A MANIFEST AND BRIEF DISCOVERY Of some of the Errors contained in a Dialogue called the Marrow of Modern Divinity.  
Wherein is shown, especially the Author's error in the manner of the justification of a Sinner, and the Truth cleared from all the falsehoods contained in that Book concerning the same, with some other of his Errors.  jude the 3. Contend for the Faith which was once delivered to the Saints. 2. Epistle of John verse 9 whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God; he that abideth in the Doctrine of Christ, he hath both the Father and the Son. 
LONDON, Printed by T. W. for Joshua Kirton, and are to be sold at his shop at the sign of the White Horse in Paul's Churchyard. 1646.   

To the Christian Reader that desires to know the ways of God in the Gospel touching the way that he hath set forth, to bring Poor Sinners to Christ to be justified by him, and desires to walk therein, Grace and Peace, etc.  
CHristian Reader there came lately to my sight, a Book called the marrow of modern divinity, which when I had read the title page my heart rejoiced within me, hoping that now God had stirred up some man to compose the differences that are between the legalist and the Antinomist (they both erring from the truth) which was the thing I exceedingly desired, But after I had read it over two or three times and considered well of it, I found I was much deceived in my expectation, And then I began to wonder, that this Book should come to the third Edition, and be received so generally, I finding so many mistakes in it, especially in the manner of the justification of a Sinner, wherein be hath gone the direct way with the Antinomist, Therefore I could not choose but set myself to work to vindicate the truth of God seeing others are silent herein,) and according to my poor ability to set forth the truth, which I have been taught of God. I do not intent to write of all his mistakes, for that were too great work for me, but only of some of them, and briefly also (except one which I chiefly intent.) I know not the Author but by his Book, nor ever heard so much as his name, Therefore I cannot do this in any spleen towards him, nay this I will say for him, he hath set down many excellent truths, and hath showed himself a painful and laborious man in collecting the opinions of so many Divines, yet if he err from the truth, I hold myself, bound to let him and others know his error, and I deal no otherwise by him, than I desire to be dealt withal myself. If I err from the truth; for it is the glory of God and his truth that I seek above all, if my heart deceive me not. Christian Reader, I beseech the seriously to consider of the exceptions here taken by me, and weigh them by the Scriptures, and if there be truth in them, receive them with meekness of Spirit.  
I shall be brief in the examination of the Book, for my ability of body will not serve me to be so large as otherwise I would; the Lord give thee wisdom to understand his truth and a willing heart to obey and yield unto it. And so now I direct myself to the Author of the Book, commending thee to the Grace of God, I remain.  
Thy Poor servant in the Lord Jesus Christ. I. A.   

A manifest and brief discovery of some of the errors, contained in a dialogue, called the marrow of modern divinity.  
HAving of late read over your Book called the marrow of modern divinity, and by often perusal thereof, found many things in it, which I conceive is not truth, I have presumed in the defence of the truth, which I have learned out of the Scriptures to examine some things delivered by you in your Book, not doubting but you will be ready to hearken to the truth, from any that shall make it appear unto you.  
I shall take some small exceptions at divers things therein, because I intent one special thing, which is the greatest matter of all, and wherein any one being deceived, the greatest damage consists. But before I come to that which I chiefly intent, I take notice of some things, in the fourth page of your Book; you say the new Testament mentions a threefold law, you might have added more if you had pleased, what say you to the law of the Spirit of life, Rom. 8.2.  
It is very necessary for us to consider how you have distinguished the law of works and the law of Christ, for you say the ten Commandments may be said to be the matter of the law of works, or the matter of the law of Christ.  
You have here made a distinction that neither the Scriptures set forth, nor any Author that ever I heard of.  
But to answer you directly, the law of the ten Commandments is all one and the same, not differing in itself, but is a holy, just and perfect law, proceeding from a holy God, and binds all men to the obedience of it, and condemns every transgression against it, yea the most holiest man, and he that is in greatest favour with God, if he transgress, it condemns him, as justly as the most ungodly wretch living.  
But the difference lies in this, That the one namely true believers are justified by Christ from the Curse and penalty of the law, and unbelievers lie under the condemning power, penalty and curse of the law.  
