" PLACE="marg">Act. 16.31.</NOTE>, Believe in the Lord Ie&s;us and thou &s;hall be &s;aved; <HI>and</HI><NOTE N="l" PLACE="marg">Hebr. 12.2.</NOTE> Ie&s;us Chri&s;t is the Author and fini&s;her of our faith, &amp;c.</P>
<P>All the&s;e, I &s;ay, are but flanting flouri&s;hes brought in on the by, partly<NOTE N="m" PLACE="marg"><GAP DESC="foreign">, Plut. de vit. Epic.</NOTE> to put by what you &s;hould &s;peak to, and partly to make heedle&s;&s;e people believe that there is &s;ome <HI>new doctrine</HI> of <HI>faith</HI> by our <HI>new-light-men</HI> lately di&s;covered, other and more excellent, then ever was taught, either by the Prophets of God in former times or by Chri&s;t him&s;elf in his preaching here upon earth; or by any the ordinary Mini&s;ters and Teachers of the Go&s;pel, either in tho&s;e times or in former ages.</P>
<P N="6">6. For (not to &s;tand upon the ver&s;ion of the word u&s;ed by the Apo&s;tle, which &s;ignifieth rather<NOTE N="o" PLACE="marg"><GAP DESC="foreign">, Heb. 2.10.</NOTE> <HI>a Captain</HI> or <HI>Leader,</HI> then an<NOTE N="p" PLACE="marg"><GAP DESC="foreign">, Heb. 5.9.</NOTE> <HI>Author</HI> or <HI>worker</HI>) who of us denies <HI>faith</HI> to be<NOTE N="r" PLACE="marg">Eph. 2 8. &amp; 6.23. Phil. 1.29</NOTE> the <HI>gift of God;</HI> or that God out of his love to us in Chri&s;t freely works it in us, that thereby we may be enabled to<NOTE N="&s;" PLACE="marg">Ioh. 1.12.</NOTE> <HI>receive Chri&s;t,</HI> and<NOTE N="t" PLACE="marg">Eph. 3.17.</NOTE> <HI>Chri&s;t</HI> by it may <HI>dwell</HI> in us? yea, we &s;ay that it was &s;o, and was taught &s;o as well before <HI>Christs pa&s;sion</HI> as &s;ince the &s;ame.</P>
<P>As litle to the purpo&s;e is what you &s;ubjoyn, of<NOTE N="a" PLACE="marg">Reply ibid.</NOTE> <HI>one Scripture telling us,</HI> that<NOTE N="b" PLACE="marg">2 Cor. 7.10.</NOTE> godly &s;orrow works repentance unto &s;alvation; <HI>and an other &s;aith</HI><NOTE N="c" PLACE="marg">Zach. 12.10.</NOTE>, They &s;hall look on him whom they have pierced, and they &s;hall mourn for him &amp;c. and then ask, <HI>Shall we not preach &s;orrow for &s;inne from Chri&s;t piercing and wounding and melting the heart?</HI></P>
<P N="1">1. Who forbids you, Sir &s;o to preach? or who denies, that
<PB N="32" REF="18"> the &s;ight of Chri&s;t crucified for our &s;ins by the eye of faith, is a &s;ingular mean of melting mens hearts into <HI>godly &s;orrow;</HI> and that even after they are in the &s;tate of grace, yea, and a&s;&s;ured to of the pardon of their &s;ins thereby purcha&s;ed and procured? contrary to what you teach, that<NOTE N="d" PLACE="marg">Treat. p. <HI>44.</HI></NOTE> <HI>no trouble for &s;inne can ari&s;e in the &s;oul, but from the obligement of the Law, and the &s;atisfaction it de|mands:</HI> again&s;t which to what is<NOTE N="e" PLACE="marg">An&s;w. p. <HI>18.</HI></NOTE> objected, you return no|thing.</P>
<P N="2">2 We teach therefore herein, as much as Gods Word war|rants: But we teach al&s;o with good warrant from the &s;ame Word, that Gods ordinary way of bringing men over unto Chri&s;t, is by<NOTE N="f" PLACE="marg">Act. 16.18. &amp; 16.31, 32.</NOTE> <HI>openi g their eyes</HI> unto a &s;ight of their &s;ins, and apprehen&s;i|on o<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> their lo&s;t and forlorn condition, unle&s;&s;e they <HI>be &s;aved by Chri&s;t;</HI> and by working their hearts unto a willingne&s;&s;e to come out of their &s;innes and go out of them&s;elves, that they may by a true and lively <HI>faith,</HI> repair unto Chri&s;t, lay hold on him and re|ceive him, that they may be &s;aved by him. Thus were tho&s;e<NOTE N="g" PLACE="marg">Act 2.23, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">7, 41.</NOTE> that <HI>Peter</HI> preached to, brought in; thus was <HI>Paul</HI><NOTE N="h" PLACE="marg">Rom 7.10, 11</NOTE> wrought on, as him&s;elf profe&s;&s;eth. And Sir, becau&s;e Chri&s;t calleth to come to him with promi&s;e of <HI>refre&s;hment,</HI> &s;uch only as are<NOTE N="i" PLACE="marg">Math 11.28.</NOTE> <HI>weary</HI> of, and <HI>burdened</HI> with the weight of their &s;ins: nor do we find any invited unto the <HI>waters of life,</HI> (which yet are<NOTE N="k" PLACE="marg">E<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ai. 55.1.</NOTE> <HI>freely</HI> propoun|ded) but &s;uch as <HI>&s;piritually</HI><NOTE N="l" PLACE="marg">Ioh. 7.37, 3<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Revel 2<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">7.</NOTE> <HI>thir&s;t</HI> after them: nor are any by the Prophet pre&s;umed &s;o to <HI>thir&s;t,</HI> but tho&s;e only that are<NOTE N="m" PLACE="marg">E&s;ai. 55.2, 3, 6, 7.</NOTE> willing to <HI>hear</HI> and <HI>obey,</HI> and <HI>reform their lives,</HI> and <HI>return to God<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></HI> We therefore dare not pre&s;ume to tell men as you do and others of your way, that they may <HI>come to Chri&s;t and receive him,</HI> tho no &s;uch work at all be wrought on them but they continue &s;till in their wonted <HI>&s;infull</HI> cour&s;es; and this indeed is that that you &s;cof us for, becau&s;e we dare not be &s;o pre&s;umptuous to &s;ay herein as you &s;ay.</P>
<P N="3">3. Yea Sir, we &s;ay further, from that very place of <HI>Zachary</HI> which you here cite; that, as<NOTE N="n" PLACE="marg">Zach. 12.10. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 13.1.</NOTE> there is no <HI>fountain opened for &s;in and uncleanne&s;&s;e</HI> unto any, untill this work be wrought on them; &s;o that all tho&s;e who now believing on Chri&s;t, do by the <HI>eye</HI> of <HI>faith behold Chri&s;t pierced</HI> by their &s;ins, cannot but be much grieved and troubled for them; and that as well for tho&s;e &s;ins that after their conver&s;ion they commit, as for tho&s;e which before it they commited: &s;ince that the one was a procuring cau&s;e of
<PB N="33" REF="18"> Chri&s;ts &s;ufferings as well as the other; nor is there le&s;&s;e cau&s;e to be humbled and grieved for the one, then for the other.</P>
<P N="4">4. Litle to the purpo&s;e therefore is it, for you to tell us; that<NOTE N="o" PLACE="marg">Reply p. <HI>6</HI> ibid.</NOTE> <HI>Chri&s;t was &s;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nt</HI><NOTE N="p" PLACE="marg">Act. 5 31.</NOTE> <HI>to give repentance, and pardon of &s;ins;</HI> for not<NOTE N="q" PLACE="marg">Luk. 24.47.</NOTE> this without that, nor <HI>pardon of &s;in</HI> without (I hope) but up|on <HI>repentance;</HI> which none of us ever denyed; but tell us, Sir, plainly, if you dare &s;peak it out; that men tho they <HI>repent not</HI> yet may <HI>believe in Chri&s;t,</HI> and be <HI>&s;aved by Chri&s;t</HI> (that which is commonly a&s;&s;erted by tho&s;e of your way; and is al&s;o covertly hinted by you, as el&s;where is and will be &s;hewed) otherwi&s;e you here<NOTE N="r" PLACE="marg"><GAP DESC="foreign"> 1 Cor 9.27. ut qi a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tema ja|ctat Brac<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ia p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">oterd<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ns, &amp; verberat icti|bus aeras, Vng. Aen. l. 5. <GAP DESC="foreign">. Eu&s;tath. ad II. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE> <HI>beat</HI> but <HI>the ay<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r</HI> about you, you &s;mite not us, nor touch by way of reproof or rejection ought that is held or taught by us.</P>
<P>The like doom belongeth (to give it his due) to what follow|eth next with you, that</P>
<P><NOTE N="t" PLACE="marg">Math. 16.24.</NOTE><HI>One Scripture biddeth,</HI><NOTE N="&s;" PLACE="marg">Reply, Ibid.</NOTE> He that will follow me, let him deny him&s;elf, and take up his cro&s;&s;e: <HI>an other &s;aith,</HI><NOTE N="u" PLACE="marg">Phil. 2.13.</NOTE> It is he that works in us, both to will and to do; <HI>and</HI><NOTE N="v" PLACE="marg">Phil. 4.13.</NOTE> I am able to do all things through Chri&s;t that &s;trengthneth mee.</P>
<P N="1">1. For what is all this al&s;o to the pre&s;ent purpo&s;e?</P>
<P N="2">2. And yet Sir, you may do well to add the Apo&s;tles inference;<NOTE N="x" PLACE="marg">Phil. 2.12, 13</NOTE> <HI>It is God that works in you both to will and to do&punc; of his good plea|&s;ure:</HI> and therefore <HI>work you out your own &s;alvation with fear and trembling:</HI> a le&s;&s;on that tho&s;e of your way lu&s;t not to hear of, to learn and take out, much le&s;&s;e; yet a better, &s;afer, and whol&s;omer inference then that of one of yours from the fore-mentioned place of <HI>Zachary: There is</HI><NOTE N="y" PLACE="marg">Zach. 13.1</NOTE> <HI>a fountain opened to the hou&s;e of</HI> David <HI>and to the inhabitants of Ieru&s;alem for &s;in and for uncleanne&s;&s;e.</HI> There|fore let <HI>believers &s;in as fa&s;t as they can, there is a fountaine open to wa&s;h them in:</HI> and what &s;uch whol&s;ome exhortations tend to who &s;eeth not?<NOTE N="z" PLACE="marg"><HI>See</HI> Gods eye, &amp;c. Pref. p. <HI>18</HI> C. <HI>2.</HI></NOTE></P>
<P>But how the&s;e things make to the matter in hand, you will &s;hew us, I hope in the clo&s;e. For there you undertake to &s;tate<NOTE N="a" PLACE="marg">Reply p. <HI>7.</HI></NOTE> <HI>the difference between you and us.</HI></P>
<P N="1">1. <HI>That we preach Chri&s;t and the Go&s;pel and the graces of the Spirit in the parts as we find it:</HI> whereas <HI>you dare not &s;peak the my|&s;tery &s;o in pieces: you &s;ee &s;uch preaching an&s;wers not the fulne&s;&s;e of the my&s;tery, the riches of the Go&s;pel, the glory of the New Te&s;ta|ment,</HI> as belike yours doth.</P>
<PB N="34" REF="19">
<P>But Sir, 1. <HI>Do we preach the&s;e things, as we find them in parts?</HI> where doe we thus find them but in the word? and if we preach them &s;o as we find them there; we are &s;ure, that we have warrant for &s;uch preaching good enough: and need not therefore fear ei|ther yours or any mans cen&s;ure, for our &s;o doing.</P>
<P N="2">2. Is there any piece we find in the word, that we leave un|preached? if we wave none at all, tho we preach them in <HI>pieces,</HI> as we find them preached by <HI>Chri&s;t</HI> and his <HI>Apo&s;tles</HI> before us yet preach we the <HI>whole,</HI> for<NOTE N="b" PLACE="marg"><GAP DESC="foreign">, Ari&s;t. metaphy&s;. l. 4. c. 26.</NOTE> <HI>all</HI> the <HI>parts</HI> and <HI>pieces make up the whole,</HI> and your cen&s;ure of us is mo&s;t frivolous.</P>
<P N="3">3. Con&s;ider Sir, what an in&s;olent claim after your wonted manner you here made; as if you were the only men for&s;ooth, that <HI>preach the fulne&s;&s;e of the my&s;tery, the riches of the Go&s;pel, and the glory of the New Te&s;tament.</HI></P>
<P>But Sir, I &s;ee we mu&s;t bear with you; for you &s;eem &s;o highly conceited of, and &s;trongly yea &s;trangly tran&s;ported with the con|ceit of your own way of preaching, that unle&s;&s;e you be vaunting and bragging of it you bur&s;t.</P>
<P N="4">4. Con&s;ider what <HI>a&s;per&s;ions</HI> you ca&s;t hereby upon the <HI>Apo&s;tles</HI> of Chri&s;t, yea, upon <HI>Chri&s;t</HI> him&s;elf, to wit, that <HI>they preached not the fulne&s;&s;e of the my&s;tery, nor the riches of the Go&s;pel, nor the glory of the New Testament;</HI> (for they delivered the&s;e things <HI>in pieces,</HI> as by their <HI>Sermons</HI> and <HI>Epi&s;tles</HI> whence we take them, your &s;elf confe&s;&s;ing it, <HI>as we find them,</HI> appears) but left that it &s;eems to be done by you, and tho&s;e of your &s;ide. Whither will not the in&s;olency of mans hauty heart dare to a&s;cend? and yet ob&s;erve their hyprocri&s;y; <HI>they dare not for&s;ooth, do as we do, preach the&s;e things in pieces</HI> as the Apo&s;tels did, humble minded men, that dare not be &s;o pre&s;umptuous as we are, and yet under colour of this <HI>not daring to do as not we</HI> alone, but the Apo&s;tles al&s;o before us did, dare advance and extoll their own way of teaching above not our teaching alone, but theirs al&s;o, and the Holy Gho&s;t it &s;elf that taught by them;<NOTE N="c" PLACE="marg"><GAP DESC="foreign">, M rc. Imp. l. 12. &sect; 27</NOTE> <HI>no pride wor&s;e,</HI> or more abominable then that, which commeth <HI>&s;hrowded under the weed and wimple of humility,</HI> and by &s;eeming to &s;toop, &s;trives to lift up it &s;elf.</P>
<P N="2">2.<NOTE N="d" PLACE="marg">Reply, Ibid.</NOTE> You <HI>find,</HI> you &s;ay, <HI>that in the fulne&s;&s;e of the New Te&s;tament, Chri&s;t is &s;it up as a Prince, as a King, as a Lord, as a crown and glory to every grace and gift: nay, he is made not only righteou&s;|ne&s;&s;e,
<PB N="35" REF="19"> but &s;anctification to, and &s;o you preach him:</HI> Whereas <HI>to preach his riches without him, his graces by them&s;elves, &s;ingel, and private; as</HI> repent <HI>and</HI> believe; <HI>and</HI> be humbled, <HI>and</HI> deny your &s;elves, <HI>we make the gifts loo&s;e much of their glory, Chri&s;t of his pray&s;e, and the Gospel of its fulne&s;&s;e.</HI></P>
<P>To all which vain glo&s;ing I An&s;wer.</P>
<P N="1">1. Which of us deny Chri&s;t any part of this his honour? or how preach we <HI>faith in Chri&s;t, repentance unto remi&s;&s;ion of &s;in by Chri&s;t;</HI> or <HI>&s;elf-deniall,</HI> as <HI>a duty reqired by Chri&s;t</HI> of all tho&s;e, that look for &s;alvation from Chri&s;t; how can we preach any of the&s;e thus, and not withall preach Chri&s;t? But Sir, &s;till you pro|ceed, without fear or &s;hame as if you had ca&s;t both away, to a&s;|per&s;e our <HI>Saviour</HI> him&s;elf and his ble&s;&s;ed <HI>Apo&s;tles,</HI> in whom and with whom we find the <HI>duties</HI> by you here mentioned, in the &s;elf &s;ame manner pre&s;&s;ed, as you here propound them; nor is there any ground or colour of rea&s;on for any to imagine, that when&s;oever they preached any of the&s;e <HI>duties</HI> unto any, or pre&s;&s;ed them upon any, they did withall in&s;truct them in the whole doctrine and my&s;tery, concerning the power and principality of Chri&s;t. Read over our Saviours<NOTE N="e" PLACE="marg">Math. 5. &amp; 6. &amp; 7.</NOTE> large <HI>Sermon</HI> in the <HI>Mount;</HI> his other long<NOTE N="f" PLACE="marg">Math. 13.</NOTE> <HI>Sermon</HI> by the <HI>Sea-&s;ide;</HI> his <HI>di&s;cour&s;e</HI><NOTE N="g" PLACE="marg">Math. 24.</NOTE> on Mount <HI>Olivet</HI> with his Di&s;ciples; his<NOTE N="h" PLACE="marg">Math. 16.23.27.</NOTE> <HI>le&s;&s;oning</HI> of them upon <HI>Peters</HI> carnall advice;<NOTE N="i" PLACE="marg">Act 8.20.23.</NOTE> <HI>Peters</HI> &s;pirituall exhortation and advice to the <HI>Sorcerer; James</HI> whole Epi&s;tle, and <HI>Johns</HI> and <HI>Judes;</HI> and as you finde their exhortations to be framed, &s;o judge whither they come not with|in the compa&s;&s;e of this arrogant mans cen&s;ure, who litle regards how he brands or upbraids <HI>Gods P<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ophets, Christs Apo&s;tles,</HI> yea <HI>Chri&s;t</HI> him&s;elf, and their preaching and teaching, &s;o long as to|gether with them he may ding &s;ome dirt on the faces of them and their doctrine, whom in the height and pride of his cen&s;o|rious &s;pirit he looks upon, either<NOTE N="k" PLACE="marg">See <HI>An&s;. p.</HI> 30</NOTE> as meer <HI>impo&s;ters</HI> or as <HI>pu|nies</HI> to him&s;elf <HI>in the mystery</HI> of Chri&s;t and the Go&s;pel.</P>
<P>But 2. Sir, we have learned to di&s;tingui&s;h between <HI>Chri&s;t</HI> him|&s;elf and the <HI>Graces</HI> of his <HI>Spirit,</HI> and tho&s;e <HI>duties</HI> or actions, the per|formance whereof is reqired of all tho&s;e, tho by <HI>grace</HI> from God received thereunto enabled, that de&s;ire or expect to be &s;aved by Chri&s;t, and to give each his due and proper place; nor do we jumble the&s;e things together, as you and tho&s;e of your &s;train are wont to do: whereof to give the Reader a ta&s;t, tho of no very
<PB N="36" REF="20"> good reli&s;h, I &s;hall relate &s;ome pa&s;&s;ages that my &s;elf heard deli|vered by<NOTE N="c" PLACE="marg"><HI>Heydon</HI> a <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">u|&s;ie &s;pread r of Mr <HI>Eatons</HI> books.</NOTE> one of them in a Sermon, which as I was afterward enformed, had been preached in divers places. The Scripture he undertook to handel, was 1 <HI>Joh.</HI> 3.7. <HI>Litle children, let no man deceive you, He that doth righteou&s;ne&s;&s;e is righteous even as he is righteous:</HI> In opening whereof he told his Auditory, that there was <HI>a twofold righteou&s;ne&s;&s;e, a righteou&s;ne&s;&s;e inherent, and a righ|teou&s;ne&s;&s;e imputed; an active and a pa&s;&s;ive righteou&s;ne&s;&s;e: the former was the righteou&s;ne&s;&s;e of the Law, the latter of the Gospel</HI> and that <HI>the latter,</HI> to wit, <HI>the imputed or pa&s;&s;ive righteou&s;ne&s;&s;e was the righteou&s;ne&s;&s;e that the Apo&s;tle here &s;pake of;</HI> and in pro&s;ecution of his matter, he expounded all the places he qoted, wherein any duty was reqired, not as to be <HI>done by us</HI> but as <HI>done by Chri&s;t for us, &amp; &s;o to be believed of us.</HI> For example,<NOTE N="d" PLACE="marg">Math. 7.21.</NOTE> <HI>Not every one that cals me Lord, Lord, &s;hall enter into the Kingdom of Heaven but he that doth the will of my Father in Heaven;</HI> that is, <HI>he that hath done it in Chri&s;t and believeth that Chri&s;t did it for him,</HI> and<NOTE N="e" PLACE="marg">Math. 12.50</NOTE> <HI>He that &s;hall do the will of my Father in heaven, the &s;ame is my brother, and &s;ister, and mother,</HI> that <HI>&s;hall do it in Chri&s;t, and believe that he hath done it for him; and</HI><NOTE N="f" PLACE="marg">Eph. 4.24.</NOTE> <HI>put on the new man, which is after God created in righ|teou&s;ne&s;&s;e and true holyne&s;&s;e,</HI> that is, <HI>Je&s;us Chri&s;t by believing his holyne&s;&s;e and righteou&s;ne&s;&s;e imputed unto you: and</HI><NOTE N="g" PLACE="marg">1 Cor. 15.58.</NOTE> <HI>abounding in the work of the Lord;</HI> that is, <HI>in believing in Christ,</HI> (for that is<NOTE N="h" PLACE="marg">Ioh. 6.29.</NOTE> <HI>the work of God</HI>) and <HI>what he hath wrought for you.</HI> Be&s;ide many other Scriptures in like-manner vexed and racked, and being afterward charged with wronging his text, in ex|pounding it directly contrary to the expre&s;&s;e words of it; and to the coherence of it with the re&s;t of the context; he boldly and peremptorily affirm'd that all that went before of<NOTE N="i" PLACE="marg">1 Ioh. 3.3.</NOTE> purifying him&s;elf, and<NOTE N="k" PLACE="marg"><HI>Ibid.</HI> v. 6.</NOTE> not &s;inning, and that followed after, not of<NOTE N="l" PLACE="marg"><HI>Ibid.</HI> v. 9.</NOTE> com|mitting &s;in, and<NOTE N="m" PLACE="marg"><HI>Ibid.</HI> v. 10.</NOTE> doing righteou&s;ne&s;&s;e, was all to be under&s;tood of <HI>imputation</HI> and <HI>ju&s;tification,</HI> or of <HI>imputed and pa&s;&s;ive righ|teou&s;ne&s;&s;e, as he was plea&s;ed &s;till to &s;tyle it.</HI> But thus he, to which I might add what an other of them writes; that<NOTE N="n" PLACE="marg">H. Denne Confer <HI>p.</HI> 30. <HI>in &s;ome, p.</HI> 18.</NOTE> <HI>Faith is, as the learned know,</HI> (but what learned, I know not) <HI>a part of repentance:</HI> and <HI>Repentance and faith differ, as whole and part,</HI> and<NOTE N="o" PLACE="marg">Ibid. p. <HI>32.</HI> or <HI>20.</HI></NOTE> <HI>Faith is our new life.</HI> Nor Sir, do your &s;elf much &s;warve from this manner of teaching, when you tell your readers, as was before &s;hewed, that<NOTE N="p" PLACE="marg"><HI>Treat. p.</HI> 84. 85.</NOTE> <HI>Chri&s;t hath belei|ved
<PB N="37" REF="20"> and repented for them; and they mu&s;t believe that their faith and repentance is perfect in Chri&s;t.</HI></P>
<P N="3">3. As for what you &s;ay, from the Apo&s;tle<NOTE N="q" PLACE="marg">1 Cor. 1.30.</NOTE> that <HI>Chri&s;t is made not onely righteou&s;ne&s;&s;e, but &s;anctification al&s;o to us</HI> (and do not we &s;ay and teach the &s;ame?) good Sir, keep you clo&s;e to this; and be plea&s;ed to pre&s;&s;e it upon your people; for if it be &s;o, then undoubtedly<NOTE N="r" PLACE="marg">Rom. 6 2, 16. 1 Cor. 6.10, 11.</NOTE> no <HI>un&s;anctified</HI> per&s;on hath any &s;hare yet in Chri&s;t; nor are any <HI>ju&s;tified</HI> by him, who are not with all <HI>&s;ancti|fied,</HI> and the one con&s;equently may be a good <HI>evidence</HI> of the other, all which yet your <HI>po&s;itions</HI> impugn and oppo&s;e; as in due place &s;hall appeare.</P>
<P>But proceed we to the re&s;idue of your reply.</P>
<P>In the next place therefore,<NOTE N="&s;" PLACE="marg"><HI>An&s;. p.</HI> 9.10.</NOTE> skipping over (belike you found the ground to hot under your feet) all the in&s;tances given of our <HI>Saviours a&s;&s;ertions;</HI> which &s;hould you &s;et your <HI>Amen</HI> to, you mu&s;t needs pa&s;&s;e &s;entence again&s;t your &s;elf on our &s;ide for deliverin<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> the like: and<NOTE N="t" PLACE="marg">Ibid. p. <HI>10.</HI></NOTE> that <HI>bla&s;pehmous inference</HI> which from your own grounds you &s;tand ju&s;tly charged with, and will ne|ver be able to wipe off; as al&s;o<NOTE N="u" PLACE="marg">Ibid. p. <HI>11.</HI></NOTE> the <HI>An&s;wer</HI> to your <HI>Ob|jection,</HI> of Chri&s;ts mentioning <HI>faith</HI> onely in &s;ome places; which you endeavour not to take away; and being duly con|&s;idered, might in one line have blown away all the du&s;t that you have rai&s;ed in the la&s;t forgoing pa&s;&s;ages, wherewith to dim your readers eye-&s;ight.</P>
<P>The&s;e things over-skipt, you proceed to an&s;wer that plea of ours, as unju&s;tly taxed by you, and termed <HI>Legali&s;ts,</HI><NOTE N="x" PLACE="marg"><HI>Ibid. p.</HI> 11.14.</NOTE> for preaching <HI>faith</HI> and <HI>repentance</HI> and <HI>newne&s;&s;e of life,</HI> in the very &s;ame <HI>manner</HI> and <HI>methode</HI> that <HI>John, Chri&s;t and his Apo&s;tles</HI> did; who by collation of places are evidently &s;hewed from the <HI>first</HI> to the <HI>la&s;t,</HI> to have ob&s;erved the &s;elf-&s;ame <HI>me|thod.</HI></P>
<P>The An&s;wer you return hereunto (not denying at all that they all therein con&s;pired) is this, that<NOTE N="a" PLACE="marg"><HI>Reply p.</HI> 7. &sect; 1.</NOTE> <HI>you taxe us only, for that we preach it not as they aid according to the full revelation of it in the New Testament; but we preach it onely, as we find it in their Summaries, and in the breif narration of their doctrin: which we ought not to do.</HI></P>
<P>But Sir, this is your old ^b <HI>Cuckows &s;ong;</HI><NOTE N="q" PLACE="marg"><GAP DESC="foreign">.</NOTE> which ever anon to litle purpo&s;e you repeat; and helpes to fill up your pages,
<PB N="38" REF="21"> and take off your Reader, when you are at a lo&s;&s;e and find your &s;elf de&s;titute of any &s;atisfactory <HI>An&s;wer</HI> to matters ob|jected.</P>
<P>For 1. Is there ought in their Summaries, that is not &s;ound doctrine and good Go&s;pel?</P>
<P N="2">2. Are not the&s;e things <HI>pre&s;&s;ed</HI> by them, as <HI>duties</HI> to be ne|ce&s;&s;arily done and performed by all tho&s;e that are &s;aved by Chri&s;t?</P>
<P N="3">3. Can you ju&s;tly charge us with concealing any part of the <HI>Go&s;pel,</HI> found in any <HI>book</HI> of holy writ?</P>
<P N="4">4. Was this the meaning of <HI>John,</HI> or <HI>Chri&s;t,</HI> or <HI>Peter,</HI> or <HI>Paul,</HI> when they called upon people to <HI>repent, Repent:</HI> that is, <HI>Believe that Chri&s;t hath repented for you; and you have per|fectly repented in him?</HI> or when they exhorted men to <HI>believe,</HI> was this their meaning, <HI>Believe that Christ hath believd for you; and you believe perfectly by vertue of that his belief?</HI> For this with you, Sir, is the full <HI>revelation of the New Te&s;tament,</HI> which yet you mu&s;t pardon us, if we believe it not on your word, becau&s;e we find it not in Scripture.</P>
<P>Mean while Sir, you are to Magi&s;teriall in telling us, that we &s;hould not do &s;o, as we &s;ee &s;uch as the&s;e are before us do, and we mu&s;t reqe&s;t you,<NOTE N="c" PLACE="marg">Patere nos cum i&s;tis erra|re, ut Hieron. ad Aug. Siqi|dem, Tales ho|ne&s;tus error e&s;t &s;eqi duces, <HI>ut Fab in&s;t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t. l.</HI> 1.</NOTE> not to blame us if we deem their practi&s;e better warrant to bear us out herein, then your bare word to beat us out of it.</P>
<P>But,<NOTE N="d" PLACE="marg"><HI>Reply p.</HI> 7. 8.</NOTE> <HI>you will herein condemn me you &s;ay, out of mine own mouth. For I &s;ay of the Apo&s;tels, that we have but Summa|ries of them, as in Act.</HI> 2.40. <HI>and</HI> 16.31. <HI>and we knowing this, preach onely by their fir&s;t methods and Summaries, not looking to the revelation of the my&s;tery, which the Apo&s;tle &s;aith</HI><NOTE N="e" PLACE="marg">Rom. 16.25, 26.</NOTE> <HI>it now made manifest.</HI></P>
<P>Sir, He that hath but half an eye may ea&s;ily di&s;cry, what mon&s;ters you are &s;ecretly brooding, tho you dare not yet offer them to open view: But let us di&s;cu&s;&s;e your words a litle.</P>
<P N="1">1. Where do I &s;ay of the Apo&s;tle, that we have but Summa|ries of them? no &s;uch matter, Sir; I &s;ay onely<NOTE N="f" PLACE="marg">An&s;w. p. <HI>13.</HI></NOTE> <HI>we have not their whole &s;ermons; but &s;ome breif &s;ummaries, and principall heads of them:</HI> wherein yet we find more preached, enjoyned and pre&s;&s;ed, then you would have taught; to wit, repentance as
<PB N="39" REF="21"> well as <HI>faith:</HI> That which is &s;ufficient to &s;top your mouth, and to cut of your<NOTE N="g" PLACE="marg">Treat. p. <HI>123.</HI></NOTE> <HI>&s;hort cut,</HI> of making <HI>faith</HI> the <HI>onely Go&s;pel work and way,</HI> becau&s;e the other in &s;ome places is not mentioned: But I &s;ay not, that <HI>we have brief Summaries only of the Apo&s;tles do|ctrine.</HI> For we have whole <HI>Epi&s;tles,</HI> and in them very large and plentifull <HI>di&s;cour&s;es</HI> and <HI>disputes;</HI> Yea, in tho&s;e <HI>Summaries</HI> of their <HI>Sermons,</HI> and their other <HI>writings,</HI> together with tho&s;e <HI>pieces</HI> of <HI>holy Writ,</HI> penned by other holy men, immediately directed, and infallibly guided by the Spirit, we have all things nece&s;&s;ary to be known, believed or practi&s;ed, for the attainment of &s;alvation by Chri&s;t, fully delivered.</P>
<P N="2">2. If we do ill in preaching <HI>after their fir&s;t methods;</HI> good Sir, be plea&s;ed to &s;hew us where or when they altred their <HI>methods;</HI> or where having at fir&s;t preached, and pre&s;&s;ed upon people, <HI>faith, re|tance, and newne&s;&s;e of life,</HI> they afterward revoked and repealed any part thereof, as tho formerly needfull, yet no more nece&s;&s;ary then, or where they impo&s;ed ought on any, that came not within com|pa&s;&s;e of the&s;e; which if you be not able to do, you have litle rea|&s;on to controll us for preaching after that <HI>method</HI> which they re|tained, and con&s;tantly <HI>held on to the la&s;t.</HI></P>
<P N="3">3. Whereas you &s;ay (and that it &s;eems is the mi&s;chief, and the maine ground of the qarell, that we admit not<NOTE N="h" PLACE="marg">Treat. p. <HI>204.</HI></NOTE> <HI>your more glori|ous new lights,</HI> as you term them) <HI>we look not to the revelation of the my&s;tery, which the Apo&s;tle &s;aid is now made manife&s;t:</HI> Sir, you put me in minde of Dr <HI>Alaba&s;ters dotage,</HI> of<NOTE N="i" PLACE="marg">Apparatus my&s;ticus in Revelationem Chri&s;ti.</NOTE> <HI>a new way</HI> of <HI>expounding Scripture,</HI> which <HI>Solomon</HI> had foretold, &s;hould in the&s;e latter dayes come to light; and was accordingly now reveiled to him: For in like manner, it &s;eems you would make us believe, that the Apo&s;tle in his times foretold of &s;ome my&s;teries, that &s;hould in the&s;e dayes be made known; and that the &s;ame are now re|veiled to your &s;elf, and your a&s;&s;ociates. But, good Sir, when the Apo&s;tle &s;aith in the place you point us to,<NOTE N="k" PLACE="marg">Rom. 16.25.26.</NOTE> <HI>The revelation of the my&s;tery which was kept &s;ecret &s;ince the world began; but now is made manife&s;t, and by the Scriptures of the Prophets made known to all Nations, for the obedience of faith:</HI> did he not &s;peak of the times wherein he lived; and of that <HI>my&s;tery of the Go&s;pel,</HI> which tho concealed formerly from the Gentiles, yet had bin manife&s;ted by <HI>Gods Prophets</HI> from time to time to his people, and was<NOTE N="l" PLACE="marg">Act. 3.24. &amp; 26.22. &amp; 28, 23.</NOTE> out of their writings, and according to the &s;ame, by him&s;elf, and other
<PB N="40" REF="22"> the Apo&s;tles and Mini&s;ters of Chri&s;t, in tho&s;e dayes preached, re|veiled, and made known al&s;o to the Gentiles? Or, can you hope that any, unle&s;&s;e fanaticall and fanta&s;ticall people (I will not &s;ay, like your &s;elf) can be per&s;waded (and yet, what are not &s;uch prone to believe?) that the Apo&s;tle, when he &s;pake that, &s;hould &s;o much as dream of Mr <HI>S.</HI> or I know what other Enthu&s;ia&s;ts, and of &s;ome <HI>My&s;teries,</HI> that in the&s;e times &s;hould be reveiled to him or any other; which the Apo&s;tle him&s;elf was either igno|rant of, or was loth to tru&s;t pen and paper with? But this, Sir, may well render you ju&s;tly &s;u&s;pected, to be one of the <HI>Revelatio|ni&s;ts,</HI> reported to be ri&s;e abroad. Howbeit, you mu&s;t excu&s;e us if we take you not, for any &s;uch extraordinary man, either <HI>Prophet</HI> or <HI>Apo&s;tel,</HI> untill you produce a better <HI>patent</HI> for it. And by your own grounds &s;uch an one you mu&s;t be, if you will profe&s;&s;e your &s;elf a di&s;pen&s;er of the Go&s;pel; what el&s;e import tho&s;e words of yours el&s;-where, that<NOTE N="*" PLACE="marg">Rea&s;ons for uni y, &sect; <HI>7.</HI></NOTE> <HI>Both Presbyterians and Independents have need of Seekers, becau&s;e none of them have the Ordinances by the fir&s;t patern in the Word, as by Apostle&s;hip and Bapti&s;m of Spirit:</HI> But concerning this more anon, where you are harping on this &s;tring again.</P>
<P>As for <HI>Johns manner of preaching,</HI><NOTE N="m" PLACE="marg">Reply p. <HI>8.</HI></NOTE> <HI>his preaching,</HI> you &s;ay, <HI>ought to be no more an example to us then his bapti&s;m; and that we know the lea&s;t in the Kingdom of heaven is greater then he.</HI></P>
<P N="1">1. It is true, <HI>we know,</HI><NOTE N="n" PLACE="marg">Math. 11.11.</NOTE> our Saviour &s;o &s;aith; and in that re&s;|pect wherein he &s;o &s;pake, we deny it not; tho we &s;tand not now to di&s;cu&s;&s;e it; becau&s;e it would reqire a large di&s;cour&s;e.</P>
<P N="2">2. But Sir, for the <HI>exampell of</HI> Johns <HI>preaching,</HI> and the duties he reqired of tho&s;e that &s;hould be &s;aved by the <HI>Me&s;sias,</HI> whom he preached, we may well make him our patern; for that the things reqired by him were &s;uch as were in all ages the &s;ame; and the rather are we emboldned &s;o to do, becau&s;e we finde the Apo&s;tle <HI>Paul</HI> in his preaching by his own report (as I have<NOTE N="o" PLACE="marg">An&s;w. p. <HI>14.</HI></NOTE> &s;hewed in mine <HI>An&s;wer</HI>) treading preci&s;ely in his &s;teps, and<NOTE N="p" PLACE="marg">Act. 26.19, 20.</NOTE> paralleling him to an heir: how&s;oever &s;uch preaching (it &s;eems) is now out of date, &s;ince the day of other <HI>more glorious my&s;teries</HI> reveiled un|to you and yours.</P>
<P N="3">3. Nor know I any rea&s;on, why <HI>his bapti&s;m</HI> for the &s;ub&s;tance of it, &s;hould not be an example to us al&s;o in the&s;e times, being<NOTE N="q" PLACE="marg">Mark. 1.4.</NOTE> <HI>the bapti&s;m of repentance unto remi&s;&s;ion of &s;ins;</HI> that is, if I mi&s;take not,
<PB N="41" REF="22"> bapti&s;m ob&s;igning remi&s;&s;ion of &s;ins upon condition of repentance.</P>
<P>But this expre&s;&s;ion you take exception to, and cannot endure to hear <HI>faith, repentance,</HI> and <HI>new obedience,</HI> termed <HI>conditions of life and &s;alvation;</HI> and ask<NOTE N="r" PLACE="marg"><HI>Reply p.</HI> 8. &sect; 2.</NOTE> <HI>why I keep not the whol&s;ome words of Scripture;</HI> and <HI>where the Scripture calleth the&s;e conditions of &s;al|vation.</HI></P>
<P>Sir, I will not make &s;tay to in&s;i&s;t on the like demand from you, whether <HI>Christs believing for us, and repenting for us,</HI> be either <HI>Scripture phra&s;es</HI> or contain in them <HI>Scripture doctrine;</HI> either &s;uch as is found expre&s;&s;ed in Scripture, or &s;uch as may by nece&s;&s;ary con&s;eqence be thence deduced; It may peradventure be one of tho&s;e <HI>my&s;teries</HI> that have &s;ince the Apo&s;tles writings been <HI>revealed</HI> unto your &s;elf and &s;ome others, who take upon them to mould us out <HI>a new notionall Divinity,</HI> not in words and terms only, but in matter of faith, other then from the Scriptures which with ma|ny are now grown into contempt, we had formerly receaved.</P>
<P>Nor will I &s;tand to examine whether by &s;uch demand you in|tend to help out <HI>Paul Best,</HI> that bla&s;phemous bea&s;t his impious <HI>a&s;&s;ertions:</HI> (For<NOTE N="&s;" PLACE="marg">Videantur Diony&s;ius A|lex. apud Atha|na&s;. de ejus Sent. Gregor. Naz. de Theo|log. Orat. 5. Ambro&s;. de fide c. 5. Aug. epi&s;t. 178.</NOTE> that was the main objection the <HI>Arian</HI> and o|thers of that way u&s;ed, that the <HI>Names</HI> and <HI>Terms</HI> were not found in Scripture:) the rather to be &s;u&s;pected, becau&s;e you are &s;o eager a pleader<NOTE N="t" PLACE="marg">Rea&s;ons for Vn ty, &sect; <HI>4.</HI></NOTE> for <HI>opinions</HI> of all &s;orts.</P>
<P>Nor will I take exception to your mi&s;relating of my words, that <HI>faith, repentance, and new obedience are conditions of life and &s;al|vation;</HI> for I no where &s;o &s;peak, but that<NOTE N="u" PLACE="marg"><HI>An&s;w. p.</HI> 11.12.</NOTE> <HI>pardon of &s;in and &s;alvation are propounded and preached upon condition of faith, repentance and newne&s;&s;e of life,</HI> which are <HI>the conditions of the Go&s;pel;</HI> and yet may they al&s;o be &s;o termed, <HI>as conditions of peace,</HI><NOTE N="x" PLACE="marg">Luk. 14.31.</NOTE> upon agreement unto, and performance whereof, peace may be had, which other|wherewi&s;e cannot be obtained.</P>
<P>Only Sir, I &s;hall endeavour by help of <HI>Logick</HI> out of <HI>Scrip|ture</HI> thus to<NOTE N="y" PLACE="marg"><GAP DESC="foreign">. Athan. de Syn. Nic. Idem fere Cy|r l. de Tr nit. dial. 1.</NOTE> ju&s;tifie the u&s;e of that term.</P>
<P><HI>That which is &s;o propounded as that being performed life and &s;al|vation may undoubtedly be attained, and without which it cannot be had; may well be termed a condition.</HI></P>
<P><HI>But &s;uch are the things before mentioned.</HI></P>
<P><HI>They may therefore justly be termed conditions.</HI></P>
<P>Yea, but this &s;ay you, is<NOTE N="a" PLACE="marg">Reply ibid.</NOTE> <HI>to make a condition by con&s;equence; and the interpreting of the Spirit thus in the letter, and by con&s;equence
<PB N="42" REF="23"> hath much darkned the glory of the Gospel; and when as</HI><NOTE N="b" PLACE="marg">Iohn. 6.53.</NOTE> <HI>&s;ome of Chri&s;ts Di&s;ciples took his words as I do, under a condition,</HI><NOTE N="c" PLACE="marg"><HI>Ibid.</HI> 63.</NOTE> Except ye eat the fle&s;h of the Sonne of man, &amp;c? the words, <HI>&s;aith he,</HI> that I &s;peak are Spirit.</P>
<P>Sure the man is in a &s;trange humour; he would have tho&s;e that deal with him, to make them&s;elves no better then meer bruits; for they mu&s;t deve&s;t them&s;elves, not of <HI>Logick</HI> only, but of <HI>Grammer</HI> too; both of common &s;peech and common &s;en&s;e; they mu&s;t not <HI>interpret the Spirit by con&s;eqence:</HI> as much as to &s;ay in plainer terms, they mu&s;t <HI>deduce nothing by con&s;eqence</HI> from Scripture; e&s;pecially when it &s;hall cro&s;&s;e any Tenent of his, nor mu&s;t they &s;ay, that &s;uch a &s;peech imports <HI>a condition;</HI> tho they find it u&s;herd in with <HI>a conditionall</HI> particle; and therefore, tho <HI>ni&s;i</HI> or <HI>except,</HI> be &s;uch an one in our Saviours a&s;&s;ertion, yet it mu&s;t by no means there import <HI>a condition.</HI></P>
<P>For as for what he &s;ubjoyns, that <HI>&s;ome of the Di&s;ciples &s;hould &s;tumble at tho&s;e words of our Saviour, becau&s;e they took them as I do, under a condition:</HI> and that our Saviour therefore told them, that <HI>the words he &s;pake were Spirit:</HI> And what then? that they were not to be taken rherefore under <HI>a condition?</HI> as if in <HI>Spiri|tuall</HI> things <HI>conditions</HI> could not be as well as in <HI>carnall;</HI> the&s;e things are &s;o palpably ab&s;urd, that it is a wonder how they could po&s;&s;ibly find entrance, I &s;ay not, into any Schollers skull, but in|to any illiterate fellows head piece, unle&s;&s;e his brain-pan were not lightly crafied only, but clean crakt. For who is &s;o voyd of common &s;en&s;e, as not ea&s;ily to apprehend, that the ground of their &s;tartling at that pa&s;&s;age, was not the taking of the words as <HI>conditionally</HI> conceived, which our Saviour no where waives; but the<NOTE N="d" PLACE="marg">Carnaliter intellexerunt, qod &s;pir tuali|ter int<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lligen|dum erat. <HI>Aug. in Ioan.</HI> 27 <HI>&amp; de doctr. Chi&s;t. l</HI> 3.</NOTE> taking of that <HI>carnally,</HI> which was to be under&s;tood <HI>&s;piritu|ally,</HI> was that wherein they were mi&s;taken, and which our Savi|our meets with in that after-&s;peech. But &s;ome things, they &s;ay, are &s;o <HI>apparant</HI> of them&s;elves, that tho it may well be deemed a fond labour to &s;pend many words about proof of them, yet<NOTE N="e" PLACE="marg"><GAP DESC="foreign">, Epict. l. 1. c. 5.</NOTE> it is not &s;o ea&s;ie by <HI>argument</HI> to confirm them again&s;t an ob&s;tinate opponent; not becau&s;e they are not of unqe&s;tionable truth, but becau&s;e they are of them&s;elves &s;o clear, being in the nature of <HI>principles,</HI> that it is hard finding out a <HI>medium</HI> to prove them by, that is not le&s;&s;e clear then them&s;elves; as that <HI>two and two make four;</HI> and that <HI>con|tradictories ever divide truth and fal&s;hood:</HI> And ju&s;t &s;uch are tho&s;e
