A MISTAKE, OR MISCONSTRUCTION, REMOVED.  
(Whereby little difference is pretended to have been acknowledged between the Antinomians and Us.)  
AND, FREE GRACE., As it is held forth in God's Word, as well by the Prophets in the Old Testament, as by the Apostles and Christ himself in the New, shown to be other than is by the Antinomian party in these times maintained.  
In way of answer to some passages in a Treatise of Mr. John Saltmarsh, concerning that subject.  
BY THOMAS GATAKER, B. of Divinity and Pastor of Rotherhith.  
LONDON, Printed by E.G. for F. Clifton, and are to be sold at his shop on Fishstreet-hill near London-bridge. 1646.   

To the Christian Reader.  
DUring the time of my restraint and confinement to my chamber; (which I am not yet wholly freed from) by a late sickness, that brought me very low, and some relapses, that kept me down; being by a friend, that came to visit and assist me, advertised, that there was a Treatise abroad, of one Mr. John Saltmarsh, (a man to me then, save by one or two short Pamphlets, utterly unknown) wherein I was among other late writers produced, (traduced, I might say) as giving some Testimony to the Tenants of the Antinomian party: I could not but desire greatly to see it; wondering not a little, as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in apophth. & in Phoc.  Photion sometime, what should slip from my tongue or pen, that to that party should be pleasing. Having therefore, to satisfy myself therein, procured a sight of the book, and finding therein the matter reported answerable to the report that had been made to me of it; I was the rather thereby induced to look into the work; albeit the very 
b Free Grace: or, The flow of Christ's Blood freely to Sinners, etc. too long at full length to relate.  specious, glorious and deep promising Title itself, (which yet sometime is wont to move matter of 
c Multa fidem promissa levant, ubi plenius aeqo Laudat venales, quas vult obtrudere merces. Flaccus ad Florum.  suspicion) that the Frontispiece at first presented me with, as affording upon an experiment of many years, a clearer discovery of Jesus Christ and the Gospel, sundry soul-secrets opened, and the Gospel in its glory, liberty, freeness, and simplicity for salvation further reveiled; might have been 
d Inscriptiones propter q●● vadimonium de●●●i possit. Plin. in praefat. hist. nat.  a bush sufficient of itself to invite to such precious pretended liquor, and to such choice, abstruse and useful matter. I took some time therefore to read it thorough; and having upon a serious and advised survey of it, observed, that not only the godly Ministry both of these and former times, (and as well the Divines themselves as their Divinity) was therein grievously traduced; but the doctrine of the Gospel also miserably corrupted; I could not forbear, notwithstanding my present weakness, yet to strain a little; and to hazard the incurring of some inconvenience; partly for the clearing of myself from compliance with those, whose opinions both in Pulpit and by Pres I have publicly protested against; and partly to unbowel and lay open some part of that unsound stuff that lies closely couched in this covert vault; leaving the further prosecution and discovery of it to some other skilful Anatomists, of more strength, and of better abilities for such a business than myself. To this purpose I had inserted the present discourse a good part of it, by way of digression, into a work of another nature, that then hung in mine hands. but having dispatched that, and finding it to have risen to a far greater bulk then at first I intended, or expect d; in regard whereof it was not suddenly like to see light; I thought good again to extract thence what concerned this subject, and having somewhat further enlarged it, to let it go by itself, that it might the sooner come abroad. If by it any may be stayed, that are but wavering or winding yet that way; or any strengthened and warded against the wiles of such as would withdraw them thereunto, (for of those that are fixed on it, I conceive little hope) I shall have cause to bless God for it, and to think my pains therein well bestowed. However, my prayer shall be to the 
e Jam. 1.17.  Father of lights, that he will be pleased in mercy, to 
f Ephes. 1: 18.  enlighten the minds of his faithful people amongst us, with that Spirit of wisdom and of light, whereby they may be enabled to 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.18. Phillip 1 10. Exp●orare qae discrepant. Beza.  discern between sound and seeming, between true and falls lights; lest mistaking their way, while they are misled by the latter, like those 
h Ignem fatuum qui sequntur, in avia abducuntur, & in praecipitia f●sla●que saepenumero ruunt, Leloger. l. 6. c 3. & K●ckerman. system. Phys. l. 6. c ●.  that fond follow some blazing meteores, they fall upon perilous and pernicious precipices to the ruin of their souls; and while they think to make a shorter cut of it, as imagining to have found out an easier and more compendious passage to heaven, declining those paths, because to flesh and blood they seem the more harsh and unpleasing that God's Ministers out of his word, have formerly chalked out unto them, instead of attaining what thereby they expected, they run headlong on toward hell.   

IT is no good prognostik, when men to maintain a cause that they have undertaken to defend, shall either for the gaining, or for the feigning of a party, wrist and writhe other men's words, to wring that out of them that neither they speak, nor those that uttered them, ever intended in them. In which kind I find the speeches of many worthy men, some deceased, some yet surviving, by one Mr. John Saltmarsh, in a work of his lately come abroad, much abused; being strangely strained, to make men believe, that they held forth in their writings some glimerings at least of those new counterfeit lights, which those deceased ones, were they surviving to see, would together with such of them, as are yet surviving, in all likelihood, not disclaim only, but even abominate. But they are gone, though their works yet remain, out of which matter enough might soon be collected, to show, how many miles the Antinomians of these times and they are asunder. As for those of them that yet live, they may, if they so please, and deem it a work worth their labour, take a little pains to clear the passages produced out of their writings, where they find them misapplied. Sufficient it shall be form, to vindicate mine own from that which out of them this Author would extract.  
Among the rest therefore of those 
a Pag. 204.  approved Writers, with whom some Truths of Free grace are related by him to be found Sparkling, in Testimony to what is in that his Discourse in part asserted, and in these times by others Assertors of Free grace; (those of the Antinomian party, he meaneth, as he 
b Pag. 82.  elsewhere expresseth himself:) I find myself, and some words of mine produced; which I shall endeavour here to clear.  
The Point, that he propounds from my writings to be proved, is thus laid down by him.  

c Pag. 109.  That we and those commonly called Antinomians differ little.  
Concerning which Proposition so delivered by him, as speaking in his own person, albeit I could not then, when I wrote, speak any thing at all to it, as having at that time seen nothing of his; yet now I see nothing, but that I may very freely subscribe it. For I find very little difference between many of his Assertions and theirs: and they may very well therefore go together. Neither do I conceiv that he intended any whit less, where he makes 
d Pag. 1●4.  the Truths here asserted by him, the same with those that are asserted in these times by others Ass rtors of Free grace. the arrogant Title that our Antinomians usually take and engross to themselves, as the only maintainers of it. Nor, I suppose will he deny them to be the men that he meant. Mean while this seems to be no better than dissembling, if not downright halting, to rank himself among those that dissent from them, whom he had before professed himself to concur with.  
If, to salv the matter, he shall say, that he spoke thus in the first person, because my words afterward alleged so run, The matter in controversy between us and these men. I could easily show him by some instances, what difference may arise, and 
e See J. H. Christianity maintained, chap 9 § 3. p. 66. against G. C. Preface to the Author of Charity maintained, § 8.  hath arisen from the mere alteration of the person intended or pretended to speak, where no word or title hath otherwise been altered. But I say only for the present, that this his Proposition is an Axiom of his own, distinct from my ensuing Allegation; and is such, as unless he include himself among those that differ in opinion from the other party therein mentioned, carrieth with it no good sense.  
But let us hear, what it is that is produced as my Testimony to prove so little difference, between those, in whose person I speak, and those commonly and deservedly called Antinomians.  