But you and I differ only in your distinction, for I do not find throughout all the New Testament, that the law of the ten Commandments are called, the law of Christ, There are other laws of Christ, as the law of grace, the law of Faith or believing in him, and many other Commandments or laws of Christ, which are not contained in the law of the ten Commandments, and so are none of the matter thereof. As for the text, Gallat. 6.2. It is set down by the Apostle as one special law of Christ to bear one another's burden, But this will not prove your assertion that the law of the ten Commandments is the matter of the law of Christ, I mean as he is the Mediator of the New Covenant.  
Yet do I not deny, but that the law of the ten Commandments, may be a rule and direction to true beleivers, to walk by, yet believers do not work by any compulsion of that law, but after a more free way, of love unto God and Christ, arising from the love of God in Christ unto them, the love of God constrain them to holiness of life, to labour to honour God; And the Apostles generally do urge and press believers to holiness from the free grace of God, and from the mercies of God, extended towards them in jesus Christ as we may see, Titus. 2.11.12. Romans. 12.1.  
The law of the ten Commandments is an absolute perfect holy and just law, yet it sets not forth Christ, neither is faith required therein, nothing but absolute and perfect obedience to the same is required therein. It brings us not to Christ, but wounds us, and leaves us destitute in respect of any help it can afford, It is the law of the Gospel that relieves us.  
Page 7.8. I let pass your fine distinction of the law of the ten Commandments, calling it the matter of the Covenant of works, and not the Covenant itself, your reason is weak, for had not the Lord absolute authority to lay a command upon the Creature, and man bound to obey, though he gave no assent?  
And now I come to examine whether this law of the ten Commandments was given to Adam, and writ in his heart in Paradise before his fall.  
You have affirmed that it was written in his heart before his fall, page 7. and the 10. and indeed throughout your whole Book; I deny it, and I demand your proof, for your opinion out of Scripture.  
We read but of one Commandment given to Adam in Paradise, But you tell us of ten more, you will be wise above that which is written; I acknowledge that Adam was Created a perfect Creature, full of holiness' purity and uprightness, But yet that it was in respect of the writing of the ten Commandments in his heart before his fall I cannot see, neither find I any Scripture to lead me to believe it.  
I acknowledge that assoon as ever Adam had transgressed he came to know good and evil, which he did not know before, And this law of the ten Commandments was then writ in his heart, and he that could not keep one Commandment, had many more given him, so that now by his fall, the very flood gates of Sin, were set open through his transgression to the drowning of himself and his posterity in misery.  
But because this opinion is so often repeated by the Author in his Book, I desire to know to what it tends, and what use; we may make of it, doth it serve to illustrate or set forth, any point of Doctrine in the Scriptures? or doth the contrary, which I have affirmed, oppose or gain say any truth? If it be so that neither is done hereby, Then I say you have troubled your Readers with needle's doctrine, no way tending to edification, but is a mere fancy of your own Brain.  
You tell us it is the opinion of all Authors and Interpreters that you know, but you tell us none of their names, nor none of the Scriptures, they have so interpreted for the proof thereof, And so I take it as your own opinion, which I dare not receive, until I see better ground for it.  
I take notice also how finely you would insinuate unto us, that Adam in eating the forbidden fruit, did break all the ten Commandments; and have you gone through them all? doubtless you have pleased yourself therein, but what content you have given to your Reader in it, I leave it to the judicious to consider of, and so pass it over, and come to something that remains.  
Page. 28. and 29. You affirm that Adam fell the very same day, that he was created; and the ground of your opinion is, Psalm. 49.12. which text in the Hebrew, you say is thus read; Adam being in honour did not lodge a night in it; you have a good art in adding to the Scripture, as I shall show hereafter.  
And you have quoted Mr. Aynsworth in the Margin to help you, but he doth not; I have examined Mr. Aynsworth upon that Psalm, but he affirms no such thing, he saith this may be minded both for the first Adam, who continued not in his dignity, And so for all his Children, these are his own words.  