<PB N="43" REF="23"> <HI>a&s;&s;ertions</HI> that Mr <HI>S.</HI> here oppo&s;eth, that <HI>Collections may by con&s;e|qence be framed from Scripture;</HI> that <HI>Conditions may be in &s;pirituall things, as well as in carnall;</HI> that <HI>Conditionall particles imply a condition:</HI> that <HI>a Condition is where the whole nature of a condition is found.</HI></P>
<P>But that this man herein &s;triveth again&s;t the clear light of truth &s;hining into his &s;oul, or within him rather by that candle of na|turall rea&s;on that God hath &s;et up in his &s;oul; only to run counter to the <HI>Legali&s;ts,</HI> whom his &s;oul &s;o much abhorreth, may hereby appear, in that when this fit of oppo&s;ition is a litle over, and this heat of pa&s;&s;ion &s;omewhat alayed with him, and the man is come again now to him&s;elf, he freely of him&s;elf confe&s;&s;eth, that<NOTE N="f" PLACE="marg">Treat. p. <HI>163.</HI></NOTE> <HI>the Gospel is formed up of exhortations, conditionall promi&s;es, &amp;c.</HI> (unto which el&s;-where objected, he returned not a word;) and what other promi&s;es but the&s;e, and &s;uch as the&s;e, the Go&s;pel &s;hould be made up of, I &s;uppo&s;e Mr <HI>S.</HI> him&s;elf is not able to &s;hew, nor do I believe that he meant any other. Howbeit, it may be, that out of &s;ome nice &s;ubtilty, tho he grant <HI>conditionall,</HI> he will deny <HI>condition,</HI> as in an other &s;ubject he &s;eems to have &s;ome &s;uch &s;ubtile re&s;erve, where, tho he u&s;e the word <HI>divinity,</HI> yet he &s;coft the title of a <HI>Divine:</HI> as I am enformed that &s;ome other al&s;o now do; but they perchance meerly for &s;ome want of Scholer&s;hip; but Mr <HI>S.</HI> a profe&s;&s;ed Scholer, I am &s;ure, cannot be ignorant, that <HI>a Divine</HI> and <HI>Divinity, condition</HI> and <HI>conditionall</HI> are <HI>vocabula,</HI> yea and <HI>argumenta conjugata.</HI></P>
<P>But however, Sir, lay a&s;ide, if it be &s;o offen&s;ive to you, the term of <HI>condition:</HI> for to maintain &s;trif about words, is but a vain expence of time. Do you but acknowledge, that upon <HI>be|lieving in Chri&s;t, repenting of &s;in, and leading a new life, life and &s;alvation may undoubtedly be attained;</HI> and that <HI>without the&s;e it cannot be had;</HI> and we &s;hall herein be &s;oon agreed: or if you dare, deny it, and &s;o give our Saviour Chri&s;t him&s;elf and his Apo&s;tles the lye; whom I have &s;hewed in expre&s;&s;e terms by te&s;ti|monies unavoidable &s;o to affirm.</P>
<P>But here you object;</P>
<P N="1">1. That<NOTE N="g" PLACE="marg"><HI>Reply p.</HI> 8. &sect; 2.</NOTE> <HI>th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;e that are Chri&s;ts, do not repent and believe and obey, that they may be Chri&s;ts; for God hath cho&s;en us in him, and prede&s;tinated us unto the adoption of Children in Je&s;us Chri&s;t.</HI></P>
<P>But, Sir, 1. All this proves not that the&s;e things are not
<PB N="44" REF="24"> <HI>conditions of the Go&s;pel,</HI> or that any can have part in Chri&s;t with|out them.</P>
<P N="2"><NOTE N="i" PLACE="marg">Gra<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">is hoc qoque pr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;ti|tum e&s;t; gratis, qod ad t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> at|t<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">et; n<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m qu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ad <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> n<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n gratis: &s;alvus fact<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s es pro nihilo; &s;ed non de nihilo ta|men, <HI>Bern. Ser. in P&s;al.</HI> 90.</NOTE>2. The Apo&s;tle telleth us in expre&s;&s;e terms, that<NOTE N="h" PLACE="marg">Gal. 2.16.</NOTE> he <HI>believed in Chri&s;t, that he might be ju&s;tified by Chri&s;t,</HI> thereby implying that he was not <HI>actually ju&s;tified,</HI> or had part in the ju&s;tification procured and purcha&s;ed by the death of Chri&s;t, untill he <HI>be|lieved.</HI> And albeit the ran&s;ome, whereby we are <HI>freely</HI> (in re|gard of our &s;elves) <HI>ju&s;tified,</HI> be wholly in Chri&s;t Ie&s;us; yet is he &s;aid to be<NOTE N="k" PLACE="marg">Rom 3.24.25.</NOTE> <HI>&s;et forth for an atonement unto us through faith in his blood;</HI> nor were tho&s;e<NOTE N="l" PLACE="marg">Rom. 11.23, 24.</NOTE> <HI>branches</HI> of the <HI>w<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ld Olive,</HI> which were taken to &s;ucceed in the roome of tho&s;e who were bro|ken off, <HI>actually in Chri&s;t,</HI> but<NOTE N="m" PLACE="marg">Epe&s; 2.12.</NOTE> <HI>out of Chri&s;t,</HI> untill upon their believing they were engraffed into Chri&s;t.</P>
<P N="3">3. As<NOTE N="n" PLACE="marg">Epe&s;. 1.5.</NOTE> <HI>God hath prede&s;tinated us unto the adoption of &s;onnes in Chri&s;t;</HI> (that is, to be adopted through Chri&s;t; as he is &s;aid to have <HI>ble&s;&s;ed us with all &s;pirituall ble&s;&s;ings in him</HI>) &s;o <HI>hath he elected,</HI> them whom hee was plea&s;ed &s;o to &s;ingle out in his coun&s;el and purpo&s;e <HI>from eternity,</HI><NOTE N="o" PLACE="marg">Ibid. v. 3.</NOTE> <NOTE N="p" PLACE="marg">Iam. 2.5.</NOTE> <HI>to be rich in faith, &s;aith one Apo&s;tle,</HI><NOTE N="q" PLACE="marg">Ephe&s;. 1.4.</NOTE> <HI>to be holy and unblameable before him in love,</HI> &s;aith an other Apo&s;tle, and the &s;ame again;<NOTE N="r" PLACE="marg">2 The&s;. 2.13.</NOTE> <HI>he hath from the begining cho&s;en you unto &s;alvation, by the &s;anctification of the Spirit and the beli<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">f of the truth; or by &s;anctification of the Spirit and true Faith; nor can any man therefore have life and &s;alvation with|out the&s;e.</HI></P>
<P N="2">2.<NOTE N="&s;" PLACE="marg">Reply ibid.</NOTE> <HI>Con&s;ider</HI> (&s;ay you) <HI>what &s;traits you bring the Gospel into; fir&s;t y<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">u make life appearing to be had in the covenant of grace, as at fir&s;t in the covenant of works; do this &amp; live, &s;o believe, repent, obey and live; thus runs your doctrine; nor can you with all your di&s;tinctions make faith in this con&s;ideration le&s;&s;e then a work, and &s;o put &s;alvation upon a condition of works again. Is this free-grace?</HI></P>
<P>I pa&s;&s;e by your <HI>fir&s;t</HI> here without a <HI>&s;econd;</HI> we &s;hall meet with the like again hereafter: as al&s;o, that <HI>to &s;ay believe and be &s;aved; repent and be &s;aved, is to put &s;alvation upon a condition of works again.</HI><NOTE N="t" PLACE="marg">Q<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d ille a|<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ud Co<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">i|cum A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lul. 1. Pactum non pactum e&s;t; p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|ctum non pa|ctum, ubi vo|bis lub<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t.</NOTE> <HI>A condition</HI> is <HI>a condition,</HI> when it plea&s;eth you and may &s;eem to make for you: it is no condition, when you li&s;t to mi&s;like it, becau&s;e it will not &s;erve your turn.</P>
<P>But 1. Sir, you &s;hould do well, or ill rather (if you dare be &s;o bold) to tell our Saviour, <HI>he hath brought the Go&s;pel into &s;traits by &s;aying,</HI><NOTE N="a" PLACE="marg">Mark. 16.16.</NOTE> who&s;oever doth not believe &s;hall be damned, <HI>and</HI><NOTE N="b" PLACE="marg">Ioh. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.24.</NOTE> un|le&s;&s;e
<PB N="45" REF="24"> you believe in me, ye &s;hall dy in your &s;innes, <HI>and,</HI><NOTE N="c" PLACE="marg">Luk. 13.3.5.</NOTE> unle&s;&s;e you repent you &s;hall peri&s;h: <HI>and,</HI><NOTE N="d" PLACE="marg">Ioh. 6.53.</NOTE> unle&s;&s;e ye eat my fle&s;h, and drink my blood, you have no life in you: <HI>and</HI><NOTE N="e" PLACE="marg">Math. 18.3.</NOTE> unle&s;&s;e ye be con|verted, you &s;hall not enter into the Kingdome of heaven: <HI>and,</HI><NOTE N="f" PLACE="marg">Math. 7.21.</NOTE> none &s;hall enter into the Kingdome, but he that doth the will of my Father in heaven: <HI>according whereunto al&s;o the Apo&s;tle,</HI><NOTE N="g" PLACE="marg">Heb. 5.9.</NOTE> He is Author of &s;alvation to all that obey him. Now &s;uppo&s;e, Sir, we were not able to an&s;wer all your cavils, yet were we bound to &s;tick clo&s;e to the&s;e truths &s;o expre&s;ly delivered and taught us by Chri&s;t, and not &s;uffer our &s;elves to be beaten off from them, by any exceptions, that any froward heart or wanton wit, &s;hould to puzzel us, make again&s;t them. Be plea&s;ed therefore, Sir, to &s;et us a while a&s;ide, and if you lu&s;t to be contending with <HI>Chri&s;t,</HI> advi&s;e or reque&s;t, (whither you plea&s;e) him to con&s;ider a litle better of the bu&s;ine&s;&s;e, what <HI>&s;treights he hath brought the Go&s;pel</HI> into, by the&s;e and other the like a&s;&s;ertions; for we have no cau&s;e to doubt, but that he will own his own words; tho you may well have ju&s;t cau&s;e to doubt, what thank you &s;hall have from him, for qarelling with, and cavilling in this manner again&s;t them.</P>
<P N="2">2. You &s;ay, that thus runns our doctrine; but we demand of you, whither <HI>Chri&s;ts doctrine</HI> run &s;o or no; whereunto you dare not return any direct an&s;wer, for you cannot deny it: onely you tell us of a <HI>further my&s;tery,</HI> that is of late reveiled unto your &s;elf and I know not who: which is all nothing to the purpo&s;e; nor doth any thing, that out of Scripture you have alleadged, at all cro&s;&s;e or contradict that which you here call <HI>our doctrine,</HI> but is indeed <HI>Chri&s;ts;</HI> as unle&s;&s;e you have &s;o brazed your brow, that you have rubd all &s;hame off it, you cannot but acknowledge; but whither you do or no, others &s;eeing it thus laid in preci&s;e termes before you, will thereby ea&s;ily know what to deem of you, unle&s;&s;e you &s;o do.</P>
<P N="3">3. But<NOTE N="h" PLACE="marg">Reply ibid.</NOTE> <HI>we cannot,</HI> &s;ay you, <HI>with all our di&s;tinctions make faith in this con&s;ideration le&s;&s;e then a work; and &s;o put &s;alvation upon a condition of works again.</HI></P>
<P N="1">1. The Apo&s;tle <HI>could di&s;tingui&s;h, and doth di&s;tingui&s;h, between faith and works:</HI> and we know therfore that in this bu&s;ine&s;&s;e they <HI>may be di&s;tingui&s;hed, and are di&s;tinct;</HI> and tho we were not able to &s;hew, how they are to be di&s;tingui&s;hed, yet would not that prove, that di&s;tingui&s;hed they could not be. But Sir, you are not able with all your Sophi&s;try (for <HI>Logick</HI> you renounce) and fond flouri&s;hes,
<PB N="46" REF="25"> to take off that a&s;per&s;ion which you have ca&s;t upon the <HI>Apo&s;tle</HI> as if <HI>he therefore preached life to be had in the covenant of grace, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> otherwi&s;e then as before in the covenant of works, becau&s;e he pre&s;&s;eth faith as n ce&s;&s;ary to the attaining of &s;alvation by Chri&s;t:</HI> whereas he thereby in expre&s;&s;e terms di&s;tingui&s;heth the <HI>two covenants,</HI> the one from the other; not by rejecting or excluding <HI>faith,</HI> but by taking it in, as oppo&s;ed to works in that manner as in the former they were exacted; for the&s;e are his words:<NOTE N="i" PLACE="marg">Rom. 10.5, 6, 9.</NOTE> <HI>Mo&s;es di&s;cribeth the righte|ou&s;ne&s;&s;e which is of the Law, that the man which doeth the&s;e things, &s;hall live by them. But the righteou&s;ne&s;&s;e, which is of faith, &s;peaketh on this wi&s;e; &mdash; If thou confe&s;&s;e with thy mouth the Lord Je&s;us, and &s;halt believe with thine heart, that God hath rai&s;ed him from the dead, thou &s;halt be &s;aved:</HI> and the words are &s;o cleere, to evince his acknowledgment of that that you would fain fa&s;ten as an a&s;per|&s;ion upon us, that if the a&s;per&s;ion be ju&s;t, it mu&s;t of nece&s;&s;ity light as well on him as on us; and<NOTE N="k" PLACE="marg">Cernis nem|pe, cum q<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">bu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> tua maledicta &s;u&s;tineamus; cernis cum qi|bus nobis &s;it cau&s;a commu|nis, qam nulla con&s;ideratione &s;obria pul&s;are calumniis &amp; expugnare co|naris; cernis qam tibi per|nici &s;um &s;it tam horribile crimen objice|re talibus, &amp; qam nobis glorio&s;um &s;it qodlibet cri|men audire cum talibus, <HI>Aug ad Iul. l.</HI> 1. <HI>c.</HI> 2.</NOTE> we are not unwilling with him to beare it.</P>
<P N="2">2. Nor yet is this &s;poken, as if, according to your vain and peremptory &s;entence pa&s;t upon us, we were <HI>unable to di&s;tingui&s;h</HI> between the <HI>act of faith</HI> reqired in the latter covenant, and <HI>works</HI> exacted in the former. For we might &s;top your mouth with your own words in your next paragraph, where you tell us, that <HI>faith is the glorious Go&s;pel work;</HI> and &s;o point us to a di&s;tinction, that we might make &s;ome u&s;e of in this argument; but that we find you &s;o flagging and fluttering too and fro, that we &s;carce know where to have you, or how to lay hold on you. The <HI>difference</HI> be|tween the&s;e hath by our writers been long &s;ince ob&s;erved, whereof from their writings you might ea&s;ily have been enformed, had you deigned to con&s;ult them: to wit, that in the <HI>Cove|nant of workes, works</HI> are con&s;idered, as in them&s;elves performed by the parties to be ju&s;tified and <HI>to live,</HI> without reference unto ought done or to be done for them by any other: whereas in the <HI>Covenan of grace, Faith</HI> is required and con&s;idered, not as <HI>a work</HI> barely done by us, but as an <HI>in&s;trument,</HI> or mean, whereby <HI>Chri&s;t</HI> is apprehended, &amp; received, in whom is found, &amp; by whom that is done whereby Gods ju&s;tice is &s;atisfied, and life eternall meritoriou&s;ly procured for us; that which carieth the <HI>power</HI> and <HI>efficacy</HI> of all home to <HI>Chri&s;t.</HI> Now Sir, what a va&s;t difference there is between the&s;e two may appear, if you will be but plea&s;ed to
<PB N="47" REF="25"> con&s;ider, how farre the&s;e two <HI>propo&s;itions</HI> are a&s;under, <HI>Pay your debt of a thou&s;and pounds, and be free;</HI> and, <HI>Rely on &s;uch a friends &s;a|tisfaction made for it, and be as free as if you had made full payment and &s;atisfaction your &s;elf.</HI> He is either very dim-&s;igh|ted, or wilfully wincks, that &s;ees not what di&s;tance there is be|tween the&s;e two agreements, and how they &s;uit with the <HI>two Co|venants,</HI> that we to are <HI>di&s;tingui&s;h:</HI> which Mr <HI>S.</HI> would here make to be a matter of &s;o great difficulty that we mu&s;t needs be non|plu&s;&s;ed in it.</P>
<P>As for <HI>repentance</HI> and <HI>new obedience;</HI> there is, as much diffe|rence between them and <HI>faith,</HI> in regard of its peculiar <HI>office,</HI> in this latter <HI>Covenant;</HI> &s;o much more between them and <HI>works</HI> in the former.</P>
<P N="1">1. Between them and <HI>faith,</HI> in the point of <HI>ju&s;tification,</HI> or the di&s;charge of a &s;inner from the guilt of his &s;innes; for that, how|&s;oever they are both reqired as <HI>conditions</HI> to be nece&s;&s;arily perfor|med by all tho&s;e that expect life, or pardon of &s;in, and &s;alvation by Chri&s;t; yet neither of them comes in, as having any hand in the bu&s;ine&s;&s;e of our <HI>justification,</HI> or di&s;charge of us from the guilt of our &s;in; becau&s;e that neither do they ca&s;t ought in toward the <HI>di&s;charge</HI> of our <HI>debt,</HI> nor have they any peculiar <HI>act</HI> in the <HI>appli|cation</HI> of, or &s;peciall <HI>relation</HI> unto, that whereby our <HI>debt</HI> is <HI>di&s;|charged.</HI> Whereas our <HI>faith,</HI> tho it afford not the lea&s;t mite of it &s;elf toward the making up of that <HI>price,</HI> wherewith our <HI>debt</HI> is to be <HI>di&s;charged,</HI> yet it is that whereby we<NOTE N="h" PLACE="marg">Ioh. 1.12.</NOTE> <HI>receive Je&s;us Chri&s;t</HI> and in him and with him the <HI>price</HI> by him paid for us, and where|by we <HI>tru&s;t</HI> to him, and <HI>rely</HI> upon him, for the <HI>di&s;charge</HI> of our <HI>debt</HI> by the <HI>merit</HI> of his <HI>&s;ufferings:</HI> in regard whereof it is called, as<NOTE N="i" PLACE="marg">Act. 20.21. &amp; 26.18.</NOTE> <HI>faith on Chri&s;t,</HI> &s;o more &s;pecially,<NOTE N="k" PLACE="marg">Rom. 3.25.</NOTE> <HI>on his blood.</HI></P>
<P N="2">2. Between <HI>repentance</HI> and <HI>new obedience</HI> in the <HI>latter Covenant,</HI> and <HI>works</HI> in the <HI>former:</HI> for <HI>works</HI> in the former are required as fully and exactly an&s;wering <HI>Gods ju&s;tice,</HI> and the utmo&s;t rigour of the Law: whereas in the latter, they are reqired, tho as nece&s;&s;ary <HI>duties,</HI> and &s;uch as without which none can expect &s;alvation by Chri&s;t; yet not, as any way an&s;wering <HI>Gods j&s;tice,</HI> but as finding <HI>gracious acceptance</HI> with God, notwith&s;tanding their manifold defects, through his mercy in Ie&s;us Chri&s;t.</P>
<P>Thus Sir, you &s;ee, that &s;uch &s;ely <HI>novices</HI> as we are e&s;teemed by
<PB N="48" REF="26"> you, yet are able to <HI>di&s;tingui&s;h</HI> tho&s;e things, which you pre&s;ume impo&s;&s;ible to be <HI>di&s;tingui&s;hed,</HI> by &s;uch &s;hallow wits at lea&s;t as you conceive or conceit ours to be.</P>
<P>Now what hath been &s;aid, being duly weighed, will meet with all, that is, by you here further objected.</P>
<P>For 4. to your fir&s;t demand,<NOTE N="l" PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> ibid.</NOTE> <HI>is this free grace?</HI> I &s;hall crave leave, to return you a counter-demand: Suppo&s;e a King be con|tent at the &s;uit either of the parties them&s;elves, or &s;ome friend of theirs, to grant his gratious pardon to a company of notorious re|bels that had ri&s;en again&s;t him, &s;et up &s;ome ba&s;e de&s;perate rogue in his roome, done him all the de&s;pight and mi&s;cheif they were able to do; and being apprehended, arraigned and condem|ned to &s;uch death as by their wicked demerits they had mo&s;t ju&s;tly de&s;erved, upon <HI>condition</HI> that they aknowledge their offence, and their &s;orrow for it, with purpo&s;e and promi&s;e of li|ving loyally for time to come; whether you would deem this to be <HI>free grace,</HI> or no? Or, becau&s;e I may well doubt, that you would little regard what you &s;ay, to put off ought for the pre&s;ent; I &s;hall not &s;tick to referre it to any indifferent Reader what&s;oever to determine, whether he were not a mo&s;t ungrati|ous wretch, that having his pardon on &s;uch termes granted and &s;igned him, &s;hould in regard of tho&s;e <HI>conditions,</HI> deny it to be of <HI>free grace:</HI> and whether they do not bla&s;pheme <HI>Gods free-grace,</HI> that deny it to be <HI>free grace,</HI> if it be propounded on terms of <HI>belief, repentance and amendement of life;</HI> Sir, what&s;oever you &s;ay of us, take heed how you tell Chri&s;t, that he doth <HI>not freely &s;ave you,</HI> if hee will <HI>not &s;ave you unle&s;&s;e you be|lieve.</HI></P>
<P>And for your next Qere<NOTE N="m" PLACE="marg">Reply ibid.</NOTE>, concerning <HI>faith</HI> granted to be <HI>a gift of God,</HI> whether <HI>this bee more free grace respectively to what we do, then the Covenant of works had; &s;ince that all the works wrought in us then were freely of God, and of free gift to, as Arminius</HI> you &s;ay, <HI>well ob&s;erves, and we wrought only from a free-gift given.</HI></P>
<P>To pa&s;&s;e by many <HI>differences,</HI> that might be ob&s;erved be|tween the one <HI>Covenant</HI> and the other; not to &s;tand to di&s;cu&s;&s;e what <HI>Arminius</HI> &s;aith, who I &s;uppo&s;e, would deliver his minde there cleerly then you here relate him. It is not denyed, but
<PB N="49" REF="26"> that what&s;oever <HI>Adam wrought,</HI> or was reqired to be wrought by him, did proceed, and was to proceed from &s;uch <HI>power</HI> and <HI>abili|ty,</HI> as <HI>God</HI> together with his rea&s;onable &s;oul at fir&s;t freely <HI>con|ferred</HI> on him; but yet this proves not that there was no other <HI>difference</HI> between the one <HI>Covenant</HI> and the other; or that <HI>life</HI> promi&s;ed is no more of <HI>free-grace</HI> in the one then in the other; &s;ince that &s;uch <HI>exact working</HI> as might fully an&s;wer the <HI>ju&s;tice of God</HI> was to life reqired in the one; whereas that which comes <HI>farre &s;hort</HI> of it, is in and for Chri&s;t unto life accepted in the other.</P>
<P>And not frivolous only, but &s;candalous al&s;o is that which you further &s;ubjoyn.</P>
<P><NOTE N="n" PLACE="marg">Reply ibid.</NOTE><HI>Either place &s;alvation upon a free botome, or el&s;e you make the New Covenant but an old covenant in new terms; in&s;tead of</HI> Do this and live; Believe this and live; repent and live; obey and live: <HI>and all this, is for want of reveiling the my&s;tery more fully.</HI></P>
<P>This I &s;ay, is <HI>frivolous,</HI> becau&s;e as hath been &s;hewed, <HI>&s;alva|tions free botome</HI> is no way impeached by &s;uch <HI>conditions</HI> as the&s;e reqired; <HI>&s;candalous,</HI> becau&s;e therein the Apo&s;tles doctrine is not covertly, but directly challenged as overthrowing and razing the very foundation of <HI>free-grace.</HI> For what is,<NOTE N="o" PLACE="marg">Act. 16.32.</NOTE> <HI>Believe in the Lord Je&s;us, and thou &s;halt be &s;aved;</HI> but <HI>Believe and live?</HI> or what is,<NOTE N="p" PLACE="marg">Act. 3.19.</NOTE> <HI>Re|pent, that your &s;innes may be done away,</HI> but <HI>Repent and live?</HI> or what is,<NOTE N="q" PLACE="marg">Heb. 5.9.</NOTE> <HI>He is the Author of &s;alvation to all that obey him;</HI> but <HI>obey and live?</HI> And I demand then what this amounts unto, and whither it be any better then bla&s;phemy to &s;ay, that the A|po&s;tles by &s;uch their doctrine, did <HI>not place &s;alvation upon a free-botome;</HI> but <HI>brought in the old Covenant again in new termes.</HI> Sir dare you &s;ay in your new reveiled my&s;tery, <HI>Believe not, and yet live; Repent not, and yet live; Obey not, and yet live? or believe, repent and obey; and yet be damned?</HI> under&s;tanding &s;uch <HI>belief, repentance, and obedience,</HI> as the Apo&s;tels &s;peak of. If you dare, &s;peak it out that we may under&s;tand from you, what your <HI>my&s;teries</HI> are, and together with us give the holy Gho&s;t the lye.</P>
<P>But in your wonted manner you proceed; and<NOTE N="r" PLACE="marg"><HI>Reply p.</HI> 8. &sect; 3.</NOTE> <HI>to that,</HI> &s;ay you, <HI>that where we find faith only preached, and &s;o &s;alvation made
<PB N="50" REF="27"> &s;hort work, it is becau&s;e we have but the Summa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ies; I agree with you that we have but the doctrine of the Apostles as</HI> Johns; <HI>of whom it is &s;aid,</HI> he &s;pake many other things in his exhortation to the people; <HI>It is true, we have much of what they &s;aid, and we want much.</HI></P>
<P>You mi&s;relate mee, Sir, as once before in this very pa&s;&s;age.</P>
<P N="1">1. I &s;ay not, that <HI>in the Apo&s;tles preaching &s;alvation is made &s;uch &s;hort work;</HI> but that<NOTE N="&s;" PLACE="marg"><HI>An&s;w. p.</HI> 9.11.</NOTE> <HI>you &s;o make it, in cutting of all tho&s;e reqi&s;ites el&s;e-where mentioned, and which are nece&s;&s;ary and in&s;epa|rable attendants of true faith,</HI> that which al&s;o I expre&s;&s;e; but you deign not to take notice of.</P>
<P N="2">2. I &s;ay not, that <HI>we have the doctrine of the Apo&s;tles, as Johns, &amp;c.</HI> I &s;ay onely, that we<NOTE N="t" PLACE="marg">An&s;w. p. <HI>15.</HI></NOTE> have but the <HI>Summaries, or prin|cipall heads of &s;ome of their Sermons.</HI> Nor do I therefore herein <HI>agree with you,</HI> who if<NOTE N="u" PLACE="marg">Vnci&acirc; con|ce&s;&s;&acirc;, libram totam tollitis, <HI>Optat. l.</HI> 2.</NOTE> one <HI>give</HI> you but an <HI>inch,</HI> I &s;ee, will &s;oon <HI>take</HI> an <HI>ell;</HI> much le&s;&s;e, dare I to &s;ay as you do (which amounts to litle le&s;&s;e then <HI>blasphemy</HI> again&s;t the <HI>Scriptures &s;ufficiency</HI>) concer|ning their <HI>doctrine,</HI> (for that yours words manife&s;tly imply) that <HI>much of it we have,</HI> and <HI>much we want.</HI> Of which manner of &s;peaking let others judge, and from what &s;pirit it doth proceed.</P>
<P><NOTE N="v" PLACE="marg"><HI>Reply p.</HI> 9. &sect; <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE><HI>Yet we have &s;o much,</HI> &s;ay you, <HI>as may &s;hew us, that according to the work of &s;alvation in us, Faith is the work which gives mo&s;t glory to God; Abraham</HI> believed and gave glory to God: <HI>they that believe give glory, and Faith of all the works of the &s;pirit, is the glorious Go&s;pel work, Chri&s;t calls it the work indeed;</HI> this is the work that ye believe. <HI>So as the onely rea&s;on, why we hear &s;o much of faith in the Gospel, is not only and meerly as you in|&s;inuate, becau&s;e we have but their Sermons in Summaries, nor be|cau&s;e of another rea&s;on of yours drawn from the qualifications of tho&s;e they preached to, that had other gifts and not Faith: but be|cau&s;e faith is of all &s;pirituall encrea&s;ings in us, the mo&s;t glori|ou&s;ly working towards Chri&s;t; faith goes out and faith depends; and faith brings down Chri&s;t, and faith opens the riches, and faith believes home, all &s;trength, comfort, glory, peace, promi&s;es.</HI></P>
<P>But Sir, what doeth all this glorious flouri&s;h here? or to what
<PB N="51" REF="27"> purpo&s;e is it here in&s;erted? doeth it either prove that <HI>life and &s;al|vation is not propounded in the Go&s;pel upon a condition of believing in Christ; or that repenting and amending are not to life eternall as nece&s;&s;arily reqired as it?</HI> If not, (for that is the &s;ubject we are a|bout) this is all but a needle&s;&s;e<NOTE N="x" PLACE="marg">De q&acirc; vere u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">u pa <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">p te&s;t i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">lud Scaligeri, exe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">c. 107. &sect; 20. Decl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|mati<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nes (in di&s;putando) am<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">itio&s;orum opera, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tio&s;o|rum ci<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">i &s;unt.</NOTE> <HI>declamatory digre&s;&s;ion,</HI> whereby you endeavour cunningly to divert your reader, fr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m the matter that is in hand.</P>
<P>Yet let us &s;ee what it is you &s;ay.</P>
<P N="1">1. That <HI>faith</HI> is a grace of great excellency, and mo&s;t u&s;efull, is by no man denied; or that thereby <HI>we give glory</HI> as did<NOTE N="a" PLACE="marg">Rom. 4.20.</NOTE> <HI>Abra|ham</HI> to God: but that is not the rea&s;on, why<NOTE N="b" PLACE="marg">Rom. 3.28. &amp; 5.1.</NOTE> <HI>by faith</HI> we are &s;aid to be <HI>ju&s;tified;</HI> for to omit that<NOTE N="c" PLACE="marg">Io&s;h. 7.19.</NOTE> by <HI>confe&s;&s;ing</HI> out <HI>&s;ins</HI> we give <HI>glory</HI> to <HI>God</HI> &amp; we bring <HI>glory</HI> to him both by our<NOTE N="d" PLACE="marg">Math. 5.16.</NOTE> con&s;tant <HI>obedi|ence</HI> in life, and<NOTE N="e" PLACE="marg">Ioh. 21.19. Phil. 1.20.</NOTE> Chri&s;tian <HI>patience</HI> in death: this were to <HI>found</HI> life on the <HI>worth</HI> of the <HI>work;</HI> the excellency of the gift: and &s;o other graces might as well lay claim to the &s;ame priviledg with it, as &s;hall afterward appear: but becau&s;e it is that whereby we<NOTE N="f" PLACE="marg">Ioh. 1.12.</NOTE> <HI>re|ceive Chri&s;t,</HI> and<NOTE N="g" PLACE="marg"><GAP DESC="foreign"> Chry&s;o&s;t. in Gal. 220.</NOTE> <HI>make him our Chri&s;t;</HI> (according to that that you at length come to in the clo&s;e of this <HI>paragraph,</HI> tho els where a|gain you fall from it, &amp; wherein we con&s;ent with you) that which is the peculiar office of faith, as was before &s;aid. So that here, Sir, you runn your &s;elfe on that rock, whereon even now you told us that we mi&s;caried, in placing the <HI>foundation</HI> of our <HI>ju&s;tifica|tion</HI> and <HI>&s;alvation</HI> on the <HI>eminency</HI> and <HI>excellency</HI> of &s;omething in us.</P>
<P N="2"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Albeit <HI>faith</HI> be <HI>a glorious grace,</HI> yet I dare not &s;ay, that it is the <HI>mo&s;t glorious of any of the graces of the Spirit;</HI> for &s;hould I &s;o &s;ay, I &s;hould contradict the Apo&s;tle, (which tho you make no bones of, yet dare not we do) who expre&s;ly tels us, that<NOTE N="h" PLACE="marg">1 Cor. 13.13.</NOTE> <HI>love,</HI> or <HI>charity is greater</HI> then either <HI>faith or hope;</HI> and altho <HI>faith</HI> be the mo&s;t u&s;efull and beneficiall grace to us, yet is it &s;uch a grace as ca|rieth us out of our &s;elves, implying us to be<NOTE N="i" PLACE="marg"><GAP DESC="foreign">. Rom 5.6.</NOTE> <HI>impotent,</HI> in&s;olvent, very banckrupts, unable to contribute any one farthing toward the payment of our debts. And albeit thereby <HI>we give glo|ry to God;</HI> yet by it are we bereaved and utterly<NOTE N="k" PLACE="marg">Rom. 3.27. &amp; 4.1, 2. 1 Cor. 1.29.31.</NOTE> <HI>&s;tripped</HI> of all glorying in our &s;elves. Nor is the terme of <HI>glory</HI> therefore (to &s;peak exactly) the peculiar of this <HI>grace;</HI> which &s;hall al&s;o <HI>cea&s;e,</HI>
<PB N="52" REF="28"> and become u&s;ele&s;&s;e, together with<NOTE N="l" PLACE="marg">Rom. 8.24.</NOTE> <HI>hope,</HI> her mo&s;t proper fruit when <HI>glory</HI> &s;hall come; when as yet<NOTE N="m" PLACE="marg">1 Co. 13.8, 13.</NOTE> <HI>love,</HI> tho the la&s;t of the three in the Apo&s;tles recitall, yet pronounced the greate&s;t of the three, becau&s;e the <HI>longe&s;t la&s;ter</HI> &s;hall continue, and abide with us and in us for ever.</P>
<P N="3">3. Chri&s;t, it is true, &s;aith of <HI>Faith,</HI><NOTE N="n" PLACE="marg">Ioh 6.2<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE> <HI>This is the work of God;</HI> that is, the work that God reqires of us, that we be|lieve on him whom he &s;ent. But the &s;ame Chri&s;t tells us, that<NOTE N="o" PLACE="marg">Io<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. 15.12.</NOTE> <HI>this is his commandement, that we love one an other:</HI> and<NOTE N="p" PLACE="marg">I<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h. 13.34.</NOTE> <HI>the new commandement:</HI> and that which he makes<NOTE N="q" PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">oh 13.35.</NOTE> his <HI>cogni&s;ance</HI> and the very<NOTE N="r" PLACE="marg"><GAP DESC="foreign">. Chry&s;o&s;t. in Ioan. orat. 72. &amp; i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> H b. 31. At Ba&s;il. apud Greg. Na<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. <GAP DESC="foreign">.</NOTE> <HI>Character</HI> of a Chri&s;tian; <HI>love</HI> therefore is the work of God, as well as <HI>Faith:</HI> and<NOTE N="&s;" PLACE="marg">1 Ioh 3.23.</NOTE> <HI>John</HI> joyneth them both to|gether.</P>
<P N="4">4. I give other <HI>rea&s;ons,</HI> why <HI>faith alone</HI> is &s;ometime men|tioned, which you pa&s;&s;e by; but that which you &s;ay <HI>I give,</HI> is untrue; to wit, that <HI>tho&s;e they preached to, had others gifts, and not &s;aith.</HI> For<NOTE N="t" PLACE="marg">An&s;w. p <HI>13.</HI></NOTE> neither of <HI>Paul</HI> nor of <HI>Cornelius,</HI> do I &s;ay that they wanted faith either of them, before that <HI>Ananias</HI> re&s;orted to the one, and <HI>Peter</HI> repaired to the other; nor do I omit that, which you clo&s;e with concerning<NOTE N="u" PLACE="marg">An&s;w p. <HI>11.</HI></NOTE> <HI>the peculiar of|fice of faith.</HI> Concerning which this may further be added, that that how&s;oever the &s;weete and comfortable effects of <HI>faith</HI> here mentioned may evince the <HI>beneficialne&s;&s;e</HI> of that grace unto our &s;elves, yet they argue not any <HI>excellency</HI> or <HI>eminency</HI> a|bove other <HI>graces</HI> &s;imply con&s;idered, which in regard of their proper nature, and peculiar employments make us more benefici|all and u&s;efull to others. <HI>Faith</HI> is as the <HI>hou&s;wife; Love as the Almoner: Faith</HI> brings all in, <HI>Love</HI> layeth all out: <HI>faith</HI> brings God and Chri&s;t home to us; <HI>love</HI> carieth us out, and<NOTE N="x" PLACE="marg">Act. 20.24. &amp; 21 13. Phil. 1.20, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">1. &amp; 2.17. 2 Cor. 12.15.</NOTE> ex|pends us in all pious offices, unto the glory of God; and good of man.</P>
<P>Now this adde I the rather, to take off your en&s;uing com|plaint of that, from which your &s;elf here are not wholly free; to wit, that</P>
<P><NOTE N="a" PLACE="marg">Reply ibid.</NOTE><HI>Faith hath &s;o much put upon it, as becomes a &s;tumbling &s;tone, and a rock of offence to many. Ju&s;t fication, Imputation of Righteou&s;ne&s;&s;e is put upon faith; Salvation upon Faith; as Chri&s;ts
<PB N="53" REF="28"> bloud is put upon the wine;</HI><NOTE N="b" PLACE="marg">1 Cor. 10 16.</NOTE> the Cup that we ble&s;&s;e, is it not the Communion of the blood of Chri&s;t? <HI>and Christs body upon the bread:</HI><NOTE N="c" PLACE="marg">Ib<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d.</NOTE> the bread that we break, is it not the communi|on of the body of Chri&s;t? <HI>and yet neither the wine, nor the bread, is his bloud or his body, no more then faith is either ju&s;tification or righteou&s;ne&s;&s;e; but &s;uch a work as goes out most into him, and caryes the &s;oule into him, who is righteou&s;ne&s;&s;e and Ju&s;tification to us. The word were no my&s;tery, if it were not thus ordered, and things &s;o mingled, that t e Spirit onely could di&s;cern and di&s;tingui&s;h; the Papi&s;ts &s;tumble at works, be|cau&s;e they &s;ee not faith for works; and others &s;tumble at faith, becau&s;e they &s; e not Christ for faith.</HI></P>
<P>What all this ayms at, is hard to &s;ay: It concerns no|thing, I am &s;ure, that Mrs <HI>S.</HI> and I had in debate. But let us rove a litle, to beare him company, and go along out with him into his impertinent excur&s;ions and his intricate di&s;cour&s;es.</P>
<P N="1">1. Truly Sir, I di&s;&s;ent as much if not much more then your &s;elf, from any that <HI>put too much upon faith;</HI> as &s;ome of the Ancients have done, making it<NOTE N="d" PLACE="marg">Chry&s; &s;t in Rom. 4.</NOTE> <HI>a matter of more worth and excellency, then the keeping of all Gods commandements,</HI> from whom I have al&s;o therein<NOTE N="e" PLACE="marg">Animadv. in <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ud. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ucii Scrip. de Iu&s;tif. part 1. Sect 9 n. 7.</NOTE> el&s;ewhere te&s;tified my di&s;|&s;ent. But Sir, it is your &s;elfe, rather then any of us, that trip at this &s;tone, when you would have <HI>faith &s;o much pre&s;&s;ed in the doctrine of &s;alvation,</HI> in regard of the <HI>gloriou&s;|ne&s;&s;e and eminency of the grace</HI> it &s;elf which to a&s;&s;ert is not &s;ound.</P>
<P N="2">2. As for <HI>the putting of ju&s;tification, and imputation, to righteou&s;ne&s;&s;e, and &s;alvation upon faith, as Chri&s;ts bloud is put upon the Cup, and Chri&s;ts body upon the bread:</HI> I mi&s;like not much the re&s;emblance; tho it bee nothing exact, nor conceive well what it drives at. But Sir, who of us ever affirmed <HI>faith</HI> to bee either <HI>ju&s;tification,</HI> or <HI>imputation to righteou&s;ne&s;&s;e,</HI> or <HI>&s;alvation?</HI> wee affirm with the Apo&s;tle, that<NOTE N="f" PLACE="marg">Rom. 5.1.</NOTE> <HI>wee are ju|&s;tified by Faith;</HI> and<NOTE N="g" PLACE="marg">Eph 2.8.</NOTE> <HI>wee are &s;aved by Faith;</HI> and that<NOTE N="h" PLACE="marg">R<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m. 4.9.</NOTE> <HI>Faith is imputed to righteou&s;ne&s;&s;e.</HI> And in all this wee &s;ay