The words, (with this title prefixed, 
f Pag. 109.  Mr. Gatakers Testimony in a late Treatis, God's eye, etc. in Epist. to the Reader, p. 10.) are these; The matter in controversy between us and these men, is not how far forth sin is removed or abolished in believers, or how far forth it is by Justification abandoned, or in what sense God is said to see or not see sin, or take notice of it in believers and justified persons, etc.  
Now followeth Mr. J. S. his gloss hereupon, 
g Pag. 110.  As if all these were granted on both sides. And then comes in his Annotation. 
h Ibid.  Note. Men of learning you see, and judgement do not cry out Antinomianism on Free grace, or free Justification, as others do, etc. but acknowledge a consent in all these, etc.  
I will not stand to question what his et ceteraes should mean here; or who those other are, that should cry out Antinomianism on Free grace, or free Justification. I know none that so do. Nor will this Autors glozing terms of 
* Whom yet he asperseth as men of no understanding or judgement, Pag. 85. & 40.  men of learning and judgement, (in both which mine own wants and weaknesses are best known to myself, and I rather 
i In aliis admiror, qod ipse non asseqor, Hier. apolog. ad Pammach:  reverence them in others, whom I see myself come far short of in either, then dare to arrogate any eminency in either kind to myself) any whit work on me, or on any other, I hope, so qualified, as to make them the more slack in vindicating God's truth against those, that under colourable and plausible pretences endeavour cunningly to corrupt it; or to comply in the least degree with those, whose opinions and tenants they shall justly deem, (as myself according to my weak judgement, others not a few, of far deeper reach and better judgement, concurring with me therein, have in express terms avowed them to be) both 
k God's eye on his Israel. p. 2.  pestiferous and pernicious.  
But for his 
l Maledicta (mala salum) gloss●, qae corrumpit textum.  gloss; such an one as corrupts the text; as if all those things were granted on both sides; and that myself and others, I know not who, learned and judicious, acknowledge a consent in all these. He would herein make men believe, that I come a great deal nearer the Antinomian party, (for of others I say nothing) than I ever did, or do still profess myself to do. and would pick out of my words, such a consent between our Antinomians and their Opponents acknowledged, as I never therein intended, nor do my words there, duly weighed, necessarily import. That which may more clearly appear to any that shall observe the course of my debate and dispute; and might have done so to him likewise, had he been pleased to look back to my foregoing discourse, whereunto I there refer myself, in those words, 
m God's eye, etc. Epist. to the Reader, p. 10.  as was before said: in which place, both my meaning is more fully expressed, and the ground of using that speech withal adjoined.  
My intent and purpose in that Treatise was not, either to discuss or deal with the sundry Antinomian tenants that are abroad; but to single out one only, and to qit one passage of Scripture from their abuse thereof therein. This point in particular, as by them maintained, having propounded in these terms, 
n Ibid. pag. 2.  that God doth not, will not, cannot, in these times, see any sin, in any of his justified children: to cut of all by-debates, and keep close to the point intended to be dealt in at present, after 
o Ibid. pag. 3, 4.  some discovery of their wont tergiversations, I subjoin these words, to which those cited relate;  

p Ibid. pag. 5.  The question than is, what it is that these men maintain, concerning God's sight of sin in the faithful, which (to state aright the controversy, as it stands between them and us) is not either concerning the efficacy of Justification in general; or concerning God's sight of sin generally in such as believe and are justified, (that which would be observed, to discover the mere impertinency of a multitude of allegations, which out of Orthodox Autors concerning those points these men heap up to no purpose) but whether God do or will, or can see sin in the same manner in persons so qualified and estated now, as in former times he did.  
Which words having reference to that single point or question in present controversy so stated, do in no wise imply any consent between us and them in those several branches there mentioned, (wherein I doubt not but differences, and those vast ones may be found) but to cut off the scanning of them, or aught that might be cast in concerning them, as not appertaining to the present debate. And to discover the weakness and unsoundness of this inference: suppose we that a Protestant writer being to debate the controversy between us and the Papists concerning their Mass, should in stating of it, say, The Question between us and them, is not concerning the nature and efficacy of Sacraments in general, nor concerning the difference between Sacraments and Sacrifices in general, nor concerning Christ's presence generally in every Sacrament; but whether Christ in the Mass be really offered as a Sacrifice propitiatory for the sins of qick and dead. could any man with colour of reason hence infer, that the party so speaking should acknowledge a consent in all those particulars between Papist and Protestant? Yet the inferences are alike.  
Yea suppose we that the Antinomians and we were acknowledged to agree in those two heads at first propounded: or in those three, which they are afterward sliced out into, (which this Author the rather pitched upon, that he might say all these, which of two only so congruously he could not) or in many more points then those three, to make out his & caetera, which he was pleased to annex, as if there had been more behind, wherein consent and concurrence should be acknowledged, whereas indeed no more than those three are mentioned, & those not, as he would have it, to be granted, as on both sides agreed in, but to be laid aside, as impertinent to the question in hand. But grant, I say all these, to be agreed in, and more than all that is there mentioned: yet would not all this be of force sufficient to infer, that therefore there is little difference between the Antinomians and us. no more than if one of ours should in precise terms say, there is no controversy between the Papists and us about the unity of the Deity, the Trinity of Persons, the Deity of Christ, his suffering to save sinners, his rising from the ded, his ascension into Heaven, his return to judgement; it could thence be inferred, that therefore there is little difference between the Papists and us. The one inference sure would be as good as the other; neither sound nor of validity to bring so near together either the one couple or the other.  
And this shall suffice to show that in those words of mine nothing les was intended, than this Author would either persuade them, or enforce them, to speak.  
Thus having dispatched briefly, what concerned mine own particular, I shall take the boldness to pierce a little into the main body of the book, and to consider of the work itself; the rather, that my judgement in this business may further appear, and how far I am from deeming, much more from asserting such a petite difference between the Antinomians and us, as if we strove but about sticks and straws.  
The Title holds out Free Grace; and the Preface pretends Peace. Grace and Peace, very specious, very plausible inscriptions. But if the work itself be thoroughly dived into, it may not undeservedly be doubted, whether the contents of it will be found answerable to what is promised in the Title page, or pretended in the Preface; or whether it will not proov rather (as he said sometime of some Philosophers and their writings) like some Quick●alvers box, 
q Q●●●m 〈◊〉 have t●r●m●ai●, pyxides venena. Seneca apud Lactant. institut. l. 3. c. 15.  that hath the name of some wholesome simple, or sovereign receipt pasted on, or painted on the outside, when it contains ratsbane or some other rank poison within.  
For first, as concerning the former, Freegrace; it is that, I hope; that all true and faithful Ministers of Jesus Christ highly esteem, frequently preach, eagerly contend for, and by all means labour to advance; such Free grace, I mean, as the word holdeth out as well in the writings of the Old as of the New Testament: and such as the Prophets of God propounded and preached in the one, and the Apostles after Christ himself in the other. But that Free Grace, that we find here described, and is by our Antimonians usually asserted, is such (which I doubt not by God's assistance but to make plainly appear) as differeth much from that, which either the Prophets of God held forth in the Old Testament, of Christ and his Apostles preached in the New.  