Now how can you gather from hence that Adam fell the same day he was created, I wish you to observe that the holy Ghost in that Psalm intends no such thing as Adam's fall, but of man's being in honour the instability thereof and the short continuance of it; And I suppose you know (Adam) to be the common name of man, and therefore the first man Adam cannot be here meant.  
Leave these your feigned devises, and keep close to the Scriptures, and seek not to know in divine things, anything, but what is there written, To the law and to the Testimony if they speak not, it is because there is no truth in them, Be not wise above that which is written, and do not you publish that for truth, which you have no ground for, secret things belong unto God, but thins revealed unto us, etc.  
So likewise is your conjecture of Adam's sacrificing on the same day that he was created, and that God clothed him with the skins of those beasts, which he offered in sacrifice.  
But I leave these things as your own imaginations, yet this I say that it is not probable that he fell the same day that he was created, for there were many things passed after man was created, which are set down in the second Chapter of Genesis, which is not likely were done all in one day, neither do I know of what use this opinion is, but I leave it to the Reader to consider off.  
And although I freely confess that Christ offered up himself the sixth day of the week, And that Adam was created the sixth day, But must it therefore needs follow, that Adam fell the very same day that he was created, I know no necessity thereof.  
Page 43. I wonder you durst be so bold as to alter the words and so the fence and meaning of the Apostle, Rom. 5.13. Your words are thus, before the time of the law sin was in the world, yet did they not impute it to themselves, because there was no law, But the Apostle hath it thus, for until the law sin was in the world, but sin is not imputed where there is no law, The Apostle proves plainly here, that there was a law written in men's hearts, before the giving of the law upon mount Sinai, the breach whereof was imputed unto them, for there was not any time, since Adam's fall, wherein, there was nor a law to condemn man for sin, and so their sin was imputed unto them at all times, And not as you say, they did not impute it to themselves, I pray you take knowledge what the same Apostle saith, in the second Chapter of his Epistle to the Romans verses 14 & 15. For when the Gentills which have not the law do by nature the things contained in the Law, these having not the law, are alaw unto themselves, which show the work of the law written in their hearts, their conscience bearing also witness, and their thoughts the mean while accusing or else excusing one another. Take heed how you altar any text of Scripture to maintain your own opinions it is very daingerous to add or to detract from Scripture.  
And now having gone over some of those things I intended with a great deal of brevity, and passing by many things which I might justly have taxed as mistakes in that book, I come now to that which I chiefly intended, and without which I had never set upon this work, for there is less danger in those I have already taken notice of, then in that which follows, and the Lord assist me in discovering of the truth & in laying open the palpable error of the Author.  
Indeed it grieved my heart to consider how men in these late days are fallen into error, and cannot understand the very first principles and beginnings of Christ, but they are at the top at first, before they have laid the first stone of the foundation of the building, and indeed it proceeds from an error in the understanding in the ways of God.  
They conceive that if there should be any preparations to Faith in Christ, that it would much derrogate from free grace and therefore will admit of none, for saith this Author it is to bring money in the hand; and Christ bids come buy wine and milk without money, that is Grace and salvation without money or price; I confess it is truth, for we must receive all freely even of free grace.  
But yet I pray you call to mind who they are that are called to this feast, it is only the thirsty; Ho, every one that thirsteth, come ye etc. It is not every one, but only the thirsty, the broken in heart, namely the repentant Soul which thirsts for mercy.  
When I consider the Author in the pages of his book 135 136. 137. 138. 139. I cannot but wonder at the blindness of the man in the ways of God as touching his working upon the hearts of poor Sinners in bringing them to believe in Christ, to be justified by him.  
He seems not to know what Regeneration is, for he hath never mentioned it in all his book, nor what Repentatce is, nor how we come to this excellent gift of Faith, nor tells us what it is, but only that we must belive in Christ, and take Christ, but who is the work of this Faith he tells us not, but speaks of it as if it were in our own power to believe, whereas it is not, for the Apostle saith to you it is given to believe etc.  
I shall have occasion to speak of these things more at large and to let thee, Christian Reader, understand his great errors, and the wrong he hath done the people of God in publishing his book, in these particulars.  