<PB N="54" REF="29"> no more then the Apo&s;tle him&s;elfe in expre&s;&s;e tearmes doth. Yea, even tho&s;e of us who maintain <HI>Faith</HI> to bee taken in <HI>a proper Sen&s;e,</HI> and not by a <HI>Metonymicall Trope,</HI> as well in any one of tho&s;e <HI>phra&s;es</HI> as in another do not &s;ay any more then may well bee ju&s;tified; nor do they differ at all in <HI>doctrine,</HI> &s;o farre as I am able to conceive (and I love not to make <HI>differences,</HI> where I apprehend none) that &s;ay the one or the other; but contend onely about the <HI>Analy&s;is</HI> of the Text, and the <HI>Grammaticall acception</HI> of one term in it: to make this clear, by &s;ome in&s;tances of the like kinde, when it is &s;aid, <HI>This Childe is fed not by the brea&s;t but by hand:</HI> if one &s;hall hold that <HI>the hand</HI> is in &s;uch &s;peech taken in a <HI>proper &s;en&s;e</HI> without <HI>trope</HI> or <HI>&s;cheme</HI> for the <HI>hand</HI> of the dry Nur&s;e wherewith the child is fed, it being the <HI>instrument</HI> whereby <HI>meat</HI> is conveyed into the mouth of it: and another &s;hall maintain, that <HI>the hand</HI> is there taken not properly, but by a <HI>trope</HI> or a <HI>metonymie,</HI> for the <HI>meat</HI> wherewith the child is indeed fed; becau&s;e the <HI>hand</HI> of it &s;elfe hath no power to feed the child, but is &s;aid to feed it as it hath relation to the meat; would any under&s;tanding man from hence conclude that they were of divers minds concerning the thing it &s;elfe, and not rather that they di&s;&s;ented in a qe&s;tion of <HI>Schoole-learning</HI> con|cerning the <HI>Analy&s;ing</HI> of <HI>an Axiom,</HI> and the <HI>Grammaticall</HI> in|terpretation of <HI>a word</HI> in it? Or, when it is &s;aid, <HI>The mouth feeds the body:</HI> if one &s;hould contend that the <HI>mouth</HI> were taken for the <HI>meat,</HI> that goeth into the mouth, another for the <HI>mouth</HI> it &s;elfe whereat the meat goes in; what difference were there in matter of judgement here between the one and the other concerning the thing it &s;elfe? Or to make u&s;e of an in&s;tance given by<NOTE N="k" PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ubbert. collat. cum <HI>Bert.</HI> &sect; 57.</NOTE> an eager &s;tickler in this Argument, who<NOTE N="l" PLACE="marg">Ibid. &sect; 58.</NOTE> reckons up for his party a larger bead-roll of Writers, then I &s;uppo&s;e, he is able to produce: Suppo&s;e a <HI>Painter</HI> holding out a <HI>Pencill</HI> &s;hall &s;ay,<NOTE N="m" PLACE="marg">Si dicis Pen|cillum dealba|re parietem.</NOTE> <HI>This Pencill drew that Picture;</HI> if one &s;hall affirm, that the word <HI>Pencill</HI> in &s;uch a &s;entence mu&s;t not be taken properly for the <HI>Pencill</HI> it &s;elf, but for the <HI>Picture-drawer</HI> him&s;elfe that made u&s;e of that
<PB N="55" REF="29"> <HI>pencill</HI> in the drawing of that <HI>picture,</HI> or for his <HI>hand</HI> that guided it in that work; or for the <HI>colours</HI> wherewith the <HI>picture</HI> was drawn; another, that the word <HI>pencill</HI> is to be taken properly, as well as the word <HI>picture,</HI> the one for that very <HI>in&s;trument</HI> which the arti&s;t held in his hand, the other for the work he pointed to, when he &s;o &s;aid. I &s;uppo&s;e, it would not be deemed, that there were any difference at all between them, concerning the thing intended, notwith&s;tanding the controver&s;ie between them a|bout the <HI>phra&s;e</HI> or form of &s;peech. In like manner concerning the word <HI>Faith</HI> in the fore mentioned forms (<NOTE N="*" PLACE="marg"><HI>Phra&s;es &s;um aeqipollentes:</HI> Pa|raeus ad Rom. 4.3. <HI>Ob&s;.</HI> 3.</NOTE> which in effect come all to one) when &s;ome &s;hall &s;ay, that the word is taken <HI>properly,</HI> for that <HI>grace,</HI> or that <HI>act</HI> of <HI>grace</HI> whereby wee appre|hend Chri&s;t and his &s;ufferings,<NOTE N="n" PLACE="marg">Vide <HI>Calvin.</HI> &amp; <HI>Lubbert.</HI> in|&s;ra.</NOTE> the <HI>meritorious cau&s;e</HI> or <HI>&s;ubject matter</HI> (term it whether you plea&s;e) of our ju&s;tification, or that what&s;oever it be in Chri&s;t, for which wee are ju&s;tified: o|thers, that <HI>faith</HI> is by a <HI>Metonymie</HI> put for <HI>Chri&s;t,</HI> by whom, as our <HI>&s;urety,</HI> having paid the full price for the di&s;charge of our debt, and &s;atisfied the ju&s;tice of God for our &s;ins, wee are deli|vered from death, and have life purcha&s;ed for us. here is no <HI>difference</HI> of <HI>judgement</HI> in what on either &s;ide is averred for mat|ter of <HI>doctrine:</HI> a <HI>di&s;&s;enting</HI> onely about the <HI>re&s;olution</HI> of a term u&s;ed in tho&s;e <HI>axioms;</HI> and con&s;eqently (for ought yet I &s;ee) thus far forth a meer<NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>wrangling</HI> about <HI>terms</HI> and <HI>words.</HI> And for my part, to declare my judgement herein, which I de&s;ire I may do freely without offence to either party; it being, as I conceive, not any <HI>matter</HI> of <HI>faith,</HI> but a <HI>point</HI> onely of <HI>School-learning.</HI> As<NOTE N="p" PLACE="marg"><HI>Videatur</HI> Bar|thol. Kecker|man. Sy&s;tem. Logic. l. 1. c. 2. p. 395.</NOTE> by divers learned men of no &s;mall note it is well-ob&s;erved, that in tho&s;e <HI>Propo&s;itions,</HI> wherein Mr. <HI>S.</HI> doth here in&s;tance,<NOTE N="q" PLACE="marg">Matt. 26.26.</NOTE> <HI>This bread is my body;</HI><NOTE N="r" PLACE="marg"><HI>Ibid.</HI> 28, 29.</NOTE> <HI>This wine is my bloud:</HI> nei|ther <HI>bread</HI> nor <HI>body</HI> are taken <HI>tropically,</HI> but <HI>properly,</HI> in the one; neither <HI>wine</HI> nor <HI>bloud</HI> likewi&s;e in the other: by the <HI>bread</HI> is meant the <HI>bread</HI> that Chri&s;t then brake; by <HI>body,</HI> that <HI>body</HI> that hung the next day on the cro&s;&s;e: by <HI>wine</HI> that liqor of the grape that was then in the cup; by <HI>bloud,</HI> that very bloud of our Sa|viour that was &s;hed upon the cro&s;&s;e. All the <HI>impropriety</HI> of the &s;peech is in the <HI>predication,</HI> or in the <HI>copula,</HI> in the <HI>verb-&s;ub&s;tan|tive,</HI> that as a knot or a cla&s;p coming between the two <HI>terms</HI> of either <HI>Propo&s;ition,</HI> fa&s;teneth them the one to the other,; which is to be under&s;tood not <HI>properly,</HI> as if the one were <HI>really</HI> and <HI>e&s;|&s;entially</HI>
<PB N="56" REF="30"> the other; that which even the<NOTE N="&s;" PLACE="marg"><HI>Bellar. de Eu|char.</HI> l. 3. c. 16. &amp; 19.</NOTE> Papi&s;ts them&s;elves are enforced to confe&s;&s;e, cannot &s;o be; but <HI>figuratively</HI> or <HI>tropical|ly,</HI> as implying the one to be <HI>typically, &s;ymbolically,</HI> or <HI>repre&s;en|tatively</HI> the other. So here in the forementioned <HI>Propo&s;itions,</HI> the word <HI>faith</HI> is taken for <HI>faith,</HI> as the word<NOTE N="t" PLACE="marg">Rom. 8.24.</NOTE> <HI>hope</HI> for <HI>hope</HI> in the like: all the <HI>impropriety</HI> of &s;peech, if any be, is in regard of the manner, how wee are &s;aid to be <HI>ju&s;tified</HI> by it, to <HI>live</HI> by it, to be <HI>&s;aved</HI> by it, to have it <HI>imputed unto us for righteou&s;ne&s;&s;e:</HI> all which indeed is to be under&s;tood not <HI>principally, immediately, meritoriou&s;ly,</HI> in regard of any <HI>worth</HI> or <HI>dignity</HI> of it, or <HI>efficaci|ou&s;ly,</HI> in regard of any <HI>power</HI> or <HI>efficacie</HI> in it &s;elf; but <HI>mediately, &s;ub&s;erviently, organically, in&s;trumentally,</HI> as it is a means to ap|prehend <HI>Chri&s;t,</HI> his <HI>&s;atisfaction,</HI> and his <HI>&s;ufferings,</HI> by the <HI>price</HI> and <HI>merit</HI> whereof we are <HI>ju&s;tified,</HI> and <HI>&s;aved,</HI> and <HI>con&s;i&s;t as righteous</HI> in Gods &s;ight, and as it hath a &s;peciall <HI>re&s;pect</HI> and <HI>re|lation</HI> thereunto. Nor do the mo&s;t of the <HI>te&s;timonies</HI> in this con|trover&s;ie u&s;ually produced hold out<NOTE N="a" PLACE="marg"><HI>Lubb. ip&s;e.</HI> &V;troqe penicillo &amp; albedine pa|ries dealbatur; &s;ed non eodem modo: illo enim in&s;trumentaliter, hac materialiter. Ita fide &amp; ju&s;ti|tia Chri&s;ti homo ju&s;tificatur: &s;ed non eodem modo: illo enim in&s;tru|mentaliter, hac vero pene mate|rialiter.</NOTE> any more; nor doe they therefore deny <HI>faith</HI> to be taken <HI>properly</HI> in the <HI>Propo&s;itions</HI> be|fore propo&s;ed. This the rather I here in&s;i&s;t on, becau&s;e I ob|&s;erve our late <HI>Antinomians</HI> to make a bad u&s;e of the other expo|&s;ition of &s;ome of tho&s;e Texts, to put by the nece&s;&s;ity of <HI>faith</HI> un|to <HI>ju&s;tification:</HI> for &s;o one of them;<NOTE N="b" PLACE="marg">H. Den <HI>Con|fer. pag.</HI> 18.</NOTE> <HI>Wee are ju&s;tified by faith; that is, by the object of our faith the bloud of Chri&s;t:</HI> (and &s;o<NOTE N="c" PLACE="marg">Rom. 3.25.</NOTE> <HI>through faith</HI> in his bloud, &s;hould be <HI>through Chri&s;ts bloud in his bloud) faith is taken for the object of faith, as hope for the ob|ject of hope,</HI><NOTE N="d" PLACE="marg">1 Tim. 1.1.</NOTE> Chri&s;t our hope: To which purpo&s;e it grieves mee to finde in one of ours to confirm this <HI>tropicall</HI> expo&s;ition, that forced interpretation of &s;omewhat the like phra&s;e;<NOTE N="e" PLACE="marg"><HI>Rom. 8.24.</HI> Spe &s;ervati &s;u|mus, <HI>i. e.</HI> Chri&s;to in quem &s;pera|mus: <HI>Pemble of Ju&s;tif. Sect. 2. cap. 1.</HI> At rectius <HI>Chry&s;o&s;t.</HI> <GAP DESC="foreign">. <HI>Schol. Graec.</HI> <GAP DESC="foreign">. Spe futurorum, <HI>Calvin.</HI> Salutem illam (de qa <HI>v. 23.</HI>) nondum reip&s;a, &s;ed &s;pe obtineri, <HI>Martyr,</HI> &amp; alii fere univer&s;i.</NOTE> <HI>Wee are &s;aved by hope; that is, by Chri&s;t in whom wee hope.</HI> How&s;o|ever, as in the former <HI>&s;acramentall</HI> &s;peeches, tho&s;e of ours that take the words <HI>body</HI> and <HI>bloud properly,</HI> with an <HI>improper predi|cation;</HI> and tho&s;e that take them <HI>improperly,</HI> with a <HI>proper enun|ciation,</HI> do not differ at all either from other in the <HI>doctrine</HI> of the <HI>Sacrament;</HI> and are as free and far off the one as the other, from tho&s;e two mon&s;trous opinions of <HI>Tran&s;ub&s;tantiation</HI> and <HI>Con&s;ub&s;tantiation:</HI> as al&s;o in expounding tho&s;e words of the
<PB N="57" REF="30"> Apo&s;tle,<NOTE N="f" PLACE="marg">1 Cor. 10.4.</NOTE> <HI>The rock was Chri&s;t;</HI> albeit &s;ome under&s;tand<NOTE N="g" PLACE="marg"><GAP DESC="foreign">. Chry|&s;o&s;t. in <HI>1 Cor. 10.</HI> &amp; reliqui Graeci. Ambr. de Sacr. <HI>l. 5. c. 1.</HI> Jun. parallel. <HI>l. 2. par. 36.</HI> &amp; alii.</NOTE> the word <HI>Rock tropically,</HI> the word <HI>Christ properly,</HI> the Verb <HI>was e&s;&s;entially:</HI> others take the word <HI>rock properly,</HI> the word<NOTE N="h" PLACE="marg">Chri&s;tus, <HI>i. e.</HI> figura Chri&s;ti. Rei nomen meta|phorice transfer|tur ad &s;ignum: <HI>Calv.</HI> Sicut i|mago <HI>Herculis Hercules</HI> nomi|natur.</NOTE> <HI>Chri&s;t tropically,</HI> the Verb <HI>was e&s;&s;entially:</HI> a third &s;ort<NOTE N="i" PLACE="marg"><HI>Keckerm.</HI> ubi &s;up. Petra erat Chri&s;tus, in my|&s;terio: <HI>Prima&s;.</HI> Nec &s;ecus in o|mnibus illis lo|cutionibus, <HI>Mat. 13.19, 20, 22, 23, 37, 38, 39.</HI> praedicata omnia proprie &s;umun|tur; verbum &s;ub|&s;tantivum &s;ym|bolice.</NOTE> take both the words <HI>rock</HI> and <HI>Chri&s;t properly,</HI> the Verb <HI>was</HI> onely <HI>&s;ymbolically:</HI> yet do none of them differ in ought, either con|cerning the <HI>truth</HI> of the <HI>Story,</HI> or any <HI>doctrine</HI> of <HI>faith:</HI> in like manner tho&s;e that here pre&s;&s;e a <HI>trope</HI> in the word <HI>faith,</HI> and tho&s;e that &s;tand for the <HI>proper</HI> &s;en&s;e of it, (&s;o far forth as they proceed no further) doe not at all differ in any point of <HI>faith</HI> concerning <HI>ju&s;tification,</HI> would they be plea&s;ed aright to un|der&s;tand one another. But Sir, there is none of us, either the one or the other that do (as you clo&s;ely here would intimate) affirm <HI>faith to be</HI> either <HI>Ju&s;tification</HI> or <HI>Imputation of righteou&s;ne&s;&s;e;</HI> we di&s;tingui&s;h the&s;e things warily one from another: and tho wee &s;ever not tho&s;e things that are not to be &s;evered; yet wee di|&s;tingui&s;h tho&s;e things that are to be di&s;tingui&s;hed, and are in their proper and genuine nature di&s;tinct: neither confounding <HI>ju&s;tification</HI> with <HI>faith,</HI> nor <HI>faith</HI> (as &s;ome fanta&s;ticall &s;pirits<NOTE N="k" PLACE="marg">Tortuo&s;as So|phi&s;tae hujus fi|guras non admit|to, qum dicit, Fi|dem e&s;&s;e Chri|&s;tum. In&s;cite fi|dem qae e&s;t in|&s;trumentum dun|taxat percipien|dae ju&s;titiae, di|co mi&s;ceri cum Chri&s;to, qi materialis cau&s;a, tantiqe beneficii autor &s;imul e&s;t &amp; mini&s;ter: <HI>Calvin. In&s;tit. lib. 3. c. 11. Sect. 7.</HI></NOTE> in <HI>Calvines</HI> time, by him then oppo&s;ed) with <HI>Chri&s;t:</HI> which yet &s;ome treading in their &s;teps, have endeavoured to doe in the&s;e dayes: But &s;uch fanaticall fancies wee abhorre, and your en|&s;uing cen&s;ures therefore reach not us. Wee are neither of tho&s;e that <HI>cannot &s;ee faith for works,</HI> nor of tho&s;e that <HI>cannot &s;ee Chri&s;t for faith:</HI> a &s;trange prodigie, how men &s;hould <HI>not &s;ee Chri&s;t for faith,</HI> when they <HI>&s;ee Chri&s;t by faith:</HI> nor are <HI>the&s;e things in the Go&s;pel &s;o mingled,</HI> (as you would make men believe) but that wee can di&s;cern and di&s;tingui&s;h them, without the help of that <HI>new &s;pirit</HI> that undertakes now adayes to <HI>reveal</HI> &s;uch matters of doctrine as the Apo&s;tles are pretended to have preached, but not to have left upon record. But Sir, wee may truly &s;ay, that you and yours are they that either cannot, or will not <HI>&s;ee the wood for trees;</HI> the <HI>conditions</HI> on which <HI>&s;alvation</HI> by Chri&s;t is propounded, tho in the Go&s;pel they do every-where occurre, and offer them&s;elves, will ye, nill ye, to your eyes.</P>
<P>In your next, you relate me as objecting again&s;t you, that<NOTE N="l" PLACE="marg"><HI>Repl. pag.</HI> 9, 10. <HI>Sect.</HI> 1.</NOTE> <HI>Chri&s;t and his Apo&s;tels never preached free-grace, without
<PB N="58" REF="31"> condition and qualification on our parts,</HI> Rom. 8.1. Matth. 5.8. &amp;c.</P>
<P>Where Sir, mee thinks you grow wearie of your work; for you draw up whole <HI>pages</HI> into little more then a line. But Sir, you di&s;&s;emble mine Argument becau&s;e you felt where it pinched you, and knew not which way to rid your hands of it. The argument runs thus.</P>
<P><NOTE N="m" PLACE="marg">An&s;. p. <HI>15.</HI></NOTE><HI>If the Go&s;pell propound and promi&s;e pardon of &s;in and &s;alvation without any condition at all required on our part; and all &s;uch con|ditions and qualifications of beliefe, repentance and new obedience de&s;troy the freene&s;&s;e of Grace, then neither Chri&s;t, nor John Bapti&s;t, nor the Apo&s;tles preached either Go&s;pel or free-grace: for they thus preached, and propounded pardon of &s;in and &s;alvation upon &s;uch terms from the fir&s;t to the la&s;t;</HI> as I there at large &s;hew by their ex|pre&s;&s;e profe&s;&s;ions and &s;peeches: and according to your grounds therefore <HI>they never preached free-grace.</HI></P>
<P>Now out of this whole argument, you only pick one peice, letting pa&s;&s;e all the re&s;t, with the proofs thereof, that it may not appeare to what purpo&s;e it was propounded; nor attemp|ing once to take of the crime laid upon you, the &s;tain whereof &s;ticks as clo&s;e to you and your tenents, as your fle&s;h to your bones, and your skin to your fle&s;h. Onely you annex two pla|ces, with an <HI>&amp;c.</HI> the<NOTE N="n" PLACE="marg">Matth. 5.8.</NOTE> one whereof I produce not for the proof of ought I affirm: but<NOTE N="o" PLACE="marg">An&s;w p. <HI>14.</HI></NOTE> to &s;hew what your brother <HI>Ea|ton</HI> &s;aith of it, who makes it a parcell of <HI>Chri&s;ts Legall preaching;</HI> the<NOTE N="p" PLACE="marg">Rom. 8.1.</NOTE> other indeed I alledge, but<NOTE N="q" PLACE="marg">An&s;w. p. <HI>15.</HI></NOTE> in&s;i&s;ting principally, on the words of the <HI>twelfth</HI> and <HI>thirteenth ver&s;es</HI> of that <HI>Chapter;</HI> which you &s;aw &s;o incon&s;i&s;tent with your pre&s;umptuous novel|ties, that you li&s;ted not to take notice of them.</P>
<P>Yet let us hear, what you &s;ay unto that which you have pitched upon.</P>
<P><NOTE N="r" PLACE="marg">Repl. p. <HI>10.</HI> Sect. <HI>1.</HI></NOTE><HI>They preached faith and repentance and obedience;</HI> 1. <HI>in degrees of revelation; the Go&s;pel came not all out at once in his glory.</HI> 2. <HI>not in parts, as wee have their doctrine, as you confe&s;&s;e they preached them: but all along in the New Te&s;tament there is more of their glory and fullne&s;&s;e reveiled concerning them. So as the degrees of reveiling, the parts and &s;ummaries of their &s;ermons, the fuller di&s;covery in the whole New Te&s;tament, are tho&s;e things you con&s;i|der not: we onely con&s;ider; and &s;o dare not preach the Go&s;pel &s;o in
<PB N="59" REF="31"> halfs, in parts and qarters as you do; and yet will not beleive you do; which is &s;o much wor&s;e; you &s;ay you &s;ee, and therefore your &s;inne remaineth.</HI></P>
<P>But Sir, what is all this, to take off the edge of mine <HI>Argument,</HI> which cuts to the qick with you, convincing you, by nece&s;|&s;ary con&s;eqence, <HI>of bla&s;pheming the doctrine of Chri&s;t and his Apo|&s;tels</HI> as teaching &s;uch doctrine, as not onely doth <HI>not hold out Go&s;pel, or free-grace,</HI> but doth <HI>utterly overthrow</HI> and <HI>take away</HI> the very <HI>truth and e&s;&s;ence</HI> of either. For the <HI>conditions</HI> and <HI>qali|fications</HI> here mentioned, which you denie not to have been taught by them, are &s;uch, you &s;ay, as <HI>tho the Go&s;pel &s;o propounded and preached may have &s;ome notion of free grace in it,</HI> yet it hath <HI>no truth thereof at all:</HI> the guilt whereof therefore you &s;tand ju&s;tly &s;till charged with, notwith&s;tanding ought, that be&s;ide the point in qe&s;tion, you prate here to no purpo&s;e.</P>
<P N="2">2. The two <HI>branches</HI> of your <HI>An&s;wer,</HI> (for it &s;eems you were in &s;ome perplexity, or di&s;turbance at lea&s;t, when you were pu|ting pen to paper) do apparently enterfere, cut and cro&s;&s;e the one the other. For if <HI>the Go&s;pel came not all at once to them, but was reveiled to them by d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">grees;</HI> which you affirm in the <HI>fir&s;t branch;</HI> then how could they choo&s;e but <HI>preach it in parts?</HI> which yet you denie in the <HI>latter branch.</HI> Thus Sir, your forces, like<NOTE N="&s;" PLACE="marg">Suoqe Marte cadant &s;ubiti per mutua vulnera fratres. <HI>Nafo Met. lib. 3.</HI></NOTE> the men in the fable that &s;prung up of the &s;nakes teeth of <HI>Cadmus</HI> his &s;owing, fall foul one on another, and de&s;troy either other, without the help of any adver&s;e partie: for how could they <HI>preach</HI> it otherwi&s;e then it was <HI>reveiled?</HI> and if <HI>by peices reveiled</HI> to them, then &s;ure <HI>in peices preached</HI> by them.</P>
<P N="3">3. Grant that &s;ome things were afterward <HI>reveiled</HI> to them, wherewith at fir&s;t they were not made acquaint|ed. Yet</P>
<P N="1">1. there was at the fir&s;t &s;o much <HI>reveiled</HI> to them, and <HI>preached</HI> by them, as was &s;ufficient to <HI>convert and &s;ave &s;ouls:</HI> for to what end el&s;e was their preaching? Either therefore you mu&s;t of nece&s;&s;ity grant, that men may be <HI>converted</HI> and <HI>&s;aved</HI> with|out notice of <HI>free grace,</HI> and <HI>Go&s;pel;</HI> (of <HI>free grace,</HI> or <HI>Go&s;pel,</HI> I &s;ay; for no <HI>Go&s;pel</HI> without <HI>grace,</HI> nor <HI>grace</HI> that is not <HI>free</HI>) or, that the Apo&s;tels, if by their mini&s;tery, they did at fir&s;t con|vert
<PB N="60" REF="32"> any, then the doctrine of <HI>free-grace</HI> was <HI>reveiled</HI> to them and <HI>preached</HI> by them <HI>at fir&s;t:</HI> which how could they do, if at the &s;ame time they preached that that was directly contrary to <HI>free-grace,</HI> and did take away the <HI>truth</HI> of it? unle&s;&s;e any man will be &s;o void of rea&s;on and common &s;ence, as to &s;ay that the Apo&s;tles preached contradictories in the very &s;elf &s;ame &s;ermons.</P>
<P N="2">2. There was nothing in matter of <HI>doctrine</HI> afterward <HI>reveiled</HI> unto them, or taught by them, that cro&s;&s;ed or repealed ought, that had formerly been made known unto them, and by them made known to others. <HI>Divine revelations</HI> concerning <HI>matter</HI> of <HI>faith</HI> cannot po&s;&s;ibly <HI>contradict</HI> one another, tho &s;uch as yours are may both cotradict &s;ome contained in Gods word, and &s;ome other al&s;o of your own. what they taught at fir&s;t was the <HI>truth</HI> of <HI>God,</HI> as well as what they taught at la&s;t: nor did they ever <HI>revers</HI> ought of what was taught at fir&s;t by them, but continu|ed teaching the &s;ame &s;till to the la&s;t. you and tho&s;e of your fa|ction may have your <HI>re&s;erves,</HI> and your <HI>new-lights,</HI> controling and contradicting your former, as new fancies and fal&s;hoods<NOTE N="t" PLACE="marg"><GAP DESC="foreign">. 2 Pet. 1.16.</NOTE> cunningly contrived, are either &s;ugge&s;ted to you, or forged by you; but with them it was not &s;o. It was <HI>Gods truth</HI> they taught at fir&s;t, and it was Gods truth they taught<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> at la&s;t; and if in proce&s;&s;e of time ought were further <HI>reveiled</HI> unto them, then at fir&s;t, it could not, being truth, but of nece&s;&s;itie be <HI>con&s;onant</HI> to what at fir&s;t was reveiled to them; for<NOTE N="u" PLACE="marg"><GAP DESC="foreign">. Ari&s;t.</NOTE> <HI>truth</HI> and <HI>truth cannot jar.</HI></P>
<P N="4">4. For what you &s;ay of their <HI>Summaries,</HI> hath been fully an|&s;wered before: nor is it meet to trouble and tire the reader with needle&s;&s;e repetitions. But Sir, what you &s;ay, <HI>we con&s;ider not,</HI> we do con&s;ider and acknowledge as well as your &s;elf; nor do wee reject, or refu&s;e, or forbare to preach ought that wee find reveiled in the word: and that therefore, which you here charg us with, is mo&s;t fal&s;e and a ba&s;e calumnie, without ground or colour of truth. And here I challenge you to &s;hew what point concerning <HI>free-grace,</HI> as it is revealed in the writings of the A|po&s;tles wee preach not, which unle&s;&s;e you can do, you mu&s;t ju&s;tly undergo the cen&s;ure of one, that care not how you bely your brethren again&s;t your own knowledge and con&s;cience.</P>
<P N="5"><PB N="61" REF="32">5. For your vain boa&s;ting of <HI>your only con&s;idering</HI> what you &s;ay we do not, and of your <HI>preaching the Go&s;pel in the full glory of it:</HI> if you preach it no otherwi&s;e then it is di&s;covered and <HI>reveiled all along in the New Te&s;tament;</HI> there is none of us that blame you for it; it is our endeavour &s;o to do; nor do wee re|&s;train any from &s;o doing, nor a&s;pers them when they do it. But Sir, if you &s;hall pre&s;um to peice out the preaching of the Go&s;pel, with &s;ome <HI>additionals</HI> of your own under pretence of &s;ome <HI>my&s;teries in the&s;e times reveiled,</HI> which in the Apo&s;tles times were not; or &s;hall cro&s;&s;e and contradict ought, as re|pugnant to, and de&s;tructive of <HI>free-grace,</HI> that was fir&s;t or la&s;t taught by them, wee mu&s;t of nece&s;&s;itie crave leave here to leave you; and not to abhorre onely and abominate, but to oppo&s;e and impugn &s;uch ungodly cour&s;es, that others may not be per|verted and poy&s;oned therewith.</P>
<P N="6">6. For <HI>our preaching of the Go&s;pel in halfs, in parts and qar|ters:</HI> it is but a parcell of your <HI>&s;currilous Rhetorik;</HI> which you are grown very rife in, &s;ince you layd down your <HI>Logick.</HI> And yet, Sir, &s;till you con&s;ider not whom you &s;trike at, while you play thus upon us and our preaching; for you told us (if you have not already forgot what you &s;aid) but even now, that <HI>the Apo&s;tles preached the Gospel in degrees of reve|lation;</HI> and <HI>that it was not all reveiled unto them at once:</HI> and if it were <HI>in halfs,</HI> and <HI>parts and qarters reveiled</HI> to them, then could they no otherwi&s;e preach it to others, then you are plea&s;ed to &s;ay that wee do; &s;o by your own words you &s;tand enforced to acknowledge that charging this (be it true, or fal&s;e) as a fault upon us, you therein cen&s;ure the Apo&s;tles toge|ther with us.</P>
<P>Mean while your reply is here made up, not by <HI>halvs</HI> and <HI>qarters,</HI> or by <HI>half-qarters,</HI> or <HI>qarter qarters,</HI> but by <HI>&s;nips</HI> and <HI>&s;hreds,</HI> letting pa&s;&s;e the main <HI>pieces</HI> of mine <HI>An&s;wer:</HI> for out of the next whole page and an half, you pick out onely this <HI>pitance</HI> of one <HI>pa&s;&s;age,</HI><NOTE N="a" PLACE="marg">Rep. p. <HI>10.</HI> Sect. <HI>2.</HI></NOTE> that <HI>Chri&s;ts bloud is not to be filled out to rogues and dogs.</HI></P>
<P>Wherein you deal, as in the former; neither relating my words as they lay before you; nor &s;hewing on what occa&s;ion I &s;peak what is there &s;poken.</P>
<PB N="62" REF="33">
<P><NOTE N="b" PLACE="marg">Occa&s;ion. word p <HI>9.</HI></NOTE><HI>If you have faulted in ought,</HI> you &s;ay <HI>it is with filling that wine out Too freely; which yet you &s;uppo&s;e the Ma&s;ter of the fea&s;t hath bidden you, Cant.</HI> 5.</P>
<P>This<NOTE N="c" PLACE="marg">An&s;w. p. <HI>16.</HI></NOTE> I wi&s;h you to be well <HI>advi&s;ed</HI> in; and &s;hew you that the place produced by you, &s;peakes of <HI>wine</HI> re&s;erved for <HI>friends;</HI> which if a <HI>&s;ervant</HI> &s;hould powre out to the <HI>dogs</HI> and <HI>hogs,</HI> or &s;erve out to <HI>&s;turdy rogues and vagrants</HI> at the dore, that &s;hall refu&s;e to to com in, or to have any commerce or acquaintance with his <HI>Ma&s;ter,</HI> tho invited thereunto, he &s;hould from his <HI>Ma&s;ter</HI> have &s;mall thanks for his labour.</P>
<P>But neither doe you relate my words as they there lie, nor mention the occa&s;ion of them, nor take any notice of my pre&s;|&s;ing upon you the <HI>Too free filling out of the wine</HI> as unju&s;tifi|able, and the abu&s;e of the Text: nor your wicked, malicious, and uncharitable charging of us, as tho&s;e that<NOTE N="d" PLACE="marg">Treat. p. <HI>82.</HI></NOTE> <HI>to exalt men, cry down Chri&s;t,</HI> recharged upon you: but pa&s;&s;e them all over; be|ing indeed not able either to ju&s;tifie the one, or to make good the other.</P>
<P>Howbeit, let us hear what be&s;ide the matter you &s;ay.</P>
<P N="1">1.<NOTE N="e" PLACE="marg">Repl. ubi &s;up.</NOTE> <HI>Take heed you charge not Chri&s;t for being with Publi|cans and &s;inners: You may upon this ground &s;ay hee preached fal&s;e doctrine, becau&s;e hee &s;aid,</HI> He came not to call the righteous, but &s;inners.</P>
<P>But Sir, what is this to the <HI>Too free filling out of the wine</HI> &s;poken of in the <HI>Canticles?</HI> unle&s;&s;e this be a good Argument; <HI>Chri&s;t was with Publicans and &s;inners:</HI> Ergo <HI>Ma&s;ter</HI> S. <HI>hath good warrant from that place of the Canticles to fill out the wine there &s;poken of too freely.</HI> Or, <HI>therefore the wine there &s;poken of, to which Chri&s;ts friends alone are there invited, may by his &s;ervants be powred out to dogs and &s;wine:</HI> and is there any colour of rea|&s;on in &s;uch kind of rea&s;oning? But I doe you wrong, you will &s;ay, in reqiring &s;ound rea&s;on from him who profe&s;&s;eth to have left his <HI>Logick.</HI> Howbeit Sir, give mee leave to tell you, that hee is an <HI>over-bold &s;ervant,</HI> who, becau&s;e hee hears his Ma&s;ter &s;ay, <HI>Come and drink my wine freely, my friends;</HI> &s;hall pre&s;ume as in his Ma&s;ters name, to &s;ay, <HI>Come and drink both friends and foes:</HI> and becau&s;e he &s;ees his Ma&s;ter free of it to the one, &s;hall lavi&s;h it out therefore to the other.</P>
<P N="2"><PB N="53" REF="33">2. You deale with <HI>Scripture,</HI> as the<NOTE N="f" PLACE="marg">Matt. 4.6.</NOTE> <HI>Devill</HI> is commonly (how ju&s;tly, I &s;tand not to di&s;cu&s;&s;e) deemed to have done, when hee tempted our Saviour. As you clipt out the middle words from that pa&s;&s;age of the<NOTE N="g" PLACE="marg">Cant. 5.1.</NOTE> <HI>Canticles;</HI> which might &s;oon have &s;topt your mouth: &s;o you pare away the latter end of our Sa|viours &s;peech here, which you knew would not &s;tand for you; that<NOTE N="h" PLACE="marg">Matth. 9.13.</NOTE> <HI>hee came to call &s;inners to repentance.</HI> And you may doe well to remember, that the &s;ame our Lord and Ma&s;ter, who was in companie &s;ometime<NOTE N="i" PLACE="marg">Matth. 9.11.</NOTE> with <HI>Publicans and &s;inners,</HI> yet<NOTE N="k" PLACE="marg">Matth. 7.6.</NOTE> forbad his <HI>&s;ervants</HI> to <HI>give holy things to dogs,</HI> or <HI>to ca&s;t pearls unto &s;wine.</HI> And I &s;uppo&s;e therefore, that I have better warrant for what I &s;ay from this injunction of our Saviour, then you have, or can have, for your profe&s;&s;ed profu&s;ene&s;&s;e, from that &s;peech of his directed to his <HI>friends</HI> in the <HI>Canticles.</HI></P>
<P N="2">2. You ask,<NOTE N="l" PLACE="marg">Repl. ibid.</NOTE> <HI>What were all of us in our unregenerate condition? &s;inners, or righteous per&s;ons? unholy, or holy? men of faith, or unbelief? or not rather dead in tre&s;pa&s;&s;es and &s;ins, till qickned with Christ?</HI></P>
<P>And Sir, what tends this Qe&s;tion to? Who denies, or makes doubt, but that<NOTE N="m" PLACE="marg">Eph. 2.1, 5.</NOTE> we were all &s;uch, untill <HI>God qickned us with Chri&s;t?</HI> and yet how were any of us fitted to ta&s;te, or able to drink of that pretious &s;pirituall liqour, before we were &s;o <HI>qick|ned?</HI> But in &s;tead hereof you might have been plea&s;ed to con|&s;ider what you found objected<NOTE N="n" PLACE="marg">An&s;. p. <HI>17.</HI></NOTE> a little after, again&s;t your &s;econd <HI>A&s;&s;ertion,</HI> which you there waiv; it &s;eems, unable to an|&s;wer. <HI>Nos actum non agimus.</HI></P>
<P>Your next work is to ju&s;tifie &s;ome of the <HI>A&s;&s;ertions</HI> in your <HI>Treati&s;e</HI> excepted again&s;t, as warping too much toward the way of tho&s;e that<NOTE N="o" PLACE="marg">Jude 4.</NOTE> <HI>turn Gods grace into wantonne&s;&s;e;</HI> &s;ome whereof you take notice of, and &s;eek to &s;alve; others you leave to &s;hift as they may for them&s;elves.</P>
<P>The fir&s;t is, that<NOTE N="p" PLACE="marg">Treat. p. <HI>102.</HI></NOTE> <HI>The promi&s;es belong to &s;inners as &s;inners; not as repenting or humbled &s;inners.</HI></P>
<P>The &s;econd, that<NOTE N="q" PLACE="marg">Treat. p. <HI>186.</HI></NOTE> <HI>None ever received Chri&s;t, but in a &s;infull condition.</HI></P>
<P>In ju&s;tification hereof, you give us a large <HI>reply,</HI> (tho not an&s;wering at all the <HI>objections</HI><NOTE N="r" PLACE="marg">An&s;w. p. <HI>17.</HI></NOTE> made again&s;t either, nor &s;hewing how what you &s;ay is appliable to either) in the&s;e words.</P>
<PB N="54" REF="34">
<P><NOTE N="&s;" PLACE="marg">Reply p. <HI>11.</HI></NOTE><HI>To whom doe all promi&s;es belong fir&s;t, but to Chri&s;t? and from whom to us, but from Chri&s;t? and what are the elect and cho&s;en in him, before they are called and beleeve, but &s;inners as &s;in|ners? doe you look that men &s;hould be fir&s;t whole for the Phy&s;itian, or righteous for pardon of &s;in, or ju&s;tified for Chri&s;t, or rather &s;in|ners, unrighteous, ungodly?</HI> while we were yet &s;inners, Chri&s;t died for us: Hee died for the ungodly. <HI>Christ is the Phy&s;itian, the righteou&s;ne&s;&s;e, the &s;anctification: and makes them beloved, that were not beloved; and to obtaine mercy, that had not obtained mer|cy; and &s;aints that were &s;inners; and &s;pirituall who were carnall: So as we looke at Chri&s;t and the promi&s;es coming to men in their &s;ins. But tho&s;e men were beloved of God in Chri&s;t, who &s;uffered for &s;ins before: &s;o as they begin not now to be loved, but to be made to love: God begins not to be reconciled to them, but they begin to be recon|ciled to him,</HI><NOTE N="t" PLACE="marg">Rom. 5.</NOTE> the love of God being &s;hed abroad in their hearts by the Spirit which is <HI>now</HI> given unto them. <HI>So as wee looking at per&s;ons as cho&s;en in Chri&s;t; and at their &s;ins, as born by Chri&s;t in his body on the tree, we &s;ee nothing in per&s;ons to hinder them from the Gospel and offers of grace there; be they never &s;o &s;infull to us, or them&s;elves, they are not &s;o to him who hath cho&s;en them, nor to him in whom they are cho&s;en. And this is the my&s;tery, why Chri&s;t is offered to &s;inners, or rogues, or what&s;oever you call them;</HI><NOTE N="u" PLACE="marg">Rom. 11.28.</NOTE> They are, as touching the election, beloved for the Fathers &s;ake: <HI>I &s;peak of &s;uch to whom Chri&s;t gives power to receive him, and believe on him, and become the &s;ons of God: and Chri&s;t finds them out in their &s;ins, and vi&s;its them who &s;it in the region and &s;hadow of death; and them that are darkne&s;&s;e, he makes light in the Lord.</HI></P>
<P>Sir, All this long di&s;cour&s;e of yours concerning <HI>Gods election of men in Chr&s;t; the e&s;tate they were in when Chri&s;t died for them; Gods reconciling them to him, &amp; loving them before they loved him, &amp;c.</HI> Doe not all prove, that <HI>the promi&s;es of the Go&s;pel,</HI> to wit, <HI>of pardon of &s;in and &s;alvation, doe belong to finners as &s;inners, and not as repentant and humbled &s;inners,</HI><NOTE N="x" PLACE="marg">Mat. 11.28.</NOTE> &s;uch alone as Chri&s;t in|vites, and promi&s;es to <HI>refre&s;h:</HI> nor doe you frame hence any formall <HI>argument,</HI> whereunto a direct <HI>an&s;wer</HI> might be duely &s;haped and returned: but heap us up a pile of words, affording no <HI>premi&s;es,</HI> from which what you &s;hould prove, can be nece&s;&s;arily concluded.</P>
<P>For, (to pa&s;&s;e by that your uncouth phra&s;e, of <HI>all the promi&s;es be|longing
<PB N="55" REF="34"> fir&s;t to Chri&s;t:</HI> not unlike that which you have el&s;e|where, that<NOTE N="a" PLACE="marg">Treat. p. <HI>125.</HI></NOTE> <HI>God makes no covenant with man, but with Chri&s;t.</HI> tho wee deny not, but that<NOTE N="b" PLACE="marg">2 Cor. 1.19.</NOTE> <HI>Gods promi&s;es are all yea and A|men in Chri&s;t) Election</HI> and <HI>Predectination</HI> either <HI>of Chri&s;ts,</HI> or of any other <HI>in</HI> or <HI>unto Chri&s;t,</HI> mu&s;t be di&s;tingui&s;hed from the <HI>actuall exhibition</HI> of Chri&s;t, either by his <HI>incarnation,</HI> or by the <HI>application</HI> of him unto any. As<NOTE N="c" PLACE="marg">1 Pet. 1.20.</NOTE> <HI>Chri&s;t</HI> was <HI>pred<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;tinate</HI> to be made man, and to &s;uffer, from <HI>eternitie;</HI> but was not <HI>actually exhibited,</HI><NOTE N="d" PLACE="marg">Gal. 4 4.</NOTE> untill that <HI>&s;et time</HI> that God had before appointed: &s;o God<NOTE N="e" PLACE="marg">Eph. 1.4.</NOTE> <HI>elects</HI> men from eternity, hee<NOTE N="f" PLACE="marg">Rom. 8.29, 30.</NOTE> <HI>calls</HI> and <HI>converts</HI> them in time; hee<NOTE N="g" PLACE="marg">Eph. 1.5.</NOTE> <HI>prede&s;tinates them to be adopted,</HI> (it is the Apo&s;tles own language) but hee doth not <HI>actually adopt,</HI> untill hee give them power to<NOTE N="h" PLACE="marg">John 1.12.</NOTE> <HI>receive Chri&s;t,</HI> in whom they are adopted: hee <HI>determineth</HI> to <HI>ju&s;tifie</HI> them from all <HI>eternity;</HI> but hee doth not <HI>actually ju&s;tifie</HI> them, untill he work <HI>faith</HI> in them,<NOTE N="i" PLACE="marg">Rom. 5.1.</NOTE> where|by they are <HI>ju&s;tified,</HI> and whereby they<NOTE N="k" PLACE="marg">Gal. 2.16.</NOTE> <HI>beleeve</HI> that they may be <HI>ju&s;tified,</HI> as the Apo&s;tle &s;peaks of him&s;elf; thereby implying, that hee was not <HI>ju&s;tified</HI> untill hee <HI>beleeved:</HI> Hee <HI>decrees</HI> to <HI>par|don</HI> and remit &s;ins from <HI>eternity;</HI> (for<NOTE N="l" PLACE="marg">Acts 15.18.</NOTE> <HI>from the beginning were all Gods works known to him&s;elfe,</HI> and re&s;olved upon with him|&s;elf) but doth not <HI>actually remit</HI> or relea&s;e <HI>&s;in,</HI> untill hee give grace to <HI>repent;</HI> which in the <HI>Gospel phra&s;e</HI> and <HI>method</HI><NOTE N="m" PLACE="marg">Luk. 24.47. Acts 3.19. &amp; 8.22.</NOTE> goes con&s;tantly before <HI>pardon;</HI> and &s;o doth in <HI>nature,</HI> tho not in <HI>time:</HI> Hee <HI>purpo&s;eth</HI> from all <HI>eternitie</HI> to <HI>&s;anctifie</HI> all his, who are there|fore &s;aid to be<NOTE N="n" PLACE="marg">Eph. 1.4.</NOTE> <HI>elect</HI> thereunto; and yet were they not, nor could be <HI>actually &s;anctified</HI> before they were, nor were for a long time after they were, many of them, it may be the mo&s;t. Nor will it avail to object, as &s;ome doe, that <HI>&s;anctification</HI> is a <HI>tran&s;ient act,</HI> and cau&s;eth a <HI>reall change</HI> in the <HI>per&s;on</HI> of the party <HI>&s;anctified,</HI> which <HI>ju&s;tification</HI> doth not; for <HI>ju&s;tification</HI> doth the like; tho not in the <HI>per&s;on;</HI> yet in the <HI>&s;tate</HI> and <HI>condition</HI> of the party <HI>ju&s;tified;</HI> and may in that regard be termed a <HI>tran&s;ient act</HI> al&s;o. How&s;oever for <HI>School-terms</HI> it be, &s;ure it is, that <HI>ju&s;tification</HI> and <HI>adoption</HI> are herein both alike: and &s;ince that the Apo&s;tle, in &s;aying that we were<NOTE N="o" PLACE="marg">Eph. 1.5.</NOTE> <HI>prede&s;tinate to be adopted,</HI> doth thereby imply, that the very <HI>act</HI> of <HI>adoption</HI> is no more from <HI>eternity,</HI> then the <HI>act</HI> of <HI>&s;anctification,</HI> or the <HI>act</HI> of <HI>&s;alvation,</HI> unto which<NOTE N="p" PLACE="marg">2 The&s;. 2.13.</NOTE> <HI>through &s;anctification,</HI> wee are &s;aid to be <HI>elect:</HI> the like may we concerning <HI>ju&s;tification,</HI> from tho&s;e words of his ju&s;tly con|clude.