For first as concerning the Prophets and their preaching, albeit this 
r Pag. 14 & 30.  Author allege, as other of the Antinomians also do, that passage of 
s Esay 55.1.  Esay, so much pressed by them (but no les abused than that other of 
t Num. 23.21.  Balaam, to proov such a free grace as they now fancy; as if it had been an exhortation made not to those that then lived, but to such only as then were not yet in being.) Yet when he speaks out his mind, concerning the ministry of God by his Prophets in those times, he telleth us in plain terms, that, 
u Pag. 167.  The whole frame of the Old Testament was a draught of God's anger at sin.— and God in this time of the Law appeared only as it were upon terms and conditions of reconciliation: and all the worship then, and acts of worship then, as of prayer, fasting, repentance, etc. went all this way, according to God under that appearance. 
v Ibid.  and in this strain (saith he) runs all the ministry of the Prophets too, in their exhortations to duty and worship, as if God were to be appeased and entreated and reconciled, and his love to be had in way of purchase by duty and doing, and worshipping. so as under the Law, the efficacy and power was put as it were wholly upon the duty and obedience performed, as if God upon the doing of such things, was to be brought into terms of peace, mercy and forgiveness; so as their course and the service then, was as it were a working for life and reconciliation.  
Now whether these words do not evidently and clearly hold out an utter denial of Free grace then taught, especially as they now decipher it, let any indifferent reader judge. But in few words, (to pick out one medium only, made up of two clauses alone, that will easily evince it,) I thus argue; Where Gods love is to be had in the way of purchase, and the whole efficacy and power is put as it were on the duty and obedience performed; there is no free grace, much let such as these men describe it: But so it was (saith this Author) in all the ministry of the Prophets. No free grace therefore was preached by them. yea consequently, none saved by free grace in those times. for 
x 1 Cor. 15. ●, 2  how could they be saved by that, that was never preached to them? Yet the Apostle Paul affirms, that all that were ever justified, either in those times or these, were 
y Rom. 3.23, 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  justified by free grace. and by it the Apostle Peter assures us, that those were 
z Acts 15.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saved that lived in those times, as well as we that now live.  
Besides that herein he makes the Prophets of God (as he doth the like also by the Ministers of the Gospel, for treading, as he saith, in their steps) no better than mere mountebanks and deluders of God's people; yea God himself speaking by them, 
a Occasional word, p. 4.  not unlike the Gentleman, who because he would seem free to his neighbours, (he will not refuse, I hope, to own his own similitude) bid fill out wine freely; but had commanded his servants before hand so to burn it, that it should be too hot for any of them to drink. For so he intimates in his application of it, that by some Ministers the Wine in the Gospel is so overheated with conditions and qalifications, that though they seem to fill it out freely, yet poor souls cannot taste of it, and though free grace may be in the notion of it, yet not in the truth of it. Now what may be the ground of this sore and grievous charge? do our Ministers clog their offers of grace with any other conditions and qalifications, than the Prophets, Gods Ministers and messengers, in those times did? No it is not that, that this Author chargeth them with: but this rather; that 
b Treatise, p. 169.  they run in a legal strain, and would work God down into his old and former way of reveiling himself as under the Law, when he seemed to be only in the way to reconciliation and peace, rather than pacified; such as he formerly described. If then the Ministers under the Gospel, whom he thus traduceth, fill out this Wine heated with no other conditions and qalifications, but the very same that the Prophets did in the time of the Old Testament; and they filled it out then no otherwise then they had good warrant from God; then I see not, how it can be avoided, but that God is hereby made like that Master, and the Prophets, his Ministers and Messengers, in those times at least, guilty of such deluding snd juggling with men, as this comparison of his imports. So that when Esay 
c Esay 55.1.  inviteth all to come and drink freely without money or price; he makes a show indeed of filling out the Wine freely, and there is in his words as it were a notion of free grace. but when he comes in afterward with so many conditions and qalifications, 
d Ibid. vers. 3, 4, 6, 7.  of audience, and obedience, and supplication, and reformation, and reversion, etc. he doth so overheat it, that poor souls for fear of searing their lips, dare not put the cup to their mouths.  
I conclude for this former branch: If the grace of God tempered with such conditions and qalifications, as the Prophets generally used, though it may in notion seem true, yet in truth it is not free; (nor is any notion indeed true, that hath not truth in it) than the Grace of God preached and propounded to the faithful in the time of the Old Testament was no free grace; and consequently no grace: (for 
e Nifi gratuita, non est gratia. Aug. de great. Christ. l. 1. c. 31.  grace is no grace, unless it be free) and the Prophets in those days did but delude God's people, pretending to propound and preach grace unto them, when as indeed they did nothing les. And whether these things follow not from this man's grounds, let any intelligent and indifferent Reader judge.  
Yea but whatsoever God and his Prophets (for whatsoever they did, was by his direction and appointment done) did in the time of the Old Testament; yet I hope Christ and his Apostles propounded and preached free grace in the New. Let us pass therefore on from the Old to the New; and consider whether by this man's grounds and principles our Saviour himself preached either Gospel or free grace.  

f Treatise, pag. 125.  God then, saith our Author, maketh no Covenant properly in the Gospel as he did at first; but his Covenant rather is all of it a Promise.— 
g Pag. 126.  and yet God covenanteth too: but it is not with man, but with Christ.— God agreeth to save man. but this agreement was with Christ. and all the conditions was on his part.— no conditions on our parts. And again: 
h Pag. 152.  A covenant in the strict legal sense, is upon certain articles of agreement and conditions on both sides to be performed, thus stood the old Covenant; there was life promised upon condition of obedience. but the Covenant under the Gospel is all on Gods own part. 
i Pag. 153.  like that with Noah, Genes. 9.11.— against the way of the old; wherein man was to have his life upon condition. How this agreeth, with what elsewhere he tells us, that 
k Pag. 163.  the Gospel is form up of exhortations and persuasions, and conditional promises, etc. I stand not now to discuss, but proceed. 
l Pag. 191.  Salvation, he saith, is not made any puzzling matter in the Gospel. it is plainly, easily, and simply reveiled; Jesus Christ was crucified for sinners. this is salvation. we need go no further.— all that is to be done in the work of salvation, is to believe that there is such a work, and that Christ died for thee amongst all those other sinners he died for. And again, 
m Pad. 193.  This is short work, Believe and be saved; and yet this is the only Gospel work and way.  
As for repentance, and sorrow for sin, and self-denial, and the like, to tell men of these, or pres them upon any, as things required of all those that expect a share in the salvation purchased by Christ, it is taxed by this Author as a legal, no Gospellike way: and they are ever and anon girded at, as Legal teachers, that 
n He bid me repent, and be sorry for my sins, p. 19  bid men repent, and 
o He bid me be humbled for my sin, and pray, p. 17.  be humbled, and be sorry for their sins, and pray, and 
p Others bid me be sorry for my sin, and lead a better life, p. 21.  lead a new life, 
q Repent and pray, and live an holy life, & walk according to God's Law, p. 27.  walking according to God's Law, by the way implying, as if those that pressed those things upon them, spoke 
r I heard not any thing of Christ spoken yet, p. 17.  nothing at all of Christ) and that 
s He set me upon duties, p. 17.  set them upon duties; and 
t Did he not bid you seek for qualifications and conditions first in yourself? p. 22.  tell them of conditions, and qalifications. against which that passage in 
v Pag. 30.  Esay before mentioned is 
v Pag. 30.  opposed. Yea for faith itself, albeit sometime, with 
x Heb. 11.6.  the Apostle, he acknowledge, that 
y Pag. 25.  without faith it is impossible to please God; yet neither is that reqired as a condition to make Christ ours; for, 
z Pag. 189.  Christ is ours, saith he, without faith.  