But first I will note some things out of his book in those pages I have mentioned, and I will do it briefly.  
In page 136. he saith That the Lord justifieth his children before they repent, or truly humble themselves etc. But he hath not set down any place of Scripture for the proof thereof, we must take his own word, I shall prove the contrary very shortly. I mean in their own fence and feeling God doth never justify any before they repent and humble themselves in seeking mercy from him.  
Page 137. where it is objected by himself, that the Scriptures hold forth that the Lord hath appointed Repentance to go before Faith; for it is said Mark 1.15. Repent and believe the Gospel.  
He answers indeed, sometimes the name of repentance is given to those preparatory beginnings, which he calls Legal fits and terrors, which are both in nature and time before Faith, and thus, he saith, Judas is said to repent, and saith that it is all the repentance that goes before Faith in Christ.  
O horrible wickedness, how dare this man affirm such a thing, that our Saviour Christ in this place should Preach, and call for no other repentance before believing, but such as judas had.  
But he goes on and tells you, that true and Evangelicall repentance is a fruit of Faith, and cannot be before Faith in Christ.  
I shall show you the contrary very speedily, and that it is not a fruit of justifying Faith, but a work of the Spirit, to prepare the heart to the believing of the promise.  
He saith also that he holds, that repentance is a consequent of Faith, and that it follows after.  
But why did you not set down unto us, what this repentance is, which you mean and say follows Faith, I am glad yet, that you do not cast repentance quite away, but will let it have a little place in your thoughts, God grant you true repentance in your heart, for so violating the ways of God, so plainly set down in the Scriptures.  
Page. 138. He confesseth that legal fits of fear and terror do go before Faith in Christ ordinarily and in some measure in some, but not in all, and he instanceth in Zacheus and Lydia.  
To which I answer, that, that which he calls legal fits of fear and terror, we shall find them to be another thing, and to be true repentance towards God, And for Zacheus we cannot conceive, but that his heart was truly broken and humbled at that very time, And there was a manifest sign thereof expressed in his present resolution to make restitution.  
And for Lydia, she is said to be a worshipper of God, and doubtless, one that with Simeon, waited for the consolation of Israel, her heart being fitted and prepared to receive Christ, And to this truth Doctor Gouge gives testimony in his Book called the whole Armour of God, And indeed no sooner did Lydia here Paul Preach Christ come in the flesh dead, and risen again, but she received him in her heart, Thus fare I have gone in setting down some of the Authors errors.  
I shall now come (the Lord assisting me) to discover the truth of the ways of God, laid down in the Scriptures concerning his working upon poor Sinners, in bringing them unto Christ to be justified by him, through Faith, And I shall show you what repentance is, and what that special Faith is, and how they are wrought, A work of great worth and very needful, And yet altogether omitted by the Author of the Book, and I shall further discover his errors, by setting forth the truth.  
The Author hath often alleged in his Book that famous and godly Martyr Mr. William tindal, And I do wonder that he could not see his doctrine concerning repentance and Faith, He tells us plainly in many places, that repentance must of necessity go before that Faith that justifieth, and that the Faith that justifyeth, all ways follows repentance, as page 32. and 96. and 146. of Mr. tindal's works, and in the last page here mentioned, he saith, repentance goeth before Faith and prepareth the way to Christ and to the promises.  
But the Author had no mind to take notice of this truth which was so contrary to his opinion, for he hath found a nearer way to Heaven, than all the Saints and Servants of God did in former times.  
Christian Reader take knowledge of this one thing, which may help thee in the understanding of the truth of God, and may deliver thee from some of the errors of these times, namely that there is a twofold administration or dispensation of the Gospel, The one general, the other more special.  
The first is the publication or preaching of the Gospel to all sorts and conditions of people, whereby Christ is set forth to have taken our nature upon him, and in our nature hath suffered death, and paid the ransom for sin, and is risen again, ascended into Heaven and sitteth at the right hand of God in Majesty and Glory, and shall come again at the end of this world to judge all men: with many more excellent things which the Scriptures set forth: Which general truths are believed by thousands that never enjoy the special benefit; which belief is very fitly called, by Divines, Historical Faith, and they believers.  