<PB N="56" REF="35"> Wee grant then, that <HI>from eternitie</HI> God <HI>purpo&s;ed</HI> to be+&s;tow <HI>Chri&s;t</HI> on his elect: but wee &s;ay withall, (and that with good warrant from Gods word) that <HI>Chri&s;t</HI> is not <HI>actually ex|hibited</HI> unto any of them to be his, untill he work <HI>faith</HI> in them whereby they may <HI>receive him,</HI> that he may become theirs. The <HI>elect Ephe&s;ians</HI> were <HI>out of Chri&s;t,</HI> and<NOTE N="q" PLACE="marg">Ephe&s;. 2.12.</NOTE> <HI>without Chri&s;t,</HI> untill they <HI>beleeved;</HI> nor doth hee be&s;tow <HI>faith</HI> on any, without <HI>re|pentance</HI> and <HI>humiliation,</HI> which are two un&s;eparable compani|ons of it, and &s;pring all <HI>three</HI> from the &s;ame <HI>principle</HI> of <HI>&s;pirituall life.</HI> Nor doth all therefore that here you &s;ay, either confirm your <HI>a&s;&s;ertion,</HI> that <HI>the promi&s;es of the Gospel belong to &s;inners as &s;in|ners, and not as penitent or humbled &s;inners;</HI> or to ju&s;tifie your <HI>offers of grace, and gratious promi&s;es</HI> propounded in the Go&s;pel, <HI>unto &s;inners, tho never &s;o &s;infull, either to your &s;elf, or in them&s;elves, as belonging unto them: becau&s;e</HI><NOTE N="r" PLACE="marg">Rom. 11.28.</NOTE> <HI>as touching election, they are be|loved for the Fathers &s;ake;</HI> (another of your <HI>uncouth phra&s;es,</HI> and <HI>Scriptures</HI> gro&s;&s;ely <HI>mi&s;-applied</HI>) unle&s;&s;e you make your ten|der thereof to them, <HI>if they beleeve and repent;</HI> (nor doth Chri&s;t offer them otherwi&s;e) or dare pre&s;ume to &s;ay, as of the <HI>The&s;&s;a|lonians</HI> the Apo&s;tle, that<NOTE N="&s;" PLACE="marg">1 The&s;. 1.4.</NOTE> <HI>you know them to be elect,</HI> tho they be not <HI>converted,</HI> but lie wallowing &s;till in their &s;ins.</P>
<P>But for the point it &s;elfe a little further: <HI>If the promi&s;es of the Go&s;pel belong to &s;inners as &s;inners, not as penitent and humbled &s;inners,</HI> then to <HI>all &s;inners,</HI> whether <HI>penitent</HI> or <HI>impenitent;</HI> and as well to<NOTE N="t" PLACE="marg">Luk 7.30.</NOTE> tho&s;e <HI>Phari&s;ees</HI> and <HI>Lawyers</HI> that <HI>contemned the coun|&s;ell of God again&s;t them&s;elves,</HI> and <HI>refu&s;ed to repent and beleeve upon</HI> Johns <HI>preaching;</HI> as to<NOTE N="u" PLACE="marg">Mat. 21.32.</NOTE> the <HI>Publicans and harlots,</HI> who did thereupon <HI>beleeve and repent:</HI> and as well to the<NOTE N="x" PLACE="marg">Mat. 12.31. Mar 3.29, 30</NOTE> <HI>Phari&s;ees that bla&s;phemed again&s;t the holy Gho&s;t,</HI> as to<NOTE N="y" PLACE="marg">Luk 7.37, 38</NOTE> that woman, who|ever &s;hee was (for that it was<NOTE N="z" PLACE="marg">Luk. 8.2.</NOTE> <HI>Mary Magdalen</HI> is a ground|le&s;&s;e, and tho commonly received, no probable opinion) who having been formerly of <HI>loo&s;e and lewd life,</HI> te&s;tified her <HI>repen|tance</HI> and inward <HI>humiliation</HI> by tho&s;e offices performed about the feet of our Saviour. For if they <HI>b<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">long to &s;inners as &s;inners;</HI> then <HI>&s;inners as &s;inners</HI> may lay claim to them, as having right to, and intere&s;t in them: and being &s;o <HI>ab&s;olute,</HI> e&s;pecially as you have formerly avowed, free from all <HI>condition</HI> what&s;oever, they &s;hall undoubtedly, whether they repent or no, be made good to them: and &s;o <HI>all &s;inners,</HI> even the whole world, according to your <HI>a&s;|&s;ertion</HI>
<PB N="57" REF="35"> (not differing from what out of another of your &s;train was before recited) &s;hall be &s;aved.</P>
<P>Again, If the <HI>promi&s;es of life and &s;alvation be made to &s;inners &s;imply and ab&s;olutely as &s;uch,</HI> without any re&s;pect to <HI>faith, repen|tance, humiliation,</HI> and the like (for wee will waiv the word of <HI>condition</HI> at pre&s;ent, becau&s;e it is &s;o unplea&s;ing to you) what meaneth the <HI>mention</HI> of the&s;e things in the propounding of the <HI>promi&s;es?</HI> for I hope you will not return me that an&s;wer that a Doctor of &s;ome note &s;ometime did, pre&s;&s;ing an <HI>exception</HI> made in a<NOTE N="*" PLACE="marg">Matt. 19.9.</NOTE> <HI>propo&s;ition</HI> of our Saviours, that they were <HI>etio&s;a verba;</HI> and being charged with the guilt of no &s;mall crime for &s;o &s;aying, to &s;alve the matter, &s;aid, his meaning was, that they were but as &s;ome <HI>expletive particles in Greek<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, u&s;ed in a kind of elegancy, onely to make up the &s;entence.</HI> But Sir, I hope, what&s;oever you think, if you doe think at lea&s;t as you write, you will not be &s;o bold, as in expre&s;&s;e termes to avow, that the <HI>mention of faith, and re|pentance, and humiliation,</HI> and the like in the <HI>promi&s;es,</HI> is but <HI>idle and &s;uperfluous matter,</HI> in&s;erted to make &s;ome &s;hew of a <HI>condi|tionall promi&s;e,</HI> where nothing le&s;&s;e then any &s;uch mattter is in|tended: and much le&s;&s;e, that tho&s;e <HI>menaces</HI> annexed u&s;ually to the <HI>promi&s;es,</HI> and denounced again&s;t all tho&s;e that do not <HI>beleeve, repent, and be humbled,</HI> are &s;uch. Which yet unle&s;&s;e they &s;o be, it will nece&s;&s;arily follow, that <HI>promi&s;es doe not belong to any &s;in|ners, but &s;uch as are &s;o qualified</HI> as was above-&s;aid: And indeed, to whom otherwi&s;e &s;hall the <HI>comminations</HI> appertain? Cer|tainly, you cannot &s;ay, that both the <HI>promi&s;es</HI> and the <HI>menaces</HI> be|long to the &s;ame per&s;ons, and that the &s;ame per&s;ons have a like right to, and an intere&s;t in either; for that implies a contradi|ction: And if the <HI>menaces</HI> doe belong to all that doe <HI>not beleeve, repent, and be humbled;</HI> then what manner of <HI>&s;inners</HI> the <HI>pro|mi&s;es</HI> belong to, any man by ju&s;t con&s;equence may ea&s;ily ap|prehend.</P>
<P>Nor Sir, is it therefore any<NOTE N="a" PLACE="marg">Reply Conclu&s;. p <HI>17.</HI></NOTE> <HI>&s;porting with a poor wounded con&s;cience,</HI> (for there is no &s;porting matter in it) <HI>to tell any,</HI> in way of di&s;covery of the evill and un&s;ound cour&s;es of tho&s;e who teach them, to rea&s;on thus; <HI>God will &s;ave &s;inners: But I am a &s;inner: Therefore God will &s;ave mee:</HI> which manner of rea&s;on|ing you &s;eem to approve, and is agreeable to the <HI>principles</HI> and grounds that you here lay: To tell them, I &s;ay, that they may
<PB N="58" REF="36"> with as good ground rea&s;on thus, <HI>God will damn &s;inners: But I am a &s;inner: Therefore God will damn mee.</HI> No Sir, It was one warping to your way, that endeavoured to make a wound where none was; as <HI>Mountebanks</HI> doe &s;ometimes in their own fle&s;h, thereby to make way for their own counterfeit <HI>pla&s;ters,</HI> the efficacy whereof the party ju&s;tly mi&s;doubted; and &s;eeing it further by &s;uch a parallell &s;hewed to be vain and ridiculous, repo&s;ed her &s;elf quietly on her former grounds again, wherein he endeavoured to di&s;turb her. Which if it were <HI>a fallacie,</HI> as you affirm it to be, nor was it propounded for any other; then that other, being of the very &s;ame <HI>form</HI> and &s;tamp with it, mu&s;t admit the &s;ame <HI>cen&s;ure:</HI> and how can it be other then (if not a fal&s;e, yet) an <HI>uncertain Conclu&s;ion</HI> at lea&s;t, that is grounded up|on a <HI>fallacie?</HI> yea, how other then <HI>certainly fal&s;e</HI> that hath <HI>no other ground but a fallacy?</HI> or what is the endeavouring to &s;a|tisfie people with <HI>fallacies</HI> in matters concerning their <HI>&s;ouls</HI> &s;tate and <HI>&s;afety,</HI> other then to teach them to build their <HI>faith</HI> upon <HI>fal&s;hoods?</HI> This is not therefore as you &s;ay,<NOTE N="b" PLACE="marg">Conclu&s;. ibid.</NOTE> <HI>by the u&s;e of Logick to ca&s;t a mi&s;t on the promi&s;es of the Go&s;pel to &s;inners:</HI> but by the help of <HI>Logick</HI> to di&s;pell &s;uch <HI>mi&s;ts</HI> as are by your party rai&s;ed, to da&s;ell mens eyes, that they may not di&s;cern what <HI>&s;inners</HI> they are that have <HI>part</HI> in tho&s;e <HI>promi&s;es.</HI> And it is idle therefore to demand here again, clipping and paring our Saviours &s;peeches,<NOTE N="c" PLACE="marg">Ibid.</NOTE> <HI>Know yee not that Chri&s;t came to call &s;inners?</HI> (yea, but you know al&s;o what followeth,<NOTE N="d" PLACE="marg">Matt. 9.13.</NOTE> <HI>to call &s;inners to repentance) to &s;ave &s;inners?</HI> but not, <HI>unle&s;&s;e they repent:</HI> for<NOTE N="e" PLACE="marg">Luk. 13.3, 5.</NOTE> <HI>unle&s;&s;e they repent they &s;hall peri&s;h,</HI> notwith&s;tanding his coming to &s;ave; him&s;elfe &s;aith it.</P>
<P>But we &s;hall not need &s;tand longer to debate the matter with you; your &s;elfe in the clo&s;e are plea&s;ed to clo&s;e with us, and after all your long <HI>excur&s;ion,</HI> and heaps of impertinent di&s;cour&s;e, to conclude again&s;t your &s;elfe. For when you &s;ay,<NOTE N="f" PLACE="marg">Reply, ibid.</NOTE> <HI>You &s;peak of &s;uch, to whom Chri&s;t gives power to receive him, and to beleeve on him:</HI> It is ju&s;t as much as if you had &s;aid, <HI>Not of &s;inners as &s;inners, but &s;uch &s;inners as have power given them to receive Chri&s;t, and beleeve on him.</HI> And do, or can any but <HI>repentant and hum|bled &s;inners</HI> &s;o doe? And yet your &s;econd <HI>A&s;&s;ertion</HI> excepted a|gain&s;t, implies that they may. But thus Sir, as the common &s;aying is, When you have given, as you &s;uppo&s;e it, a great deale
<PB N="59" REF="36"> of <HI>good milk,</HI> much matter to little purpo&s;e; at length with your heel you <HI>kick down</HI> the <HI>pail,</HI> and &s;pill all: Or rather, to &s;hew us your skill at <HI>fast and loo&s;e,</HI><NOTE N="g" PLACE="marg"><GAP DESC="foreign">. Ae|&s;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">hyl.</NOTE> <HI>Gyp&s;ie-like,</HI> you knit us a number of knots; and then to ea&s;e us of the labour, with whom you deem them indi&s;&s;oluble, you loo&s;e them all again your &s;elfe in a trice. And all therefore that hath been here &s;aid, is rather to &s;atisfie o|thers, then to an&s;wer ought that you oppo&s;e, your &s;elfe having in fine &s;o concluded the matter, that no other an&s;wer needs then your own.</P>
<P>But pa&s;&s;e wee on to your <HI>third A&s;&s;ertion,</HI> wherein you ei|ther deride, or pitie them as<NOTE N="*" PLACE="marg"><HI>Treat. p.</HI> 171, 173.</NOTE> <HI>melancholick</HI> creatures, who <HI>&s;up|po&s;e that God may be provoked to wrath by his childrens &s;ins, and may cha&s;ti&s;e them for the &s;ame.</HI> In defence whereof you reply thus with a multitude of <HI>queries.</HI></P>
<P><NOTE N="h" PLACE="marg"><HI>Rep. p.</HI> 11, 94.</NOTE><HI>Can God be as the &s;onne of man? Is there any variablene&s;&s;e or &s;hadow of change with him? Can hee love, and not love? Doth hee hate per&s;ons, or &s;ins? Is hee &s;aid to cha&s;ti&s;e as fathers, otherwi&s;e then in expre&s;&s;ions after the manner of men; becau&s;e of the infirmities of our fle&s;h? mu&s;t we conceive &s;o of God, as of one another? Can he be provoked for &s;ins done and aboli&s;hed? Hath Chri&s;t taken away all the &s;in of his? Hath he born all upon his body, or no? Speak we of anger otherwi&s;e then by way of allu&s;ion and allegory,</HI> as a Father, &amp;c. <HI>and is that,</HI> He is a Father, <HI>after the manner of men? Or, &s;peaks he not in the old Te&s;tament according to the revelation of him&s;elf there, and in the new Te&s;tament of him&s;elfe now, only becau&s;e of our infirmitie, and his own manner of appearing? which is not yet &s;o, but we may bear him in &s;uch expre&s;&s;ions; and yet not &s;o in &s;uch expre&s;&s;ions, but we may &s;ee more of him and his love, and the glory of &s;alvation in o|ther expre&s;&s;ions: and not make up &s;uch a love as you commonly doe, of Benevolence and Complacence.</HI></P>
<P><NOTE N="i" PLACE="marg"><GAP DESC="foreign">, prae|cipit Ari&s;t. Top. l. <HI>6.</HI> c. <HI>1.</HI> <GAP DESC="foreign">.</NOTE>The manner of tho&s;e that would not have &s;omething di&s;|covered, is<NOTE N="k" PLACE="marg">Gen. 31.34. Jo&s;h. 2.6. <HI>Acum in acere. Scal. de &s;ubt. ex.</HI> 216.</NOTE> to hide it in a heap of &s;ome <HI>heterogeneous</HI> matter. In like manner doe you Sir, your <HI>an&s;wer</HI> here to the point char|ged upon you, in a multitude of impertinent demands; and hook in &s;uch things here, (without any removall of it) that be|long to another place. It would be but lo&s;t labour, tho it might render you ridiculous, to take the &s;ubject matter of your &s;everall demands, and by making <HI>mediums</HI> of them, &s;hew how your <HI>A&s;|&s;ertions</HI> are proved by them. Letting that pa&s;&s;e therefore, e&s;pe|cialy
<PB N="60" REF="37"> dealing with one that renounceth rea&s;oning, I &s;hall return di&s;tinct <HI>an&s;wers</HI> to each of them in order.</P>
<P N="1">1. <HI>God</HI> may be, and is in &s;ome things <HI>as the &s;on of man:</HI> for proof whereof I turn you over to<NOTE N="l" PLACE="marg">An&s;wer, p. <HI>19.</HI></NOTE> mine <HI>An&s;wer,</HI> and the <HI>Ar|guments</HI> there u&s;ed: which if you meant to <HI>reply</HI> to, you ought to refute. Nor is it a &s;ound rea&s;oning or good con&s;equence, <HI>God in &s;ome things,</HI> to wit, &s;uch as argue &s;ome <HI>imperfection or faultine&s;&s;e, is not like unto man, nor can do as man doth; he is not like man</HI><NOTE N="m" PLACE="marg">Tit. 1.2.</NOTE> <HI>to lye, or</HI><NOTE N="n" PLACE="marg">Num. 23.19. 1 Sam. 15.29.</NOTE> <HI>to repent, or</HI><NOTE N="o" PLACE="marg"><HI>2 Tim 2.13.</HI> <GAP DESC="foreign">, Greg. Naz. ad Eunom. <HI>4.</HI> Hae<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> po&s;&s;e, non potentia &s;ed im|potentia e&s;t. <HI>An|&s;elm. pro&s;ol. cap. 7.</HI></NOTE> <HI>to deny him&s;elfe, he cannot lie,</HI> or <HI>re|pent,</HI> or <HI>deny him&s;elf,</HI> as man &s;ometime doth: <HI>Therefore he is in no|thing like to man, nor can he do in ought as man doth:</HI> Or, <HI>therefore hee is not like man in being provoked to wrath by his children, or in chasti&s;ing them when they do ami&s;&s;e.</HI> Sir, your Logick, had you not left it, or laid it a&s;ide, would have taught you, that<NOTE N="*" PLACE="marg">Syllogizari non e&s;t ex particula|ri.</NOTE> <HI>a particular will not inferre an univer&s;all; nor one particular an other.</HI></P>
<P N="2">2. Tho there be<NOTE N="p" PLACE="marg">Jam. 1.17.</NOTE> <HI>no variablene&s;&s;e or &s;hadow of change with God</HI> in regard of his <HI>e&s;&s;ence,</HI> and <HI>nature;</HI> or in regard of his <HI>affe|ction to good or evill,</HI> as if at &s;ome time he &s;hould <HI>di&s;like</HI> and <HI>di&s;|allow &s;in,</HI> and at other times <HI>like</HI> and <HI>allow</HI> it, yea,<NOTE N="q" PLACE="marg">Ibid. v. 13.</NOTE> <HI>tempt</HI> and <HI>incline</HI> to it: that which the Apo&s;tle in tho&s;e words principally aimed at; which is not commonly ob&s;erved: Yet in regard of his <HI>di&s;po&s;ition</HI> and <HI>di&s;pen&s;ations</HI> toward the creature, hee carrieth him&s;elfe in <HI>divers</HI> and <HI>various</HI> waies; hee <HI>loved, liked, approved</HI> of, and was <HI>well plea&s;ed</HI> with tho&s;e Angels before they fell, while they continued in their originall e&s;tate, whom yet<NOTE N="r" PLACE="marg">2 Pet. 2.4. Jude 6.</NOTE> after their <HI>apo&s;ta&s;ie,</HI> hee <HI>hated, abhorred, di&s;approved,</HI> and &s;o far forth was <HI>di&s;plea&s;ed</HI> with, as to adjudge unto eternall torments, and throw them headlong into hell.</P>
<P N="3">3. Tho <HI>God cannot</HI> both <HI>love, and not love;</HI> (taking <HI>love</HI> in both members alike) or <HI>love and hate;</HI> for that implies a con|tradiction: yet may he<NOTE N="*" PLACE="marg">Amat &amp; ira&s;|citur, dici pote&s;t: Amat &amp; e<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">it, dici non pote&s;t, <HI>Aug. homil. 5. &amp; 40.</HI></NOTE> <HI>love</HI> and <HI>be angry</HI> too; yea, therefore be <HI>be angry,</HI> becau&s;e hee <HI>loves.</HI> As a <HI>father</HI> may be very <HI>angry</HI> with that <HI>childe</HI> whom hee <HI>loves</HI> mo&s;t deerly; yea, be the more <HI>angry</HI> with him, becau&s;e he <HI>loves</HI> him &s;o deerly.</P>
<P N="4">4. God both<NOTE N="&s;" PLACE="marg">P&s;al. 45.7. Zech. 8.17.</NOTE> <HI>hates &s;inne,</HI> and<NOTE N="t" PLACE="marg">Pro. 6.16, 19. P&s;al. 5.5. &amp; 11.5. Zech. 11.8.</NOTE> <HI>hates per&s;ons for &s;in:</HI> and <HI>hates &s;in</HI> in tho&s;e al&s;o who&s;e <HI>per&s;ons</HI> he <HI>loves.</HI></P>
<P N="5">5. God is <HI>truely</HI> and <HI>really</HI> &s;aid <HI>to chasti&s;e his, as parents doe children,</HI> by inflicting on them reall and penall things in way of <HI>correction</HI> for their <HI>&s;ins,</HI> therein intending their <HI>amendment,</HI> and
<PB N="61" REF="37"> to make them <HI>examples</HI> unto others. And hee that intendeth to doe this, had need &s;hut his eyes very clo&s;e, that hee may not di&s;|cerne that bright Sun-&s;hine of light, that through the whole word of God ever and anon breaks out, and in mo&s;t con&s;picuous manner off<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">re<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h it &s;elfe to his eye-&s;ight, able to pierce and &s;trike through the very eye-lids of tho&s;e that &s;hall &s;trive to wink &s;tronge&s;t.</P>
<P N="6">6. <HI>God m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y be provoked by tho&s;e very &s;ins,</HI> the <HI>guilt</HI> whereof is <HI>a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">oli&s;hed</HI> and done away <HI>in Christ;</HI> for<NOTE N="u" PLACE="marg">Exod. 4.14.</NOTE> <HI>Mo&s;es</HI> his and<NOTE N="x" PLACE="marg">2 Sam. 11.27.</NOTE> <HI>Da|vids</HI> were; and yet was God <HI>provoked</HI> by them.</P>
<P N="7">7. T<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o <HI>Chri&s;t hath taken away all the &s;ins of his,</HI> and by his &s;ufferings made &s;atifaction unto Gods ju&s;tice for them, yet doth it not thence follow, that <HI>God</HI> therefore cannot either be <HI>angry</HI> with any of tho&s;e, for who&s;e &s;ins Chri&s;t hath &s;atisfied; or out of his <HI>paternall indignation</HI> and <HI>di&s;plea&s;ure cha&s;ti&s;e</HI> them for their wilfull over&s;ights and defaults. What hee hath done, we know he can and may doe; and that the one doth no way cro&s;&s;e the o|ther, nor inferr or enforce a forbearance of the other. <HI>Davids &s;ins,</HI> in his adulterie, murther, and numbring the people, were &s;atisfied for, and <HI>taken away by Chri&s;t,</HI> as well as<NOTE N="a" PLACE="marg">Matt. 26.70, 75.</NOTE> <HI>Peters</HI> in the denyall of his Ma&s;ter, or the &s;ins of any other Saint; and yet how &s;harply<NOTE N="b" PLACE="marg">2 Sam. 12.10, 11, 13, 14. &amp; 24.10, 15.</NOTE> <HI>God cha&s;ti&s;ed him</HI> for the &s;ame, hee felt, and by<NOTE N="c" PLACE="marg">P&s;al. 32.3 4. &amp; 38 1, 2, 3. &amp; 51.8, 14.</NOTE> his own <HI>acknowledgements</HI> wee know. Nor can all your &s;lie &s;hifts &s;erve to &s;hield you from the guilt of palpable o<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;tinacie, in oppo&s;ing &s;o expre&s;&s;e and cleer Scripture; or to cover and conceale ei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">her the nakedne&s;&s;e and &s;ham<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">fulne&s;&s;e of your cau&s;e, or the &s;hamele&s;ne&s;&s;e of your faces in the maintenance of it, and of tho&s;e things that doe of nece&s;&s;ity thence en&s;ue. It was not the <HI>end</HI> of <HI>Chri&s;ts &s;ufferings</HI> to <HI>free</HI> any of tho&s;e for whom hee &s;uffered, from God his and their Fathers u&s;efull and needfull <HI>cha&s;ti&s;ements,</HI> which are profe&s;&s;ed to proceed<NOTE N="d" PLACE="marg">Prov. 3.12. Heb 12.6.</NOTE> from his <HI>love,</HI> and to be<NOTE N="e" PLACE="marg">P&s;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l 9.12. Heb. 12.10, 11.</NOTE> for their <HI>good:</HI> much le&s;&s;e was this the <HI>end</HI> of his <HI>&s;atisfaction</HI> for their &s;ins, that they might have the rains let out loo&s;e to them, and &s;o to lie on their necks, that they might free|ly follow the &s;winge of their corrupt nature, or the remainders of it &s;till abiding within them, (which you confe&s;&s;e to be &s;o powerfull,<NOTE N="f" PLACE="marg"><HI>Treat. p.</HI> 51, 59, 62.</NOTE> as to <HI>carry them oft into the &s;ame,</HI> and tho&s;e <HI>great &s;ins</HI>) without check or controll. But Sir, what this doctrine tends to, all men may &s;oon &s;ee; and as well tho&s;e that abhorre
<PB N="62" REF="38"> it, as tho&s;e that are willing with open arms to entertain it. Nor have any cau&s;e to wonder, that all &s;orts of loo&s;e people doe by whole &s;hoals flock to, and run after tho&s;e that teach it. In many of whom, what dreadfull and di&s;mall effects it hath had, tho I could give hideous in&s;tances, yet I forbear to relate, and proceed to the re&s;t of your demands.</P>
<P N="8">8. I apprehend not any <HI>allegory</HI> yea or <HI>allu&s;ion</HI> in the words, <HI>As a father,</HI> &amp;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Whether you under&s;tand thereby tho&s;e words ci|ted by mee, in<NOTE N="g" PLACE="marg">An&s;wer, p. <HI>19.</HI></NOTE> mine <HI>Animadver&s;ion</HI> on your eighth <HI>A&s;&s;ertion,</HI> which you &s;eeem here to be nibling at,<NOTE N="h" PLACE="marg">P&s;a. 103.13.</NOTE> <HI>As a father pities his children; &s;o the Lord pitieth them that fear him:</HI> or whether you have an eye to tho&s;e of <HI>Solomon;</HI><NOTE N="i" PLACE="marg">Prov. 3.12.</NOTE> <HI>Whom the Lord loves, hee cha&s;ti&s;eth; as the father doth the &s;on whom hee delights in.</HI> The &s;ame with that of <HI>Mo&s;es,</HI><NOTE N="k" PLACE="marg">Deut. 8.5.</NOTE> <HI>As a man cha&s;teneth his &s;on, &s;o the Lord thy God cha&s;teneth thee.</HI> And indeed, what <HI>allegory</HI> or <HI>allu|&s;ion</HI> is there in either? What <HI>Scholer</HI> is there &s;o &s;imple, that is not able to di&s;tingui&s;h between either an <HI>allu&s;ion</HI> or an <HI>allegory,</HI> and a direct, plain, and expre&s;&s;e <HI>&s;imilitude?</HI> But Mr. <HI>S.</HI> it &s;eems, together with his <HI>Logick,</HI> that does him &s;o many &s;hrewd turns, hath ca&s;t off all his <HI>School-learning,</HI> that hee may the bet|ter comply with tho&s;e <HI>Sectaries,</HI> who with open mouth cry it all down in the&s;e daies.</P>
<P N="9">9. That <HI>anger is in proprietie of &s;peech</HI> given unto God, tho both <HI>Stoicks</HI> and <HI>Epicures</HI> of old<NOTE N="l" PLACE="marg">Nec bene pre|meritis capitur, nec tangitur ira, <HI>Lucr. l. 1. &amp; 2.</HI></NOTE> denied it, is by<NOTE N="m" PLACE="marg">Ita eo &s;en&s;u, quo Scripturae dant illam Deo, vere &amp; proprie ei attribuitur. <HI>Zanc. de attri. lib. 4. c. 6. q. 1. The&s;. 1.</HI> Deus peccatoribus tam electis qam re|probis ira&s;citur. <HI>Ib. The&s;. 2.</HI></NOTE> &s;ome good <HI>Di|vines</HI> avowed. But not to &s;tand upon that, but leave it to di|&s;pute in the <HI>Schooles.</HI> Albeit that <HI>anger</HI> be not &s;uch in <HI>God,</HI> as it is in <HI>man,</HI> no more then <HI>love</HI> or <HI>hatred;</HI> which yet are not de|nied to be &s;poken <HI>properly</HI> of <HI>God:</HI> and indeed, if the one, (which I &s;uppo&s;e no man ever doubted of) by nece&s;&s;ary con&s;equence then the other: Yet the effects of <HI>anger,</HI> as well as of <HI>love</HI> and <HI>hatred,</HI> may be, and are the &s;ame u&s;ually with <HI>God,</HI> that they are with <HI>men.</HI> As men out of <HI>love</HI> doe <HI>good</HI> to tho&s;e whom they love; and out of <HI>anger</HI> and di&s;plea&s;ure <HI>cha&s;ti&s;e</HI> tho&s;e whom they are di&s;plea&s;ed with; and<NOTE N="n" PLACE="marg">Gen. 27.41. 2 Sam. 13.22, 28. <HI>Qem qi&s;qe odit, perii&s;&s;e expetit,</HI> Cic. Offic. l. 2. 1 Joh. 3.15.</NOTE> &s;eek to <HI>de&s;troy</HI> tho&s;e whom they <HI>hate:</HI> &s;o doth <HI>God</HI> likewi&s;e<NOTE N="o" PLACE="marg">P&s;al. 11.7.</NOTE> do <HI>good</HI> to tho&s;e whom hee <HI>loves;</HI> and<NOTE N="p" PLACE="marg">P&s;al. 89.32.</NOTE> <HI>cha&s;ti&s;eth</HI> tho&s;e whom hee is <HI>di&s;plea&s;ed</HI> with; and<NOTE N="q" PLACE="marg">P&s;al. 5.5, 6. &amp; 11.5, 6.</NOTE> <HI>de&s;troyes</HI> tho&s;e whom hee <HI>hates.</HI> Which (tho you &s;eem bold enough to &s;ay any thing to &s;upport your own principles, yet Ile hope) you dare not deny.</P>
<P N="10"><PB N="63" REF="38">10. What you tell us in an intricate di&s;cour&s;e, like a man in a wood, that hath lo&s;t him&s;elfe, and knows not how to get out, of <HI>expre&s;&s;ions diver&s;e in the old Te&s;tament and in the New,</HI> is idle and frivolous, and not at all to the purpo&s;e. For,</P>
<P N="1">1. Tho&s;e <HI>expre&s;&s;ions</HI> and <HI>actions</HI> of this kinde, recorded in the old Te&s;tament, were not meer <HI>fictions</HI> and <HI>fancies,</HI> as you would make them; as if God were not at all di&s;plea&s;ed with <HI>David</HI> for his <HI>adultery,</HI> nor was it indeed at all <HI>evill in his eye,</HI> (as of <HI>Abra|hams</HI> deniall of his wife your brother <HI>Eaton</HI><NOTE N="r" PLACE="marg"><HI>Hony-comb,</HI> c. 5. p. 79, 80.</NOTE> affirms) but that hee made &s;ome <HI>&s;hew</HI> or <HI>&s;emblance</HI> onely, as if hee were offended; when as yet hee <HI>liked</HI> well enough what <HI>David</HI> had done, or was not, at lea&s;t in regard of it, the le&s;&s;e <HI>plea&s;ed</HI> with him. But Sir, the Scripture expre&s;ly tels us, that<NOTE N="&s;" PLACE="marg">2 Sam. 11.27.</NOTE> <HI>the thing that David had done was evill in Gods eyes:</HI> and <HI>David</HI> him&s;elfe found and felt to his &s;mart, that Gods <HI>di&s;plea&s;ure</HI> toward him was no imagina|ry matter, but the fruits and effects of it <HI>reall</HI> arguments of tru <HI>wrath.</HI></P>
<P N="2">2. The very &s;ame <HI>expre&s;&s;ions</HI> are found in the <HI>new Te&s;tament:</HI> and it is extreme impudence for any man to denie it; the proofs of it are &s;o pregnant. Which being<NOTE N="t" PLACE="marg"><HI>An&s;. p.</HI> 18, 19.</NOTE> in mine <HI>An&s;wer,</HI> &s;ome of them repre&s;ented unto you, you di&s;&s;emble: and after your u&s;uall manner, both here and el&s;e-where, having jumpt clean over the <HI>premi&s;&s;es,</HI> give a &s;nap at the <HI>Conclu&s;ion;</HI> or fa&s;ten your fang on the <HI>Propo&s;ition</HI> in que&s;tion, not regarding, or taking notice at all of the proof.</P>
<P>As for the di&s;tinction between <HI>Love of benevolence,</HI> and <HI>love of complacence,</HI> it is &s;ufficient for you to jeer it: you do not &s;o much as attempt to refute or remove it. But this is the u&s;uall manner of your <HI>reply</HI> both here and el&s;e-where.</P>
<P>But wee pa&s;&s;e on to your new <HI>demands,</HI> tending to the ju|&s;tification of your <HI>fourth A&s;&s;ertion,</HI> and the removall of mine <HI>A|nimadver&s;ion</HI> on it.</P>
<P><NOTE N="u" PLACE="marg">Reply p. <HI>12.</HI></NOTE><HI>Did David or Peter,</HI> &s;ay you, <HI>make up their peace with God by repentance? Is there any that makes peace but one Je&s;us Chri&s;t, who makes peace through the bloud of his cro&s;&s;e? Can repentance make peace? Is there any &s;acrifice for &s;in but that which was once offered, and is called by the Apo&s;tle</HI><NOTE N="x" PLACE="marg">Hebr. 9.28. &amp; 10.12.</NOTE> <HI>one &s;acrifice for &s;in for ever?</HI></P>
<P>I an&s;wer, 1. <HI>David</HI> and <HI>Peter</HI> did both of them <HI>make up again that breach</HI> that they had made between God and them
<PB N="64" REF="39"> by their &s;ins, and <HI>did make their peace</HI> again <HI>with God by their repentance.</HI> If you will not believ mee herein, you may believ<NOTE N="y" PLACE="marg">P&s;al. 32.5.</NOTE> <HI>Davia</HI> him&s;elf, if you &s;o plea&s;e: and you mu&s;t give us leave to beleeve him whether you will or no.</P>
<P N="2">2. <HI>Chri&s;t is the onely peace-maker, who</HI><NOTE N="z" PLACE="marg">Col. 1.20.</NOTE> <HI>by the bloud of his cro&s;&s;e hath made our peace, by</HI><NOTE N="a" PLACE="marg">Eph. 2.14, 15.</NOTE> <HI>aboli&s;hing the enmity that was be|tween God and us.</HI> And yet in that <HI>peace</HI> &s;o purcha&s;ed, without <HI>faith, repentance,</HI> and <HI>new obedience</HI> can no man have any <HI>part.</HI></P>
<P N="3">3. By renewed <HI>repentance,</HI> &s;uch<NOTE N="b" PLACE="marg">2 Sam. 24.17, 25. 1 Chro. 21.16, 17, 27.</NOTE> <HI>breaches</HI> may be <HI>made up,</HI> and <HI>peace repaired,</HI> in regard of <HI>Gods fatherly di&s;plea&s;ure,</HI> that be|leevers have contracted by their &s;ins.</P>
<P N="4">4. There is<NOTE N="c" PLACE="marg">Heb. 9.26, 28</NOTE> <HI>no &s;acrifice for &s;in,</HI> whereby the <HI>condemning guilt</HI> of it is, or can be <HI>removed,</HI> or &s;atisfaction is, or can be made un|to the ju&s;tice of God for it, <HI>but that of Chri&s;t only:</HI> and yet is<NOTE N="d" PLACE="marg">P&s;al. 51.17.</NOTE> <HI>a broken heart,</HI> and <HI>a contrite &s;pirit</HI> &s;uch a <HI>&s;acrifice</HI> as finds <HI>ac|ceptance</HI> with God, as well in the&s;e times as in <HI>Davids</HI> dayes. And Sir, if you goe on to teach men, as you doe, otherwi&s;e; you di&s;&s;wade them from that which God him&s;elf is &s;aid to<NOTE N="e" PLACE="marg">2 Chron. 7.13, 14.</NOTE> <HI>ex|pect,</HI> and<NOTE N="f" PLACE="marg">P&s;al. 34.18. &amp; 51.17.</NOTE> <HI>accept</HI> of, and which hee him&s;elf doth profe&s;&s;e to<NOTE N="g" PLACE="marg">I&s;a. 57.15. &amp; 66.2.</NOTE> <HI>re|&s;pect,</HI> and<NOTE N="h" PLACE="marg">P&s;a. 147.11.</NOTE> <HI>delight</HI> in.</P>
<P>But you adde a little further, to gratifie us herein, that<NOTE N="i" PLACE="marg">Reply, ibid.</NOTE> <HI>Re|pentance, obedience,</HI> &amp;c. <HI>may make way for the peace made already for &s;in, that is, in &s;uch working of &s;pirit, the love of God in the face of Je&s;us Chri&s;t may &s;hine upon the &s;oul more freely and fully; and the more the &s;pirit abounds in the fruits of it, the more joy and peace flows into the &s;oul, and the more the &s;oul looks Chri&s;t in the face; &s;o as peace with God is not made, but more revealed by the Spirit in obedience and love,</HI> &amp;c.</P>
<P>Sir, You heap up, after your wonted manner, many words, little or nothing at all to what is objected to you, or again&s;t you; but much wilde di&s;cour&s;e be&s;ide the mark or the matter, to lead your Reader a&s;ide from attending the pre&s;ent di&s;pute. The Que&s;tion is, <HI>Whether God be not truly di&s;plea&s;ed with a belie|ver fallen into wilfull gro&s;&s;e &s;ins, and whether hee were not &s;o with David upon &s;ome of his &s;ins, untill hee was humbled for them, and repented of them.</HI> And what is all this that you tell us of here, roving to and fro, as one that were treading a <HI>maze,</HI> unto the re|futing of ought that is objected again&s;t you, or the making good of ought a&s;&s;erted by you, whereunto <HI>exception</HI> is here taken.</P>
<PB N="65" REF="39">
<P>In the next place you pa&s;&s;e from your <HI>fourth A&s;&s;ertion</HI> ex|cepted again&s;t, to the <HI>&s;eventh;</HI> skipping over, among other things, that of which it wil not be ami&s;&s;e to mind, if not your &s;elf, yet the Reader; to wit, that</P>
<P><NOTE N="k" PLACE="marg">Treat. p. <HI>44.</HI></NOTE><HI>Nothing can trouble the quiet &amp; peace of any &s;oul, but the taking in of the law, and the accu&s;ings and condemnations of it.</HI> And that</P>
<P><NOTE N="l" PLACE="marg">Ibid.</NOTE><HI>All trouble for &s;in ari&s;eth from the obligement of the Law de|manding &s;atisfaction of the &s;oul for the breach of it.</HI></P>
<P>Which doctrine, how whole&s;ome it is, let others judge. I repeat not again what I have<NOTE N="m" PLACE="marg">An&s;. p. <HI>18.</HI></NOTE> there &s;aid to it.</P>
<P>Out of mine <HI>Animadver&s;ion</HI> on his <HI>&s;eventh A&s;&s;ertion,</HI> hee culs out this a little to dally with, that I &s;ay,</P>
<P><NOTE N="n" PLACE="marg">An&s;. p. <HI>19.</HI></NOTE><HI>God loves us al&s;o for his own graces in us, and our exerci&s;es of the &s;ame.</HI></P>
<P>And having picked out of it a principall particle, the word <HI>al&s;o,</HI> (which made the <HI>Propo&s;ition</HI> adver&s;e to his, wherein hee denies, that<NOTE N="o" PLACE="marg">Treat. p. <HI>80.</HI></NOTE> <HI>God loves us for ought in our &s;elves:</HI> which yet by expre&s;&s;e te&s;timony of Scripture I there &s;hew to be agreeable to truth) that &s;o hee may find &s;omewhat to cavill with; hee thus replies,</P>
<P><NOTE N="p" PLACE="marg"><HI>Rep. p.</HI> 12, 95.</NOTE><HI>I thought hee had loved us too in him&s;elf: and from that love given Chri&s;t for us; and yet loved us in Chri&s;t too. Can any thing without God be a cau&s;e of Gods love,? Doth God love us as we love one another, from complexions and features without? Or loves hee not rather thus? God is love, and therefore wee are made, and re|deemed, and &s;anctified: not becau&s;e wee are &s;anctified, therefore hee loves us. Wee love him becau&s;e he fir&s;t loved us: hee loved us, be|cau&s;e he loved us; and not becau&s;e we love him, not becau&s;e of any &s;pirituall complexion or feature in us, becau&s;e of his image upon us: that is but an earne&s;t of his love to us, that is onely given us, becau&s;e hee loved us. He loves us from his will, not from without; for tho wee are like him, yet we are not him&s;elf: and he loves us as in Chri&s;t and him&s;elf.</HI></P>
<P>Sir, tho you have left your <HI>Logick,</HI> yet you have not lo&s;t your <HI>Rhetorick:</HI> How plentifull can you be in the proving of that that no body denies you; and in dilating of your own de|nied <HI>A&s;&s;ertions;</HI> not once offering to an&s;wer the <HI>objections</HI> made again&s;t them?</P>
<P>For Sir, what&s;oever <HI>you thought</HI> heretofore, or think &s;till,
<PB N="66" REF="40"> I do not think it, but am &s;ure of it, that you do nothing here but trifle, in &s;etting up an imaginary oppo&s;ition,<NOTE N="q" PLACE="marg"><GAP DESC="foreign">, <HI>Plato leg. l.</HI> 8. <GAP DESC="foreign">. Lucian. de Sect.</NOTE> <HI>a man of &s;traw</HI> of your own making, and then exerci&s;ing your &s;elf in &s;hooting &s;ome &s;hafts at it, as if you wanted other work.</P>
<P>But <HI>You had thought that God had loved us too in him&s;elfe.</HI> And good Sir, keep you &s;till in that thought. Who que&s;tioneth you for it? Who ever denied it? Or what is it to my <HI>Propo&s;iti|on,</HI> if you re&s;tore mee my &s;tollen goods, if you return it again what you filcht out of it? And yet as you propound it, it is no whit incon&s;i&s;tent with that which to no purpo&s;e you give us <HI>your thoughts</HI> of. For tho my <HI>Propo&s;ition,</HI> as I delivered it, contradicted your <HI>A&s;&s;ertion;</HI> yet as your &s;elf have now framed it, it is not at all di&s;proved by that which in the&s;e words you oppo&s;e again&s;t it. <HI>God may love us for his graces, and yet love us in him&s;elf.</HI> This &s;haft therefore, tho a &s;ound one, doth not &s;o much as &s;trike at, much le&s;&s;e fa&s;ten on, or pierce the mark that you &s;et up to &s;hoot at, the man that your &s;elf made to encoun|ter with.</P>
<P>Some other rotten reedy ones there are, that you make u&s;e of here, which though they hit it, yet they hurt it not; they hurt no body but your &s;elf.</P>
<P>For it is not true that you &s;ay, that <HI>God doth not love us be|cau&s;e wee are &s;anctified: nor doth hee love us becau&s;e wee love him.</HI> And did you not profe&s;&s;e to have given over your <HI>Logick,</HI> I might tell you, that the&s;e are no good con&s;equences: <HI>God loves us be|fore wee love him: Therefore hee doth not</HI><NOTE N="r" PLACE="marg">Libenter Dei amor no&s;trum, quem praevenit, &s;ub&s;eqitur. <HI>Bern. Ep. 107.</HI></NOTE> <HI>love us when wee love him, even for the loving of him.</HI> And, <HI>God &s;anctified us becau&s;e hee loved us; hee loves us not therefore when wee are holy, becau&s;e wee are holy, and becau&s;e wee are lovely, which before</HI><NOTE N="&s;" PLACE="marg"><HI>Amarus e&s;t non amandus.</HI> I|dem de Deo dilig.</NOTE> <HI>wee were not.</HI> For what hindreth, but that the &s;ame <HI>effect</HI> of <HI>love</HI> may become an <HI>object</HI> of that <HI>love,</HI> whereof it was at fir&s;t an <HI>effect?</HI><NOTE N="t" PLACE="marg">1 John 4.10.</NOTE> <HI>God loves us before wee love him,</HI> without re&s;pect to ought in us: and<NOTE N="u" PLACE="marg">Ibid. v. <HI>17.</HI></NOTE> <HI>wee love him becau&s;e hee &s;o loved us:</HI> and <HI>God loves</HI> us again <HI>for our loving of him.</HI> And this our Saviour him&s;elf a&s;&s;ures us of, as you were told<NOTE N="x" PLACE="marg">An&s; p. <HI>19.</HI></NOTE> before; and I am compelled again to mind you of, becau&s;e like one of tho&s;e, who have no very grace|full title given them in the <HI>Schools,</HI> you deny the <HI>clo&s;e</HI> of the <HI>Ar|gument,</HI> and di&s;pute again&s;t the <HI>Conclu&s;ion;</HI> letting the forepart, the <HI>promi&s;&s;es,</HI> wherein the <HI>proof</HI> of it con&s;i&s;ts, &s;tand untoucht
<PB N="67" REF="40"> and un&s;poken to. For our ble&s;&s;ed Saviour in expre&s;&s;e words tels us, not onely that<NOTE N="y" PLACE="marg">Pro. 8.17.</NOTE> <HI>hee loves tho&s;e that love him;</HI> but that<NOTE N="z" PLACE="marg">Joh 16.27.</NOTE> <HI>the Father loves them, becau&s;e they love him, and believ on him:</HI> as hee &s;aith el&s;e-where of him&s;elf, that<NOTE N="a" PLACE="marg">John 10.17.</NOTE> <HI>Therefore the Father loved him, becau&s;e hee laid down his life for his &s;heep.</HI> Thus you &s;ee Sir, how either for want of <HI>Logick,</HI> or for &s;ome &s;elfi&s;h hu|mour, you &s;tick not again to give our Saviour the lie, tho you were formerly told of it; and your work here &s;hould have been, either the cleering your &s;elf if you could, or (which had been the better and more Chri&s;tian cour&s;e) the crying <HI>peccavi,</HI> and confe&s;&s;ing your fault; rather then the troubling of your &s;elf and your Readers with a tedious di&s;cour&s;e and needle&s;&s;e di&s;|pute about <HI>a fained oppo&s;ition</HI> of your own &s;etting up, by mangling of my <HI>Propo&s;ition;</HI> and attracting a further guilt by a renewed <HI>oppo&s;ition</HI> in more direct terms to our Saviours own expre&s;&s;e <HI>A&s;&s;ertion.</HI></P>