Now consider we in the next place, what manner of preaching our Saviour Christ's was; that collating the Gospel by this man described, with the Gospel that Christ preached, we may see how well they sort and suit the one with the other. 
a Matth. 3.13.  I came, saith our Saviour, to call sinners to repentance: and, 
b Luke 13.3, 5.  Unless ye repent, 
u Esay 55.1  ye shall all perish. and, 
c Matth. 18.3.  Verily, I say unto you, Unless ye be converted, and become like children, ye shall not enter into the Kingdom of Heaven. And, 
d Matth. 16 23.  If a man will come after me, let him deny himself, and take up his cross and follow me. And, 
e Luke 14.26.  If any man come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple. And, 
f Luke 14.33.  Whosoever he be of you, that forsakes not all that he hath, he can not be my Disciple. Here is no such short work as Mr. S. makes of it. Here are conditions, you see, reqired; and those not of faith alone, but of repentance, and humiliation, and self-denial, and conversion, and renouncing of all, 
g Proposito saltem tenus. Adrian. qoalib. 10. Qantum ad affectum, licet non qantum ad effectum. Ludolf. de vit. Christ.  in disposition and purpose at least. But compare we now his new model, with these and the like passages of our Saviour, and see how they agree; whether the Gospel that he describes, and the Gospel that Christ taught; the free grace that Christ taught, (if at least he taught any) and free grace as this man fancies it, be one and the same. and whether grace and Gospel come nearer to Christ's way, that that he gives out, or that that he girds at. Or, if you please, cast we our eye back to his former comparison, and consider whether it may not as well be applied to our Saviour himself and his preaching, as to them and theirs, whom he would fasten it upon, going no further than he did. For may not a man, building on Mr. S. his grounds, and speaking in his language, say of our Saviour, that he made a show indeed of filling out his Wine freely, when 
h Matth. 11.28.  he called upon all that traveled and were heavy laden to come to him, with promise to refresh them; but he hath heated it so with conditions and qalification of believing, and repenting, and humiliation, and conversion, and self-denial, and renunciation of all, that men could not drink of it without scalding their mouths? and it was no marvel therefore, that the young man 
i Matth. 19.22.  went so heavy away from him. Nor do I wonder now so much that Mr. Eton, in whose steps this man treads, should make Christ a legal teacher. (and what should it greiv any servant of his to have that name given him, that is given his Master either before him, or with him?) 
k Jo. Eton, Honeycomb, c. 5. p. 84.  Christ's Sermons (saith he, as the Prophets, saith Mr. S.) for the most part, run all upon the perfect doctrine and works of the Law. relating withal some of the  passages. And if such as this be no Gospel preaching, nor such as will stand with free grace, then undoubtedly our Saviour never preached, either Gospel, or free grace.  
If any shall object, as this Author doth, that 
l Pag. 103.  Christ tells you in few words; and his Apostle in as few. As Moses lift up the Serpent in the wilderness, so the Son of man must be lift up, that whosoever believes on him, should have life. 
m John 3.14, 15 it should be.  John 6. and Paul tells you, 
n Rom. 10.6, 7, 8, 9, etc.  If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him from the ded, thou shalt be saved.  
The answet is easy. Our Saviour Christ in his preaching cannot cross, or contradict himself. what he said in this latter place, doth well concur and consist, with what he said in the former. He propoundeth faith, and mentioneth it only there; not as if he reqired nothing else but faith of his followers, or of those that shall have share in the salvation by him purchased; for there is no exclusive in the text; nor are his words les peremptory in those other passages, then in this. and although 
o Rom. 3.28.  unto justification nothing but faith is reqired, because faith hath a peculiar office in that work that no other grace hath; yet there is more than faith reqired unto salvation. nor was it needful that Christ should every where name whatsoever he reqired. and sufficient it was for him sometime to name faith only: for that the faith which he there nameth and reqireth is such, as without those other reqisites joined with it, cannot be sound and sincere.  
As for the Apostles of Christ, what the subject matter of their Sermons was, and what method and manner of preaching they used; how exactly treading in their Master's steps, as himself did in the steps of John his forerunner; how dissonant from that that this Author propounds and commends; how consonant to that he thus girds at, and traduceth as a legal and no Gospellike way; will plainly appear, if we shall but briefly consider, what John Baptist began with, our Saviour himself seconded him in, gave in charge to his Apostles, and they constantly observed, from the first to the last: wherein we shall have a short breviari of the whole Gospel, as in Scripture it is described.  
John, we know, began with preaching of pardon of sin, and salvation, upon condition of faith and repentance, and newness of life. For he called upon them to 
p Matth 3.2.  repent, and to 
q verse 8.  bring forth fruits beseeming repentance. that is, whereby the sincerity of their repentance might appear and be approved; withal telling them, that for satisfaction to be made unto God's justice for their sins, they were to believe on Christ, to rest and rely on him, as 
r John 1.29.  the Lamb of God, who by his sufferings did take away their sins. for 
s Acts 19.4.  so the Apostle Paul tells us he preached; and this Author therefore spoke not so exactly or warily in another Treatise of his, where he saith, that 
* Smoke in the Temple, p. 66.  John preached repentance; Jesus Christ faith and repentance. as if John had not preached as well faith as repentance: which the Apostle saith he did.  
Now as our Saviour in his first Sermon went the very same way that John did, (He began to preach, saying, 
s Matth. 4.17.  Repent saith one Evangelist; 
t Mark 1.15.  Repent; and believe the Gospel, saith another.) so in sealing the Apostles his Disciples their commission; he biddeth them, 
u Mark 16: 15.  Go out into the wide world, and preach the Gospel to every creature. But what Gospel? or what manner of Gospel was it, that they were to preach? the Gospel of life and salvation, upon condition of faith, and repentance, and obedience. that, 
v Mark 116.16.  whosoever belieus and is baptised shall be saved: whosoever believeth not, shall be damned. Yea but, where have we repentance, will you say, and obedience? And, that 
x Luke 24.47.  repentance and remission of sins, (that is, remission of sins upon repentance, as before with John, 
y Mark 1.4.  repentance unto remission of sins) be preached in his name. and, 
z Matth. 28.19  teaching them (saith he) to do, whatsoever I command. and what he commands and reqires of all his, was before in part showed.  
And did not the Apostles, think we, keep to their commission? or preached they any other Gospel then what Christ their Master had enjoined them? No other, undoubtedly. We may boldly say of them all, as one of them of himself, they had the grace 
a 1 Cor. 7.25.  to be faithful. but had not so been, had they swarved from their charge.  
Yea but, saith this Author, 
b Pag. 41.  What did Peter preach to Cornelius, or Philip to the Eunuch, or Ananias to Paul, or Paul to the Jailor, but Jesus Christ only?  
I answer. 1. It is most certain, they could lay 
c 1 Cor. 3.11.  no other foundation, for man to rest and rely on 
d Acts 4.12.  for salvation, but Christ only. But it follows not hence, that they preached nothing else; or that they offered and tendered salvation by Christ without any condition at all; or otherwise then as Christ had himself propounded it, and enjoined them to preach it.  
2. We have 
e Acts 2.40. & 16.32.  not their whole Sermons, but some brief summaries, or some principal heads of them.  
3. In these summaries of them, we have those things preached and pressed, for which this Author taxeth his brethren as legalists; repentance by Peter, in his 
f Acts 2.38.  first, and 
g Acts 3.19.  second Sermon; and that in the former pressed upon those, that were 
h Acts 2.37.  pricked in heart already; in the latter backed with 
i Acts 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. repent and return.  a return, that is, alteration of course of life.  
4. In some they needed not to pres much, what they found them wrought unto already. Ananias needed not to pres Paul to prayer, as 
k Acts 8.21.  Peter doth Simon the sorcerer, because he was 
l Acts 9.11.  by God informed beforehand, that he prayed. nor Peter to pres holiness of life upon Cornelius, whom he found 
m Acts 10.2.  moulded and wrought in that regard to his hand; but to 
n Acts 10.38.  acqaint him with the particularity of the Messiah his person, whom yet he had believed on, and expected before: and yet he preached more than Jesus Christ only to him; when in that Sermon he assured him that 
o Acts 10.35.  in every Nation, whosoever he were that feared God, and lived righteously, he was accepted with God.  