Secondly there is a more special preaching of the Gospel of Christ, and that is to certain persons distinguished from the general sort of believers (although they believe the same general truths with the other) by certain qualifications, which the Scriptures set forth unto us, as the poor in spirit, the morners, the broken hearted, namely the repentant; And to such only is Christ sent unto Esay 61.1.2.3. to heal & comfort their poor souls, and such Christ invites to come unto him, and he invites to other but such as labour and are weary and heavy laden, unto such only Christ hath promised rest Math. 11.28. and to such poor souls only is Christ sent, and they and none but they can believe in him and enjoy the special grace and favour of God through Christ.  
And yet the free grace of God in Christ is not any way lessened, but runs out freely to poor sinners.  
For I pray you consider who it is that works these preparations or qualifications in the Elect. Is it not the Lords own work to take away the stony heart & to give a heart of flesh? Is it not of his free goodness that doth so prepare their hearts & fit them to receive his special promise of grace and mercy in Christ? The ground of the heart must be tilled, before that precious seed be sown in it, ye must not sow among thorns but in the ground fitted and prepared, It is not in man's power to prepare his heart, by any natural power left in him, no more than a dead man can raise himself, but it is only the work of God himself.  
So that though we come to Christ with these qualifications before spoken of, yet we bring nothing of our own, but that which God hath wrought in us, neither is the grace of justification given to any, for the worthiness of repentance but only for the truth of the promiser, who hath promised pardon, mercy, and peace only to such as are so prepared by him and to no other.  
And that there is a preparation to the justification of a Sinner, and to the receiving of Christ, the Scriptures are manifest, john the Baptist was sent to prepare the way of the Lord, to make ready a people to receive the Lord, Christ, and what was his Ministry, but the Baptism of repentance?  
And that repentance is a preparation to Faith or to the justification of a Sinner, and must of necessity be before that Faith that justifyeth, and giveth assurance of the forgiveness of Sin and peace and reconciliation with God is manifest.  
But because it is denied by many in these days, I will give you a few reasons, for the proof thereof.  
But first lest I should be mistaken, I will set down in a short definition, what true repentance is, a thing altogether omitted by this Author, neither hath he told us what Regeneration is, nor whereof it consisteth, which are the main things that tend to the making of a Christian and true Believer.  
I say that repentance may be thus briefly and truly defined: Repentance is a powerful work of God's Spirit (wrought in the hearts of such as shall be saved) whereby the heart is broken and turned from all the pleasing delights of Sin, into a great fear and sorrow for them, and confession of them unto God, and into an exceeding desire of pardon, peace, and reconciliation with God, Luke 15. you may see all the parts of repentance in the prodigal Son.  
And let the Author take notice, that it is a work of God's Spirit, it is no money of our own.  
This repentance here laid down; is a work of the Gospel, yea the beginning of the Gospel, Mark. 1.1. It is no legal work, wrought by the law, for I know neither legal repentance, nor legal Faith, which some men talk of very much, I know the law of the ten Commandments admits of no repentance, neither doth it receive Faith in Christ.  
And now I come to the reasons to prove that God doth always work repentance in them whom he hath a purpose to save for ever, before he bestow on them that Faith which doth justify or assure them of the pardon of their Sins in the blood of jesus Christ.  
First reason is from the constant and unchangeable order the Holy Ghost hath observed throughout the Scriptures in requiring repentance and Faith, always requiring repentance in the first place, Mark. 1.15. Math. 3.2. Luke. 3.3. Acts. 2.38. and the 3.19. So that I infer hence, the Holy Ghost always requiring it in the first place, it is that work which he pleaseth first to work.  
Second reason because until we have true repentance wrought in us, we have no right unto any special promise for the special promises of grace & mercy are made only to the penitent and broken hearted, to such as mourn, Esay. 6.1.2.3. and Acts. 3.19. Therefore before repentance we cannot have faith in any of those special promises.  
Third reason, Because no man before he have repentance truly wrought in him, can receive the forgiveness of his Sins, For repentance is required that men may have their Sins done away, Acts. 3.19.  