<P>As &s;illy a &s;hift, and &s;orry a &s;haft is that that en&s;ueth: that <HI>tho wee are like him, yet wee are not him&s;elf:</HI> And what then? Cannot God therefore <HI>love us for his image in us?</HI> Yea, but the rea&s;on annexed will (I hope) make all cock-&s;ure: <HI>Hee loves us as in Chri&s;t, and him&s;elfe.</HI> I may &s;till ask, and what then? for this is al&s;o as little to the purpo&s;e as the re&s;t.</P>
<P>It is true indeed that you &s;ay, <HI>God loves us not as wee love one another, from complexion and feature without:</HI> for<NOTE N="b" PLACE="marg">1 Sam. 16.7.</NOTE> <HI>God &s;ees not as man &s;ees,</HI> as hee &s;ometime told <HI>Samuel: Man looks on the out|ward appearance; but God looks on the heart.</HI> And doth hee not love therefore for complexions and features within?<NOTE N="c" PLACE="marg">P&s;al. 11.7.</NOTE> <HI>The Lord is righteous, and loves righteou&s;ne&s;&s;e;</HI> and the<NOTE N="d" PLACE="marg">P&s;al. 146.5.</NOTE> <HI>righteous</HI> for their righteou&s;ne&s;&s;e. And <HI>hee</HI><NOTE N="e" PLACE="marg">P&s;. 147.10, 11.</NOTE> <HI>delights,</HI> tho <HI>not in an hor&s;es &s;trength,</HI> or <HI>in any mans legs,</HI> yet <HI>in tho&s;e that fear him, and tru&s;t in his mer|cy.</HI> For what, think wee, but for that their <HI>fear</HI> of him, and <HI>confidence</HI> in him? and for what hee <HI>delights</HI> in them, for that &s;ure hee <HI>loves</HI> them: for how can hee delight in that that hee loves not? But I fear, I may ju&s;tly incurre blame and cen&s;ure, for &s;pending time, and wa&s;ting words, in labouring to prove that by <HI>argument,</HI><NOTE N="f" PLACE="marg">Siquidem vi|detur hoc e&s;&s;e, qod <HI>Plut.</HI> <GAP DESC="foreign">. Quale enim e&s;t, die non e&s;&s;e contentum, ni&s;i igniculus aliqis alluxerit? Aut qod pote&s;t in hac <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">laritate habere &s;cintilla momentum, <HI>Sep. Ep. 92.</HI></NOTE> which our Saviour him&s;elf hath &s;o expre&s;&s;e|ly averred, as if his word were not of it &s;elfe all-&s;ufficient
<PB N="68" REF="41"> proof for it, and able to bear down all contrary cavils; and attract that guilt that I charge Mr. <HI>S.</HI> with, in endeavouring<NOTE N="g" PLACE="marg">In rebus apre|tis argumentari, tam e&s;t &s;tultum, quam in clari&s;&s;i|mum Solem <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">u+men inferre, <HI>Fa|bius lib. 1. cap. 13.</HI> Et <HI>Fabio</HI> prior <HI>Ari&s;toteles,</HI> <GAP DESC="foreign">, Stob. <HI>cap. 4.</HI></NOTE> by rea&s;on upon rea&s;on to confirm that, which, till the&s;e dayes, no man in his right wits and &s;ober minde, ever made doubt of, much le&s;&s;e denied. But you &s;ee what exigences mens prodi|gious conceits, and their ob&s;tinacie in them enforceth us unto.</P>
<P>Yet one thing, I confe&s;&s;e wee are here beholden to him for; but that I doubt, hee wi&s;heth it had not dr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pt out of his pen. Hee &s;aith, that <HI>Gods image upon us, is an earnest of his love to us; onely given us, becau&s;e hee loved us.</HI> For if Gods <HI>image</HI> renewed in us, be an <HI>earne&s;t</HI> of his <HI>love</HI> to us; then may it give us good <HI>a&s;&s;urance</HI> of his <HI>love.</HI> For to what end is <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n <HI>earne&s;t</HI> given, but to a&s;&s;ure the party to whom it is given of that whereof it is an <HI>ear|ne&s;t?</HI> and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">hen <HI>&s;anctification</HI> by his own ground and grant here, is a &s;ound and &s;ure <HI>evidence</HI> of <HI>ju&s;t fi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ation;</HI> unle&s;&s;e any man will undertake to give better <HI>a&s;&s;urance</HI> then <HI>Gods earnest.</HI> And yet with what ba&s;e, broad, and opprobrious terms this <HI>a&s;&s;urance</HI> hath been vilified and reproached by him, &s;hall in his due place appear. But thus the adver&s;aries of Gods truth are &s;ometime by a &s;ecret providence induced, ere they are aware, to give te|&s;timonie thereunto.</P>
<P>Concerning your <HI>eighth A&s;&s;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rtion,</HI> and the <HI>Animadver&s;ion</HI> on it, which you were pidling with a little before, you return us here nothing more then you there <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ad, &s;ave a Magi&s;t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ri<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll and cen&s;orious <HI>reprehen&s;ion</HI> of all others be&s;ide your &s;elf and tho&s;e of your &s;ide, in the&s;e words:</P>
<P><NOTE N="h" PLACE="marg"><HI>Rep. p.</HI> 12, 13.</NOTE><HI>Whereas you &s;ay,</HI> G d is as man, and as a Father: <HI>I hope you mean not as in him<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> lf, but as in his wayes of &s;peaking and ap|pearing to us; and if &s;o, we are agreed. But your taking things more in the letter then in the &s;pirit, makes your divinity le&s;&s;e divine, and your conceptions more like things of men, then of God. This makes the glory <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">f the G<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">&s;p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l &s;o legall and carnall, when wee ri&s;e no higher then the ba<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e l<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tter of Scripture, not the in&s;piration by which it came: All Scripture being given by in&s;piration.</HI></P>
<P>Where Sir, 1. You mangle my &s;ayings after your wonted gui&s;e. I &s;ay onely,<NOTE N="i" PLACE="marg">An&s;. p. <HI>19.</HI></NOTE> <HI>In &s;ome things hee is as man:</HI> and what I &s;ay, I render <HI>rea&s;ons</HI> for, more then one; and in&s;tance in &s;uch things as you oppo&s;e: all which you take no notice of. A
<PB N="69" REF="41"> worthy manner of <HI>replying:</HI> &s;uch as the meane&s;t, I &s;ay not, <HI>Scholar,</HI> but per&s;on what&s;oever of common capacity, might well be a&s;hamed of.</P>
<P N="2">2. I &s;hew that hee is &s;o; not <HI>in wayes of &s;peaking and appear|ing onely,</HI> as you &s;peak, (as if in deed and truth hee were nothing le&s;&s;e then what hee &s;eemed to be, and in &s;uch &s;peakings were pretended) but in <HI>reality</HI> and <HI>truth.</HI></P>
<P N="3">3. Cleer your &s;elf if you can, from guilt of <HI>bla&s;phemie,</HI> for a|verring, that<NOTE N="k" PLACE="marg">Exod. 34 6.</NOTE> God in way of <HI>&s;peaking and appearance</HI> only pro|claimed him&s;elf to <HI>Mo&s;es, a God mercifull, and gracious, &s;low to wrath, and abundant in goodne&s;&s;e and truth:</HI> and that <HI>Mo&s;es</HI> in way of <HI>&s;peaking</HI> and <HI>appearance</HI> onely told the people, what &s;o &s;eriou&s;ly hee advi&s;ed them to<NOTE N="l" PLACE="marg">D<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ut. 8.5.</NOTE> <HI>con&s;ider,</HI> that <HI>as a man cha&s;teneth his &s;on, &s;o God cha&s;tened them:</HI> And that the P&s;almi&s;t &s;pake in the like &s;train, when hee &s;aith,<NOTE N="m" PLACE="marg">P&s;a. 103.13.</NOTE> <HI>As a father pitieth his children, &s;o the Lord pitieth tho&s;e that fear him;</HI> for that is the in&s;tance I there bring, which you were nibling at here before.</P>
<P N="4">4. Sir, we dare not <HI>allegorize</HI> the <HI>Scriptures,</HI> where the <HI>letter</HI> of it yeelds us a cleer and <HI>proper &s;en&s;e:</HI> much le&s;&s;e expect &s;uch new <HI>in&s;pirations</HI> as the <HI>Enthu&s;ia&s;ts</HI> of our times, whom you &s;eem o|ver-much to comply with, pretend, that they may obtrude on us their vain and profane fancies in &s;tead of Gods &s;acred O|racles.</P>
<P N="5">5. What you conclude with, that <HI>Scripture was given by in&s;piration,</HI> who denies? but what followeth thence, I be&s;eech you? that therefore <HI>wee mu&s;t ri&s;e higher then the letter of the Scripture, and expect &s;ome new revelation for the rai&s;ing of &s;ome other &s;pirituall &s;en&s;e of it then the letter will afford?</HI> This is a way to draw<NOTE N="n" PLACE="marg"><HI>Qod de Rab|binis Judaicis,</HI> Con&s;tant. Em|perat. ad Dan. 10.1. <HI>De no|&s;tris etiam qibu&s;|dam,</HI> Sixt. A|mam. <HI>videndus</HI> Antibarb. Bibl. l. 1. err. 7. pag. 256. &amp;c.</NOTE> <HI>quidlibet ex quolibet,</HI> and to make the Scripture<NOTE N="o" PLACE="marg">Na&s;um cere|um, uti Pontifi|cii.</NOTE> <HI>a no&s;e of wax,</HI> that men may wind and turn which way they li&s;t, as their quaint fancies and wanton wits are plea&s;ed to play with it: for Sir, was not<NOTE N="p" PLACE="marg">2 Tim. 3.16.</NOTE> <HI>every parcell of Scripture,</HI> whether Hi&s;toricall or Doctrinall, <HI>given by in&s;piration,</HI> as well as any one of it? But this is not unlike that idle dotage of the Jewi&s;h Doctors, who tell us, that<NOTE N="*" PLACE="marg"><HI>Menach. in</HI> Gen. 29.</NOTE> <HI>every Scripture</HI> hath <HI>&s;eventy &s;eve|rall faces</HI> or &s;en&s;es: and the Popi&s;h conceit of <HI>four &s;everall &s;orts</HI> of <HI>interpretation</HI> of <HI>Scripture;</HI> which our Writers do ju&s;tly op|po&s;e.</P>
<P>Nor could I therefore, I confe&s;&s;e, without much grief of
<PB N="70" REF="42"> mind, yea and &s;ome kind of godly (I hope) indignation, read what I lately lighted on, among &s;ome <HI>Treati&s;es</HI> of a Prote&s;tant Writer of no &s;mall note, lately publi&s;hed; a<NOTE N="q" PLACE="marg"><HI>L. C.</HI> Exer|citatio ad locum Zoharis.</NOTE> large di&s;cour&s;e, where|in this my&s;ticall manner of expounding plain <HI>and hi&s;toricall pa&s;|&s;ages</HI> of Scripture by I know not what <HI>analogicall</HI> and <HI>allegori|call &s;en&s;es,</HI> is not ju&s;tified onely, but highly commended: and a great deale of pains taken in relating, tran&s;lating, and unfolding, for a pattern thereof, a mo&s;t ab&s;urd, ridiculous, and putid <HI>ex|plication,</HI> or <HI>profanation</HI> rather, of &s;ome<NOTE N="r" PLACE="marg">Gen. 2.4, 5, 6</NOTE> few <HI>ver&s;es</HI> in a pa&s;&s;age of <HI>Mo&s;es</HI> concerning the <HI>creation,</HI> taken out of one of tho&s;e Jewi&s;h brain&s;ick, and fanta&s;ticall Writers. And truly, I could not but wonder not a little, that one of that learning and piety, that I pre&s;ume him to be of, nor dare otherwi&s;e to deem, (and whom ever &s;ince I have been acquainted with his Writings, I have ever in either regard reverendly e&s;teemed, and &s;till &s;hall) could induce his minde to undertake &s;uch a work, as to com|mend to &s;tudents in Divinity that cour&s;e and practice, wherein hee could not but know, how fouly divers of the Ancients had failed and faulted, and whereby &s;ome of them had taken occa|&s;ion to broach and bring in many erroneous, both fond and im|pious conceits: or could endure to wa&s;te &s;o much precious time and &s;erious &s;tudy, in beating out and laying open that in|tricate texture and prolix train of mo&s;t uncouth and un&s;avoury fancies, wherewith that addle-headed Writer hath cloyed and clogged that Scripture; the very bare reading whereof were e|nough to turn any judicious mans &s;tomack, and alone &s;ufficient to make a religious &s;pirit zealous and jealous of pre&s;erving Gods &s;acred oracles in their genuine purity and &s;implicity, to ab|horre and abomitate &s;uch irreverent and irreligious abu&s;e of them, in writhing and wrigling them to and fro, as &s;ome<NOTE N="&s;" PLACE="marg">Nihil qaeren|dum in verbis, ni&s;i loqentium voluntas, cui demon&s;trandae in|vigilare debent omnes veridici e|narratores, <HI>Aug. de con&s;. Evang. lib. 2. cap. 46.</HI> My&s;terium ex rebus qibu&s;vis obviis &amp; apertis effodere, eorum e&s;t qi via hominum pervulgata &s;apere fa&s;tidiunt, qae res &s;aepe excidit in febriculo&s;am putiditatem. <HI>Cun. de Rep. Hebr. lib. 3. cap. 5.</HI></NOTE> <HI>pup|pet-like artifice,</HI> to make them expre&s;&s;e varietie of forms and &s;hapes, as &s;uch did, this one while, and that another, things as much di&s;crepant one from another, as all of them from the truth of the text: and<NOTE N="*" PLACE="marg"><GAP DESC="foreign">, Marc. Imp. l. 7. Sect. 3. <HI>qae ner|vorum, &s;ive verticillorum opera pro tractantis arbitrio attracta citaqe varias &s;ubinde figuras exprimebant. De his</HI> Ari&s;t. nom. de mund. c. 6. Xenoph. in Sympo&s;. Petron. in Satyr.</NOTE> wringing that out of them, that they
<PB N="71" REF="42"> neither &s;peak directly, nor by ju&s;t con&s;equence flows from them, nor can be proved ever to have<NOTE N="t" PLACE="marg">Litera &s;ua<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">i|ter excutienda &amp; non more cap|tivorum acerbe torquenda, donec re&s;tituat, qod non accepit. <HI>Joan. Sarisb. Meta|log. l. 3. c. 1.</HI></NOTE> been intended in them. This I thought good to give an <HI>item</HI> of by the way, the rather, becau&s;e I perceive too much liberty in the&s;e licentious times ta|ken by divers, and the people much applauding them, who play and dally with Scripture, to fi&s;h and fetch out of it &s;ome ab&s;tru&s;e my&s;teries, and &s;trange crotchets, beyond ordinary apprehen&s;i|on; dealing nothing &s;o religiou&s;ly with Gods word, as any &s;ober-minded man would doe with any humane <HI>Autor</HI> of any profe&s;&s;ion,<NOTE N="u" PLACE="marg">Interpretis profe&s;&s;io e&s;t, non qo ip&s;e di&s;ertus appareat, &s;ed qo eum qi lecturus e&s;t, faciat intelli|gere, qomodo ip&s;e intellexit, qi &s;cri|p&s;it. <HI>Hieron. ad Marcel. de Rhet.</HI> Commentatoris officium e&s;t, non qid ip&s;e velit, &s;ed qid &s;entiat ille quem interpreta|tur, exponere. <HI>I|dem de Jovin. Apolog. 1.</HI></NOTE> whom hee were to open and expound. As for your abu&s;e Sir, of this <HI>Scripture te&s;timony</HI> concerning <HI>Scripture,</HI> were but your words brought into a Syllogi&s;ticall form, it would plainly appear how impertinently and ridiculou&s;ly it is by you here produced. And for your cen&s;ure pa&s;t on our way of handling Scripture, I will &s;ay no more but this, that if wee &s;hould take that cour&s;e of dealing with <HI>Scripture,</HI> that your &s;elf and &s;ome of yours do, our <HI>Divinitie</HI> would not onely be <HI>le&s;&s;e divine,</HI> but much more fanta&s;ticall then (wee ble&s;&s;e God for it) as yet it is.</P>
<P>From the&s;e <HI>A&s;&s;ertions</HI> you pa&s;&s;e to others excepted again&s;t, which are &s;pecially concerning <HI>Faith.</HI></P>
<P>The <HI>fir&s;t</HI> whereof is this, that</P>
<P><NOTE N="w" PLACE="marg">Treat. p. <HI>94.</HI></NOTE><HI>Faith is truly and &s;imply this, A being per&s;waded more or le&s;&s;e of Chri&s;ts love.</HI></P>
<P>This being excepted again&s;t as containing no more then any man, the wickede&s;t and mo&s;t profane may have: and indeed, who almo&s;t hath not? Your <HI>Reply</HI> is only in a poor chiding way; that no whit &s;alves the loo&s;ne&s;&s;e and un&s;oundne&s;&s;e of &s;uch a li|bertini&s;h and licentious <HI>A&s;&s;ertion;</HI> thus:</P>
<P><NOTE N="x" PLACE="marg"><HI>Repl. p.</HI> 13. Sect. 6.</NOTE><HI>I pray you mi&s;take not. Can all beleeve from the Spirit? Can all be more or le&s;&s;e &s;piritually per&s;waded? Doe I &s;peak of any per|&s;wa&s;ion of Chri&s;ts love which is not &s;pirituall? Deceive not your &s;elf nor your Reader, nor wrong your Author. Or do I &s;peak of Faith ab&s;tracted from all Repentance, Obedience? &amp;c. Why deal you thus?</HI></P>
<P N="1">1. Sir, all your pitifull complaint of <HI>wrong</HI> done you is idle and frivolous. I wrong you not, I mi&s;relate you not: but give you your own words entirely as I find them in you. If any o|ther mi&s;take you, and by mi&s;taking of you be incouraged to &s;ooth
<PB N="72" REF="43"> up them&s;elves with a vain conceit of being po&s;&s;e&s;&s;ed of <HI>true faith,</HI> when indeed there is no &s;uch matter; your &s;elf is to be bla|med, who by &s;uch &s;peeches as the&s;e give ground to &s;uch a per|nicious error, by not &s;peaking your mind more fully and plainly, (if you meant one thing and &s;pake another;) and &s;tand guilty of the bloud of the &s;ouls of &s;uch as &s;hall, or may peri&s;h by &s;uch mi&s;take.</P>
<P N="2">2. If when you profe&s;&s;e to deliver your minde <HI>truly</HI> and <HI>plainly,</HI> yet you <HI>mean</HI> otherwi&s;e then you <HI>&s;peak,</HI> and <HI>&s;peak</HI> other|wi&s;e then you <HI>mean,</HI> (as it was &s;aid of a couple,<NOTE N="y" PLACE="marg">Pontificem nunqam qod di|ceret facere, <HI>Va|lentinum</HI> nun|qam qod faceret dicere, <HI>Guic|ciard. l. 1.</HI></NOTE> the <HI>father</HI> and the <HI>&s;on,</HI> of no very good note either) how &s;hall we know when your <HI>&s;peeches</HI> and your <HI>meanings</HI> concur?</P>
<P N="3">3. <HI>Can all believ from the Spirit?</HI> No Sir, none can believ from the <HI>Spirit,</HI> but tho&s;e alone that believ from <HI>Gods word.</HI> But many, that have no ground of belief from Gods word, but from &s;uch <HI>principles</HI> as without warrant from it, you and yours infu&s;e into them, nor ever had ought of <HI>Gods &s;pirit</HI> in them, may yet have &s;uch a <HI>per&s;wa&s;ion</HI> as you here mention. And wee there|fore tax this for an <HI>un&s;ound A&s;&s;ertion,</HI> and a <HI>rotten principle,</HI> the &s;ame term that you<NOTE N="z" PLACE="marg">Treat. p. <HI>85.</HI></NOTE> brand &s;ome notes of <HI>A&s;&s;urance</HI> with, which yet you cannot but confe&s;&s;e to be found in <HI>Gods word.</HI> And to mend the matter, you afterward tell us, that<NOTE N="a" PLACE="marg">Treat. p. <HI>92.</HI></NOTE> <HI>none ought to qe|&s;tion whether they believ or not:</HI> and &s;o di&s;&s;wade tho&s;e that have &s;wallowed down this your <HI>poy&s;onfull principle,</HI> from examining whether their <HI>faith</HI> be true and &s;ound or no. And it is an ab&s;urd thing for you to ask, whether <HI>you &s;peak of any per&s;wa&s;ion of Chri&s;ts love that is not &s;pirituall,</HI> when not onely you &s;ay, <HI>per&s;wa|&s;ion</HI> in generall, making no mention of <HI>&s;pirituall,</HI> but forbid any to try it, whether it be <HI>&s;pirituall</HI> or no.</P>
<P N="4">4. But, <HI>Can all be more or le&s;&s;e &s;piritually per&s;waded?</HI></P>
<P N="1">1. Where is that <HI>&s;piritually</HI> in your text? If it were in your <HI>bre&s;t,</HI> as a <HI>&s;ecret re&s;erv,</HI> (which is your<NOTE N="b" PLACE="marg"><HI>Repl pag.</HI> 2. <HI>Sect.</HI> 1, 4.</NOTE> vain plea concerning &s;ome words of mine abu&s;ed by you, where you were as by the finger pointed to my meaning, not concealed, but expre&s;&s;ed) like a <HI>back-door,</HI> or a &s;tarting <HI>hole,</HI> for you to &s;lip out at, when occa|&s;ion &s;hould be, and your &s;elf clo&s;ely pur&s;ued, and hard pre&s;&s;ed with it: You doe but juggle with us, and delude your Reader, that you may make our doctrine herein not complying with yours, to bee deemed too &s;trict, as devi&s;ed on purpo&s;e to pinch
<PB N="75" REF="43"> men and<NOTE N="c" PLACE="marg">Treat. p. <HI>37.</HI></NOTE> <HI>keep them in pain, to make the cure after the more admired.</HI></P>
<P N="2">2. You talk &s;till in ambiguous terms to us. For what intend you by being <HI>&s;piritually per&s;waded?</HI> If from &s;uch grounds as <HI>Gods Spirit</HI> in the word &s;ugge&s;ts, and &s;uch <HI>operations</HI> as the Spi|rit is wont ever to work in the &s;oul where&s;oever it gives abi|lity to believ; you cro&s;&s;e your &s;elf, who are ever and anon gir|ding at us, (as<NOTE N="d" PLACE="marg">Reply, p. <HI>5.</HI> Sect. <HI>1.</HI></NOTE> your &s;elf deny not) and traducing us, for teach|ing men, with the Apo&s;tle, thence to draw ground for &s;uch <HI>per|&s;wa&s;ion,</HI> and thereby to examine the truth of it. If you mean by an immediate <HI>voice</HI> of the <HI>Spirit</HI> &s;peaking directly to the &s;oul, as &s;ome of your party &s;eem to maintain; then I &s;ee not how there can be <HI>more or le&s;&s;e</HI> in it, notwith&s;tanding what&s;oever you talk el&s;e-where of<NOTE N="e" PLACE="marg">Treat. p. <HI>99.</HI></NOTE> <HI>degrees:</HI> For what the <HI>Spirit</HI> &s;peaks in &s;uch an immediate manner to the &s;oul, cannot but <HI>fully</HI> &s;atisfie and <HI>per|&s;wade</HI> that &s;oul to whom it &s;o &s;peaks. Nor will you ever be able to prove, that to <HI>every beleever the Spirit &s;o &s;peaks.</HI></P>
<P N="5">5. But, <HI>Do you &s;peak of faith ab&s;tracted from all repentance, o|bedience, &amp;c.?</HI></P>
<P N="1">1. If &s;uch <HI>per&s;wa&s;ion</HI> as you mention may be without any of the&s;e, as there is no qe&s;tion but it may be; then <HI>a faith abstra|cted from the&s;e</HI> comes within compa&s;&s;e of your definition or de|&s;cription of <HI>faith,</HI> term it whether you plea&s;e.</P>
<P N="2">2. You do &s;peak of, approve, and ju&s;tifie &s;uch a faith; yea, more then that, you affirm, <HI>all true faith</HI> to be &s;uch; when you maintain, that<NOTE N="f" PLACE="marg">Treat. p. <HI>186.</HI></NOTE> <HI>every one that receivs Chri&s;t</HI> (which is done<NOTE N="g" PLACE="marg">Joh. 1.12.</NOTE> by <HI>faith) receivs him in a &s;infull condition;</HI> and con&s;equently, in an impenitent condition. And that to be your meaning, you ac|knowledge, tho you return no an&s;wer to mine Argument a|gain&s;t it.</P>
<P N="3">3. If you intend <HI>no other faith,</HI> why do you &s;o oft tax us, for pre&s;&s;ing the&s;e things as required of all tho&s;e that have intere&s;t in Chri&s;t.</P>
<P N="4">4. What other <HI>faith</HI> is it that you intend, when you &s;ay, that<NOTE N="h" PLACE="marg">Treat. p. <HI>98.</HI></NOTE> <HI>men ought not to &s;tay the exerci&s;e of their faith, for repentance or humiliation, or any other grace?</HI> Of which more hereafter in your Modell.</P>
<P N="6">6. Since you have dealt &s;o ambiguou&s;ly and covertly (by your own confe&s;&s;ion at the be&s;t) in this and other your <HI>A&s;&s;er|tions,</HI>
<PB N="74" REF="44"> (which you are not able to ju&s;tifie) being delivered in your own words, and well &s;orting, as they are delivered, with what you affirm el&s;e-where; you have no cau&s;e to ask me, <HI>why I deal thus:</HI> but wee may well ask you, <HI>why you deal &s;o deceit|fully, and delude &s;illy &s;ouls,</HI> in teaching them to re&s;t on &s;uch <HI>rot|ten reeds</HI> as the&s;e, (which you are loth to own, tho they be your own) to the ruine of their &s;ouls.</P>
<P>Your next <HI>A&s;&s;ertion</HI> is, that</P>
<P><NOTE N="i" PLACE="marg">Treat. p. <HI>97</HI></NOTE><HI>No man can beleeve too &s;uddenly.</HI></P>
<P>To which I an&s;wer, That<NOTE N="k" PLACE="marg">An&s;. p. <HI>20.</HI></NOTE> <HI>men may beleeve too &s;uddenly, as did</HI> Simon <HI>the Sorcerer: too &s;oon and too &s;uddenly they may pre&s;ume, and he per&s;waded of Chri&s;ts love; if that be faith, as you define it.</HI></P>
<P><NOTE N="l" PLACE="marg">Reply p. <HI>13.</HI></NOTE>Now to this you reply,</P>
<P N="1">1. <HI>Was</HI> Simon Magus <HI>blamed for beleeving too &s;uddenly, or for mi&s;-beleeving: becau&s;e hee beleeved that the gifts of the holy Gho&s;t might be bought with money?</HI></P>
<P N="1">1. Grant it, that hee was <HI>blamed</HI> for the latter; that <HI>mi&s;|belief</HI> of his, and the evill act thence proceeding, di&s;covering the un&s;oundne&s;&s;e of his formerly pretended, and externally pro|fe&s;&s;ed <HI>faith:</HI> yet what I &s;ay &s;tands &s;till firm, That <HI>a man may too &s;uddenly believ as hee did.</HI> And if his <HI>belief</HI> were <HI>unbelief,</HI> and a mere groundle&s;&s;e pre&s;umption, then that which I &s;ay is true: For &s;ure it is, men may too &s;uddenly <HI>mi&s;-believ</HI> and <HI>pre&s;ume.</HI></P>
<P N="2">2. If <HI>to believ</HI> be no more then as you &s;ay, <HI>To be per&s;waded more or le&s;&s;e of Chri&s;ts love;</HI> not <HI>Simon Magus</HI> alone, but many millions, nay, any other in his e&s;tate, <HI>may too &s;oon and too &s;uddenly believ:</HI> yea, if your former tenents be true, <HI>Simon Magus,</HI> tho<NOTE N="m" PLACE="marg">Act. 8.23.</NOTE> abiding &s;till <HI>in the gall of bitterne&s;&s;e, and in the bond of iniquity,</HI> had as good right unto, and intere&s;t in <HI>the promi&s;es of the Gospel,</HI> running <HI>ab&s;olutely</HI> and &s;imply without any <HI>condition of faith and repentance,</HI> and <HI>belonging to &s;inners as &s;inners, not as humbled or repentant &s;inners,</HI> and therefore to him, unle&s;&s;e you will deny him to be a &s;inner; as <HI>Philip</HI> or <HI>Peter,</HI> that preached Chri&s;t to him: and might con&s;eqently <HI>believ</HI> as well as they, and be on good ground <HI>per&s;waded that Christ loved him;</HI> &s;ince the promi&s;es belong to none but &s;uch as Chri&s;t loves.</P>
<P>But you proceed in your chiding and expo&s;tulating lan|guage.</P>
<P N="2">2.<NOTE N="n" PLACE="marg">Repl. ibid.</NOTE> <HI>Can any believe too &s;oon? If &s;ome mi&s;-believe, or believe
<PB N="75" REF="44"> fal&s;ly, what is that to them that truly believe?</HI><NOTE N="o" PLACE="marg">Rom. 3.</NOTE> Shall the unbe|lief of &s;ome make the faith of God without effect? God forbid. <HI>Can Chri&s;t be too &s;oon a Saviour to us? Can the fountain be too &s;oon opened for &s;in? Can the riches of Chri&s;t be too &s;oon brought home?</HI> Paul <HI>counts it an honour to be</HI><NOTE N="p" PLACE="marg">Rom. 16.5, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></NOTE> <HI>fir&s;t in Chri&s;t:</HI> as to &s;ome <HI>that were in</HI> Chri&s;t before him, and to others that were <HI>the fir&s;t-fruits of Achaia.</HI></P>
<P N="1">1. No man can truly <HI>believe too &s;oon,</HI> no more then hee can truly <HI>repent too &s;oon.</HI> But Sir, you compell us to &s;ing over your own &s;ong again to you. Men may <HI>too &s;oon be per&s;waded more or le&s;&s;e that Chri&s;t loves them;</HI> becau&s;e &s;ooner then they have any good ground for any &s;uch per&s;wa&s;ion, that which is the ve|ry <HI>e&s;&s;ence</HI> of <HI>faith</HI> with you; and they that &s;o <HI>beleeve</HI> before they <HI>repent, beleeve too &s;oon;</HI> their impenitency &s;hewing &s;uch <HI>belief</HI> of theirs to be no well-grounded <HI>faith,</HI> but a pre&s;umptuous <HI>fancie.</HI></P>
<P N="2">2. If there be <HI>mi&s;-belief</HI> and <HI>fal&s;e belief,</HI> as well as <HI>true be|lief;</HI> How dare you di&s;&s;wade men from <HI>trying their faith,</HI> whe|ther it be &s;ound and &s;incere? Should one di&s;&s;wade or forbid men to weigh or try the gold they receive, when they know light and ba&s;e coin to be rife abroad; yea, &s;o rife, that there is far more &s;tore of the faulty commonly tendered in payment, then of good and weighty gold; what could it be deemed but a meer knavi&s;h device, of one either de&s;irous to cheat and cozen people him&s;elf, or willing to have them cheated and cozened by others?</P>
<P N="3">3. You mi&s;-apply and abu&s;e <HI>Scripture,</HI> as el&s;e-where, &s;o here. Tho<NOTE N="q" PLACE="marg">Rom. 3.3.</NOTE> <HI>the unbelief of &s;ome cannot make the faith of God of none ef|fect,</HI> but that his promi&s;es &s;hall in their due time all undoubted|ly be made good to all his: yet what is that at all to our pre&s;ent debate? For may not therefore &s;ome per&s;wade them&s;elves, (and that from your grounds encouraged &s;o to do) that Gods promi|&s;es belong to them, when indeed they do not?</P>
<P N="4">4. Tho <HI>Chri&s;t cannot too &s;oon be a Saviour,</HI> if hee plea&s;e, unto any; yet may many, yea, too many do <HI>per&s;wade</HI> them&s;elves, that Chri&s;t is their Saviour, whom yet he never will &s;ave.</P>
<P N="5">5. <HI>The fountain</HI> in &s;ome &s;ort and manner <HI>may,</HI> in the mini&s;te|riall di&s;pen&s;ation of it, <HI>be too &s;oon &s;et open;</HI> if it be otherwi&s;e &s;et open then it was by <HI>Peter</HI> in his preaching<NOTE N="r" PLACE="marg">Acts 2.38. &amp; 3.19.</NOTE> to the Jewes,
<PB N="76" REF="45"> and<NOTE N="&s;" PLACE="marg">Act. 8.22.</NOTE> to <HI>Simon Magus</HI> afterward: and if, as it is by many of your &s;train in the&s;e times, who tell men that &s;inners of all &s;orts may be wa&s;hed in it from the guilt of their &s;ins, although they continue &s;till in the practice of them; and your own principles prove and approve the &s;ame.</P>
<P N="6">6. <HI>The riches of Chri&s;t cannot too &s;oon be brought home to any &s;oul.</HI> It is God; not you, or I, or any other that can doe that. But <HI>the riches of Chri&s;t,</HI> and the <HI>waters</HI> of the forementioned <HI>foun|tain,</HI> are (I &s;uppo&s;e) of tho&s;e<NOTE N="t" PLACE="marg">Mat. 7.6.</NOTE> <HI>holy things,</HI> which wee are by our Saviour him&s;elf forbidden <HI>to throw to dogs,</HI> or <HI>to expo&s;e to &s;wine.</HI> And wee may be over ha&s;tie therefore in our di&s;pen&s;ation of them.</P>
<P N="7">7. For the Scriptures wherewith you &s;eal up this imperti|nent di&s;cour&s;e, I &s;hould endeavour to &s;hew how mi&s;erably and palpably you abu&s;e them in your vain and ridiculous citing of them to no purpo&s;e, if I deemed any Reader to be &s;o &s;otti&s;h or dim-&s;ighted, that hee were not able to di&s;cern between <HI>an apple and an oy&s;ter.</HI></P>
<P>But in &s;tead thereof, I &s;hall onely make bold to pre&s;ent him with a brief <HI>Modell</HI> of your <HI>Divinitie</HI> concerning the&s;e points.</P>
<P N="1">1.<NOTE N="u" PLACE="marg">Treat. p. <HI>94.</HI></NOTE> <HI>Faith</HI> (you told us) <HI>to &s;peak truly and &s;imply,</HI> (which indeed you, and tho&s;e of your &s;train &s;eldome do) <HI>is</HI> (no more then) <HI>to be per&s;waded more or le&s;&s;e of Chricts love.</HI></P>
<P N="2">2.<NOTE N="w" PLACE="marg"><HI>Ib. p</HI> 97, 98.</NOTE> <HI>Men cannot too ha&s;tily or too &s;uddenly</HI> (thus) <HI>believ.</HI> (for unto this your definition your words mu&s;t have reference, unle&s;&s;e you will acknowledge, that your writings hang together like <HI>ropes of</HI><NOTE N="x" PLACE="marg"><HI>Arena &s;ine cal|ce.</HI> Suet. Caio. cap. 53.</NOTE> <HI>&s;and, without lime</HI> to bind it: and by <HI>faith</HI> you mean one thing, and by <HI>belief</HI> another).</P>
<P N="3">3.<NOTE N="y" PLACE="marg">Ibid. p. 98.</NOTE> <HI>Men ought not to &s;tay the exerci&s;e of their faith for re|pentance, or humiliation, or any other grace.</HI> (As much as to &s;ay, they ought not to forbear <HI>per&s;wading</HI> them&s;elves <HI>that Chri&s;t loves them,</HI> tho they do <HI>not repent,</HI> nor be <HI>humbled</HI> at all for their &s;ins.)</P>
<P N="4">4.<NOTE N="z" PLACE="marg">Ibid. p. <HI>92.</HI></NOTE> <HI>None ought to qe&s;tion whether they believ or no:</HI> (and &s;o need not, yea, ought not to examine their <HI>faith,</HI> whether it be &s;ound and &s;incere, or no.)</P>
<P N="5">5.<NOTE N="a" PLACE="marg">Ibid. p. <HI>57.</HI></NOTE> <HI>In the Go&s;pel all are immediately called to believe:</HI> (that is, according to the former tenents, to be <HI>per&s;waded</HI> that they are of the number of tho&s;e that <HI>Chri&s;t loves,</HI> and will &s;ave, whe|ther they be yet <HI>humbled</HI> and <HI>repent,</HI> or no.)</P>
<P N="6"><PB N="77" REF="45">6.<NOTE N="b" PLACE="marg">Ibid. p. <HI>93.</HI></NOTE> <HI>Chri&s;t commands to believ:</HI> (whom, but tho&s;e whom he calls? and hee calls all immediately without more ado;) <HI>for this is his commandement; and commandements of this nature mu&s;t be obeyed, not di&s;puted:</HI> (and men mu&s;t not therefore &s;tand di|&s;puting whether they beleeve aright or no: for to that purpo&s;e is this alledged.)</P>
<P>Now Sir, endeavour you to &s;alve the&s;e <HI>A&s;&s;ertions</HI> with what <HI>qualifications</HI> and <HI>modifications</HI> you plea&s;e, and out of your &s;ubtile wit you can devi&s;e; let any indifferent per&s;on judge, what en|couragement you have hereby given unto &s;ely &s;ouls, to build hopes of attaining heaven and happines, on &s;uch a &s;andy foun|dation as mans corrupt and profane heart is of its &s;elf over prone to entertain and r<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ly on; to wit, <HI>being per&s;waded more or le&s;&s;e that they are of Chri&s;ts beloved ones, and true belevers,</HI> tho they have no dram of <HI>repentance,</HI> or other grace in them.</P>
<P>But the mo&s;t of all this (which indeed you might ju&s;tly be a|&s;hamed of, had you not made an utter riddance of all ingenuous di&s;po&s;ition) together with what is again&s;t the &s;ame in mine<NOTE N="c" PLACE="marg"><HI>An&s;. p.</HI> 20, 21.</NOTE> <HI>An|&s;wer</HI> objected, you let pa&s;&s;e, only out of mine <HI>exception</HI> to the la&s;t, you &s;nip off that one &s;hred, wherein I &s;ay, that</P>
<P><NOTE N="d" PLACE="marg">Ibid. p. <HI>20.</HI></NOTE><HI>Chri&s;t commands us to repent as well us to believe; yea, fir&s;t to repent, and than to believe.</HI></P>
<P>Whereunto, in your wonted fa&s;hion, to little purpo&s;e, you thus <HI>reply:</HI></P>
<P><NOTE N="e" PLACE="marg">Repl. pag. <HI>13.</HI> Sect. <HI>7.</HI></NOTE><HI>Yea, but will you take the doctrine of the Go&s;pel from a part, or &s;ummary of it, as you &s;ay, and not from the Go&s;pel in its fulne&s;&s;e, and glory, and revelation? will you gather doctrines of truth, as</HI> Ruth <HI>for a while did glea<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ings, here one ear of corn, and there ano|ther; and not rather go to the full &s;heaf, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o truth in the harve&s;t and Vintage? Will you pick up truth by pieces and parcels, in Repen|tance, and Obedience, and &s;elf-deny all? and not reveal the&s;e as Chri&s;t may be mo&s;t glorified, and the Saints mo&s;t &s;anctified, and the&s;e gifts mo&s;t &s;piritualized and improved? Will yee preach do|ctrine as it lies in the letter; or in their Analogie and inference of truth? The Papi&s;ts preach Chri&s;ts very fle&s;h and bloud to be in the wine, and why? becau&s;e they look but half way to the demon&s;tration of truth in the Spirit: they &s;hut up Chri&s;t in one nation, and not in anoth<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">&punc; and &s;o lo&s;e the truth by revealing it in that form of words which is too narrow for it, and too &s;hort of</HI><NOTE N="f" PLACE="marg">Ephe&s;.</NOTE> <HI>the height, and depth and length of it.</HI></P>
<PB N="78" REF="46">
<P>But Sir, 1. You have here a great deal of your <HI>Rhetorick;</HI> which it &s;eems, you have not yet renounced: but very little of your <HI>Logick;</HI> which, it &s;eems, you have &s;o &s;haken hands with, that you never intend to admit, or to be reconciled unto again. For here is nothing but idle flouri&s;hes, like &s;ome Fencer in di|&s;port, laying about him with his two-handed &s;word, to make pa&s;&s;age for &s;ome &s;ight, when hee hath no body to fight with: nothing but a mere &s;ound of words, the &s;ame that wee had oft before, with one or two qeint &s;imilitudes, that may &s;erve for a new garni&s;h: all as much to the matter, as an <HI>an&s;wer</HI> of <HI>chalk</HI> to a <HI>que&s;tion</HI> of <HI>chee&s;e.</HI> Sir, put your di&s;cour&s;e into &s;ome form of <HI>Argument,</HI> and you may from you &s;elf &s;oon have an an&s;wer; you will &s;oon &s;ee the loo&s;ne&s;&s;e of it your &s;elf.</P>
<P N="2">2. If you did but well weigh what you &s;ay, you might ea&s;ily di&s;cern, that the edge of this your <HI>rap&s;odie,</HI> (for it is not worth the name of an <HI>Argument</HI>) leaving us, turns directly upon your &s;elf. For who be they that <HI>glean, picking here an ear, and there an ear, and refu&s;ing to re&s;ort to the whole &s;heaf,</HI> but your &s;elf? You tell us,<NOTE N="g" PLACE="marg">Joh. 14.1.</NOTE> <HI>Chri&s;t commands to believe:</HI> there you pick up one ear. We tell you,<NOTE N="h" PLACE="marg">Mark 1.15.</NOTE> <HI>he bids us repent and believe:</HI> we would have you take the re&s;t of the &s;heaf along with you; and that you refu&s;e. You tell us, that<NOTE N="i" PLACE="marg">Acts 16.31.</NOTE> <HI>Paul bids the Jailer believe:</HI> there you pick up the &s;ame one ear again. And wee tell you, that the &s;ame Apo&s;tle &s;aith, that<NOTE N="k" PLACE="marg">Act. 20.21.</NOTE> <HI>hee preached to all</HI> (that hee preached to) <HI>Jew or Gentile, as well repentance, as faith;</HI> yea,<NOTE N="l" PLACE="marg">Act. 26.20.</NOTE> <HI>faith, re|pentance, and new obedience:</HI> and would have you joyn them to|gether, binding them up in <HI>one &s;heaf,</HI> as hee did. And you not onely refu&s;e &s;o to doe, but jeer and deride us for &s;o doing: and when wee complain of your &s;o dealing with us, you demand of us,<NOTE N="m" PLACE="marg"><HI>Repl. p.</HI> 5. Sect. 1.</NOTE> <HI>Why wee think much to be &s;o dealt with, when wee do therein ami&s;&s;e.</HI> Now Sir, whether of the two <HI>pick up ear by ear,</HI> or whether <HI>go to the full &s;heaf,</HI> you or we, in that particular at lea&s;t, that is now before us, let any man, not wholly void of com|mon &s;en&s;e, judge. Wee require to have the <HI>&s;heaf</HI> kept entire, and not broken a&s;under,<NOTE N="n" PLACE="marg">Mat. 19.6.</NOTE> nor tho&s;e things <HI>di&s;-joyned,</HI> that <HI>God</HI> and <HI>Chri&s;t</HI> hath <HI>conjoyned:</HI> You over-&s;aucily and pre&s;umptu|ou&s;ly &s;ever them. And when wee finde fault with you for your &s;o doing, you charge on us the fault that you your &s;elves offend in.</P>
<P N="3"><PB N="79" REF="46">3. If there be any truth in our doctrine concerning <HI>repentance, &s;elf-deny all,</HI> and <HI>obedience;</HI> and concerning the <HI>nece&s;&s;ity</HI> of the&s;e unto &s;alvation: confe&s;&s;e at length to your &s;hame, unle&s;&s;e you regard your own credit more then Gods truth, your hainous im|piety, in wilfull oppo&s;ing the&s;e truths, again&s;t your own know|ledge; and with Achan,<NOTE N="o" PLACE="marg">Jo&s;h. 7.19.</NOTE> <HI>Give God the glory,</HI> who&s;e doctrine of truth in his Mini&s;ters preaching and pre&s;&s;ing of it, in no o|ther manner then as Chri&s;t him&s;elf did, you have wickedly and wretchedly derided.</P>
<P N="4">4. If the&s;e be but <HI>pieces</HI> and <HI>parcels of truth,</HI> what is <HI>faith</HI> any more?</P>