5. It is as absurd to imagine that 
“ Acts 16.31.  Paul preached not as well repentance as faith to the Jailer; because there is no express mention of repentance in the Text; as to suppose that Peter preached not as well faith as repentance to the Jews, because in his Sermon there is no express mention of it: or that our Saviour preached not faith, but repentance only in his first Sermons, because 
* Matth. 4.17.  Matthew makes mention of this latter alone: what if I should add? or that the twelv preached not faith as well as repentance, because Mark saith no more, but that 
p Mark 6.12.  they went out preaching that men should repent. Such negative arguments proov nothing.  
6. If we shall demand of Paul, what his constant course of teaching was in his preaching of the Gospel, and publishing the covenant of grace, he will tell us, that it was the very same, both for matter and method, that his master began with, and not one way to some, and another way to others, as this Author seems 
q Pag. 42.  sometime to imply, but the same for substance, both to Jew and Gentile. 
r Acts 20.21.  Testifying, faith he, both to Jews and Gentiles, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, penitent á sive resipiscentiam ad D●um●● qa ad Deum acceditar. sicut Heb. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rescipiscentiam d mortu●s operibus. in qa ab istirrenditur.  Repentance towards God, and 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fidem in Christum, q● Christo filitur, sive fiducia in christo collocatur.  Faith on Christ. and he putteth repentance (therein following 
u Mark 1.15.  his Master's method) in the front. And yet more fully, relating both his commission from Christ, and his putting of it in execution: for the former he saith, that 
x Acts 26.17, 18.  Christ sent him to the Gentiles, to open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they might receiv remission of sins, and a share among those that are sanctified by faith on Christ. and for the latter, that 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse 19  out of obedience to Christ's command, and in pursuance of this his commission (which I suppose he understood as well as this Author, and kept as close to it, as any Antinomian of these times, yea as any that ever preached Christ) 
z Acts 16.10.  he preached, or published, both to the Jews and to the Gentiles, that they should repent, and turn to God, doing works beseeming repentance; such as might show them to be truly penitent, and their repentance to be sound and sincere. And thus Paul's preaching to the last, comes home to John Baptists preaching at first; and is the very same, you see, with that, which this Author makes to be the very character of a Legal Teacher.  
Oh but the pressing of these things as 
a Pag. 17.  duties, without which a man can have no interest in Christ, that is it that argues a legal Teacher.  
I might for warrant hereof allege that of our Saviour, as 
b John 8.24.  Unless you believ that I am he, you shall die in your sins. so 
c Luke 13.3.  unless ye also repent, ye shall perish, and that of the Author to the Hebrews, 
d Heb. 12 14.  without holiness no man shall ever see God. (but that Mr. Eton 
e Honeycomb ubi sup. p. 85.  tells us, that that of our Saviour, 
f Matth. 5.8.  Blessed are the pure in heart, for they shall see God; is not Gospel, but Law. though therein I believe him not) and that of John, 
g 1. John 2.6.  He that saith he is in Christ, is 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indebted, (is obliged to it, as a debt, as a duty: for what is duty but du debt?) to walk as Christ walked: to live as he lived. But I will insist only upon Paul, as zealous and as precise a preacher of free grace as ever any. he, albeit he affirm confidently, that 
i Rom. 8.1.  there is no condemnation to those that are in Christ; yet he subjoineth withal, (and that is, I suppose, a qalification at least) 
k Ibid.  who walk not after the flesh, but after the Spirit. and yet further, a little after, 
l Verse 12.  Therefore, brethren, we are 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  debtors (we stand obliged and bound to it as a du debt; if ever we look to be saved) not to live after the flesh; but (as before he said, to be thence supplied here) to live after the Spirit. and that this is his meaning, and it is in nature of a condition on man's part reqired, it is apparent by what follows; 
n Verse 13.  For if ye live after the flesh, ye shall die: but if by the Spirit ye mortify the deeds of the body, ye shall live. Which though it be pure Gospel, and life even upon such terms propounded, free grace; (for no Law ever promised life unto mortification of the flesh; no more than the sight of God to such imperfect purity, as our blessed Saviour above spoke of) yet if the Minister of Christ shall in these days pres, he shall not escape the odious and opprobrious brand of a deep and downright Legalist.  
Howbeit we need not be ashamed a whit of our teaching, when we can vouch such precedents as these are for it, in regard either of this or any the like aspersions or ignominious terms, that presumptuous and selfconceited persons shall endeavour to fasten upon us, and must light upon them as well as upon us, who have in their teaching taken that course before us, and with whom if we must be deemed erroneous, we shall not blush so to be; but shall 
o Acts 5.41.  esteem it 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Casaub.  a grace to be disgraced with them, and for doing as they did.  
To draw all to a head, if the Gospel propound and promise pardon of sin and salvation 
q Pag. 126.  without any condition at all, as this Author tells us, required on our parts; and all conditions and qalifications which he is so 
r Ocas. word, p. 5. Treatis, p 22 29, 97, 188, 198. etc.  oft girding at, destroy the freeness of grace: then neither John the Baptist, nor Christ, nor the Apostles of Christ, from the 
s Matth. 10.2.  first to the 
t 1 Cor. 15.8.  last, did any of them preach either Gospel or free grace: and if the Gospel and free grace, that this Author and other his coasseriers of free grace, hold out to us, be such, as admits not, nor acknowledgeth any such conditions or qalifications as have been above-recited, than we may boldly conclude, that it is another Gospel, and another free Grace, than ever John, or Christ, or his Apostles preached.  
But this Author, 
a Occasional word, p. 9  if he have erred in any thing, he saith, it is in filling out that Wine too freely, which the Master of the feast, if he mistake not, hath bidden him, saying, Drink, yea drink abundantly, O beloved. Can. 5. And, 
b Treatise, pag. 82.  if he must err, he would err rather with those that pass for Antinomians, then with those that go for Legal Teachers. 
c The latter in his Treatise, because he mentioneth the other first.  the former whereof he must prefer before the latter; for that they being jealous lest free grace lose her du, cry down men to exalt Christ; whereas those other being jealous, lest holiness should be slighted; to exalt men cry down Christ, and the danger here, it seems, therefore also he supposeth the less, because 
d Occasional word, p. 2.  Free grace can not of itself tempt any to sin.  
Where first, for the filling out of this Wine TOO freely, let me advise him in sober sadness, to be well advised what he doth, and to take heed how he contract the guilt of so heinous an excess▪ it is liqor too 
* 1 Pet. 1.19.  precious to be wastefully spilt. If the Master have choice Wine reserved for his reconciled friends, that are willing (though before at odds, yea at deadly feud with him, yet now) to come in, and entertain terms of amity with him; and the servant shall pour out of it to dogs and swine, 
e Matth. 7.6.  or serve it out to sturdy rogues and idle vagrants at the door, such as either scorn and curs his Master, or refuse all commerce and acquaintance with him, though invited thereunto, because they like not his disposition, nor can endure his demeanour; I suppose such a servant would have little thanks from his Master for his labour. And had not this Author clipped off the first words of the Text, which he points us to, for his warrant herein, it would alone have been sufficient to check this his professed profuseness, and have informed him withal, what manner of persons they are, unto whom this Wine is to be dispensed? Eat, O friends, 
f Cant. 5.1.  saith he, and drink, yea drink abundantly, O beloved. But what special warrant by revelation or enthusiasm (matters now a days much pretended) he may profess to have for this, I know not. Well I wots, and am sure, that neither the place alleged, nor any other Scripture (the only sure touchstone we have now to try truths by: for the Spirit speaks not but according to it) doth or can warrant, much les enjoin any such exorbitant excess, either in this particular, or in aught else.  