And therefore forgiveness of Sin following repentance in the work of it, it doth necessarily follow that Faith doth follow repentance, Acts. 2.38. For justifying Faith doth always bring with it to the soul, the forgiveness of Sins.  
Fourth reason, Whosoever is justified by Faith, is at Peace with God, Rom. 5.1. But no man is at Peace with God, until he have truly repent and his Sins done away therefore no man is justified by faith, until he have truly repent.  
I do not say that Repentance is the condition required in our parts to our justification, as being our own work; But yet I affirm that it is that way which God doth always take in the conversion of poor sinners unto himself; First to humble them, by making them see their misery and lost condition, and to cause them to seek with strong desires after grace and favour purchased by Christ, for such poor penitent souls, and none else shall ever obtain that grace and favour with God through Christ.  
For Christ calls none but such unto him, neither aught any Minister to apply the promises of mercy to any other but such as are weary, heavy laden, mourn, and earnestly desire mercy and pardon of sin, through the apprehension of their misery and lost condition, none but such as are wounded will look for, and highly prise the Physician, to cure their poor souls.  
Now this Grace of Repentance is purchased by Christ, and admitted to poor Sinners, through him, and to be preached in his Name, and it is wrought in the hearts of the Elect by the holy Ghost, through the free grace of God, and is not wrought or produced by any power that is in the creature; For the truth is, we are all passive in every thing that concerns our salvation, we cannot repent unless God give us repentance, we cannot believe unless God give us faith to believe; And therefore I do the more wonder at the Author, that hath so much urged Faith and believing, and yet never tells us how this so precious Faith is wrought, or how we may attain thereunto, but speaks of it, as if it were in our own power.  
I acknowledge freely that Repentance is wrought by the Word preached, and Faith also; But yet it is the Lord that works by the means, and without which all would be unprofitable, and so all is of free Grace, for there is no work that we can do before Justification, or after Justification, can merit any grace for us before God; Ephes. 2.10. for we are his workmanship, created in Jesus Christ, etc. And whatsoever gift of grace any man receives, it is from the free bounty and grace of God in Christ; And every gift so received, is to be put forth by us, to the glory of our God, and the good of our brethren; And to so forth to all men the goodness of our God towards us, through Christ, by way of thankfulness, for mercy received, and to no other end whatsoever.  
And thus you may see I am no enemy to the doctrine of Free Grace, nor to the Teachers thereof, if they publish only the truth thereof, without running into by ways for fear of something which they need not, if they did truly understand the truth; But I desire above all things to advance the Free grace of God in Christ, and by God's help will do it.  
And now because the Author hath so much spoken of Faith and of believing, yet hath not told us what this Faith is, I will, Christian Reader, for thy help and the Author's information, for down what this precious Faith is; for other Faiths mentioned in Scripture I let pass; This only is to our purpose at this time, and I suppose may be thus defined.  
To be, a gracious work of God's Spirit wrought in the hearts of such as are Penitent, whereby they are assured in their souls of the free pardon and remission of all their sins, and of peace and reconciliation with God through Jesus Christ, Rom. 5.1.  
This is that special faith, which none but the Elect are partakers of, and therefore called the faith of Gods elect, other faiths are common to all, this only to the redeemed in Christ, and this faith is never given to any, but to the repentant only.  
And this repentance and this faith are the parts of Regeneration the new birth from above, spoken of by our Lord Christ, John 3.5. Water and the Spirit; The first prepareth, the other purgeth, and without which work, no man shall enter into the Kingdom of heaven, according to that eternal decree, never to be called back, which saith, Except a man de borne again of Water and the Spirit, be cannot enter into the Kingdom of heaven.  
I wonder the Author could not see this, or if he saw it, would not so much as mention it, in the bringing of a poor sinner home to jesus Christ, but presseth men to believe, as if Faith were in man's power, whereas indeed, it is the gift of God, Ephes. 2.8.  
Mortification of sin, and Sanctification or newness of lise doth always follow the Justification of a sinner by faith, and are some of the fruits, proceeding from one that is justified and reconciled unto God through jesus Christ, for they must be first engrafted into Christ, before they can bring forth fruit in him.  