<P N="5">5. Before you taxed us for<NOTE N="p" PLACE="marg">Reply, p. <HI>8.</HI> Sect. <HI>2.</HI></NOTE> <HI>interpreting Scripture in con|&s;eqence;</HI> and now for <HI>not preaching it in Analogie and inference.</HI> Do you know what you would have? you are very wayward, it &s;eems: nothing that wee do, or not do, can plea&s;e you. How differ <HI>con&s;equence</HI> and <HI>inference?</HI> Be plea&s;ed good Sir, to &s;hew us, and arread us this riddle: for but<NOTE N="q" PLACE="marg">Rep. p. <HI>14.</HI></NOTE> a little hereafter your &s;elf make them all one.</P>
<P N="6">6. No &s;ound <HI>inference</HI> or <HI>analogie</HI> doth or can de&s;troy any <HI>truth:</HI> nor doth the <HI>analogie</HI> of one <HI>truth</HI> with another, inhibit the preaching of one <HI>truth</HI> as well as another.</P>
<P N="7">7. For what you prate &s;o much of <HI>&s;piritualizing the letter of the Text,</HI> wee ju&s;tly &s;u&s;pect that lurking in it, that wee de|&s;ervedly dete&s;t and abhorre: the doctrine of <HI>repentance,</HI> and <HI>&s;elf-denyall,</HI> and <HI>obedience,</HI> is no <HI>allegoricall</HI> matter, that wee need fan|cie or fi&s;h for &s;ome my&s;ticall &s;en&s;es of, by &s;ome I know not what new forged lights. But of this enough before.</P>
<P N="8">8. For the <HI>Popi&s;h doctrine,</HI> either of <HI>Tran&s;ub&s;tantiation,</HI> or of <HI>Concomitancie;</HI> what have wee to doe with it? were it any part of Gods truth, wee had no cau&s;e to r<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ject it. Wee deem of it, as wee doe of your <HI>Antinomian dotages,</HI> that they are both alike mere <HI>novelties,</HI> fruits of mens wicked and wanton wits, enamoured too much on their own vain &s;peculations, and therewith endeavouring to delude and &s;educe others.</P>
<P N="9">9. Popi&s;h errours and Scriptures you make much alike u&s;e of; alledging them to as little purpo&s;e the one as the other.</P>
<P>To the refidue that en&s;ueth,<NOTE N="r" PLACE="marg"><HI>An&s;. p.</HI> 21, 30.</NOTE> in <HI>five</HI> entire <HI>leaves,</HI> in way of exception to his eighth, ninth, and tenth <HI>A&s;&s;ertions,</HI> the <HI>ju&s;tifica|tion</HI> and <HI>e&s;tabli&s;hment</HI> of our <HI>grounds of a&s;&s;urance</HI> a&s;&s;igned out of
<PB N="80" REF="47"> Gods word by us, and by him oppo&s;ed; and the <HI>di&s;cu&s;&s;ion</HI> and <HI>rejection</HI> of his <HI>new-found a&s;&s;urances,</HI> hee returneth indeed &s;ome few &s;hort &s;lubbring <HI>an&s;wers;</HI> but &s;o as that the main matter, the mo&s;t of it, is let go, and left as wholly buried in oblivion.</P>
<P N="1">1. Concerning his di&s;&s;wa&s;ive from any triall of faith, which with much eagerne&s;&s;e he had formerly in&s;i&s;ted on; affirming, that<NOTE N="&s;" PLACE="marg">Treat. p. <HI>73.</HI></NOTE> <HI>for a man to qe&s;tion his faith, were to qe&s;tion Chri&s;t him&s;elf, and to make our Saviour a Sorcerer:</HI> Hee is now &s;omewhat allayed of his former heat; and out of his kindne&s;&s;e hee is content in &s;ome &s;ort to clo&s;e with us, and to &s;toop &s;o low from his Magi|&s;teriality, as (tho contrary to his own tenents) to conde&s;cend in &s;ome things to us, that wee may not utterly di&s;agree. His words are the&s;e.</P>
<P N="1">1.<NOTE N="t" PLACE="marg">Repl. p. <HI>14.</HI></NOTE> <HI>You &s;ay, We are to try our faith: I &s;ay &s;o too; if you would not pick and chu&s;e in my book, to make me &s;ome other thing then you find mee.</HI></P>
<P N="1">1. Do <HI>you &s;ay,</HI> Sir, <HI>that wee mu&s;t try our faith?</HI> You do indeed now here &s;o &s;ay: but doe you &s;ay &s;o in your book? or do you not there flatly avow the clean contrary, and that, in as expre&s;&s;e terms as may be? el&s;e what is the <HI>Engli&s;h</HI> of tho&s;e words there;<NOTE N="u" PLACE="marg">Treat. p. <HI>92.</HI></NOTE> <HI>None ought to qe&s;tion whether they believe or no?</HI> and<NOTE N="w" PLACE="marg">Ibid. p. <HI>95.</HI></NOTE> <HI>Wee ought no more to qe&s;tion our faith, then wee ought to qe&s;tion Chri&s;t?</HI> Unle&s;&s;e I have forgotten mine <HI>Engli&s;h,</HI> as you have your <HI>Logick,</HI> the&s;e words are directly repugnant to what you now &s;ay. Nor do I in charging this upon you, <HI>make you a|ny other thing then I find you:</HI> the rather, finding you, as<NOTE N="x" PLACE="marg"><HI>An&s;. p.</HI> 22, 23.</NOTE> mine An&s;wer &s;hews, not barely propounding the&s;e things; but with much vehemencie pre&s;&s;ing them, and deeply cen&s;uring what you &s;eem how to acknowledge, as derogatory from the <HI>credit</HI> of the <HI>Gospel,</HI> and the <HI>honour</HI> of <HI>Chri&s;t:</HI> both which in truth you doe hereby not oppo&s;e and contradict onely, but much di&s;|honour and di&s;grace. Sure, you made full account, that no <HI>Re|joynder</HI> would ever have appeared to this your <HI>Reply;</HI> you would never el&s;e have thus written.</P>
<P N="2">2.<NOTE N="y" PLACE="marg">Repl. ibid.</NOTE> But <HI>my meaning is, that we mu&s;t try our faith for a&s;&s;urance; as my other words imply: and you &s;ay &s;o to.</HI></P>
<P>Sir, I &s;ay, <HI>we mu&s;t try our faith it &s;elf,</HI> whether it be &s;incere or no, as well as take <HI>triall of our a&s;&s;urance;</HI> which a man may want, tho he have true faith. Nor do my words imply any o|ther
<PB N="81" REF="47"> thing, or exclude either. But Sir, this <HI>puntilio</HI> we will not &s;tand upon; (tho your words here be nothing cleer) a &s;mall matter &s;hall not part us. The rather &s;ince that in both you freely profe&s;&s;e to &s;ay the &s;ame; and are of late become &s;o li|berall, where you &s;eemed &s;o extream tenacious and hidebound before. But where is the difference then between us? what is it, that &s;ets us at a di&s;tan<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> and &s;uch a di&s;tance, that for &s;aying no more then you now gran<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, we mu&s;t needs be held guilty of <HI>ma|king our Saviour a Sorcerer?</HI> Speak on your mind Sir, plainly; you are much mi&s;taken in us; <HI>we are willing</HI> enough <HI>to hear you.</HI></P>
<P N="3">3. You &s;ay;<NOTE N="z" PLACE="marg">Repl. Ibid.</NOTE> <HI>We would have the be&s;t a&s;&s;urance from tryall: and there you leave us; and do not &s;ay <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> we &s;ay.</HI></P>
<P N="1">1. The q &s;tion at pre&s;ent is not concerning the <HI>be&s;t a&s;&s;urance,</HI> or the wor&s;t; but whether any <HI>triall</HI> is to be taken at all. And here your words are peremtory and generall: that <HI>none ought to qe&s;tion their faith:</HI> and con&s;equently, that <HI>no triall</HI> at all is to be taken. And here Sir, &s;hould I leave you, &s;ticking fa&s;t in the mire of your owne former <HI>a&s;&s;ertions,</HI> which it &s;eems you are growne a&s;hamed of, and are loth therefore now to own; and &s;o entangled in the bryers of your own cro&s;s <HI>contra|dict<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ons,</HI> that you know not how to wind your &s;elf out of them; and &s;o rid mine hand of you, having forced from you a <HI>confe&s;&s;i|on</HI> of what you formerly denied; there could be nothing further exacted of me as concerning the pre&s;ent <HI>debate.</HI> For all that here followeth is nothing at all, either to the cleering of your &s;elf from the point charged on you, or the removall of mine <HI>ex|ception</HI> made thereunto. Yet re&s;olved we are to hear what you &s;ay, tho you &s;peak not to the point.</P>
<P N="2">2. Where then do you find me &s;ay, that <HI>the be&s;t a&s;&s;urance is from triall?</HI> and here I might return you again your own coin, expo&s;tulate with you in your own words; <HI>Why do you make me &s;ome other thing then you find me? deceive not your &s;elf, nor your reader; nor wrong not your Author.</HI> Set not up a <HI>&s;take,</HI> as the young<NOTE N="a" PLACE="marg"><HI>Ad palum ti|rones exerceban|tur,</HI> Vege. l. 1 c. 11. &amp; l. 2. c. 23. Inde, <HI>Pali vul|nera,</HI> Juvenali Sat. 6.</NOTE> <HI>novices</HI> of the <HI>Roman trained bands</HI> had wont to do, wherewith to <HI>exerci&s;e</HI> your &s;elf. Howbeit, that you may &s;ee, we are not &s;o quarrel&s;ome as you deem us; if you will be plea&s;|ed to do, not us, but the <HI>Apo&s;tles</HI> of <HI>Chri&s;t</HI> the courte&s;ie, as to acknowledg the <HI>as&s;urance</HI> that they have pointed us to, and gi|ven us a&s;&s;urance of, to be <HI>true, &s;ure, &s;ound, certain;</HI> and not
<PB N="82" REF="48"> vilifie, deba&s;e, di&s;grace and traduce them, as<NOTE N="b" PLACE="marg"><HI>An&s;. p.</HI> 27, 32.</NOTE> <HI>narrow, puzzling, perplexing, di&s;tracting cour&s;es, broken ware, weak work, rotten &s;tuffe,</HI> and the like, we will let fall this <HI>controver&s;ie,</HI> and leave contending and qe&s;tioning <HI>what a&s;&s;urance is the best,</HI> we will be content to take the&s;e, and teach them, &s;uch as they be, and as the writers of holy writ have a&s;certained them to be. And yet, give mee leave to be &s;o bold, as to tel you &s;o much of my mind by the way, that I &s;hall ever conceive ju&s;t cau&s;e to qe&s;tion that <HI>faith,</HI> that &s;hunneth this touch&s;tone, that refu&s;eth to be <HI>tried</HI> by &s;uch <HI>&s;igns</HI> and <HI>marks</HI> as the Apo&s;tles have propounded for that purpo&s;e.</P>
<P><NOTE N="c" PLACE="marg">Repl. Ibid.</NOTE><HI>But is that</HI> (&s;ay you) <HI>the best &s;pirituall a&s;&s;urance, that is from our &s;pirit in part, or from God alone? from our rea&s;oning, or his speaking? can a &s;pou&s;e argue better the love of her friend, from his tokens and bracelets, or from his owne word and letter and &s;eal?</HI></P>
<P N="1">1. Sir, we contend not for <HI>prerogative,</HI> as was before &s;aid, that is a <HI>qe&s;tion</HI> of your owne; no <HI>a&s;&s;ertion</HI> of ours.</P>
<P N="2">2. The <HI>a&s;&s;urance</HI> gathered from the gratious <HI>work of gods &s;pirit</HI> on our &s;ouls, and the effects of the &s;ame, is not an <HI>a&s;&s;urance ta|ken from our own &s;pirit,</HI> but from <HI>Gods &s;pirit.</HI><NOTE N="d" PLACE="marg">1 Joh. 4.13.</NOTE> <HI>Hereby we know, that we dwell in him, and he in us, becau&s;e he hath given us of his &s;pirit.</HI></P>
<P N="3">3. Our <HI>a&s;&s;urance</HI> rightly and truly rai&s;ed by our rea&s;oning from <HI>Gods gratious work</HI> in us, is a true and <HI>a divine te&s;timony;</HI> as a<NOTE N="e" PLACE="marg">Habent te&s;ti|monium in verbo Dei, &s;untqe non minus divina mandata, qae ex certa Scripturae &s;ententia, bona con&s;equentia de|ducuntur, qam qae totidem literis &amp; &s;yllabis in Scripturis expri|muntur. <HI>Chem|nit. exam. trid. part. 1. p. 19.</HI></NOTE> <HI>conclu&s;ion</HI> nece&s;&s;arily deduced from <HI>Scripture,</HI> is a <HI>divine truth,</HI> as well as that that is expre&s;ly found in Scripture: yea, the Apo&s;tle tels us, that<NOTE N="f" PLACE="marg">Rom. 8.16.</NOTE> <HI>the Spirit of God bears witne&s;&s;e together with our &s;pirit.</HI> Nor doth the one therefore &s;imply weaken the work of the other.</P>
<P N="4">4. <HI>A bracelet,</HI> or <HI>a frontlet</HI> barely &s;ent or given, may argue &s;ome good will, but makes no engagement; there mu&s;t be &s;ome <HI>letter,</HI> or<NOTE N="g" PLACE="marg">Pignus e&s;t do|num verbo ve&s;ti|tum. <HI>Reg. Jur.</HI></NOTE> <HI>word</HI> of promi&s;e added, that mu&s;t effect that: And that the&s;e <HI>&s;pirituall endowments</HI> want not. Wee have <HI>Gods word,</HI><NOTE N="h" PLACE="marg"><GAP DESC="foreign">. Maca. hom. 39.</NOTE> his <HI>letter,</HI> his <HI>hand writing,</HI> his <HI>&s;eal,</HI> both te&s;tifying to us, and giving us <HI>a&s;&s;urance</HI> that the&s;e things are his <HI>earne&s;ts;</HI> as your &s;elf before confe&s;t.</P>
<P N="5">5. Yea, but<NOTE N="i" PLACE="marg">Repl. Ibid.</NOTE> <HI>the Spirit is</HI><NOTE N="k" PLACE="marg">1 Joh. 5.8.</NOTE> <HI>one of the three that beareth wit|ne&s;&s;e on earth: and, in whom after ye beleeved, you were &s;ealed with the Spirit of promi&s;e.</HI></P>
<PB N="83" REF="48">
<P>That<NOTE N="l" PLACE="marg">Rom. 8.16.</NOTE> <HI>The Spirit bears witne&s;&s;e,</HI> and that <HI>together with our &s;pirit,</HI> is acknowledged; and that the <HI>faithfull</HI> are &s;aid to be<NOTE N="m" PLACE="marg">Ephe&s;. 1.14. &amp; 4.30.</NOTE> <HI>&s;ealed by the Spirit,</HI> the Apo&s;tle is expre&s;&s;e for it: but the qe|&s;tion is, what manner of <HI>&s;ealing</HI> it is that is there meant: And it is &s;uch, I &s;uppo&s;e, as rather cro&s;&s;es, then furthers what you would have. Which to make manife&s;t, I &s;hall in the fir&s;t place crave leave, that I may without offence or prejudice a little re|ctifie the Tran&s;lation, and render the text as the <HI>Originall</HI> yeelds it; the words run thus,<NOTE N="n" PLACE="marg">Ephe&s;. 1.13.</NOTE> <HI>In whom</HI><NOTE N="o" PLACE="marg"><GAP DESC="foreign"> <HI>Ita</HI> <GAP DESC="foreign">, <HI>credens,</HI> Marc. 16.16. <GAP DESC="foreign"> <HI>credentes,</HI> Luc. 8.12. <GAP DESC="foreign"> <HI>credere,</HI> Marc. 9.23. 2 The&s;&s;. 2.11. <HI>Sic</HI> <GAP DESC="foreign"> <HI>au|diens,</HI> Mat. 2.3. &amp; 4.12. &amp; 8.10. <GAP DESC="foreign"> <HI>audientes,</HI> Mat. 15.12. <GAP DESC="foreign"> <HI>audire,</HI> Mat. 13.42. &amp; 13.15, 17.</NOTE> <HI>beleeving,</HI> or <HI>having be|leeved,</HI> or <HI>when you beleeved, you were &s;ealed.</HI></P>
<P>Now the &s;ealing here mentioned I take to con&s;i&s;t in the <HI>in|ward endowments</HI> of <HI>&s;anctifying grace,</HI> whereby the <HI>Spirit</HI> &s;et <HI>Gods mark</HI> and <HI>&s;eal</HI> on them at the time of their conver&s;ion and receiving of Chri&s;t.</P>
<P>My rea&s;ons are briefly:</P>
<P N="1">1. The <HI>&s;ealing</HI> here mentioned is <HI>generall,</HI> common to all <HI>beleevers;</HI><NOTE N="p" PLACE="marg">2 Cor. 1.21, 22.</NOTE> <HI>us with you, and you with us,</HI> &s;aith the Apo&s;tle of tho&s;e at <HI>Corinth;</HI> and the &s;elf-&s;ame hee pre&s;umeth here of all the <HI>faith|full</HI> at <HI>Ephe&s;us.</HI></P>
<P N="2">2. It is &s;aid of them, that <HI>they</HI> are thereby <HI>&s;ealed,</HI> as el&s;ewhere; not that thereby <HI>redemption</HI> is <HI>&s;ealed</HI> unto them; but that<NOTE N="q" PLACE="marg">Ephe&s;. 1.13. &amp; 4.30.</NOTE> <HI>they</HI> are thereby <HI>&s;ealed</HI> unto it: which implies &s;ome <HI>impre&s;&s;ion</HI> of a <HI>&s;eal,</HI> or <HI>&s;ignature</HI> &s;tamped on them. And herein &s;ome diffe|rence &s;eems to be between the <HI>outward &s;eals,</HI> to wit, the<NOTE N="r" PLACE="marg">Rom. 4.11.</NOTE> <HI>Sa|craments,</HI> and the <HI>inward &s;eal</HI> of the <HI>Spirit;</HI> that <HI>they &s;eal</HI> the <HI>covenant</HI> to the <HI>&s;oul, this &s;eals</HI> the <HI>&s;oul</HI> to the future <HI>benefits</HI> con|tained in the <HI>covenant,</HI> which in due time they &s;hall be po&s;&s;e&s;&s;ed of: the <HI>Sacraments &s;eal</HI> to all that receive them <HI>indifferently,</HI> for the <HI>truth</HI> of the <HI>covenant</HI> (el&s;e were not wicked ones<NOTE N="&s;" PLACE="marg">Jer. 34.18.</NOTE> <HI>covenant-breakers</HI> with God) <HI>effectually,</HI> for their <HI>good</HI> and <HI>benefit,</HI> unto tho&s;e alone that <HI>believe</HI> and <HI>repent.</HI> The <HI>Spirit &s;eals</HI> in the man|ner above mentioned, not the <HI>truth</HI> of the <HI>covenant</HI> alone, but the <HI>benefit</HI> of it, unto the party thereby <HI>&s;ealed,</HI> as having intere&s;t in and unto all the good things therein contained; and being, by what hee hath already received, <HI>marked</HI> out for, and <HI>&s;ealed</HI> up unto what&s;oever thereof is yet behind.</P>
<P N="3">3. That which is here called the <HI>&s;eal</HI> of the <HI>Spirit,</HI> is el&s;e-where called the<NOTE N="t" PLACE="marg">Rom. 3.23.</NOTE> <HI>fir&s;t-fruits</HI> of the <HI>Spirit,</HI> as a parcell of that, which in the ful crop is hereafter expected, and of the &s;ame nature with it.</P>
<P N="4"><PB N="84" REF="49">4. That other place plainly parallell to this, wherein by di|vers &s;everall <HI>tropes,</HI> under &s;everall di&s;tinct <HI>notions,</HI> this one and the &s;elf &s;ame thing is decyphered, to me &s;eems to carry it along this way.<NOTE N="u" PLACE="marg">2 Cor. 1.21, 22.</NOTE> <HI>He it is,</HI> &s;aith the Apo&s;tle, <HI>that a&s;&s;ureth,</HI> or rather,<NOTE N="w" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>en&s;u|reth us, in Chri&s;t,</HI> or<NOTE N="x" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>into;</HI> or <HI>unto Chri&s;t; and hath anointed us; who hath al&s;o &s;ealed us,</HI> and <HI>given</HI> or <HI>put, the earne&s;t of his &s;pirit on our hearts,</HI> Whence I thus rea&s;on: Look how God <HI>en&s;ureth</HI> us, &s;o he <HI>anointeth</HI> us; and how he <HI>anoints</HI> us, &s;o he <HI>&s;eals</HI> us; and how he <HI>&s;eals</HI> us, &s;o he gives us his <HI>earne&s;t,</HI> or puts his <HI>ear|ne&s;t</HI> into us: But it is the <HI>gratious indowments</HI> of his <HI>&s;anctifying &s;pirit,</HI> wherewith he <HI>anoints</HI> us; as all Interpreters hold, that ever I read: And it is the &s;ame therefore, whereby God <HI>&s;ealeth</HI> and <HI>en&s;ures</HI> us, as by his<NOTE N="y" PLACE="marg">Ephe&s;. 1.14.</NOTE> <HI>earne&s;t</HI> to him&s;elf. And this being, as I take it, with other good<NOTE N="z" PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">llyric. Cal<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Pi&s;c. Ba<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n, <HI>alii.</HI></NOTE> <HI>Autors,</HI> the genuine &s;en&s;e of that &s;cripture, (the contrary whereunto, I &s;uppo&s;e, you will not be able ea&s;ily to evince) it little helps you in ought&punc; that you would conclude from it; but it much &s;trengtheneth that which you &s;o mightily oppo&s;e.</P>
<P N="6">6.<NOTE N="*" PLACE="marg">Repl. Ibid.</NOTE> <HI>Can any inference or con&s;equence drawn from faith, or love, or repentance, or obedience in us, &s;o a&s;&s;ure us, as the breathing of Chri&s;t him&s;elf, &s;ealing, a&s;&s;uring, per&s;wading, convincing, &s;atisfy|ing.</HI><NOTE N="a" PLACE="marg">P&s;al.</NOTE> <HI>I will hear, what God will &s;ay; for he wil &s;peak peace to his &s;ervants. A Saint would rather hear that voice then all his own in|ferences and arguments; which tho they bring &s;omsthing to per&s;wade, yet they per&s;wade not &s;o an&s;werably, till the voice &s;peak</HI><NOTE N="b" PLACE="marg">2 Pet. 1.</NOTE> <HI>from that excellent glory.</HI></P>
<P>Sir, 1. <HI>Compari&s;ons</HI> we u&s;e to &s;ay, <HI>are odious.</HI> We make no compari&s;on between any <HI>a&s;&s;urances</HI> that God gives and af|fords unto his. Nor do we cry up one, as you do, to cry down another: like tho&s;e of the <HI>prelaticall faction,</HI> that cried up <HI>prayer,</HI> to cry down <HI>preaching.</HI> And tho all you plead here therefore were granted you, it neither hits us, much le&s;&s;e hurts us, or our cau&s;e; nor yet cleers you, from the hainous guilt contracted by you, and cleaving &s;till fa&s;t to you, in traducing and vilifying Gods own &s;acred <HI>a&s;&s;urances,</HI> the generall and ordinary <HI>pledges</HI> and <HI>pawns</HI> of his &s;peciall favour and love in Chri&s;t.</P>
<P N="2">2. I might demand of you: Are not the&s;e <HI>graces</HI> you menti|on the very <HI>breathing of Chri&s;t him&s;elf into the &s;oul?</HI> were
<PB N="85" REF="49"> the mini&s;teriall abilities conferred on his Apo&s;tles<NOTE N="c" PLACE="marg">Joh 20.22.</NOTE> &s;uch? and are not the <HI>&s;anctifying graces</HI> of the &s;pirit &s;uch al&s;o? or doth not <HI>Chri&s;t</HI> by the&s;e <HI>&s;eal, a&s;&s;ure, per&s;wade, convince,</HI> and <HI>&s;atisfie?</HI> and I might here challeng you, or any other of your way, to de|nie this if they dare.</P>
<P N="3">3. Where did the P&s;almi&s;t profe&s;&s;e his de&s;ire and endeavour to by inqiry to <HI>hear</HI><NOTE N="d" PLACE="marg">P&s;al. 85.80.</NOTE> <HI>what God would &s;peak,</HI> but<NOTE N="e" PLACE="marg">In verbo &s;uo: <HI>Moller.</HI> In promi&s;&s;ionibus: <HI>Calvin.</HI></NOTE> <HI>in his word?</HI> or what <HI>&s;peaking of peace</HI> are we to under&s;tand there, but a <HI>reall &s;peaking;</HI> not a <HI>verball</HI> or <HI>vocall &s;peech,</HI> either inward or out|ward, but a<NOTE N="f" PLACE="marg">Pacem loqi, largiri, <HI>Moller.</HI></NOTE> <HI>reall exhibition,</HI> &s;uch as Gods<NOTE N="g" PLACE="marg">Deus, cum be|nedicit, facit qod dicit: <HI>Aquin.</HI></NOTE> <HI>benediction</HI> is wont to be, <HI>of peace,</HI> that is, of<NOTE N="h" PLACE="marg"><HI>Pacem, pro|&s;perum &s;ucce&s;|&s;um:</HI> Calv. <HI>Ita pa&s;&s;im.</HI> I&s;a. 48.18. P&s;al. 119.165.</NOTE> <HI>pro&s;peritie,</HI> and pro&s;perous &s;ucce&s;&s;e, to the people? &s;o that this place is little to your purpo&s;e.</P>
<P N="4">4. It is not denied, but that<NOTE N="i" PLACE="marg">Luk. 7.48, 50.</NOTE> <HI>Chri&s;ts immediate voice</HI> to the poore penitent woman, could not but be matter of exceeding great comfort to her, and &s;uch as might well afford inexpre&s;&s;ible refre&s;hment to her drouping &s;pirit, inconceivable tranq<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">llitie to her troubled mind, inconcu&s;&s;ed &s;ettlement and a&s;&s;urance to her &s;oul; but neither can &s;uch now be expected: nor is the <HI>&s;ecu|ritie</HI> drawn from the grounds of <HI>Gods word</HI> (as<NOTE N="k" PLACE="marg">Matth. 5.18.</NOTE> infallible and unfailable as the <HI>pillars</HI> and ground-works of <HI>heaven</HI> and <HI>earth;</HI> yea<NOTE N="l" PLACE="marg">Mark 13.31.</NOTE> more unfailable then the <HI>foundations</HI> of either) le&s;&s;e power|full and efficacious in it &s;elf; and might be &s;o al&s;o unto us, were it not for the weakne&s;&s;e of our faith, and want of our firm appre|hen&s;ion of them. Nor is it denied but that <HI>Gods &s;pirit</HI> in a more <HI>immediate</HI> way, may at &s;ometime in&s;inuate it &s;elf into the &s;oul, by &s;weet and &s;en&s;ible <HI>raptures</HI> and &s;oul ravi&s;hing <HI>comforts,</HI> in times e&s;pecially of tribulation and extremitie of di&s;tre&s;&s;e; there|by to encourage Gods &s;ervants to depend upon him, and with the more alacrity of &s;pirit to go thorow with &s;uch bitter brunts as God hath plea&s;ed to call them to: and that God may in &s;uch manner, and oft doth, in &s;uch &s;ort communicate him&s;elf to his &s;ervants, according to his good plea&s;ure, and the divers man|ners of his <HI>di&s;pen&s;ations</HI> to his: and that &s;uch <HI>irradiations</HI> and <HI>in&s;inuations</HI> are for the pre&s;ent matter of &s;ingular <HI>comfort</HI> and <HI>contentment</HI> to the &s;oul. But the&s;e are<NOTE N="m" PLACE="marg">Heu, Domi|ne Deus, rara ho|ra, &amp; brevis mora: <HI>Bern. in Cant.</HI></NOTE> neither <HI>generall,</HI> nor <HI>perpetuall;</HI> many a &s;oul (no doubt) hath gotten into heaven, that was never much acqainted with them. Nor doth any &s;uch <HI>ex|traordinary</HI> or more unu&s;uall cour&s;es any whit infringe (much
<PB N="86" REF="50"> le&s;&s;e take away and annull) the force and <HI>efficacie</HI> of <HI>a&s;&s;urances</HI> drawn from <HI>the word,</HI> wherein <HI>Gods voice</HI> is as well as in the&s;e; and which are commended to us in the word, and that for &s;uch as every one ought to <HI>try</HI> him&s;elf, and to be <HI>tryed</HI> by. Wee &s;peak of &s;uch wayes as every true beleever is, or may be capable of; and &s;uch as, if the <HI>Spirit</HI> of <HI>God</HI> &s;peaking in <HI>his word</HI> doe not de|lude and deceive us, may give us abundant of<NOTE N="n" PLACE="marg">Rom. 15.4.</NOTE> <HI>comfort</HI> and <HI>a&s;|&s;urance</HI><NOTE N="o" PLACE="marg">1 Joh. 1.3.</NOTE> <HI>with joy.</HI></P>
<P N="5">5. For the place you cite out of <HI>Peter</HI> to confirm your com|pari&s;on, let but any Reader con&s;ult<NOTE N="p" PLACE="marg">2 Pet. 1.18.</NOTE> the place, wherein the <HI>te&s;timony</HI> of the <HI>word written</HI> and enrolled in the <HI>records</HI> of the <HI>Prophets</HI> is pronounced<NOTE N="q" PLACE="marg"><GAP DESC="foreign">, 2 Pet. 1.19.</NOTE> <HI>more firm</HI> and certain, then the <HI>imme|diate voice heard in the Mount;</HI> and hee may &s;oon di&s;cern, how you mi&s;-apply and abu&s;e <HI>Scriptures</HI> (a practice too common with you) to &s;erve your own turn, as your &s;elf plea&s;e.</P>
<P N="6">6. For &s;uch <HI>grounds of a&s;&s;urance</HI> as wee plead for, wee have <HI>expre&s;&s;e Scripture,</HI> as you cannot denie: of &s;uch an <HI>immediate voice</HI> or <HI>enthu&s;ia&s;m</HI> as you &s;eem to plead for, <HI>no Scripture</HI> pro|duced by you is yet proved to &s;peak: <HI>Scriptures</HI> onely are to that purpo&s;e by you <HI>mi&s;-applyed.</HI> That which I &s;ay of it at pre&s;ent &s;hall be this onely, that that <HI>voice</HI> that &s;hall inwardly <HI>&s;peak peace</HI> to a &s;oul, where tho&s;e <HI>marks</HI> of <HI>faith, repentance, &s;elf-denyall,</HI> and <HI>obedience</HI> are not found, may undoubtedly be avowed to be no <HI>voice of Chri&s;t,</HI> nor <HI>te&s;timony</HI> of his <HI>&s;pirit,</HI> (for the <HI>Spirit</HI> of God cannot cro&s;&s;e it &s;elf) but either &s;ome vain and groundle&s;&s;e <HI>&s;ug|ge&s;tion</HI> of a mans own corrupt heart, or a meer <HI>delu&s;ion</HI> of the <HI>Prince of darkne&s;&s;e,</HI> transforming him&s;elf into the <HI>Prince of light,</HI> the Lord Je&s;us.</P>
<P>Mean while Sir, con&s;ider, I be&s;eech you, &s;eriou&s;ly, and weigh well what you doe; you beat men off from tho&s;e <HI>grounds</HI> and <HI>a&s;&s;urances</HI> which <HI>Gods word</HI> holds out to them; and in room thereof, you propound either &s;ome <HI>devices</HI> of your own, as that <HI>Chri&s;t hath repented and believed for them,</HI> which they cannot admit, becau&s;e they find no footing for them in Gods word; or &s;ome <HI>extraordinary</HI> and <HI>immediate voices,</HI> or what el&s;e you plea&s;e to term them; which, tho being <HI>true beleevers,</HI> and wel-grounded in the faith, yet it may be they never had, nor dare to expect. Now whether this be not a <HI>puzzling way</HI> indeed, let others decide.</P>
<PB N="87" REF="50">
<P>From hence making a long jump, or an almond leap, and skipping over all that you find objected again&s;t that your mo&s;t unrea&s;onable motion of not taking any <HI>tryall of faith</HI> at all, and the branding of it as above: you light at length on a by-pa&s;&s;age in the <HI>Animadver&s;ion</HI> on your <HI>tenth A&s;&s;ertion;</HI> forbearing to trouble your &s;elfe further, as your wi&s;e&s;t cour&s;e was, with the <HI>exceptions</HI> taken to the main matter: which yet is the chief <HI>principle</HI> and <HI>groundwork</HI> of almo&s;t your whole book.</P>
<P>The pa&s;&s;age together with the occa&s;ion of it is this: Mr. <HI>S.</HI> blames us<NOTE N="q" PLACE="marg"><HI>Treat. p.</HI> 27, 29.</NOTE> for <HI>propounding the promi&s;es of the Go&s;pel</HI> to men with <HI>conditions of repentance, &s;orrow for &s;in,</HI> &amp;c. as &s;o clogging them with <HI>conditions and q<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lfications,</HI> that <HI>becau&s;e they are things they cannot doe, in &s;tead of drawing a &s;oul to Chri&s;t, wee put it fur|ther off from him.</HI></P>
<P>Now to return the <HI>reproof</HI> upon him,<NOTE N="r" PLACE="marg">An&s;. p. <HI>24.</HI></NOTE> I tell him, that hee may as well be &s;aid to doe the &s;ame, when <HI>hee propounds them &s;o clogged with conditions of receiving, taking, and believing on; un|le&s;&s;e hee dare &s;ay, that it is an ea&s;ier matter to believe, then to repent.</HI></P>
<P>Whereunto Mr. <HI>S.</HI> returns us this an&s;wer:</P>
<P N="1">1.<NOTE N="&s;" PLACE="marg">Repl. p. <HI>14.</HI> Sect. <HI>8.</HI></NOTE> <HI>I preach not receiving as a condition, as you do repenting.</HI></P>
<P>But Sir, your preci&s;e words are the&s;e:<NOTE N="u" PLACE="marg">Treat. p. <HI>30.</HI></NOTE> <HI>The way of coming by a right, or purcha&s;ing an intere&s;t in this righteou&s;ne&s;&s;e or &s;alva|tion wrought by Chri&s;t, it is held forth without price or work, onely for taking, and receiving, and believing in.</HI></P>
<P>Where, to omit that you &s;ay more then wee dare doe, in a|&s;cribing a <HI>purcha&s;ing power</HI> unto <HI>faith;</HI> whether the&s;e words im|ply not as much, if not more then a bare <HI>condition</HI> amounts un|to, let any man that hath not utterly lo&s;t his wits, judge. Wee attribute nothing neer &s;o much to <HI>repentance,</HI> as concerning <HI>faith</HI> the&s;e words import.</P>
<P N="2">2.<NOTE N="x" PLACE="marg">Repl. ibid.</NOTE> I <HI>preach Chri&s;t the Power, and Life, and Spirit, that both &s;tands, and knocks, and yet opens the door to him&s;elf.</HI></P>
<P>Sir, wee preach as much in this kind as you here mention, and as much as you doe, if you preach no more then Chri&s;t him|&s;elf doth in his word: Nor doth this or any other part of &s;ound <HI>doctrine,</HI> concerning <HI>Gods work</HI> in the act of <HI>conver&s;ion,</HI> either take away, or contradict tho&s;e other parcels of Scripture, where|in upon &s;uch <HI>conditions</HI> part in Chri&s;t is propounded. Nor is
<PB N="88" REF="51"> any man to be blamed for the pre&s;&s;ing of the one, any more then to be taxed for preaching of the other. You might as well pick a quarrell to <HI>Peter</HI> for his<NOTE N="y" PLACE="marg">Acts 2. &amp; 3.</NOTE> <HI>two fir&s;t Sermons,</HI> and with <HI>Paul</HI> for his whole di&s;cour&s;e of <HI>justification by faith,</HI> in the <HI>third, fourth,</HI> and <HI>fifth chapters</HI> of his <HI>Epi&s;tle</HI> to the <HI>Romans,</HI> as to any of us in this regard.</P>
<P N="3">3.<NOTE N="z" PLACE="marg">Repl. Ibid.</NOTE> <HI>I preach not receiving as a gift, or condition given or begun for Chri&s;t: but Chri&s;t working all in the &s;oul, and the &s;oul working up to Chri&s;t by a power from him&s;elf.</HI></P>
<P>Sir, you prate and vaunt very much of your preaching: But Sir, compare what you &s;ay <HI>you preach,</HI> and what <HI>wee pre&s;ent</HI> you with from your &s;elf in print; and &s;ee how well they &s;ort toge|ther. For as for <HI>Chri&s;ts working all in the &s;oul,</HI> you have been an&s;wered more then once.</P>
<P N="4">4.<NOTE N="a" PLACE="marg">Repl. Ibid.</NOTE> <HI>If you would preach repentance and obedience as no<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> either preceding or previous di&s;po&s;itions, wee &s;hould agree better in the pul|pit, then wee do in the pre&s;&s;e.</HI></P>
<P>If wee <HI>preach</HI> otherwi&s;e then the word of God warrants us, reprove us out of it: Otherwi&s;e Sir, blame us not, tho we <HI>a|gree not with you,</HI> either <HI>in pulpit,</HI> or <HI>in pre&s;&s;e.</HI></P>
<P>In the next place, taking a new leap, you pa&s;&s;e over all that was<NOTE N="b" PLACE="marg">An&s;. p. <HI>25.</HI></NOTE> excepted again&s;t your <HI>parallelling</HI> of the <HI>promi&s;es of &s;alvation by Chri&s;t,</HI> with <HI>the covenant made with</HI> Noah: and to the re&s;ult of your <HI>A&s;&s;ertions,</HI> and <HI>&s;umme of your Divinitie</HI> thence extracted; to wit, that<NOTE N="c" PLACE="marg">An&s;. Ibid.</NOTE> <HI>The promi&s;es of the Go&s;pel belong to all &s;inners without exception: and that all are therefore bound to be|leeve the &s;aid promi&s;es, being not conditionall, but ab&s;olute; even as ab&s;olute as the promi&s;e to</HI> Noah, <HI>of never drowning the world a|gain: Nor is any man to qe&s;tion his faith, or what ground he hath for &s;uch his beliefe.</HI> From whence it nece&s;&s;arily follows, that men may be &s;aved, whether they believe or no, repent or no; as from that concerning <HI>the promi&s;e to</HI> Noah, and other your <HI>A&s;&s;ertions</HI> there related, is inevitably inferred. To the la&s;t branch, I &s;ay, of this, to wit, <HI>That men may be &s;aved whether they repent or no, beleeve or not:</HI> &s;ilencing the whole re&s;idue, you thus reply;</P>
<P N="1">1.<NOTE N="d" PLACE="marg">Repl. p. <HI>14.</HI> Sect. <HI>9.</HI></NOTE> <HI>Should I &s;ay to you, The &s;umme of your Divinity is this, That faith, and repentance, and obedience are helps with Chri&s;t, and conditions with Chri&s;t to mans &s;alvation; and that &s;alvation is not
<PB N="89" REF="51"> free, but conditionall; the covenant of grace is as it were a covenant of works: Should I do well in this to upbraid you, and tho&s;e of your way?</HI></P>
<P>Sir, If you &s;hould <HI>upbraid us</HI> with ought that wee teach not, or doth not nece&s;&s;arily flow from ought that wee teach, you &s;hould <HI>wrong</HI> us, as in part here you doe: Concerning which, and your doctrine herein, enough already hath been &s;aid, for the cleering both of us and it.</P>
<P>But Sir, there is nothing here charged on you, but what ei|ther in expre&s;&s;e terms you deliver, or of nece&s;&s;ity follows from what you affirm.</P>
<P N="2">2.<NOTE N="e" PLACE="marg">Reply p. <HI>15:</HI></NOTE> <HI>Say not then, that I think men may be &s;aved that never re|pent nor beleeve.</HI></P>
<P>Sir, what you <HI>think,</HI> I know not; and it may be you &s;carce know your &s;elf what you think or would have, you &s;eem to be of &s;o many mindes. But what you have written and taught, both you and wee know: and if you <HI>think</HI> otherwi&s;e, as you here &s;ay, why take you &s;o much pains to po&s;&s;e&s;&s;e your Reader with &s;uch <HI>principles,</HI> as<NOTE N="f" PLACE="marg"><GAP DESC="foreign">. Greg. Naz. ad Eunom. S. <GAP DESC="foreign">. Plut. ad Golot.</NOTE> being admitted, do nece&s;&s;arily infer as much as is here avowed? Yea, why do you not cleer your &s;elf hereof, by &s;hewing that &s;uch things doe not follow from the grounds by you laid, and by removall of the <HI>Arguments,</HI> where|by the &s;ame is evidently evinced? Mean while, you mu&s;t give us leave to &s;ay what wee &s;ee, and to relate what wee read.</P>
<P>And to meet with that your unju&s;t and groundle&s;&s;e charge, wherein you do &s;o pa&s;&s;ionately expo&s;tulate with us, as if &s;ome apparent wrong had been offered you and the re&s;t of your crew;</P>
<P><NOTE N="g" PLACE="marg">Repl. Ibid.</NOTE><HI>Why do you &s;et up and counterfeit opinions, and then engrave our names upon them?</HI></P>
<P>Sir, 1. Shew what the <HI>opinions</HI> are that are by mee fathered on any of you, that have not been proved to have been taught by them whom I have therewith charged. But you are like<NOTE N="h" PLACE="marg"><GAP DESC="foreign">. Lucian. de Gymn.</NOTE> <HI>&s;lippery eels</HI> the mo&s;t of you:<NOTE N="i" PLACE="marg"><GAP DESC="foreign">. Athana&s;. de Arian. in Synod. Nicen. defen&s;.</NOTE> one while you &s;toutly avow
<PB N="90" REF="52"> your erroneous conceits, where you mi&s;doubt no oppo&s;ition or di&s;cu&s;&s;ion of them. Another while you cry out that you are of an other mind, and wrong is done you in them; not &s;ticking to report that you have made the &s;ame manife&s;t, by repair to tho&s;e, and giving &s;atisfaction to them, who were never once in that kind &s;poken with: And otherwhile pretending to be al|tered in judgement, and otherwi&s;e now minded then formerly they were; when as yet, where you find opportunitie, you are in effect &s;till venting again your former opinions; &s;ome|time indeed more covertly, and &s;ometime more openly, as you &s;uppo&s;e you may do with mo&s;t &s;afety: whereof divers in&s;tan|ces might be given.</P>
<P>But Sir, 2. For your &s;elf, <HI>no opinion is here &s;et up, with your name engraven on it,</HI> but what comes out of your own <HI>forge,</HI> what was minted by your &s;elf, and hath received its impre&s;&s;ion fron the mould of your own <HI>maximes.</HI> For to omit, what be|&s;ides in mine <HI>Animadver&s;ions</HI> doth inevitably evince it, <HI>If the promi&s;e of life and &s;alvation in the Go&s;pell, be as ab&s;olute, and as free from any condition on mans part, as the promi&s;e made to Noah for never de&s;troying the world by water again: then a man may as well attain life and &s;alvation without faith and repentance by vertue of the one, as &s;afety from de&s;truction through &s;uch a generall deluge by the other.</HI> But the former you &s;ay: and the later nece&s;&s;ari|ly thence followeth, unle&s;&s;e <HI>Logik</HI> be lo&s;t.</P>
<P>Do not you tell me therefore, that<NOTE N="k" PLACE="marg">Repl. Ibid.</NOTE> <HI>you could &s;o peice up my book, if you would be unfaithfull, as to make me appear as great an heretick as any whom I thus fancy.</HI></P>
<P N="1">1. Talk not too much of your <HI>faithfullne&s;&s;e,</HI> Sir; how <HI>unfaith|full</HI> you have been in relating my &s;ayings hath more then once been manife&s;tly made to appear.</P>
<P N="2">2. But here is no <HI>unfaithfull</HI> dealing at all with you, here is nothing wrung from your <HI>a&s;&s;ertions,</HI> but what lay couched in them, and flows freely and naturally, without force or torture from them. If otherwi&s;e, why make you it not to ap|pear?</P>
<P N="3">3. If you can by like due cour&s;e of <HI>Argument</HI> draw &s;uch <HI>rotten &s;tuffe</HI> from ought of mine, I crave no favour from you; do your wor&s;t: and I &s;hall tell you before-hand,<NOTE N="l" PLACE="marg"><GAP DESC="foreign">. M<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">th. apud Epiphan. Haer. 64. <GAP DESC="foreign">. Mar. Imp. l. 6. Sect. 21.</NOTE> that if you charge
<PB N="91" REF="52"> me ju&s;tly with ough in them, and convince me of it, I will <HI>thank</HI> you for it, and <HI>recall</HI> it. For Sir, I am not herein &s;o ob|&s;tinate, as you are<NOTE N="m" PLACE="marg">Concl. p. <HI>17.</HI></NOTE> hereafter plea&s;ed uncharitably to affirm of me. If otherwi&s;e, I &s;hall take leave, whether like you to give it or no, con&s;tantly to <HI>defend,</HI> while God &s;hall be plea&s;ed to af|fordabilitie, what I deeme agreeable to truth.</P>
<P N="4">4. But Sir, give me leave mean while to tell you, that it will be hard for you to per&s;wade an intelligent and advi&s;ed reader, that &s;hall peru&s;e your ragged <HI>Reply,</HI> that you would not have been forward enough, to have done in this kind what you could, had you met with matter fit for your purpo&s;e in my <HI>book;</HI> when hee &s;hall ob&s;erve how you take liberty both in<NOTE N="n" PLACE="marg">Epi&s;t.</NOTE> the <HI>van</HI> and in<NOTE N="o" PLACE="marg">Conclu&s;.</NOTE> the <HI>reer</HI> here, to run out impertinently, into other by-matters con|cerning me, and &s;ome other of <HI>my works,</HI> that have no reference at all to the bu&s;ine&s;&s;e in hand, but you &s;uppo&s;ed (tho vainly) might &s;ome way a&s;per&s;e me. And there is little rea&s;on to imagine, that you &s;hould make &s;uch <HI>excur&s;ions</HI> to &s;eek and fetch in matter of that nature abroad, when you had &s;o much of it &s;o neer at hand, clo&s;e under your no&s;e, but you were loth (for&s;ooth) to take notice of it, or to file your fingers with it. Howbeit, I doubt not, but that by &s;uch <HI>Logick</HI> as you make u&s;e of, you may draw <HI>here&s;ies</HI> enough out of <HI>Chri&s;ts Sermons,</HI> and <HI>Pauls Epi&s;tles;</HI> who&s;e expre&s;&s;e doctrine how you have traduced in our teaching, hath abundantly been &s;hewed</P>