2. For the crying down of Christ; it is a foul and falls calumny: which together with many others of the same stamp, this Author here would fasten on the faithful Ministers of Christ; men as jealous of, and zealous for, the honour of Christ their Master, (I may boldly say it, for their labours show it) as himself.  
3. It is true indeed, that Free grace cannot of itself have such an effect as he speaks of▪ but this brother may remember, what a zealous preacher (as 
g Simon Judas surnamed the Cananite, or Cannite, Matth. 10.4. not of country, but of condition or disposition, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous▪ the Zealot. Luke 6.15. Canin. de voc. N.T.  his name imports) and assertor of Free grace telleth us, that there are not wanting, and those not a few, that 
h Judas 4.  turn God's grace 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into wantonness, or lasciviousness▪ and men may preach and publish free grace in that manner, that they may by such their preaching, pave a path to that foul abuse▪ which that many of our Antinomian tenants do, is to me beyond controversy and I shall leave it to the consideration of others religious and judicious, to deem and determine, whether some assertions scattered here and there in this discourse do not warp too much that way▪ among the rest whereof take these for a taste.  
1. 
k Treatise, p. 102.  The promises belong to sinners as sinners: 
l Pag. 104.  not as repenting, or humbled sinners.  
Whereas our Saviour saith, that 
m Mark 9.13.  he came to call sinners to repentance▪ and to save conseqently not all, but penitent sinners only▪ for, 
n Luke 13.3, 5. ●  unless they do repent, he tells them expressly they shall perish.  
2. 
o Pag. 186.  All that ever received Christ, received him in a sinful condition.  
Yet the Apostle informs us, that that faith whereby we receiv Christ (for 
p John 1.12.  to receiv him, the Evangelist tells us is to believ on him) is not an holy only, but 
q Judas 20.  a most holy faith. nor can a man be said to be in a sinful condition, whose 
r Acts 15.9. & 26.18.  heart is possessed of so holy an habit or disposition; term it whether you please: nor can the heart act to the receiving of Christ, until it be thereof possessed. For how can a man put forth an holy act, while he remains still altogether unholy? 
s Pag. 17●.   
3. They are but weak believers, and like melancholy people, who think things far otherwise then they truly are, right smoking Flax, wherein there is more smoke than light, more ignorance then true discerning. Which among other things, 
t Pag. 173.  think (poor souls) that though God be reconciled with them, and love them at some times; yet he may be provoked again & angry again for new sins and failings; and are then much troubled, how to come at any peace again, as they were before.— 
u Pag. 174.  they suppose they can not sin so as they do, and yet not be accountable.— 
x Ibid.  and think that afflictions are sent upon them for their sins.  
Yet the Apostle telleth the Corinthians, that they might and did 
a 1 Cor. 10 22.  provoke God by some unadvised courses and carriages: and that 
b 1 Cor. 11.30.  for some such Gods afflicting hand was upon them; and I suppose God called them then to account. But what is this, but to encourage men freely to offend and sin, without fear of offending of God, or provoking him to wrath, or being ever called to any account, or chastised at all for it? making God like a fond indulgent father, a other Ely, if not more regardless than 
c 1 Sam. 2.23.25.  he of his children's carriage; not affected at all with it, though it be never so scandalous, and disgraceful to their Christian profession.  
Of the same, or the like stamp is that which followeth; tending to beat men off from being troubled at all for their sins, as 
d Psal. 51.1, 3. 2 Sam. 24 10.  David, or 
e Matth. 26.75  Peter were; and from seeking to make up the breaches made between God and them by their sins, and to make their peace again with him, by their renewed practice of repentance.  
4. 
f Pag. 168.  All worship and spiritual obedience is to run in the way of this dispensation, not for procuring love or peace with God, nor for pacifying.  
5. 
g Pag. 44.  There is nothing but the taking in of the Law, and accuse and condemnations of it, that can trouble the quiet and peace of any soul▪ for where there is no law, there is no transgression; and where there is no transgression, there is no trouble for sin▪ all trouble arising from the obligement of the Law, which demands satisfaction of the soul for the breach of it, and such a satisfaction as the soul knows it cannoe give, and thereby remains unqiet; as a debtor, that hath nothing to pay.  
Yet David, albeit 
h 2 Sam. 12.13.  having from the mouth of God, by a special express, received a release from the condemnations of the Law, was 
i Psal. 51.3.  troubled, and that not a little for his sin, if we may believ him, or the Spirit of God speaking by him▪ nor was that therefore the ground of his trouble for his sin; nor is it the only ground of such trouble, that this Author here affirms. But proceed we.  
6. 
k Pag. 7●.  No sin can make one les beloved of God.  
Had he added but, or les liked; he had spoken full out in plain terms after the usual Antinomian strain▪ but he is somewhat more cautions herein then some other. Yet being a scholar, he need not be minded of that distinction so common in the schools of a love of benevolence, and a love of complacence, though God never loved David the les in regard of wishing well to him, for any sin committed by him: yet was he not so well pleased 
l 2 Sam. 11.27. & 14.10.  with him, when he committed some sins; nor was he in regard of his paternal displeasure after the committing of them, 
m Psal. 32.3 5.  reconciled unto him, until he repent of them, and humbled himself for them. But his reason.  
7. 
n Pag. 80.  Nothing in us can make God love us les; because he loves us not for any thing in our selus, but in and through Christ.  
Yet God doth love us also, (by his good leave) for his own graces in us, and our exercises of the same. 
o John 6.27.  The Father himself loves you, (saith our Saviour to his Disciples) because ye love me, and believ that I came out from God.  
8. 
p Ibid.  If he should love us more or les, as we sin more or les, he should be as man.  
And in some things he is as man▪ for 
q Gen. 1.27. & 9.4. 1 Cor. 11.7.  man bears God image▪ and 
r Eph. 4.24. 1 John 3 3.  a good man resembles God. God is in somethings as a natural father▪ himself saith it. 
s Psalm 103.13  As a father pitieth his children▪ so the Lord pitieth those that fear him. Yea in this particular he is like a discreet parent; who though he love his child dear, as well when he doth amiss, as when he doth well; yet is he not so well pleased with him, nor can take that delight in him, when he seethe him take some evil course, as otherwise he might and should; yea therefore is he then angry with him, because he loves him; and chastiseth him for this end, to reclaim him from the same. Thus the Antinomians themselves confess that God carried himself toward his in the times of the Old Testament. And the like Christ himself professeth of himself in the New Testament. 
t Revel. 3.19, 20  As many, saith he, as I love, I rebuke and chasten, be zealous therefore, and repent.  
To these may be added those other his assertions concerning Faith.  
1. 
a Pag, 94.  Faith is truly and simply this, a being persuaded more or les of Christ's love.  
And what profane wretch almost is not prone enough hereunto? or may not nourish such a persuasion more or les upon groundless grounds? we may well say of such persuasions as himself elsewhere of desires. 
b Pag. 28.  Who is there that have not a desire? All the World of common believers are carried on by this principle of a desire. and are they not by the like principle of a persuasion?  
2. 
c Page 37.  Men cannot believe too suddenly.  

d Acts 8.13.  Yes; they may believ too suddenly, as did Simon the sorcerer. sure too soon (and if too soon, then too suddenly) presume and be persuaded they may of Christ's love, if that be faith.  