Now the parts of Regeneration, Repentance, and Faith, are but the engrafting, and no part of the fruit, the Fruit always follows the engrafting, and these are no part of Repentance, if truly considered, for every grace of the Spirit, may be clearly distinguished each from other by the Scriptures, and must not be confounded together, as the manner of some is to do, who would make Repentance to consist of Mortification to sin and newness of life, nay, some have said that Repentance consists of Faith also, and so they make a great confusion, and are never able to find out the truth.  
For though Repentance doth continue in a time believer and justified person so long as he lives here, for he sins daily, and therefore must repent daily; And it is required of them, Ephes 6.15. that they should have their feet shod with the preparation of the Gospel of peace, namely Repentance, yet is Repentance truly to be distinguished from other the effects of the spirit, as Faith, Hope, Patience; Love and joy, and not to be confound one with another, as some do.  
And by the way let this be considered, that howsoever Christ hath wrought perfect Redemption for us, yet the application, and the making this Redemption effectual unto us, is done by the holy Ghost every one in the undivided Trinity, having his special work appropriated unto him, to make perfect the salvation of poor Sinners, which several works must of necessity be distinguished.  
And take notice of this, that this special Faith that justifieth the believer, apprehending the grace of God in Christ, is always grounded upon some special promise in Scripture; For there cannot be this special faith in any soul, where there is not first a promise; And the promises (as I have said) are made only to the Penitent, the  the mourners, such as are heavy laden, etc. Christ calls only such to him; And the holy Spirit of God, doth never write the Covenant of Peace with God in other hearts, but only in the broken and contrite heart, namely, the repentant soul, and they only can and do believe with this special Faith; for none else can work, that work, to believe in him whom God hath sent, John 6.29. but only such poor souls: for where there is no promise, there can be no faith, for though faith be the ground of things hoped for, yet there must be a promise to ground that Faith on; For though Abraham believed beyond hope, yet he had a promise first made unto him by a faithful God.  
And therefore I pray the Christian Reader, to observe what I have before set down, for it is not our believing, till we be persuaded that we do believe, for as I have said before, so I say again, there must be first a promise for such poor Sinners to lay hold on, & then they finding themselves to be such penitent and broken hearted, to whom the special promises do pertain, the holy Ghost in his good time doth persuade the heart and evidence to the soul, his peace and reconciliation with God, and his interest in the promise of Grace through Christ, Faith is the gift of God, to you it is given to believe; It is not in man's power to believe.  
Believe it for a truth no man can possibly believe to justification of life, nor shall ever rejoice with the Bridegroom, that hath not first mourned with the mourner.  
I wonder these things should be unknown to men in these days, and that so much confusion should be amongst them in the matter and manner of the justification of a Sinner.  
So that we cannot certainly learn by them what repentance is, not what Faith is, nor how it is wrought in the heart; Some teaching outward duties and obedience to the law, to the begetting of Faith, and rejoicing therein that they are called legal Preachers, as I myself have heard.  
Others again would be so fame from them, that they will teach only (as they pretend) the gospel-way, and that they will do, by teaching only believing.  
And as for repentance, the beginning of the Gospel, they will not mention or very little, and that then it follows justifying Faith, and never goes before it, and what is their reason, Because say they the Gospel sets forth free Grace, and requires no act of ours at all but only believing.  
Well then believing is an act of ours, here is something for us to do.  
But I would know of them whether believing to life be in their power, The Apostle saith, to you it is given to believe and that Faith is the gift of God, Then there is no power in us to believe, the very act of believing is of free grace, And so is repentance of free grace, God is the giver of repentance as well as Faith, Acts. 11.18. 2. Tim. 2.25.  
For although repentance be wrought in us, and we act it, yet it is God that gives it, and it is nothing else, but the free grace of God, to perpare the hearts of Sinners, for the receiving of the forgiveness of Sins and peace and reconciliation with God by Faith in the Lord jesus Christ.  