<P>As for your &s;tivolous flouri&s;hes, concerning<NOTE N="p" PLACE="marg">Repl. Ibid.</NOTE> <HI>your teaching faith and repentance, not as gifts to procure us God, or his love, or Chri&s;t; but as gifts from Gods love, and fruits of the &s;pirit, given to &s;uch as Chri&s;t hath &s;uffered for, and are cho&s;en in him: and in that full revelation, in which they are leaf tin the New Te&s;tament; not in that &s;cantling of doctrine, as they are meerly and barely reveal|ed in the hi&s;torie of the Go&s;pel and Acts of the Apo&s;tles, and that be|cau&s;e you preach thus, you are all Antinomians, heretiks, men not worthy to live.</HI></P>
<P N="1">1. All this <HI>varni&s;h</HI> hath been wa&s;ht of again and again: and yet you will be &s;till <HI>gla&s;ing</HI> over your <HI>rotten &s;tuffe</HI> with it, to conceal the badne&s;&s;e and ba&s;ene&s;&s;e of it from common view; which yet every qick-&s;ighted &s;oul, through all your <HI>colours</HI> ca&s;t o|ver it, will ea&s;ily di&s;cern.</P>
<P N="2">2. What the opinions are, for which you are ju&s;tly termed
<PB N="92" REF="53"> <HI>Antinomians,</HI> and which your companions, if they continu yet in what then they profe&s;&s;ed, were &s;ometime publikely charged with and &s;tand &s;till convict of, it is well known: &s;ome of them I relate els where<NOTE N="q" PLACE="marg">Gods eye on his I&s;rael, <HI>Pre|face p.</HI> 17, 18.</NOTE>: and too much of them is found in your book. Tho&s;e Sir, either cleer your &s;elves of, or make them appear to be con&s;onant to Gods word; and do not abu&s;e men by telling them idle <HI>tales,</HI> that you are &s;o termed for preaching this and that, concealing your <HI>un&s;ound wares;</HI> for which you are no o|therwi&s;e deemed, then as your hideous and uncouth <HI>dotages</HI> de&s;erve.</P>
<P>As vain and frivolous is your next <HI>expo&s;tulation</HI> where you begin with a fawning <HI>compellation:</HI><NOTE N="r" PLACE="marg">Repl. Ibid.</NOTE> <HI>Brethren, mu&s;t ye forbid us to preach, becau&s;e wee follow not with you? becau&s;e wee preach not the Law as you doe, nor faith as you do, nor repentance as you doe, therefore do we not preach them at all?</HI></P>
<P N="1">1. Sir, this your &s;mooth <HI>compellation,</HI> may ju&s;tly be &s;u&s;pected, to be but a<NOTE N="&s;" PLACE="marg">Luk. 22.48.</NOTE> <HI>Judas his ki&s;&s;e.</HI> You cannot &s;ure have &s;o &s;oon for|gotten, what <HI>mountebanks</HI> and <HI>qacksalvers</HI> you er&s;t while compa|red them to; what <HI>cheating and co&s;ening companions</HI> you made of them; (not therein unlike the <HI>Compa&s;&s;ionate Samaritan,</HI> a bird, it &s;eems, of the &s;ame feather with you) of kin to, or kind with, &s;uch unfaithfull and ill minded <HI>Chirurgians</HI><NOTE N="t" PLACE="marg">Treat. p. <HI>37.</HI></NOTE> <HI>as keep mens wounds open</HI> for &s;ini&s;ter ends to <HI>lengthen their cures;</HI> and &s;uch as<NOTE N="u" PLACE="marg">Ibid. p. <HI>77.</HI></NOTE> <HI>deal out Chri&s;ts bloud, as the Pope doth his pardons.</HI> Were they but even now &s;uch abominable <HI>bea&s;ts?</HI> and are they now become your brethren? This was &s;ure no brotherly cour&s;e, if you accoun|ted them then your brethren. Or if you de&s;ire to admit them into brotherhood with you, &s;uch vile wretches as then you made them; either<NOTE N="w" PLACE="marg"><GAP DESC="foreign">. Matt. 18.15.</NOTE> <HI>convince</HI> them of what you then <HI>charged</HI> them with, that being <HI>convinced</HI> of it, they may <HI>repent</HI> and <HI>reform,</HI> and &s;o be made fit for the &s;ocietie of &s;uch upright and faithfull dealers as ye profe&s;&s;e your &s;elves to be, (for hone&s;t and <HI>faithfull Chirur|gians</HI> will refu&s;e to own tho&s;e that are notoriou&s;ly known to be &s;uch <HI>cheaters</HI> as you charge them to be) or if you cannot <HI>convince</HI> them by making your <HI>charge</HI> again&s;t them good; confe&s;&s;e inge|nuou&s;ly your ba&s;e <HI>calumny,</HI> and ask forgivene&s;&s;e in print, as in print you have wronged them, before God and the world, in the face of whom you have traduced them. In &s;o doing you may give &s;ome liklyhood of your willingne&s;&s;e to embrace them
<PB N="93" REF="53"> as brethren; and there will be &s;ome hope of acknowledgement and amendment of other over&s;ights with you, that have been laid open before you, as well in this, as in other of your works. Till then wee &s;hall ju&s;tly deem, that you little mind or regard, what you acknowledge them here to be.</P>
<P N="2">2. As to the matter of your <HI>expo&s;tulation, wee forbid you not to preach, becau&s;e you follow not with as; or becau&s;e you preach the&s;e things otherwi&s;e then wee doe.</HI> But Sir, it is you that &s;coffe and di|ride us; and by con&s;eqence &s;o much as in you lies, inhibit us, for teaching the&s;e-things as Chri&s;t and his Apo&s;tles taught them; and are ju&s;tly therefore charged with impietie for jeering in us, the doctrine expre&s;&s;ely delivered by them.</P>
<P>And for what you add, that<NOTE N="x" PLACE="marg">Repl. Ibid.</NOTE> <HI>you preach them all, as you are per&s;waded the New Te&s;tament will warrant you; and as you make Chri&s;t to be the power of all, and fulne&s;&s;e of all, and may exalt him whom God hath exalted.</HI></P>
<P N="1">1. you are &s;o far from preaching them as <HI>nece&s;&s;arie duties re|quired on our part,</HI> as <HI>Chri&s;t</HI> in the <HI>New Te&s;tament,</HI> and the <HI>Spi|rit of Chri&s;t</HI> by the <HI>Apo&s;tles</HI> did (nor could they contradict them|&s;elves by ought, that they preached further, either before or af|ter:) that you &s;coffe at us for &s;o pre&s;&s;ing them: yea, as hath abun|dantly been &s;hewed, you preach and print, that <HI>without them</HI> men may have <HI>part</HI> in <HI>Chri&s;t,</HI> and without them con&s;equently be <HI>&s;aved by Christ</HI></P>
<P N="2">2. And for all your vain boa&s;ting &amp; vaunting &s;o much of what, or in what manner you preach, as if that would &s;erve to wa&s;h off all your other filth; it may di&s;cover your vanitie, but it covers not, much le&s;&s;e cures your impietie. It is no more then any &s;ect, tho maintaining things never &s;o v<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">le and abominable, is not wont to do. Sir, crake not to us thus of your preaching; but <HI>return an&s;wer</HI> directly to the <HI>crimes</HI> and <HI>erroneous a&s;&s;ertions</HI> where|with you are charged; <HI>refute</HI> the <HI>exceptions</HI> taken to them, and <HI>remove</HI> the <HI>arguments</HI> brought again&s;t them, and then you have done &s;omewhat. Till then you mu&s;t ju&s;tly look to lie under the guilt and imputation of either, as a partie, that being charged with &s;ome <HI>trea&s;on,</HI> or <HI>felonie,</HI> &s;hall in &s;teed of an&s;wering to his <HI>inditement,</HI> run out into di&s;cour&s;es, of what good &s;ervice he hath &s;ometime done to the State, or what good offices to o|thers. But the&s;e things in your <HI>reply</HI> you have warily &s;hunned;
<PB N="94" REF="54"> and may well therefore be deemed to have <HI>replied</HI> as good as ju&s;t <HI>nothing,</HI> notwith&s;tanding all the noi&s;e you have made to no pur|po&s;e; as tho&s;e at the bar are &s;aid<NOTE N="y" PLACE="marg">Non e&s;t hoc re&s;pondere, qod e&s;t non tacere: <HI>Aug. ad Gaud. l. 3. c. 1.</HI></NOTE> to &s;tand <HI>mute,</HI> when they de|cline <HI>a legall triall,</HI> tho they talke at large never &s;o much o|therwi&s;e</P>
<P>La&s;tly for your clo&s;ing <HI>wi&s;h,</HI> that<NOTE N="z" PLACE="marg">Repl. Ibid.</NOTE> <HI>we and all that here you, were almo&s;t, and altogether as you are, except in re|proaches.</HI></P>
<P>If your meaning be, to have them all <HI>Antinomians,</HI> and &s;o <HI>principled</HI> as the <HI>Antinomian tenents</HI> import; how&s;oever you may much de&s;ire it out of a &s;elfi&s;h and &s;ini&s;ter re&s;pect, to enlarge your faction by multitudes added to your partie; wherein the wor&s;t and wickede&s;t that are, will ea&s;ily concur with you: it were to wi&s;h the <HI>poy&s;oning</HI> of millions of &s;ouls with <HI>pe&s;tiferous</HI> and <HI>pernicious opinions;</HI> tending directly to <HI>beat them off from all trouble or &s;orow for &s;in; or craving pardon of any &s;in at Gods hands; or fearing to commit any the mo&s;t horrible and hideous &s;in, in regard of Gods either fight of it in them, or di&s;plea&s;ure for it with them; or making any qe&s;tion of the truth of their faith, if they be but more or le&s;&s;e per&s;waded that Chri&s;t loves them; or making the lea&s;t doubt, but th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t God loves them and likes them as well, when they cheat, and cozen, and eqivocate, and lie, and &s;wear, and for&s;wear, as when they deal truly and ju&s;tly.</HI> Nor Sir, are the&s;e <HI>forged calumnies,</HI> but <HI>well-grounded charges;</HI> &s;uch as have in part been made good here, and are further<NOTE N="*" PLACE="marg"><HI>Preface</HI> to Gods ey<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> on his I&s;rael.</NOTE> el&s;e-where, again&s;t tho&s;e whom here you profe&s;&s;e to take part with.</P>
<P>As for <HI>reproaches;</HI> your <HI>exception</HI> of it is idle: for either they mu&s;t not be like you and yours, for &s;uch <HI>principles</HI> as the&s;e, and much le&s;&s;e for &s;uch compo&s;ure of mind, and practice of life as is &s;utable thereunto, if they will not mini&s;ter matter of <HI>ju&s;t re|proach:</HI> or if they would keep free from <HI>ju&s;t reproach,</HI> they mu&s;t waiv your <HI>principles,</HI> and &s;uch <HI>practices</HI> much more, as they either exact of them, or encourage them unto, and too many, to their worthily de&s;erved <HI>reproach,</HI> have exhibited the fruits and effects of already.</P>
<P>Hitherto Sir, your <HI>Reply</HI> reacheth; &s;uch as wee have &s;een: many words be&s;ides the matter, little to the purpo&s;e: <HI>&s;hort e|nough,</HI> becau&s;e it falleth &s;hort of reaching what it &s;hould have been returned unto: and yet<NOTE N="a" PLACE="marg"><GAP DESC="foreign">, Philem. a|pud Stobaen.</NOTE> <HI>too long,</HI> becau&s;e it detaineth and
<PB N="95" REF="54"> taketh up your Reader with much impertinent di&s;cour&s;e: which I &s;hall impute either to your <HI>known guilt,</HI> which you are un|willing to acknowledge; or to your <HI>fixed re&s;olution</HI> of aban|doning all <HI>Logick,</HI> which you are unwilling to revoke.</P>
<P>Your <HI>Conclu&s;ion</HI> followeth, patched up of un&s;utable, and much of it likewi&s;e impertinent pieces, loo&s;ely put together.</P>
<P N="1">1. You tell your Reader, that<NOTE N="*" PLACE="marg">Conclu&s;. p. <HI>16.</HI></NOTE> <HI>from pag.</HI> 29. <HI>to the la&s;t,</HI> (&s;ome 14 or 15 pages) <HI>my replies all amount not to any thing of &s;ub&s;tance, but of qarel&s;om<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> and humourous exceptions.</HI></P>
<P>An ea&s;ie way indeed of <HI>reply,</HI> as you term this: but whe|ther there be not there &s;ome &s;tore of &s;uch matter as concerned you to <HI>an&s;wer,</HI> and to cleer your &s;elf of, tho&s;e that read it im|partially will as ea&s;ily e&s;py.</P>
<P>Had I &s;aid the like of your whole <HI>Reply,</HI> from the fir&s;t to the la&s;t, and &s;o left it; tho&s;e that &s;hall &s;eriou&s;ly &s;urvey and weigh this <HI>Rejoynder,</HI> will peradventure deem, that I had nei|ther &s;poken nor done much ami&s;&s;e. Tho tho&s;e of your own party, it is not unlikely, would have been extolling your work, and have given out, that it was <HI>unan&s;werable.</HI> But Sir, your <HI>Re|ply</HI> here I have not &s;o either put off, or po&s;ted over. I have tra|ced and pur&s;ued you, not from page to page onely; but from line to line, even through all your idle and extravagant ex|cur&s;ions. But I find you here no other then I ob&s;erve you to be in your <HI>Replies</HI> upon, and <HI>An&s;wers</HI> unto others, both annexed to this, and el&s;ewhere. To make up &s;omewhat that may ri&s;e a little higher then the common appellation of a <HI>Pamphlet,</HI> (a term that you much &s;tomack) you entertain your Reader with &s;ome <HI>impertinent di&s;cour&s;es</HI> of by-matters; tending mo&s;tly, un|der <HI>&s;pecious pretences</HI> of <HI>Love, Peace,</HI> and <HI>&V;nity,</HI> to plead for a toleration of all abominable opinions, and libertie for every one in matter of religion, to profe&s;&s;e, vent, and practice what he plea&s;e, without check or controll by cen&s;ure, either Eccle&s;ia&s;ti|call or Civill. What el&s;e means<NOTE N="b" PLACE="marg">Rea&s;ons for &amp;c. <HI>Sect. 4.</HI></NOTE> <HI>&s;everall &s;pirits, con&s;ciences, opinions, judgements,</HI> without limitation or exception of any? But what you return <HI>An&s;wer</HI> to, or <HI>reply</HI> upon, that you make very <HI>&s;hort</HI> work of: here a &s;natch, and there a &s;natch,<NOTE N="c" PLACE="marg">Qod canis in Nilo, bibit, &amp; fugit. Con&s;tat e|nim in regioni|bus illis canes ra|ptu crocodilorum exterritos currere &amp; bibere. <HI>Macrob. Sat. l. 2. c. 2.</HI> De hoc <HI>Aelian. l. 1. c. 4. Plin. l. 8. c. 40.</HI></NOTE> as the <HI>Egyptian dog,</HI> lapping <HI>in Nilus,</HI> and as <HI>Antonie</HI> in his flight, af|ter his di&s;comfiture by <HI>Augu&s;tus.</HI><NOTE N="d" PLACE="marg">Let|ter to Mr. <HI>Ley,</HI> p. 3. After-reckon. p. 7.</NOTE> <HI>Seventeen &s;heets</HI> po&s;ted over
<PB N="96" REF="55"> <HI>in a &s;heet and an half:</HI><NOTE N="e" PLACE="marg">Repl p. <HI>9.</HI> See Rejoynder.</NOTE> <HI>whole pages</HI> in <HI>a line and an half:</HI><NOTE N="f" PLACE="marg">An&s;w. to Mr. <HI>Edwards, and</HI> After-reckoner.</NOTE> <HI>two large books</HI> in little more then <HI>two pages: forty five pages</HI> here in <HI>&s;eventeen:</HI> and yet by-matters &s;ometime in the way plentifully enough pro&s;ecuted; and <HI>additionals</HI> prefixed, to detain and take up the Reader, that your failings in the matter that concerns you may the le&s;&s;e be looked after; and your dealing haltingly and by halvs, or by &s;nips and &s;hreds rather, the le&s;&s;e regarded. Yet in the <HI>Front</HI> of your writings you pretend and promi&s;e to do great matters; but in the <HI>works</HI> them&s;elves there is &s;o little perf<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rmed of what is looked for, that the old &s;aying may not unfitly be applied unto them, being verified in them,<NOTE N="g" PLACE="marg">Plus habet rubium qam ni|grum.</NOTE> <HI>There is more in the Title then in the Text.</HI></P>
<P N="2">2. In &s;tead of what <HI>you &s;hould have done,</HI> you tell me<NOTE N="h" PLACE="marg">Conclu&s;. Ibid.</NOTE> <HI>what I might have done,</HI> Indeed, I &s;uppo&s;e, you would rather have had mee done any thing, then have medled with the ulcerous &s;ores of your book. But Sir, you are not to cut mee out my work. And for the <HI>Argument</HI> you would here have put mee upon, &s;uch an one as tho&s;e of your &s;train every-where condemn and cry out again&s;t, I have &s;omewhat largely<NOTE N="i" PLACE="marg">Meditation on P&s;al. 97.11. in Signs of &s;in|cerity.</NOTE> done el&s;ewhere already; and that (I ble&s;&s;e God for it) with &s;ome good &s;ucce&s;&s;e, as I under&s;tand from tho&s;e, who having made u&s;e of it, pro|fe&s;&s;e to have received much comfort thereby.</P>
<P N="3">3. Yet to quit mee of that labour, (in way of kindne&s;&s;e no doubt) you tell mee, that<NOTE N="k" PLACE="marg">Conclu&s;. Ibid.</NOTE> <HI>I &s;ay of my &s;elf, (how becoming &s;uch a one, you leave) that I am an old Steed that neighs, and prances, but is pa&s;t &s;ervice; &s;o as you mu&s;t take this of mine age and infir|mitie, as a fuller an&s;wer, or &s;upplement of what I have failed in again&s;t you.</HI></P>
<P>True It is, Sir, in regard of mine <HI>age,</HI> being now upon <HI>&s;eventy two</HI> complete, and <HI>infirmitie</HI> by a late <HI>&s;ore &s;ickne&s;&s;e</HI> ac|crewing, having never been of much &s;trength, and finding my naturall <HI>abilities,</HI> as well inward as outward, (<NOTE N="l" PLACE="marg"><GAP DESC="foreign">. <HI>Ari&s;tot. Phy&s;iogn. cap. 4.</HI> <GAP DESC="foreign">. <HI>Ibid. cap. 1.</HI> Animus, languente corpore, nec membris, nec &s;en&s;ibus uti pote&s;t: <HI>Cicer. de Divin.</HI> Animo qi aegrotat, videmus corpore hunc &s;ignum dare: Tum doloribus confectum corpus animo ob&s;i|&s;tere: <HI>Lucil. lib. 26.</HI></NOTE> the one u&s;ually &s;uffering with the other) <HI>memory</HI> e&s;pecially, much impaired; I
<PB N="97" REF="55"> am willing rather to &s;et others of <HI>younger yeers, fre&s;her parts,</HI> and <HI>better endowments,</HI> on work, to pro&s;ecute the <HI>di&s;covery</HI> and <HI>di&s;|comfiture</HI> of the&s;e <HI>mon&s;ters,</HI> which the <HI>Sectaries</HI> of the&s;e our times daily produce, and to undertake &s;ome further and larger <HI>&s;urvey</HI> of your <HI>Treati&s;e,</HI> which, but upon occa&s;ion of being cal|led in by you to atte&s;t for you, I had not at all taken notice of; it may be, had never &s;een: and doe therefore in acknowledg|ing mine own <HI>inability</HI> to undertake &s;uch an over-burden&s;ome employment, compare my &s;elf, not as hee in the <HI>Tragick Scene</HI> onely, but as one of the <HI>Greek Fathers,</HI> to an <HI>old Steed,</HI> who tho pa&s;t yeers of &s;uch <HI>&s;ervice</HI> as the <HI>field</HI> and <HI>fight</HI> reqires; yet by be&s;tirring him&s;elf as well as he may, incites others to do that which him&s;elf is not able to do. And this is that which Mr. <HI>S.</HI> is &s;o much plea&s;ed to play upon, and to make &s;port with, that hee began with it in his <HI>Introduction,</HI> and returns now again to it in his <HI>Conclu&s;ion;</HI> as being bare and barren of better matter, to make up his <HI>Reply</HI> with, and enforced therefore with renew|ed patches to piece it out.</P>
<P>But Sir, neither doe I &s;uppo&s;e it any <HI>uncomely thing,</HI> for any Mini&s;ter of the Go&s;pel, much <HI>broken</HI> with <HI>age</HI> and <HI>&s;ickne&s;&s;e,</HI> to acknowledge him&s;elf either well neer, or wholly pa&s;t &s;ome kind of <HI>&s;ervice:</HI><NOTE N="m" PLACE="marg">Num. 8.24, 25.</NOTE> God him&s;elf was after &s;ome term of yeers content to di&s;charge his <HI>Attendants</HI> in the <HI>Tabernacle</HI> and <HI>Temple</HI> of &s;ome more laborious employments. Nor do I plead either of the&s;e in way of <HI>excu&s;e for,</HI> or (as you &s;peak; which to me &s;eems little better then non-&s;en&s;e) <HI>as a &s;upplement to what I have failed in again&s;t you:</HI> which if in ought I have done, it is your part to &s;hew, not barely to &s;ay; but to declare, why I took no further pains with you; but contented my &s;elf with &s;uch parcels of your broken wares, as I thought good to deal with at pre&s;ent. And truly Sir, unle&s;&s;e you can better di&s;charge and defend your &s;elf and your <HI>A&s;&s;ertions</HI> in the things <HI>objected</HI> and <HI>excepted</HI> again&s;t ei|ther, then in this your <HI>Reply</HI> hitherto you have done; there will be little need to wade further into your work: there is folly and un&s;oundne&s;&s;e enough di&s;covered in it already to make it worthily to be abhorred.</P>
<P N="4">4. Howbeit,<NOTE N="n" PLACE="marg">Concl. Ibid.</NOTE> <HI>two or three things,</HI> you &s;ay <HI>there are</HI> (in that rif-raf of &s;o many pages, which you told us even now had <HI>not any matter of &s;ub&s;tance</HI> in them) <HI>more ob&s;ervable then the re&s;t.</HI></P>
<PB N="98" REF="56">
<P>But you repented you, it &s;eems, again of what you had &s;aid; or you had no great lu&s;t to deal much with any <HI>ob&s;ervable</HI> mat|ter. For in&s;tead of <HI>two or three,</HI> you pre&s;ent us (as I remember a great<NOTE N="o" PLACE="marg"><HI>Bellarm. de &s;ac. Euchar.</HI> l. 3. cap. 19.</NOTE> Cardinall &s;ometime) with a <HI>fir&s;t,</HI> without <HI>&s;econd</HI> or <HI>third:</HI> &s;o that your <HI>fir&s;t</HI> mu&s;t be &s;uch a <HI>fir&s;t,</HI> as the Lawyers &s;peak of in &s;ome ca&s;es; &s;uch a <HI>fir&s;t</HI> as<NOTE N="p" PLACE="marg">Primus e&s;t qem nemo praece|dit, etiam&s;i nul|lus &s;eqatur, <HI>Reg. Jur.</HI></NOTE> <HI>none follows;</HI> and mu&s;t therefore goe for both <HI>fir&s;t</HI> and <HI>la&s;t:</HI> for it is all you produce.</P>
<P><NOTE N="q" PLACE="marg">Conclu&s;. Ib.</NOTE><HI>Fir&s;t</HI> therefore, you &s;ay, <HI>that I tax you for &s;aying, The marks in the Epi&s;tles of</HI> John <HI>and</HI> James, (where Sir, you leave out<NOTE N="r" PLACE="marg">Treat. p. <HI>32.</HI></NOTE> your <HI>&amp;c.) are delivered rather as marks for others, then our &s;elves to know us by. And this,</HI> &s;ay you, <HI>I affirm again; not excluding that other of our &s;elves, but rather for others.</HI> To which purpo&s;e you in&s;tance 1. in <HI>James</HI> 2.24, 18, 21. <HI>where works,</HI> you &s;ay, <HI>are made a &s;ign rather to others, then our &s;elves.</HI> Which how I<NOTE N="&s;" PLACE="marg">An&s;w. p. <HI>29.</HI></NOTE> &s;hew to be not agreeable to the Apo&s;tles main &s;cope, who directs his &s;peech there to the partie, thereby to undeceive him in him&s;elf; you pa&s;&s;e by, and return no <HI>an&s;wer</HI> unto. 2. In 1 <HI>John</HI> 3.14. concerning which pa&s;&s;age, how ab&s;urd and &s;en&s;e|le&s;&s;e it is &s;o to &s;ay, how directly contrary, both to the <HI>Apo&s;tles &s;cope</HI> in that <HI>Epi&s;tle,</HI> and to his <HI>expre&s;&s;e words</HI> in that very place, tho the bare reading of the Text be &s;ufficient to make evident, yet I &s;hall refer my Reader (to<NOTE N="t" PLACE="marg"><GAP DESC="foreign"> Suid. in Pythag.</NOTE> avoid needle&s;&s;e prolixitie, and unnece&s;&s;ary repetitions) to what I have &s;aid<NOTE N="u" PLACE="marg">An&s;. ubi. &s;upr.</NOTE> in mine <HI>An&s;wer;</HI> whereunto there is no one word here <HI>replied:</HI> And much le&s;&s;e to that of <HI>Peter;</HI> which ought to come within compa&s;&s;e of your <HI>&amp; caetera;</HI> but you have no mind at all to take notice of: and that the rather, becau&s;e with it this your <HI>rather,</HI> wherewith you would evade, could have no colour, as here al&s;o it hath no truth.</P>
<P>And Sir, for what being enforced by evidence of truth, &s;hi|ning forth &s;o &s;trongly and brightly in your face, that in &s;pite of your teeth it &s;trikes through your eye-lids, tho you clo&s;e them as fa&s;t as you can po&s;&s;ibly again&s;t it, you doe in a &s;canty and malignant manner el&s;ewhere<NOTE N="x" PLACE="marg">Treat. p. <HI>81.</HI></NOTE> acknowledge; (which al&s;o I conceal not, but<NOTE N="y" PLACE="marg"><HI>An&s;. p.</HI> 27, 28.</NOTE> give it expre&s;ly in your own words) after you have &s;pent all your fleam and &s;pittle upon it, to be&s;patter it, and throw &s;o much dirt and filth on the face of it, to deface and di&s;grace it; it neither makes amends for your former abu&s;e of it, nor doth it take off ought that is herein charged on you.</P>
<PB N="99" REF="56">
<P>And for your pitifull complaint therefore of<NOTE N="a" PLACE="marg">Concl. Ibid.</NOTE> <HI>my pulling your Treati&s;e in pieces, to make my &s;elf work; and then binding it up a|gain after mine own fa&s;hion;</HI></P>
<P>It is &s;o poor, as might<NOTE N="b" PLACE="marg"><GAP DESC="foreign"> Suid. <HI>vel</HI> Priamo <HI>mi|&s;eranda:</HI> Mar. l. 12.</NOTE> move even a profe&s;&s;ed adver&s;ary to pity you; and &s;hews indeed how incon&s;i&s;tent your <HI>Work</HI> is, one part of it with another.</P>
<P>But Sir, <HI>I want not work</HI> at home; that I &s;hould, with<NOTE N="c" PLACE="marg"><GAP DESC="foreign"> Suid. Ze|nob. Plut. ad Colot.</NOTE> the <HI>Lydian,</HI> go to &s;eek &s;ome abroad. much le&s;&s;e wanted I any then, when my work rather wanted me, I being neither fit almo&s;t for any work at all, and wanting workmen for that work, which God had at that time di&s;abled me unto. Nor had I any rea&s;on to undertake that task that then I did, had I not concei|ved a kind of nece&s;&s;itie in it.</P>
<P>Yet neither have I <HI>pulled your book in peeces;</HI> nor have I <HI>bound it up again after my fa&s;hion.</HI> Your book lies by me &s;till intire; bound up in the &s;ame manner as it was brought mee at fir&s;t: onely I have made bold to pick out of it, and lay open &s;ome nei|ther &s;ound, nor &s;avoury pa&s;&s;ages of it, and have dre&s;&s;ed them in|deed as they de&s;erved; but repre&s;enting them no otherwi&s;e then as I found them in the book: the preci&s;e words whereof you have not hitherto &s;hewed, that I have any where &s;warved from; nor &s;uppo&s;e I, that I did ami&s;&s;e in &s;o doing: for neither did I undertake to deal with the whole book, but to give &s;ome ta&s;t of what it contained: nor if any thing be <HI>&s;ound</HI> in it, will that &s;erve to excu&s;e and ju&s;tifie ought, that is rotten and <HI>un|&s;ound.</HI></P>
<P>As for<NOTE N="d" PLACE="marg"><HI>Concl. p.</HI> 16, 17.</NOTE> <HI>the &s;tory of the Ladie,</HI> what you except again&s;t my &s;peech to her, it is alredy <HI>an&s;wered</HI> el&s;ewhere, where the proper place of it was, and where all this might have come in more &s;ea|&s;onably, then it doth here. But in &s;teed of it, Sir, you might have done well, not to &s;ay over the &s;ame things again; but to have <HI>a&s;&s;erted</HI> and confirmed by <HI>Scripture,</HI> that way of <HI>a&s;&s;urance,</HI> that<NOTE N="e" PLACE="marg"><HI>Treat. p.</HI> 84, 85.</NOTE> you propound as the <HI>only Scripture way,</HI> and in regard whereof <HI>all other a&s;&s;urances</HI> (tho&s;e that <HI>Peter, James</HI> and <HI>John</HI> hold out, not excepted) are affirmed to be but <HI>rotten &s;tuffe;</HI> to wit, <HI>That we are to beleive, that Chri&s;t hath beleived for us; and we have be|leived in him; that he hath repented for us; and we have repented in him.</HI> For this, Sir, being one of your main &s;hores, yea the onely main &s;hore in effect, (your immediate <HI>enthu&s;ia&s;m</HI> excepted)
<PB N="100" REF="57"> erected and &s;et up by you for the &s;upport of poor afflicted Spi|rits, when you have beaten them off from all other, ought not to have been de&s;erted by you, where you found it oppo&s;ed, much le&s;&s;e di&s;&s;embled, and &s;hifted off, and &s;huffled, or &s;hoveled away, as a thing not worthy of any notice, among the rubble and rubbi&s;h, wherin you &s;ay, there is <HI>nothing of any &s;ub&s;tance.</HI> And the truth is, I am therein of the &s;ame mind with you, if you think as you &s;peak, as concerning this particular, that it is a meer &s;hadow <HI>without &s;ub&s;tance;</HI> and &s;uch therfore as is no more able to afford any true &s;tay, or &s;ound &s;atisfaction to a wavering &s;oul, or a wea|ried &s;pirit, then<NOTE N="f" PLACE="marg">Ae&s;opi fab.</NOTE> the <HI>&s;hadow</HI> of the <HI>&s;heeps &s;houlder</HI> that the <HI>dog</HI> catched at in the <HI>water,</HI> or &s;ome <HI>delineation</HI> of the like on the <HI>wall,</HI> to releive and refre&s;h an hungry body. Take heed, Sir, how whil&s;t you dally and delight your &s;elf with &s;uch <HI>&s;ublima|ted notions,</HI> di&s;tilled through the limbeck of your own qaint in|vention; you delude Gods people, and cau&s;e them, as <HI>Jonas</HI> &s;pake, while they<NOTE N="g" PLACE="marg">Jon. 2.8.</NOTE> <HI>follow lying vanities, to for&s;ake their own mercy;</HI> and &s;o attract a greater guilt, then you are aware of, or at lea&s;t con&s;ider well of at pre&s;ent. But to what end &s;pend I words, and wa&s;t wind unto one, who in plain termes profe&s;&s;eth, that &s;hould he <HI>&s;o &s;in,</HI> yea &s;in never to much, being <HI>a beleiver,</HI> (as I doubt not but he beleives him&s;elf to be, e&s;pecially glorying and vaunting &s;o much as he doth of the <HI>glorious light and &s;pirit</HI> that he is now po&s;&s;e&s;&s;ed of,) he never looks to be <HI>called to any acount</HI> for it, and &s;coffs at tho&s;e as <HI>&s;illy &s;ouls</HI> drowned in melancholie, that doe ever &s;o imagine?</P>
<P>In the la&s;t place a little to ea&s;e your <HI>&s;tomack,</HI> and empty your<NOTE N="h" PLACE="marg">Jecur pro fel|le; cujus ve&s;i|cula jecori ad|haeret: <HI>Job 16.13. Lam. 2.11.</HI></NOTE> <HI>liver,</HI> you take oca&s;ion at parting to &s;pend, out of your <HI>gall,</HI> &s;ome of your bitter <HI>choler</HI> upon me; by demanding of me,<NOTE N="i" PLACE="marg">Conclu&s;. p. <HI>17.</HI></NOTE> <HI>now I am an old man,</HI> (for you are oft playing upon mine age) <HI>how if I were to account to you I would gather up my a&s;&s;urance; whether it would be of &s;uch a mea&s;ure of faith, &s;o much obedience, &s;o much love to the brethern, &s;o much zeal, prayer, repentance, and all of un|qe&s;tionable evidence:</HI> then you proceed to qe&s;tion me concerning <HI>my faillings, when I writ in defence of cards and dice, and of the com|mon prayer book: then whether my luxuriancy in qotations, be all out of pure zeal; no &s;elfi&s;hne&s;&s;e, no vaine glory; my love to the Antinomian brethern, without bitterne&s;&s;e; my preaching and obe|dience all out of love, and not &s;eeking mine own, and making a gain
<PB N="101" REF="57"> of Godline&s;&s;e: all my fa&s;tings and repentance, from true meltings of heart, and &s;ound humiliation, or becau&s;e the &s;tate called for it, and con&s;trained it: my praying and preaching not much of &s;elf, of in|vention, of art, of learning, of &s;eeking prai&s;e from men.</HI></P>
<P>To all which rabble, Sir, 1. I might in a word return this; that, for ought I yet know, neither have you any autoritie here|in thus to &s;hrive me, nor I nece&s;&s;ity to return an&s;wer unto the&s;e your interrogatories.</P>
<P>But yet, 2. That if I were to render <HI>account</HI> of mine <HI>a&s;&s;urance</HI> either unto you, or, any other, I &s;hall a&s;&s;ure you, that it &s;hould be none of that, that you propound and commend, as the <HI>one|ly Scripture a&s;&s;urance,</HI> tho in Scripture no where extant; to wit, <HI>my believing that Chri&s;t hath believed and repented for me;</HI> untill you can give me better <HI>a&s;&s;urance</HI> for it out of <HI>Gods word,</HI> then you hitherto have done.</P>
<P N="3">3. For my grounds of <HI>a&s;&s;urance</HI> concerning my &s;elf, I &s;hall need to profe&s;&s;e no other, then what is common to all true Chri&s;tians, and for which we have good warrant of <HI>a&s;&s;urance</HI> from <HI>Gods word;</HI> our <HI>faith in Chri&s;t,</HI> who hath made &s;atisfacti|on to God for our &s;ins, and purcha&s;ed eternall happine&s;&s;e for us: the &s;inceritie whereof is approved to us in our con&s;cience, by by &s;uch holy <HI>graces</HI> as are in the word found to be in&s;eparable at|tendants of it.</P>
<P N="4">4 We u&s;e not to <HI>mete</HI> out our faith, as <HI>drapers</HI> doe <HI>cloth</HI> by the eln and the nail; or to <HI>weigh</HI> it our, as <HI>merchants</HI> &s;ome <HI>wares,</HI> by the pound and the &s;tone; or as warie men do their gold, which they refu&s;e to receive, be it never &s;o good, if it come ne|ver &s;o little &s;hort of its allowance; as if the &s;inceritie of faith, and its acceptance with God depended upon the &s;cantling and the quantitie of it. we know, that<NOTE N="k" PLACE="marg"><GAP DESC="foreign">, Mat. 6.38. &amp; 8.26. &amp; 14.31. &amp; 16.8.</NOTE> <HI>&s;mall faith</HI> may be <HI>&s;ound;</HI> and<NOTE N="l" PLACE="marg">Mark 9.24.</NOTE> <HI>faith weak</HI> and mixed with much <HI>infidelitie,</HI> as good <HI>gold</HI> with much <HI>dro&s;&s;e,</HI> yet may be <HI>&s;incere.</HI> Nor is the <HI>weake&s;t faith</HI> le&s;&s;e efficacious unto <HI>ju&s;tification</HI> then the &s;tronge&s;t, no more then a <HI>plai&s;ter</HI> is more or le&s;&s;e <HI>efficacious</HI> in regard of the &s;trength or feeblene&s;&s;e of <HI>the hand,</HI> wherewith it is applied unto the &s;ore. The like may be &s;aid of other &s;anctifying <HI>graces,</HI> &s;uch as you here mention; they are <HI>Gods</HI><NOTE N="m" PLACE="marg">2 Cor. 1.22. &amp; 5.5. Eph. 1.14.</NOTE> <HI>earne&s;ts;</HI> and an <HI>earne&s;t</HI> is available for <HI>&s;ecurity,</HI> not according to the valew or <HI>qantitie</HI> of the &s;um given in earne&s;t, but according to the <HI>fidelitie</HI> of the party we
<PB N="102" REF="58"> deal with: your qe&s;tion therefore concerning <HI>&s;o much faith, and &s;o much of this and that,</HI> might very well have been here &s;pared.</P>
<P N="5">5. For my <HI>defaults</HI> and <HI>failings,</HI> I may &s;ay, of my &s;elf, as you of your &s;elf,<NOTE N="n" PLACE="marg">End of one Controver&s;ie, <HI>p.</HI> 12.</NOTE> <HI>I have indeed many, which you and the world &s;ees not.</HI> And I ble&s;&s;e God, as for<NOTE N="o" PLACE="marg">Cui deputat ille qod dimi&s;it, huic i&s;te deputet qod non commi|&s;it, <HI>Aug. homil. 23.</HI> <GAP DESC="foreign"> <HI>De|mades.</HI></NOTE> keeping me from many &s;ins, that my corrupt nature might otherwi&s;e have carried me unto; &s;o for keeping tho&s;e that I may have failed in from the notice of &s;uch as your &s;elf. For to what end, Sir, do you here call me to this account concerning <HI>my failings,</HI> but to di&s;grace me, what you could in the eyes of the world, and to ca&s;t &s;hame and reproach thereby upon me? and what think you, Sir, have you gained thereby with any mode&s;t, prudent and intelligent reader? as much, &s;urely, as by your frequent vaunting and vain boa&s;tings of your &s;elf in your book; the note of an extrem <HI>in&s;olent</HI> and <HI>ar|rogant &s;pirit</HI> by the one, and of a no le&s;&s;e <HI>&s;pitefull</HI> and <HI>malevolent di&s;po&s;ition</HI> by the other. So that the<NOTE N="p" PLACE="marg"><GAP DESC="foreign"> Marc. Imp. l. 9. S<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ct 4. <GAP DESC="foreign"> Chry&s;ip. de ju|&s;tit. <GAP DESC="foreign"> Dio o|rat. 74. <GAP DESC="foreign"> Clem. Paed. l 2. c. 10. <GAP DESC="foreign"> Simocat. Epi&s;t. 40.</NOTE> <HI>wrong</HI> will in fine redound, I doubt not, to your &s;elf; and your<NOTE N="q" PLACE="marg">Malitia ip&s;a maximam partem veneni &s;ui bibit: <HI>Attalus, Sen. E|pi&s;t 81.</HI></NOTE> <HI>malignitie,</HI> as he &s;ome|time &s;aid, take in again, <HI>and drink up the greate&s;t part of its own poy&s;on.</HI></P>
<P>For your &s;elf, I li&s;t not to mak enquiry into your life. To what end were it? or<NOTE N="r" PLACE="marg"><GAP DESC="foreign"> Marc. ubi &s;upr. <GAP DESC="foreign"> Idem l. 4. Sect. 26. <GAP DESC="foreign"> Idem lib. 12. Sect. 26. <GAP DESC="foreign"> Ibid. lib. 9. Sect. 38.</NOTE> what is it to me what you either are, or have been? altho there be, it &s;eems, &s;ome reports abroad con|cerning you of &s;ome things that &s;ound not well; which wether true or fal&s;e, I take no notice of, as not at all concerning me: yet &s;uch as true or fal&s;e, coming to your ear, I &s;hould in like|lyhood have heard of on both eares againe from you.</P>
<P N="6">6. But Sir, I am glad, that one &s;o &s;pitefully minded, as you have manife&s;ted your &s;elf here to be, could take up no wor&s;e matter to ca&s;t in my di&s;h, then you were able (for good-will, it appears, you wanted not) here to doe. For the truth is, you bark and &s;nail indeed; and bite you would, but you cannot: you will<NOTE N="&s;" PLACE="marg">Genuinum fregit in illis: <HI>Per&s;. Sat. 1.</HI> &V;bi tamen <HI>Duza</HI> legit, Julis.</NOTE> <HI>break</HI> your <HI>fangs,</HI> Sir, ere you will be able to enter, where you have endeavoured to fa&s;ten them.</P>
<PB N="103" REF="58">
<P>The <HI>failings</HI> you charge mee with are two onely, they are drawn into a &s;hort and narrow &s;umme.</P>
<P>The former, which I was told of once before, that <HI>I writ in the behalfe of Cards and Dice.</HI> Sir, no otherwi&s;e in the behalf of them, then in the behalf of any other lawfull game lawfully u&s;ed: nor more in behalf of a <HI>Lot</HI> u&s;ed in them, then of the &s;ame u&s;ed about any other <HI>light affair,</HI> either in <HI>&s;port,</HI> as for <HI>mating</HI> men at <HI>bowls,</HI> or for <HI>moving</HI> fir&s;t at <HI>Che&s;s;</HI> or out of it, as draw|ing <HI>cutts</HI> for the partition or a&s;&s;ignement of &s;ome <HI>trifle:</HI> For that is all that my writing aimeth at, that it is not the u&s;e of a <HI>lot</HI> in them, that makes them, or any other wherein the &s;ame is u&s;ed, <HI>unlawfull.</HI> Wherein Sir,<NOTE N="t" PLACE="marg"><GAP DESC="foreign">. Marc. Imperat. lib. 5. Sect. 22. &amp; 28. l. 9. Sect. 11. &amp; l. 10. Sect. 4. &amp; l. 11. Sect. 13.</NOTE> if I have failed, do you &s;hew me my failing; or el&s;e<NOTE N="u" PLACE="marg">Reprehen&s;ores non audio; &s;eqor magi&s;tros: <HI>Hie|ron. apolog. de Jovin.</HI></NOTE> forbear to reprove mee for, or reproach me with that, which you cannot prove to be a fault.</P>
<P>The later is <HI>my writing in the behalf of the book of Common-Prayer.</HI> Sir, Where &s;aw you that writing? or who told you of it? What writing is it? or how far forth in that writing have I written in behalfe of it. Sir, when you produce it, I &s;hall know what to &s;ay to it. It is &s;ome <HI>Treati&s;e</HI> or other, &s;ure, that &s;lipt from mee in my &s;leep: for, of any &s;uch Work of mine a|broad, is more then I am aware. But, it &s;eems, you were dri|ven to &s;ome &s;treits, when for want of other matter, you were fain to be <HI>faining</HI> &s;omewhat to object to mee as a <HI>failing.</HI> So that here, Sir, you have engaged your &s;elf to a twofold task; fir&s;t, to prove that I have <HI>written in defence of the book of Com|mon-prayer:</HI> and &s;econdly, that I have <HI>failed</HI> if I had &s;o done, in &s;o doing: neither of which, I &s;uppo&s;e, you will ea&s;ily be a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">le to make good.</P>