3. 
e Page 98.  None can believe too hastily on Jesus Christ.  
Tru. but to believe on Jesus Christ, and to have some persuasion more or les of Christ's love, are divers things.  
4. 
f Ibid.  We ought not to stay the exercise of our Faith, for repentance, or humiliation, or any other grace.  
As much as to say, believe we may, the we do not repent. directly contrary to 
g Mark 1: 15.  Christ's own and 
h Acts 20.21.  his Apostles method. Yea but can we have true faith then without repentance, and without any other grace?  
5. 
i Page 92.  None ought to qestion whether they believe or no.  
Yet the Apostles incite men to try their faith, and the sincerity of it, both 
k 2 Cor. 13.5.  Paul and 
l James 2.14, 18, 20.  James.  
6. 
m Page 97.  In the Gospel all are immediately called to believe. To day, if ye will hear his voice.  
Were they called on so in the Gospel? and were they not called on in like manner under the Law? I suppose those words were the 
n Psalm 95.7  Psalmists, before they were the 
o Heb. 3.7.  Apostles.  
And are not men called upon in the Gospel to repent immediately, as well as to believe. 
p Acts 17.30:  Paul was mistaken sure if it were not so. and our Saviour himself saith, 
q Mark 1.15.  Repent and believe.  
7. 
r Page 93.  Christ commands to believe. and this is his commandment, that we should believe in the name of his Son Jesus Christ. Now commands of this nature must be obeyed, not disputed. God's servants do not reason their duty out first with themselves, but fall to doing as they are commanded.  
And doth not Christ command 
s Matth. 4.17.  to repent as well as to believe? yea doth he not 
t Mark 1.15.  command first to repent, and then to believe? for in that order his words run. And had this Author but writ or read out the text he citys, he had found somewhat more than faith in it. 
u 1 John ●. ●●.  This is his command, that we believe in his Son Jesus Christ, and that we love one another as he gave us commandment.  
But why commands of this nature? is not the commandment of repentance, and charity, and conversion, and humiliation, of the same nature with that of faith and belief? or are there any of God's Commandments then, that because not of this nature, may be disputed, and not obeyed? for some such matter do these terms of restriction import; to wit, that some of God's commands are of that nature that they must be obeyed and not disputed; others of that nature, that they may not be obeyed, but disputed.  
No servant indeed of God ought to reason his duty, why God should command him to do this or that, either with God, or with himself. but when he doubteth what it is, that God enjoineth him, he may 
x Rom. 12.2. Eph. 5.10.  examine and search what the good will of God is, that he may not be mistaken in it; and so think that he hath done what he should, when he hath done nothing les. like those that 
y John 16.2.  thought they did God good service, when they did that that he utterly abhorred. and when they have done, what they supposed they should do, they may without wrong or disparagement to their Master, unless the Apostle were mistaken, 
z Gal. 6.4.  try and examine their work, whether it were so done as it should be.  
Yea but, saith this Author;  
8. 
a Pag. 95.  We ought no more to question our faith, which is our first and foundation grace, than we ought to question Christ the foundation of our faith.  
9 
b Pag. 93.  I find not any in the whole course of Christ's preaching or the disciples, when they preached to them to believe, ask the qestion, whether they believed or no, or whether their faith were true faith, or no. I find one saying, 
c Mark 9.24.  I believe, Lord, help mine unbelief. but not, Lord, whether do I believ, or no? and, 
d Luke 17.5.  Lord, increase my faith. but not, Lord, whether is this true faith, or no? It would be a strange qestion, to ask the Master of the feast, whether his dainties were real, or a delusion? would not such a question disparage him for a sorcerer? So in the things of the Spirit, to be over-jealous of the truth of them, as many tempted poor souls are, doth not become the faithfulness of Jesus Christ.  
Why Faith should be called the first and foundation grace, I know not: though 
e See robinson's O●●●rva o●s, Chap. 10 § 4.  many of our Divines so speak. I suppose, with 
f See Pembel of Grace and Faith, p. 7. 12.  others, and without prejudice to any of contrary judgement, that as there is the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de trac. cohib.  seed and spawn of all sin together in man's heart from the time of his natural birth: so there is the seed of all grace sown together in man's soul at the very first instant of his spiritual new birth: and that faith is a branch of sanctification, as all other graces of the like nature are.  
But to let that pas; a man may qestion his faith, and yet not qestion Christ. for Christ may be Christ; though this or that party have no share in Christ, or (to use his description of faith) be not persuaded more or les, that Christ loves him. a man, though he qestion not the foundation itself, yet he may qestion whether he have built on it, or beside it; and so whether that be a foundation unto his building, or no. And I make no qestion, but that many that pretend to believ, yea that are persuaded they do so, and will not easily be beaten of from that their persuasion, and stick not to compare for belief with the best, yet had need to have their faith tried, and may well have it qestioned, as well others, as by themselves. Yea we find in Scripture examples and instances of such as might well have qestioned whether they believed aright, or no; and whether the faith, they made profession of, were true or no. 
g Acts 8.13, ●3.  Simon the forcerer sure might have done well to qestion, and try the truth of his faith. nor might those resembled by 
h Luke 8.13.  the seed sown in the rocky ground, but well have done the like by theirs: as also those 
i John 2.23, 24. , who though they are said to believ in Christ, yet Christ himself would not trust them; and those vain 
k James 2.14, 18, 20.  ones James speaks of, that had a fruitless and barren faith.  
Nor were this to ask the master of the feast, whether his dainties were mere delusions, or to make our blessed Saviour, (for he, I suppose, is the feast master he meaneth) a sorcerer; but to enqire, whether we ourselves have not been deluded, when in some night vision (such as the enthusiasts of our times too much hanker after) we have, with 
l Luciani Micyllus in Somnio, sive Gallo.  Lucian's souter, dreamt of a great feast, and of such his dainties, and of communion with him in them, when as all hath been nothing but 
m Esay 29.7, 8.  a nightly delusion. They did not qestion the truth of God, that sought for wisdom, whereby to discern between God's messages brought by his Prophets, and those 
n Jer. 23.25, 26.  dreamers dotages, who yet pretended to be sent by God, as well as the best, and would not stick to demand of God's Prophets, 
o 1 Kings 21.24  when the Spirit of God went from themselves to speak unto them. Nor did the Apostle Paul, when he called upon the Corinthians to 
p 2 Cor. 13.5.  try their faith; nor the Apostle John, when he called on the faithful to 
q 1 John 4.1.  try the Spirits, whether they were of God, or no; thereby incite them to qestion Christ the foundation of faith, or to qestion God's Spirit, the worker of it; but to be wise and wary in discerning between truth and falsehood, between sound and unsound, between faith well grounded, and deceitful fancies and groundless presumptions; between teachers delivering the doctrine of life and grace according to the word, and such as warping from that rule, yet pretended to have the Spirit.  
Tru it is indeed, that man's weakness in the apprehension of the work of God's Spirit in him, may make the truly godly without ground or good cause, sometime to qestion the truth of it in them. but there is no ground, or just cause for any thence to infer, that no man ought to qestion whether he believe or no, or whether his faith be true or no. every one otherwise should be bound to presume that he doth believe, and that his faith is true faith. For not to insist on that which we lately touched on, that, when the Apostle called upon some to try their faith, he presumed that some such faith there was as would not go for currant, but would proov 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unsound, when it came to the touch or the test; and when he useth more than once, that discriminating term of 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.5. 2 Tim. 1.5.  faith not counterfeit, or unfeigned; he implies therein, that there may be counterfeits, (and there are indeed not a few) as of Christianity, so of faith. Not to insist hereon I say; this Author himself acknowledgeth, that 
t Pag. 9  there may be a kind of faith, as in them that believed in the parable, and in time of temptation fell away.— and yet not in the power of Christ, nor in the life of the Spirit. and that 
u Pag. 8.  such faith, though a ded faith, may go far in resemblance, carrying the image of something like the new man. and whether, think we then, is such faith to be questioned, or no? or will this Author say, that for those that have such a faith, to call their own faith in qestion, is to qestion Christ himself?  