All the Prophets in the old Testament have called for repentance in the first place, that so they might be prepared to receive mercy, john the Baptist Preached it to prepare them to receive the Lord Christ, Our Saviour himself Preached it in the first place before believing, The Apostles Preached it before Faith in Christ to the forgiveness of Sins: The very truth is, that the same way which was formerly to others, the same way to salvation is for us now, and we must go the same way that they went, which were before us, new ways are dangerous.  
We must not look for a nearer way to Heaven, than the Saints and people of God have gone before us, and though it be a narrow and a strait way, yet it is a sure way, it leads to happiness.  
Page. 113. I may also justly except against his exposition on the 11. to the Hebrews, verse 6. without Faith it is impossible to please God that is saith he, As Calvin saith, whatsoever a man thinketh, purposeth or doth, before he be reconciled to God in Christ is accursed, and not only of no value to righteousness, but of certain deserving to damnation.  
I must confess I am amazed to think such things should be published, I honour the memory of that Holy Man Mr. Calvin, yet if it were his opinion, I must needs say it was an error in him, for there be many things done by men before reconciliation with God, that are not Sinne.  
For Sin is the transgression of some law, but what law forbids a man to hear and read the Scriptures, may it is commanded by Christ himself, search the Scriptures, Io. 5.39. Men may Sin and do Sin in hearing and reading the word, but the work itself is no Sin, For we must distinguish between the work and the manner of the doing it.  
It is no Sin for a man to humble his soul in seeking mercy and grace and favour with God, which must be done before we can come to that Faith, which makes our persons acceptable to God, and we well pleasing unto him through Christ, as enoch's Person was, And indeed it is impossible our persons should be accepted, or we become pleasing to God by any other way then by Faith in Christ.  
And the reason is rendered by the Apostle in the words following; For he that cometh to God must believe that he is a rewarder of them that diligently seek him, which is a lesser degree of Faith, then that which makes us to become pleasing in his sight through Christ jesus.  
Nor can we truly say that all the actions of unregenerate men are Sin, Ahabs repentance was not Sin, it was no breach of any law of God, nay God takes notice of it and bids the Prophet to take notice of it, yea and rewards him for it, in deferring the judgement pronounced, but he never rewards any man for Sin, but denounceth judgement against them.  
Thus have I endeavoured to pick out some of the Bones that the Author hath left in amongst the marrow of modern divinity, and I hope I have performed it with plainness, and I have done it after a loving manner, without malice to the Author, whom I know not, nor yet could ever perfectly hear of by any man: But that which I have writ, is in the defence of the truth, so much oppugned by the Author, which truth is dear unto me, and so should be to all God's people.  
I must confess, and do it freely, that I love the Author, and am persuaded of the truth of many things delivered by him in his Book, and for which grace bestowed on him, I bless God, and pray the Lord for a further increase upon him, but the truth I value above all.  
I find the Book commended by worthy Divines, whom I honour, but yet my Faith is not to depend upon man, but only upon the Scriptures, the written word of God. And I desire that this which I have written, may be tried by that touch stone and none else, And then I am confident it will be found truth, when that opinion of the Antinomians maintained by this Author will be found an error, For he hath directly gone along with them in this thing, namely that there is no Evangelicall preparations to Faith in Christ, which is the main thing I have now disproved and have (I hope) sufficiently proved, that there must be such preparations to Faith in Christ, And it is impossible for any other to believe in Christ to the saving of the soul, but only such as are so prepared.  
Christ himself saith none can come to me except the Father which hath sent me draw him, john. 6.44.  
Error is very dangerous, especially in the foundation and principles of the Doctrine of Christ, whereof repentance and Faith are two of the main, Heb. 6.1. And therefore with great care to be looked into, and to be truly known, and how they are to be distinguished from other the effects of the Spirit.  
Christian Reader, what I have done herein I commend unto thy wisdom, and I desire the Lord to give both thee and me such understanding in the truth and ways of God, that we may not be carried away with every wind of Doctrine from the truth to the errors of these times. Now to him that is able to keep and preserve us in his truth, be all praise honour and glory through Christ jesus for ever Amen.  james. 2.1. My Brethren have not the Faith of our Lord jesus Christ the Lord of glory with respect of persons. 
FINIS.