<P N="7">7. But Sir, &s;uppo&s;e I had <HI>failed</HI> in both the&s;e, or twice as many things more as the&s;e, as in many more then &s;o, I know I have: neither were that &s;ufficient to weaken my <HI>a&s;&s;urance,</HI> even gathered from tho&s;e grounds that by the Apo&s;tles are given us, and which you purpo&s;ely here oppo&s;e; nor to argue the <HI>in&s;in|cerity</HI> and un&s;oundne&s;&s;e of my <HI>faith.</HI> For the &s;ame Apo&s;tle who telleth us, that<NOTE N="a" PLACE="marg"><HI>Jam. 3.2.</HI> Impingimus ait, non impingitis; nec in uno, &s;ed in multis: nec mul|tos &s;ed omnes im|pingere dixit: <HI>Aug. Ep. 29.</HI> Non dixit, offen|ditis, &s;ed, offendi|mus, inqi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">: &amp; in maltis praemi&s;it, omnes &s;u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">junxit, <HI>Beda.</HI></NOTE> <HI>in many things wee &s;in, or &s;lip all:</HI> doth withall inform us, that a true Chri&s;tian, notwith&s;tanding the&s;e many &s;lips, may have the <HI>&s;incerity</HI> of his <HI>faith</HI> and profe&s;&s;ion <HI>ju&s;tified</HI> even <HI>by his works,</HI> in the eyes both of God and man. And that I take to be the genuine &s;en&s;e of <HI>James</HI> in that place, and the right
<PB N="104" REF="59"> way of reconciling <HI>Paul</HI> and <HI>James</HI> in that argument, the one with the other. The ca&s;e or cau&s;e in qe&s;tion that they deal with, is divers. In <HI>Paul</HI> the ca&s;e is concerning &s;in in <HI>generall,</HI> whe|ther a man be a <HI>&s;inner</HI> or no: and if that be the qe&s;tion,<NOTE N="b" PLACE="marg">Rom. 3.23, 24, 25.</NOTE> hee cannot be <HI>ju&s;tified</HI> but by <HI>faith</HI> only, <HI>re&s;ting on the bloud of Chri&s;t,</HI> and pleading that in way of full &s;atisfaction to God for his &s;in. In <HI>James</HI> the ca&s;e is concerning a <HI>particular</HI> &s;in, to wit, <HI>hypo|cri&s;ie,</HI> or <HI>counterfeit faith,</HI> and <HI>counterfeit profe&s;&s;ion,</HI> whether a man be<NOTE N="c" PLACE="marg"><GAP DESC="foreign">, 1 Cor. 9 27. 2 Cor. 13.5. <HI>cui opponitur</HI> <GAP DESC="foreign">, 1 Tim. 1.5. &amp; 2 Tim. 1.5.</NOTE> <HI>a counterfeit Chri&s;tian</HI> or no: and where that is the qe&s;ti|on, hee that is unju&s;tly &s;o charged, may<NOTE N="d" PLACE="marg">Jam. 2.24.</NOTE> by his <HI>works</HI> be <HI>ju&s;ti|fied</HI> in the eyes both of God and man. To which purpo&s;e makes that of a learned Autor,<NOTE N="e" PLACE="marg">Fides ju&s;tifi|cat hominem: o|pera ju&s;tificant fidem: <HI>Zanc.</HI></NOTE> <HI>Faith ju&s;tifieth the man; works ju&s;tifie his faith.</HI> Thus, to omit<NOTE N="f" PLACE="marg">Rom. 4.1, 3. Heb. 11.17. Jam. 2.23. Gen. 22.12.</NOTE> <HI>Abrahams</HI> example, which both of them in&s;tance in; <HI>David,</HI> tho con&s;cious of<NOTE N="g" PLACE="marg">P&s;al. 19.12. &amp; 40.12. &amp; 51.5. &amp; 149.2.</NOTE> <HI>many &s;ins</HI> to him|&s;elfe; yet<NOTE N="h" PLACE="marg">P&s;a. 7.3, 4, 8. &amp; 26.1. &amp; 18.22, 23.</NOTE> for his &s;incerity dare appeal unto God, and offer him&s;elf to be tried for it by his <HI>works</HI> and his <HI>ways.</HI> And the like might be &s;aid of<NOTE N="i" PLACE="marg">Job 9.2, 3.15, 21. &amp; 19.25. with cha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 13.16. &amp; 23.10, 12. &amp; 27.5, 6. &amp; 31.</NOTE> <HI>Job,</HI> and of other of the faithfull; were it &s;ea|&s;onable here to expatiate into di&s;cour&s;es of this kind. It would little therefore avail you, tho I &s;hould plead <HI>guilty</HI> in all where|with you here charge mee, to beat me off thereby from mine <HI>a&s;|&s;urance;</HI> unle&s;&s;e you could prove the&s;e <HI>failings</HI> to be<NOTE N="k" PLACE="marg">Deut. 32.5.</NOTE> &s;uch blots or bloches as are incon&s;i&s;tent with <HI>&s;incerity.</HI></P>
<P N="8">8. From the&s;e <HI>failings</HI> wherewith you thought you had mee on the hip, you pa&s;&s;e on to &s;uch <HI>corruptions</HI> as might adhere to mee in my <HI>works</HI> and <HI>writings,</HI> in my <HI>preachings</HI> and <HI>fa&s;tings,</HI> and other like employments. And truly, Sir, I &s;hall freely confe&s;&s;e unto you, &s;ince you will needs be my <HI>gho&s;tly father,</HI> as they u&s;e to &s;peak, that I find and feel to my hearts grief, many more <HI>cor|ruptions</HI> accompanying mee in all my <HI>performances,</HI> then any one be&s;ide my &s;elf is able to e&s;py.</P>
<P>But Sir, if it &s;hould be demanded of you, for what cau&s;e or end you were plea&s;ed to make up this long <HI>Catalogue,</HI> and to pitch upon mo&s;t of tho&s;e particulars, I doubt your heart would tell you, that it was not to <HI>&s;hrive</HI> mee alone; but to be girding at, and <HI>traducing</HI> of tho&s;e, again&s;t whom with rancor you &s;well almo&s;t till you bur&s;t, and upon all occa&s;ions therefore are &s;till venting your gall.</P>
<P>For to give a little touch at lea&s;t upon each of them:</P>
<P N="1">1. As concerning my <HI>luxuriancy in qotations:</HI> which you
<PB N="105" REF="59"> had once before a fling at; and which<NOTE N="l" PLACE="marg">The end of one controver|&s;ie, <HI>p.</HI> 7.</NOTE> you twit Mr. <HI>Ley</HI> with: your qe&s;tion is &s;o frivolous, whether it be <HI>all out of pure zeal,</HI> that it is unworthy any an&s;wer: It is a mo&s;t <HI>ridiculous</HI><NOTE N="m" PLACE="marg"><GAP DESC="foreign">. Marc. Imp. l. 9. cap. 31.</NOTE> <HI>&s;em|blance of affected &s;agene&s;&s;e and &s;everity,</HI> to expect or reqire <HI>zeal</HI> (if you under&s;tand what <HI>zeal</HI> means) and <HI>pure zeal,</HI> in every qotation of an Autor, or pa&s;&s;age of a di&s;cour&s;e, tho in Divinity; and a meer frothie frump therefore to object as a fault, the ab|&s;ence of ought there, where it is neither needfull, nor &s;utable.</P>
<P N="2">2. For my <HI>bitterne&s;&s;e</HI> again&s;t the <HI>Antinomians,</HI> wherewith <HI>my love to the brethren</HI> you imply to be tainted. Good Sir, give me leave to mind you, or thie Reader at lea&s;t, a little of your great and palpable partialitie. It is not &s;o long &s;ince the <HI>Mini&s;ters</HI> by the call and command of autority met and &s;iting at <HI>We&s;tmin|&s;ter</HI> were &s;tyled by Mr. S.<NOTE N="n" PLACE="marg">Epi&s;t. Dedic. prefixed to A|nimadver&s;. on M. <HI>Fullers</HI> Ser|mon.</NOTE> <HI>An A&s;&s;embly of mo&s;t &s;acred and re|verend Divines, for the reformation of the Church, convened by the Parliamen<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> But now &s;ince he is fallen of to the <HI>Antinomian</HI> partie, and is become an <HI>Architect</HI> of a <HI>new Sect,</HI> that wants as yet a peculiar di&s;tingui&s;hing name, (for the mo&s;t of tho&s;e that are of that note and notice, as to have gained any &s;peciall denomi|nation, he di&s;claims and<NOTE N="o" PLACE="marg">In a di&s;cours prefixed before his <HI>Smoke.</HI></NOTE> excepts again&s;t) and he perceives that the frame of government commended by them to the Parliament, is adver&s;e to his <HI>idol</HI> of <HI>immunitie and impunitie for all &s;orts of &s;e|ctaries;</HI> now that <HI>mo&s;t &s;acred and reverend A&s;&s;embly,</HI> are with Mr. S. like<NOTE N="p" PLACE="marg"><HI>Fronti&s;piece of</HI> An end of one Controver&s;ie. <HI>See</HI> After-rec|kon. <HI>p. 4.</HI></NOTE> that <HI>confu&s;ed A&s;&s;emblie at Ephe&s;us,</HI><NOTE N="q" PLACE="marg">Act. 19.32.</NOTE> rai&s;ed by <HI>Demetrius</HI> and his fellow crafts men, for the &s;upport of their trade, <HI>where|of &s;ome &s;aid one thing, and &s;ome another, and the more part knew not for what they were come together.</HI> Thus is the <HI>A&s;&s;emblie</HI> turned and transformed, as Ma&s;ter S. his <HI>weathercock</HI> turns to and fro. Now Sir, ju&s;t in the &s;ame manner you deal with Ma&s;ter <HI>G.</HI> For while, it &s;eemes, you conceived &s;ome hope of gain|ing him to your &s;ide, at lea&s;t &s;o far forth to win and work on him, as to render him &s;omewhat favourable and inclinable there|unto, by faining him one, that acknowledged <HI>no great difference between us and you;</HI> while this I &s;ay, la&s;ted, Ma&s;ter G. was one of tho&s;e<NOTE N="r" PLACE="marg">Treat. p. <HI>210.</HI></NOTE> <HI>men of learning and judgement, that do not cry out An|tinomiani&s;m on free grace or free ju&s;tification, as others do.</HI> But &s;ince he hath begun to touch your free hold, and to deal a little more freely with your <HI>work;</HI> and that hope, it &s;eems, is utter|ly qa&s;ht; now is Mr. <HI>G.</HI> become a<NOTE N="&s;" PLACE="marg">Repl. pag. <HI>2<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></HI></NOTE> <HI>froward old man;</HI> and one
<PB N="106" REF="60"> that may ju&s;tly come under cen&s;ure for <HI>his bitterne&s;&s;e again&s;t the Antinomians his brethren.</HI> and yet all the <HI>bitterne&s;&s;e</HI> I &s;tand charg|ed with, mu&s;t be out of that book, concerning my cariage, wherein Mr. S. him&s;elf was plea&s;ed formerly to afford me this <HI>te&s;timony,</HI> &s;ufficient, I hope, if his certificate may &s;erve, to di&s;|charge me of this guilt. Nor is it an argument of an <HI>embittered Spirit,</HI> to di&s;cover the <HI>vilene&s;&s;e</HI> and <HI>perniciou&s;ne&s;&s;e</HI> of &s;uch <HI>Opi|nions,</HI> as per&s;ons either of corrupt judgement, or bad con&s;cience, or both, endevour to taint and poy&s;on the &s;ouls of Gods peo|ple with.</P>
<P N="3">3. What your next interrogatorie tendeth to, of <HI>&s;eeking mine own things in preaching and obeying, and making again of godli|ne&s;&s;e,</HI> he that hath but half an eye, yet may ea&s;ily di&s;crie. This you would ca&s;t as an a&s;per&s;ion, not upon me alone, but upon our whole <HI>Mini&s;terie,</HI> as<NOTE N="t" PLACE="marg"><HI>Rea&s;. for &V;|nity,</HI> 13. Sec. 5.</NOTE> el&s;ewhere, that receive and are &s;u|&s;tained by &s;uch maintainance as the <HI>Laws</HI> of the land have allot|ted us. And it mu&s;t be returned back unto you as a ba&s;e <HI>ca|lumnie,</HI> untill you are able to &s;ee into mens hearts.</P>
<P N="4">4. Concerning <HI>our fa&s;tings and repentance;</HI> they are &s;uch themes indeed, as tho&s;e of your way cannot endure to hear of: and it is not unlikely, but they could very well be content, to have all <HI>ex|hortations</HI> to, or <HI>injunctions</HI> of repentance, razed out of the <HI>New Te&s;tament;</HI> as well as<NOTE N="u" PLACE="marg">See <HI>Gods eye,</HI> Pref. p. 18.</NOTE> that <HI>petition</HI> for <HI>remi&s;&s;ion of &s;ins,</HI> out of the <HI>Lords prayer.</HI> For as for <HI>Fa&s;ts,</HI> it is well known what &s;ome of them have been convinced to have taught; to wit, that<NOTE N="x" PLACE="marg">In Star-cham|ber, before the Committe of the Hou&s;e of Com|mons; by them reported to the Hou&s;e.</NOTE> <HI>There ought to be no Fa&s;ting days under the Go&s;pel. Nor ought beleevers to afflict their &s;ouls; no, not in a day of humiliation.</HI> that, <HI>To fa&s;t in obedience to civil commands of men, is to be &s;ervants of men.</HI> And your aim, Sir, here is apparent enough, to a&s;pers and traduce our <HI>monthly fa&s;ts</HI> by autoritie enjoyned. But the im|pre&s;&s;e of autoritie <HI>commanding</HI> us to convene, is not of that na|ture, that it mu&s;t needs either imprint &s;uch a &s;tamp of impietie and profanene&s;&s;e upon our hearts, or &s;o damp all gratious affe|ctions and di&s;po&s;itions in our &s;ouls, that we &s;hould thereby be di&s;abled to the performance of that duty with <HI>true meltings of heart</HI> and <HI>&s;ound humiliation:</HI> no more then it was pre&s;umed or deemed &s;o to do, in tho&s;e &s;olemn fa&s;ts, recorded in the word, that were<NOTE N="a" PLACE="marg">2 Chr. 20.3. Joel 2.15, 16.</NOTE> called and commanded by <HI>religious Kings,</HI> yea and &s;ome al&s;o<NOTE N="b" PLACE="marg">John 3.7.</NOTE> &s;carce &s;uch. And I marveil why you let &s;lip the <HI>ob&s;ervati|on</HI>
<PB N="107" REF="60"> of the <HI>Sabbath,</HI> by autoritie enjoyned: which tho&s;e of your way begin al&s;o to di&s;claim, affirming, that<NOTE N="c" PLACE="marg"><HI>Qomodo</HI> Di|ogenes, <GAP DESC="foreign"> Plut. de Tranq. <HI>Vel po|tius ut</HI> Theocr. Idyl. 14. <GAP DESC="foreign">.</NOTE> <HI>every day,</HI> with them is <HI>a Sabbath.</HI></P>
<P N="5">5. For your la&s;t, of <HI>invention,</HI> and <HI>art,</HI> and <HI>learning,</HI> (under which head al&s;o, I hope, that heatheni&s;h piece of <HI>Logik</HI> comes, which your &s;oul &s;o much abhorres) u&s;ed <HI>in preaching and pray|ing:</HI> any one, that is but lightly acqainted with the humours of the times, may ea&s;ily di&s;cern the drift of it; to comply with tho&s;e that cry down all <HI>nece&s;&s;ity</HI> and <HI>u&s;e of</HI> any <HI>learning;</HI> and to help to bear up and bear out the <HI>rude rap&s;odies</HI> of tho&s;e that from the <HI>loom-work,</HI> or the <HI>cutting-bord,</HI> or the <HI>wa&s;hing ball,</HI> and the like, &s;tepping up into the pulpit, and &s;uppo&s;ing it enough to make there a great noi&s;e, throw out boldly what comes next to hand with them, making <HI>prayers</HI> and <HI>&s;ermons without head or foot.</HI></P>
<P N="9">9. But to pa&s;&s;e from your not profe&s;&s;ed aims, tho to any eye apparent and tran&s;parent enough, through the choi&s;e of &s;uch matter, as you picked out, to in&s;tance in and in&s;i&s;t on: and to come to that, which you pretend, and would &s;eem, one|ly to drive at, that upon due con&s;ideration,<NOTE N="d" PLACE="marg">Concl. Ibid.</NOTE> there would be found <HI>&s;o much of &s;elf, and hypocri&s;ie, and vanitie, and fle&s;h, and corruption</HI> in all tho&s;e our performances, that <HI>all</HI> would prove <HI>unprofitable.</HI></P>
<P N="1">1. It is not denied that even the be&s;t-performances of the very be&s;t of Gods &s;ervants are more or le&s;&s;e tainted with &s;in, &s;ome with a &s;lighter &s;tain, &s;ome with a deeper dye. <HI>Paul</HI> him&s;elf, that<NOTE N="e" PLACE="marg">Act. 9.15.</NOTE> <HI>choi&s;e ve&s;&s;ell of grace,</HI> found within him&s;elf, the <HI>fle&s;h</HI> and the <HI>&s;pirit</HI> &s;o intermingled, that<NOTE N="f" PLACE="marg">Rom. 7.21, &mdash;23.</NOTE> nothing came with him from the one, but it &s;till received &s;ome light <HI>tincture</HI> at lea&s;t from the other: yea, that which was &s;ometime &s;poken by the Prophet <HI>E&s;ay,</HI> tho I &s;uppo&s;e<NOTE N="g" PLACE="marg">De &s;en&s;u ge|nuino videantur <HI>Luther, Calvi|nus,</HI> &amp; <HI>Mu&s;|cul.</HI> in loc. &amp; conferatur cum <HI>Mic. 7.4.</HI></NOTE> the genuine meaning of the place to be o|ther; to wit, that<NOTE N="h" PLACE="marg">I&s;a. 64.6.</NOTE> <HI>All our righteou&s;ne&s;&s;es are as a men&s;truous cloth:</HI> yet may truly be affirmed of all even the good actions of the godly: and<NOTE N="i" PLACE="marg">Orig. in <HI>Rom. 3.</HI> Hieron. in <HI>I&s;a.</HI> Augu&s;t. nom. &s;oliloq. cap. <HI>28.</HI> Greg. in <HI>Job.</HI> l. <HI>21.</HI> c. <HI>15.</HI> Hugo in <HI>Job. 9.30.</HI> Bern. de verb. <HI>I&s;a. 5.</HI> &amp; alibi &s;aepe. Perald. &s;um. tract. <HI>6.</HI> Diony&s;. in <HI>P&s;al. 132.</HI> Ferus in <HI>Matth. 12.</HI> &amp; alibi. Oecolamp. Buleng. Alii in loc. Luther. a&s;&s;ert. art. <HI>31.</HI> Perkins Reform. Cath. Abbots Defen. Chamier. Pan&s;tr. tom. <HI>3.</HI> lib. <HI>11.</HI> cap. <HI>18.</HI> Cajet. in <HI>2 Cor. 5.</HI> Pigh. de fide &amp; ju&s;tif. Morus Apol. pro Era&s;m. Alii.</NOTE> &s;o not a few, as well <HI>Papi&s;ts</HI> at <HI>Prote&s;tants,
<PB N="108" REF="61"> old</HI> as <HI>new Writers</HI> doe either expound it, or apply it. Nor is it denied, but that many, yea the be&s;t of Gods Saints, have had their <HI>failings,</HI> and &s;ome of them grievous ones; of other manner, then any of tho&s;e by Mr. <HI>S.</HI> here mentioned.</P>
<P N="2">2. It is apparent, that notwith&s;tanding the&s;e, either <HI>defects,</HI> or <HI>defaults,</HI> yet the Holy Gho&s;t hath pronounced them to be<NOTE N="k" PLACE="marg">1 King. 3.6. &amp; 9.4. &amp; 15.11, 14. 2 Chr. 15.17.</NOTE> <HI>upright-hearted</HI> and<NOTE N="l" PLACE="marg">Luk. 1 16.</NOTE> <HI>righteous in Gods &s;ight:</HI> and that they have hereupon <HI>a&s;&s;ured</HI> them&s;elves of<NOTE N="m" PLACE="marg">P&s;al. 18.20, 24.</NOTE> being <HI>in favour with God;</HI> and been &s;o far forth thereby emboldened, tho in &s;ubmi&s;&s;e and hum|ble manner, to<NOTE N="n" PLACE="marg">Job 23.10.12.</NOTE> <HI>plead</HI> the <HI>&s;inceritie</HI> and <HI>integritie</HI> of their <HI>heart</HI> and <HI>life</HI> unto God; and both<NOTE N="o" PLACE="marg">I&s;a. 38.3. P&s;al. 86.2. &amp; 119.94.</NOTE> to <HI>ask,</HI> and<NOTE N="p" PLACE="marg">Nehem. 13.14, 22, 31.</NOTE> to <HI>expect</HI> favovr, and mercy, and goodne&s;&s;e from him in that regard.</P>
<P N="3">3. Your main drift herein (and that not concealed, but pro|fe&s;&s;edly held forth) is, in plain terms, impious. For it is (as hath already in part al&s;o been &s;hewed) directly to contradict the Apo|&s;tle <HI>John,</HI> and to make him <HI>a liar:</HI> for hee telleth us, that <HI>hereby wee</HI> may <HI>know</HI> and have <HI>a&s;&s;urance,</HI> that <HI>we are in the &s;tate of grace and life;</HI><NOTE N="q" PLACE="marg">1 Joh. 1.7.</NOTE> <HI>if we walk in light,</HI><NOTE N="r" PLACE="marg">Chap. 3. 14.</NOTE> <HI>if we love the brethren;</HI><NOTE N="&s;" PLACE="marg"><HI>Ibid.</HI> Ver. 19, 21, 22.</NOTE> <HI>if we do tho&s;e things that are wel-plea&s;ing unto God.</HI> And on the other &s;ide, you tell us, that we cannot hereby <HI>know,</HI> or have any <HI>a&s;&s;urance</HI> of it: and what is this, but in expre&s;&s;e terms to contradict what he &s;aith, and to give the holy Gho&s;t &s;peaking by him the lie? Or what other end can you pretend that you propounded to your &s;elf in this your prolix and curious &s;ifting and &s;hriving of Mr. G. but to make this <HI>a&s;&s;ertion</HI> good? And yet, alas, Sir, what is he? a feeble wretch,<NOTE N="t" PLACE="marg"><GAP DESC="foreign"> Heb. 5.2.</NOTE> <HI>be&s;et</HI> one every &s;ide with <HI>manifold infirmi|ties;</HI> a &s;orry creature, made up of <HI>a multitude</HI> of <HI>imperfections;</HI> one of the meane&s;t in his Lords hou&s;e, of the mo&s;t un&s;erviceable in his Ma&s;ters familie. Why &s;hould you pick him out as a <HI>pa|tern,</HI> or an <HI>in&s;tance,</HI> whereby to di&s;prove the Apo&s;tle? For what if Mr. G. a man of &s;o many <HI>failings,</HI> were not able to make out any good <HI>account</HI> of his <HI>a&s;&s;urances</HI> from &s;uch grounds as <HI>John</HI> there gives; or were found &s;o <HI>faultie,</HI> that he could not pa&s;&s;e the <HI>triall,</HI> and attain <HI>approbation,</HI> by &s;uch <HI>marks,</HI> as he there propounds: and that <HI>Mr. S.</HI> here had laid &s;uch load of <HI>ini|quitie</HI> and <HI>hypocri&s;ie</HI> upon him, as mu&s;t of nece&s;&s;itie force him off from his hold. Yet what is that to the truth of the Apo&s;tles doctrine, or the proving of it to be vain, and fruitle&s;&s;e, and u&s;ele&s;s, and frivolous, and &s;uch as no other, tho &s;incere and upright, might
<PB N="109" REF="61"> gather ground of <HI>a&s;&s;urance</HI> from? To what purpo&s;e then is it, Sir, that you<NOTE N="u" PLACE="marg"><GAP DESC="foreign">, Mat. 1.19. <HI>Catamidiare:</HI> Spart. in Pio. <HI>An Catomidiare, ut</HI> Salm.</NOTE> bring him thus here on the <HI>&s;tage?</HI> either it is onely to <HI>traduce</HI> him: and that is meer malignitie; or el&s;e it is to <HI>cro&s;&s;e</HI> the doctrine it &s;elf delivered by the <HI>Apo&s;tle;</HI> and that is gro&s;&s;e impietie. Make your choi&s;e, Sir, your &s;elf, for whe|ther of the two, you re&s;erved this to the la&s;t: and let it then go for an <HI>a&s;&s;ay</HI> of the re&s;t, if you &s;o plea&s;e.</P>
<P N="10">10. That <HI>all</HI> we do, or can do, is <HI>unprofitable,</HI> either unto the <HI>di&s;charge</HI> of the lea&s;t and lighte&s;t of our <HI>&s;ins,</HI> or to the <HI>meriting</HI> of ought more or le&s;&s;e at Gods hands, you need not tell us: we are not to learn it from you; nor need we to light our candle at any of your new waxen tapers for the di&s;coverie of this truth: we had it long &s;ince from<NOTE N="x" PLACE="marg">Matth. 23.8.</NOTE> our common <HI>Ma&s;ter;</HI> that<NOTE N="y" PLACE="marg">Luk. 17.10.</NOTE> <HI>when wee have done all that ever wee can do, we are unprofitable &s;ervants.</HI> But withall we have al&s;o from him, that even &s;uch<NOTE N="a" PLACE="marg">I&s;a. 42.3. Mat. 12.20.</NOTE> <HI>&s;moking</HI><NOTE N="b" PLACE="marg"><GAP DESC="foreign">. <HI>ut</HI> I&s;a. 43.4. <HI>Ellychni|um,</HI> Jun.</NOTE> <HI>weeks,</HI> as you jeer at,<NOTE N="c" PLACE="marg">Treat. p. <HI>171.</HI></NOTE> <HI>that have more &s;moke then light, he will not qench:</HI> and that the very <HI>buds</HI> and <HI>blo&s;&s;omes</HI> of &s;anctifying <HI>grace</HI> are<NOTE N="d" PLACE="marg">Rom. 8.23.</NOTE> <HI>the fir&s;t fruits of the &s;pirit;</HI> and that the being of them in us, and the diligent and con&s;tant exerci&s;e of them with us, are a good<NOTE N="e" PLACE="marg">1 Joh. 4.13. &amp; 3.14, 19.</NOTE> <HI>evidence</HI> of the &s;tate of <HI>grace</HI> and <HI>life:</HI> and that true<NOTE N="f" PLACE="marg">2 Cor. 7.10.</NOTE> <HI>repentance,</HI> and <HI>Godly &s;orow</HI> for &s;in, are good <HI>a&s;&s;urances</HI> of the <HI>pardon of &s;in,</HI> and<NOTE N="g" PLACE="marg">2 Cor. 1.21, 22. &amp; 5.5.</NOTE> &s;ure <HI>earne&s;ts</HI> of eternall <HI>&s;alvation:</HI> and that by the&s;e therefore, tho wee<NOTE N="h" PLACE="marg">Job 22.2. &amp; 35.7. P&s;al. 16.2.</NOTE> cannot be <HI>profitable unto God;</HI> yet wee may be <HI>profitable,</HI> as<NOTE N="i" PLACE="marg">Tit. 3.8.</NOTE> unto others, &s;o herein al&s;o to our &s;elves.</P>
<P N="11">11. But,<NOTE N="l" PLACE="marg">Conclu&s;. p. <HI>17.</HI></NOTE> <HI>for your part,</HI> you &s;ay, <HI>you cannot be &s;o uncharitable, but to wi&s;h us a better a&s;&s;urance, then what I and my brethren can find in our own works and righteou&s;ne&s;&s;e. For it is not what wee ap|prove, but what God approves, is accepted.</HI><NOTE N="k" PLACE="marg">Luk. 16.9. Gal 6.7, 8. 1 Tim. 6.18, 19.</NOTE></P>
<P N="1">1. Sir, <HI>I and my brethren</HI> are much beholden to you for your <HI>charitie.</HI> Which yet as appears by the <HI>fruits</HI> of it, is not very <HI>fer|vent</HI> towards us: and which in the very next clau&s;e, wherewith you con&s;ign all, you bewray &s;ome want of it; when you charge us, with maintaining the truth formerly taught by us, (which your &s;elf cannot but confe&s;&s;e to be found in <HI>Gods word,</HI> and in the <HI>Sermons</HI> and <HI>Sammaries</HI> of <HI>Chri&s;t</HI> and his <HI>Apo&s;tels</HI>) and oppo&s;ing you and the&s;e your new-found and <HI>new forged lights,</HI><NOTE N="m" PLACE="marg">Concl. Ibid.</NOTE> out of <HI>a lothne&s;&s;e to loo&s;e our reputation, by going out of an old track of di|vinitie.</HI>
<PB N="110" REF="62"> Tho that indeed would be the readie&s;t way rather, to get reputation with the multitude in the&s;e humorous times; wherein mens appetites ar not more <HI>nice</HI> then their<NOTE N="n" PLACE="marg">Jo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 34 3.</NOTE> <HI>ears,</HI> and nothing reli&s;heth with them, but<NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE> either <HI>new diet, or old diet newly dre&s;&s;ed.</HI> But whether this be not again&s;t the <HI>rules</HI> of <HI>charitie,</HI> thus to &s;it upon the <HI>con&s;ciences</HI> of others, I &s;hall appeal, not &s;o much to your own <HI>con&s;cience,</HI> (who&s;e doctrine profe&s;|&s;edly teacheth not to make <HI>con&s;cience</HI> of ought in regard of <HI>Gods &s;ight and di&s;plea&s;ure</HI>) as to the <HI>con&s;cience</HI> and <HI>judgement</HI> of any other that under&s;tand and acknowledge what <HI>charity</HI> and <HI>con|&s;cience</HI> import.</P>
<P N="2">2. Nor un&s;utable to this your qick and <HI>&s;harp,</HI> tho <HI>&s;hort cen|&s;ure,</HI> is the longer <HI>tail</HI> or <HI>train</HI> it drawes after it; the rather, it is not unlikely, drawn out thus in length, becau&s;e it goes great with &s;ecret in&s;inuations, &s;uch as are not unu&s;uall with you (which any intelligent Reader therefore will yet ea&s;ily di&s;cern) of the glorious excellencies of your illumination by vertue of your <HI>new-lights</HI> attained: Wherein you tell us, that<NOTE N="p" PLACE="marg">Concl. Ibid.</NOTE> <HI>when our &s;pirits &s;hall once begin to be unclothed of forms of darkne&s;&s;e,</HI> (which wee mu&s;t conceive your &s;elf to be deve&s;ted of; how&s;o|ever wee &s;illy &s;ouls remain enwrapt up &s;till in them) <HI>and &s;elf-righteou&s;ne&s;&s;e; and do</HI><NOTE N="q" PLACE="marg">2 Cor. 3 18.</NOTE> <HI>with open face behold the glory of the Lord,</HI> (as your &s;elf do; wee as yet do not) <HI>wee will cry out,</HI><NOTE N="r" PLACE="marg">I&s;a. 6.5.</NOTE> Wo is me, I am undone, for I have &s;een the Lord; which none of us belike, <HI>you and your brethren,</HI> to return you your own words, <HI>onely</HI> yet doe:) and,<NOTE N="&s;" PLACE="marg">Luk. 5.8.</NOTE> Lord depart from me, for I am a &s;infull creature: and,<NOTE N="t" PLACE="marg">Matth. 11.7.</NOTE> What went you out to &s;ee? <HI>mine own unrigh|teou&s;ne&s;&s;e? or rather,</HI> a reed &s;haken with the wind? (a not un|fit emblem, if your frequent &s;hifting and flittings to and fro be well weighed, of your &s;elf): which long &s;age <HI>admonition,</HI> or <HI>premonition</HI> rather, wherein like a cunning wizzard, you<NOTE N="u" PLACE="marg"><GAP DESC="foreign"> Lucian.</NOTE> fore|tell us what is already done by us, (for there is none of us but acknowledge as much already as you tell us wee will doe, when wee have attained to your light; and wee are like to be no great gainers therefore by your new light, if that be all wee &s;hould get by it.) Whether it di&s;cover not &s;ome <HI>height of &s;pirit</HI> above Chri&s;tian <HI>mode&s;ty,</HI> and <HI>ra&s;h cen&s;ure</HI> of others beyond Chri&s;tian <HI>charity,</HI> I leave it likewi&s;e unto the con&s;ideration of others.</P>
<P N="3"><PB N="111" REF="62">3. For our <HI>a&s;&s;urance</HI> of our <HI>peace</HI> made with God, wee re&s;t wholly on the <HI>merits</HI> and <HI>mediation</HI> of <HI>Je&s;us Chri&s;t,</HI> whom by <HI>faith</HI> we pitch our &s;elves upon, as the &s;ole <HI>procurer</HI> and <HI>purcha|&s;er</HI> of it; and wee renounce our own <HI>righteou&s;ne&s;&s;e,</HI> which yet wee acknowledge to have received from God through Chri&s;t, or ought el&s;e in us, as utterly <HI>unable</HI> to <HI>&s;atisfie</HI> for the lea&s;t of our <HI>&s;ins,</HI> or to<NOTE N="x" PLACE="marg">P&s;al. 130. &amp; 143.2.</NOTE> appear at the <HI>bar</HI> of Gods exact <HI>justice.</HI> Howbeit, from &s;uch <HI>graces</HI> wherewith God in any mea&s;ure hath been plea&s;ed to endow us, and the <HI>workings</HI> thereof, as well <HI>outward</HI> as <HI>inward,</HI> wee take encouragement (Gods own <HI>word</HI> affording us good <HI>warrant</HI> &s;o to do) thereby further<NOTE N="a" PLACE="marg">1 Joh. 1.7. &amp; 4.14.</NOTE> to <HI>a&s;&s;ure</HI> our <HI>&s;ouls,</HI> that wee are of the number of tho&s;e that are <HI>reconciled</HI> to God in Chri&s;t, and are thereby<NOTE N="b" PLACE="marg">Eph. 4.30.</NOTE> <HI>&s;ealed</HI> up unto <HI>life</HI> eternall. And who&s;oever &s;hall charge us with <HI>pre&s;umption</HI> for &s;o doing, &s;hall withall be enforced to condemn, not onely multitudes of Gods <HI>faithfull &s;ervants,</HI> who&s;e <HI>practice</HI> wee find u on record in Scripture as guilty of the &s;ame crime with us; but even the <HI>pen-men</HI> al&s;o of Scripture, as teachers of doctrine tending to <HI>pre&s;umption,</HI> who have taught us &s;o to do. And yet dare we not be &s;o <HI>pre&s;umptuous,</HI> as to offer to per&s;wade either o|thers or our &s;elves, that wee or they have <HI>intere&s;t in Chri&s;t,</HI> tho <HI>not repenting</HI> of our &s;ins, but remaining wholly &s;till in them; or that our <HI>faith</HI> or theirs may be<NOTE N="c" PLACE="marg"><GAP DESC="foreign"> 1 Tim. 1.5. &amp; 2 Tim. 15.</NOTE> <HI>&s;ound</HI> and &s;incere, tho not ac|companied in &s;ome mea&s;ure with other &s;uch <HI>&s;pirituall qualifi|cations.</HI></P>
<P N="4">4. It is true, that<NOTE N="d" PLACE="marg">2 Cor. 10.18.</NOTE> <HI>not what wee approve, but what God approves is accepted.</HI> But Sir, wee know, that<NOTE N="e" PLACE="marg">P&s;a. 119.108. I&s;a. 567.</NOTE> God doth <HI>approve</HI> and <HI>accept</HI> the weak and unworthy <HI>&s;ervices</HI> and <HI>&s;acri|fices</HI> of his <HI>&s;incere-hearted &s;ervants:</HI> and that they are<NOTE N="f" PLACE="marg">Pro. 15.8, 26. Phil. 4.18. Col. 3.20. 1 The&s;&s;. 4.1. Heb. 13.16.</NOTE> <HI>well-plea&s;ing</HI> to him, notwith&s;tanding tho&s;e manifold <HI>defects</HI> and <HI>taints</HI> either attending them, or adhering to them; they being al&s;o, for the guilt of them, <HI>wa&s;hed</HI> away in the <HI>bloud</HI> of our Sa|viour, who hath undertaken the <HI>di&s;charge</HI> as well of<NOTE N="g" PLACE="marg">Exod. 28.38.</NOTE> the <HI>ini|quities of our &s;pirituall performances,</HI> as of<NOTE N="h" PLACE="marg">I&s;a. 53.6, 7.</NOTE> our <HI>exce&s;&s;es</HI> other|wi&s;e: Which yet wee d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">em that wee have ju&s;t cau&s;e to be<NOTE N="i" PLACE="marg">Rom. 7.18, 23, 24.</NOTE> <HI>humbled</HI> for; and that as well for the one, as for the other. So that neither do wee re&s;t on the <HI>worth</HI> of ought that either is in us, or is done by us, which we <HI>know</HI> and <HI>acknowledge</HI> to have
<PB N="112" REF="63"> much more matter of <HI>humiliation</HI> mixt with it, then you can know by us, or can truly therefore tell us of: Nor yet doe wee in regard thereof deem our <HI>a&s;&s;urance</HI> the <HI>weaker:</HI> &s;ince that it is not the <HI>qantitie</HI> of it, but the <HI>&s;inceritie,</HI> not the <HI>worth</HI> of it, weighed in its own intrinfecall <HI>valew,</HI> but con&s;idered as <HI>God<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> earne&s;t,</HI> and <HI>a &s;eal</HI> of our <HI>portion in Chri&s;t,</HI> from whence this our <HI>a&s;&s;urance</HI> ari&s;eth. And we &s;hall de&s;ire you, if this do not &s;atisfie you, either concerning us or other faithfull, to propound your captious <HI>cavils</HI> unto <HI>John</HI> the Evangeli&s;t, and demand of him, why he put us and other Chri&s;tians on &s;uch <HI>a puzeling cour&s;e</HI> of <HI>a&s;&s;urance,</HI> as by the finenes and &s;ubtility of your &s;ublima|ted wits, you and tho&s;e of your way have di&s;covered that to be, that he hath delivered, and directed us and them unto</P>
<P>La&s;tly, Sir, for a farewell, I &s;hall in friendly manner advi&s;e you, to be hereafter more &s;paring, then here you have been, in <HI>in|&s;ulting</HI> over, and <HI>trampling</HI> on the the blindne&s;&s;e and <HI>darkne&s;&s;e</HI> of others, lea&s;t by your <HI>new</HI> pretended <HI>light</HI> you lay open your own <HI>folly,</HI> in the <HI>impotencie</HI> and <HI>in&s;olencie</HI> of your &s;pirit, unto the <HI>light</HI> and <HI>fight</HI> of others; men are not u&s;ually &s;o <HI>blind</HI> in this &s;eeing age, but that they can <HI>di&s;cry day-light</HI> at a <HI>little loop-hole.</HI></P>
<P>Thus having ript up and uncovered your <HI>Reply</HI> from the <HI>fir&s;t &s;tich</HI> to the <HI>fag end,</HI> I may truly &s;ay of it, that I have, as I found it, &s;o &s;hewed it, to be &s;uch, as one of your <HI>Hypera&s;pi&s;tae,</HI> or <HI>Encomia&s;tae</HI> rather pronounces of his book, whome he oppo|&s;eth; to wit,<NOTE N="k" PLACE="marg">I.P. his <HI>An|&s;wer</HI> to Mr. <HI>Vi|cars</HI> in his E|pi&s;tle.</NOTE> <HI>a worke con&s;i&s;ting, the mo&s;t part of it, of inconclu|&s;ive notions, having no more to underprop them, but your own</HI> Ip&s;e dixi. And tho I will not be &s;o bold with you, as he is with his <HI>Antagoni&s;t;</HI> whome he tels, that<NOTE N="l" PLACE="marg">Ibid.</NOTE> <HI>he cannot imagine him to be yet out of his hornbook in divinitie, that expre&s;&s;eth &s;o little Lo|gick in his writings:</HI> which blow &s;o unadvi&s;edly given to his <HI>Cli|ent,</HI> whom hee had undertaken not to defend onely, but to commend to, being one that cannot endure to hear of <HI>Logick</HI> in matter of <HI>divinitie,</HI> how he will by his Sophi&s;trie teach him to ward, I know not, and mu&s;t leave him therefore to crave him mercy. Yet I beleeve your <HI>Treati&s;et</HI> to be in &s;ome kind &s;uch as he &s;aith,<NOTE N="m" PLACE="marg"><HI>An&s;.</HI> to Mr. <HI>V. p.</HI> 9. Sect. 3.</NOTE> <HI>to &s;ubtile to old men;</HI> (tho&s;e of the<NOTE N="n" PLACE="marg">Jer. 6.16.</NOTE> <HI>old way,</HI> that
<PB N="113" REF="63"> God by the Prophet advi&s;ed his people to looke after,) whom he therefore pronounceth <HI>to have the old man &s;till in them;</HI> (which we all, indeed with<NOTE N="o" PLACE="marg">Rom. 7.17.</NOTE> the Apo&s;tle how&s;oever it be with the&s;e <HI>new illuminates,</HI> denie not to have more or le&s;&s;e &s;till in us) <HI>and to have been infected</HI> (which him&s;elf belike never was) <HI>with the old leven of outward di&s;pen&s;ations,</HI> (one of the faire&s;t terms that the&s;e mens black mouths, can afford <HI>Gods ordinances,</HI> and and the <HI>doctrines</HI> and <HI>dealings of Gods Prophets and Apo&s;tles</HI> with his people) <HI>and &s;elf conceit:</HI> (one of the true&s;t and mo&s;t con&s;pi|cuous <HI>characters</HI> of tho&s;e of his own way) as all&s;o that Mr. <HI>S. &s;pins too fine threds</HI> in Divinitie; (that which Mr. <HI>S.</HI> him&s;elf<NOTE N="p" PLACE="marg">Treat. p. <HI>37.</HI></NOTE> chargeth the <HI>Legali&s;ts</HI> with as a fault in them) <HI>and that he is too &s;ublime and &s;pirituall</HI> (the term that all your <HI>Famili&s;ticall, fanta|&s;ticall Novelli&s;ts,</HI> as well as the old<NOTE N="q" PLACE="marg">Qui &s;e &s;olos pneumaticos in|digetabant, or|thodos P&s;ychi|cos. Nos agni|tio Paracleti, at|qe defen&s;io, di&s;|junxit a P&s;y|chicis, <HI>Tert. ad Prax. c. 1. Et de Monogam. cap. 1.</HI> Nos &s;pirituales merito dici facit agnitio &s;piritua|lium chari&s;ma|tum. Sed P&s;y|chicis non reci|pientibus &s;piri|tum, ea qae &s;um &s;piritus, non pla|cent.</NOTE> <HI>Mountani&s;ts</HI> affect) <HI>for tho&s;e that take all in gro&s;&s;e</HI> (in tho&s;e <HI>plain terms,</HI> in which <HI>Chri&s;t</HI> and his <HI>Apo&s;tles</HI> preached them) <HI>and have not yet attained the more ex|cellent way;</HI> (the <HI>new way now revealed,</HI> but till now concealed, and in the <HI>&s;acred writings</HI> of former times not to be found) wherein (if you will upon <HI>his own experience,</HI> and that is proof, I hope, &s;ufficient, beleive him); and yet, according to his way, wee need not &s;tick much at it with him.</P>
<P><HI>Mr. S. Treati&s;e</HI> (he &s;aith) <HI>doth &s;o lay down the doctrine of Free-grace in that manner and with that demon&s;tration of &s;pirit.</HI> (that he and his profe&s;&s;eth) <HI>as no other writing yet extant in print doth the like.</HI> But I beleive withall, that the <HI>Doctrine</HI> of <HI>Free-grace</HI> in the way that it was taught both by <HI>Gods Prophets</HI> and <HI>Chri&s;ts Apo&s;tels,</HI> is &s;o far from being either cleered or advanced by this <HI>Treati&s;e</HI> of his, that it is much ob&s;cured a&s;per&s;ed and &s;candali&s;ed thereby: as hath evidently been &s;hewed both here and before.</P>
<P>Concerning which, Sir, to make an end at length with you, let the <HI>Reader,</HI> that will be plea&s;ed to take the pains, to com|pare mine <HI>An&s;wer</HI> with this your <HI>Reply,</HI> and your <HI>Reply</HI> with this <HI>Rejoynder</HI> to it, when he &s;hall perceive what a poor <HI>pittance</HI> you have returned ought unto, in regard of what you have whol|ly let &s;lip, and how little you have &s;poken to the purpo&s;e, in that whereunto you have returned ought; judge, whether this were not rather undertaken by you, that you might &s;eem to have done
<PB N="114" REF="64"> &s;omewhat, then out of hope that any good <HI>fatisfaction</HI> &s;hould thereby be given unto any that would advi&s;edly con&s;ider of either, unle&s;&s;e tho&s;e onely of your own partie. Unto whom I &s;hall onely wi&s;h more <HI>wi&s;edome</HI> then to &s;uffer them&s;elves, for|&s;aking the <HI>light</HI> and <HI>conduct</HI> of <HI>Gods &s;aving truth</HI> reveiled in his <HI>word,</HI> to be &s;educed mi&s;led by &s;uch <HI>fal&s;e,</HI> tho <HI>flairing, lights</HI> as may bring them into, and leave them in, tho&s;e <HI>miry qags,</HI> where|in finding no firm footing, nor being able to get out of, they may &s;tick fa&s;t irrecoverably, to their eternall perdition.</P>
<TRAILER>FINIS.</TRAILER>
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<BACK>
<DIV1 TYPE="errata">
<DIV2 TYPE="part">
<PB REF="64">
<HEAD>E&s;capes of moment to be amended.</HEAD>
<P><HI>Pag.</HI> 6. <HI>lin.</HI> 9. <HI>read</HI> di&s;patched. <HI>p.</HI> 8. <HI>l.</HI> 37. and &s;trongly. <HI>p.</HI> 13. <HI>l.</HI> 36. not materiall. <HI>p.</HI> 19. <HI>l.</HI> 22. &s;eem. <HI>l.</HI> 29. it in. <HI>l.</HI> 32. reckoner. <HI>p.</HI> 25. <HI>l. penult.</HI>-tion. <HI>p.</HI> 28. <HI>l.</HI> 17. to do. <HI>p.</HI> 43. <HI>l.</HI> 24. condition and conditionall. <HI>p.</HI> 61. <HI>l.</HI> 2. denie this. <HI>p.</HI> 70. <HI>l.</HI> 5. anagogicall. <HI>l.</HI> 29. abominate. <HI>p.</HI> 77. <HI>l.</HI> 21. as well as. <HI>p.</HI> 78. <HI>l.</HI> 6. two-hand &s;word. <HI>p</HI> 81. l. 22. hands. <HI>p.</HI> 86. <HI>l.</HI> 7. abundance. <HI>p.</HI> 91. <HI>l.</HI> 1. ought. <HI>l.</HI> 4. it like. <HI>l.</HI> 29. <HI>leaft in. p.</HI> 93. <HI>l.</HI> 7. <HI>with us. p.</HI> 100. <HI>l.</HI> 3. you. <HI>p.</HI> 109. <HI>l.</HI> 33. <HI>put out</HI> it. <HI>p.</HI> 112. <HI>l.</HI> 23. unravelled. <HI>pag.</HI> 113. <HI>lin.</HI> 13. and fanta. <HI>l.</HI> 14. Montani&s;ts. <HI>l.</HI> 21. with him; Mr. <HI>S. &amp;c. p.</HI> 114. <HI>l.</HI> 4. <HI>put out</HI> onely. <HI>l.</HI> 6. and mi&s;-led.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>In the Margin.</HEAD>
<P><HI>Pag.</HI> 24. <HI>lit.</HI> m. Sen. <HI>pag.</HI> 26. <HI>lit.</HI> i moraris. <HI>p.</HI> 63. <HI>l.</HI> m. Ira. <HI>p.</HI> 67. <HI>lin. ult.</HI> Sen. <HI>p.</HI> 68. <HI>lit.</HI> g. aper-<HI>ib.</HI> mortale lumen. <HI>p.</HI> 83. <HI>l.</HI> t. Rom. 8. <HI>p.</HI> 94. <HI>l.</HI> a. <GAP DESC="foreign">. <HI>ib.</HI> <GAP DESC="foreign">. <HI>pag.</HI> 113. <HI>l.</HI> q. -thodoxos.</P>
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</BACK>
</TEXT>
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