But indeed according to this Autors ground, there is no need for any man to qestion what manner of faith his faith is, since that without any such ado, whatsoever his faith be, he may have interest in Christ.  
For, saith he,  
10. 
x Page 30.  For the way of coming by a right or purchasing an interest in this righteousness, or salvation wrought by Christ, it is held forth without price or works, only for taking and receiving, and believing on, all being wrought to our hands▪ so as this is as good a ground for one to believ on, as another, without exception.— 
y Pag. 153.  the covenant being such as was established with Noah, Gen. 9.11. nothing reqired on man's part. and 
z Pag. 30.  this being a Scripture way, he would upon these principles leave a soul.  
Where to set aside his terms of purchase and price, as if aught in that kind were by any of us attributed to faith or repentance, or any work of ours: and yet herein he contradicteth himself, when he telleth us one while that salvation is held out 
a Pag. 24, & 30.  freely by the Prophet Esay, in that phrase without price; and yet an another while that 
b Pag. 167.  all the ministry of the Prophets did run in this strain, as if God's love were to be had in way of purchase by duty and doing. Nor to resume again, what hath been formerly said of believing and receiving; another manner of matter then this man makes of them. And that the like may be charged on him, to that he chargeth upon the Legalists, to wit, 
c Pag. 29.  propounding to men the promises of the Gospel with such conditions of repentance 
d Pag. 19.21, 27  and sorrow for sin, etc. which because they are things that they 
e Page 27.  can not do 
f Pag. 29.  in steed of drawing a soul unto Christ, put it further of from him▪ for may it not as well be objected to him, as it is by him to them? that he professeth indeed to make an offer of free grace and free promises, but he propounds them so clogged with conditions of receiving, and taking & believing on, that, these being such as men are not able to do of themselves; 
g Ibid.  they dare not medale with them, until they be prepared by Christ. Unless this Author can, or dare say, that men may and can believ on Christ, though they cannot repent of their sins, or be sorry for them▪ and that the one is an easier work than the other; or is not of 
h Ephes. 2.8.  God's gift, and 
i Phil. 1.29.  a work of grace, as well as 
k Acts 5.31. & 11 18.  the other? But not to insist on these things; If there be as good ground for any one, without exception, to believ as another, that is, (as he defines faith) to persuade himself that Christ loves him, and he hath a share in the salvation purchased by him: why did not Peter exhort Simon the sorcerer to persuade himself so, but bade him 
l Acts 8.22, 23  repent, and pray for pardon? yea, why doth he himself make distinction of persons, saying, 
d Pag. 57  I speak now to the weak and wounded believers for sins, not to the carnal and unregenerate in sin?  
Yea if the Covenant of the Gospel, that is, of life and salvation by Christ, be as absolute, without any condition on man's part, as that 
e Gen. 9 9, 10.  with Noah concerning the not drowning of the whole world again, than it is all one whether men receav it, and believ it, or no: the promise of life and salvation, and the covenant made with Christ concerning it, shall be made good unto them, as well as that made with Noah, shall be made good unto men, whether they know it, and hear it, and believ it, or no▪ so that his clause of only for taking, and receiving, and believing on, is here idle and frivolous, the promise and covenant being as free and absolute in the one as in the other; and nothing at all, not so much, or les than so, in that other reqired.  
This therefore is not only no Scripture way, though he so term it; but a course directly cross and contradictory to Scripture; tending to encourage men, whether they be penitent, or continu impenitent, whether they come out of their sins, or continu still in them, yet to persuade themselves, or presume rather, that they shall be saved by Christ▪ and such unsound and rotten principles, will in the end proov like Egypt unto those that rely on them, as 
f Esay 36.6.  a bruised staff of reed or cane, that is not only unable to stay a man up and support him, but will run into his hand, and with the shivers maim him, that shall rest himself on it.  
Will you see then the sum of this man's Diviniti, who complaineth so oft of, and taxeth as 
g Page 71.  gros and carnal, 
h Pag. 40.  the Divinity of former ages, and these times.  
The result of all the  assertions is in effect this. The promises of the Gospel, to wit of life, and salvation by Christ, belong to all without exception: to sinners as sinners; and to all consequently, because all are sinners. and all therefo e are immediately bound to believ▪ what, but these promises? which are not at all conditional, but absolute; as absolute as that promise to Noah, of never drowning the world again▪ nor is any man in any wise to question his faith, nor what ground he hath for such his belief.  
And what follows from these premises, but that men may be saved, whether they repent or no, though they never turn to God, or persist in a lewd and lose course of life to the last? I might well have added, whether they believ or no, though they never attain to true faith. For Christ, he says, may be ours without faith▪ and if no condition at all be reqired on man's part, as in that covenant with Noah, than not so much as belief. and he rejects therefore 
i Page 198.  the reformed and more generally received opinion (as himself terms it) of salvation in Christ by faith, instrumentally intervening. and 
k Ibid.  that none are partakers of free salvation but by faith▪ as if he were directly bend to cross and contradict that of the Apostle, 
l Ephes. 2.8.  Ye are saved by grace through faith▪ and, 
m 2 Thes 2.13.  God hath elected you unto salvation by sanctification and 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.24. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 6 7. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1.5  true faith. Which what is it but to teach men to believ a lie; that God will save such, as indeed never shall be saved: and to encourage them upon groundless persuasions and misapprehensions, the more securely, never qestioning how it stands with them, to run on hoodwinked, until suddenly they fall headlong into hell?  
I remember, while I abode at Lincoln's Inn, to have visited sometime a religious Lady, sister to a reverend Divine of special note in those days: whom I found somewhat perplexed; the ground thereof arising from some conference that had newly passed between her and a grave Divine of great repute, but in somethings warping a little the way that these men now run▪ who qestioning with her about her estate, upon delivery of such principles as she supposed to have good ground from God's Word for the trial of her faith and interest thereby in Christ; began to chide her, and told her that she went needlessly about the bush, when she had a nearer and readier way at hand. Then being demanded, what course he would advise her to take, he told her she must thus reason, much after this Autors manner, God will save sinners. But I am a sinner. Therefore God will save me. To pass by, what I farther spoke, either in confirmation of the way she was in, or the confutation of this new one; I told her, (not to trouble her with rules of Logic, or School maxims, to discover this fallacy) she might with as good ground thus reason; God will damn sinners. But I am a sinner. Therefore God will damn me. And the conclusion, I doubt not, in this latter, how ever it follow from the premises, for twenty to one at least, will by woeful experience proov the truer of the twain. Howbeit, if as the Apostle saith of some, that 
o 2 Thes. 2.11.  they are given up to strong delusions, that believ some kind of lies, I know not what to say or think of those, that teach men to believ such lies as these are.  
Yea, but this way of trying our faith and estate by signs and marks, it is but 
p Page 28.  a broken work, 
q Ibid.  a narrow, a weak, 
r Page 29, & 96  a puzzling, 
s Page 34.  a perplexing, 
t Page 77.  a distracting, 
u Pag. 71.  a gros, a carnal way. For with all these deterring and debasing terms is this Author pleased to commend and adorn it.  
Yet 1. some, ye see, have been needlessly puzzled and perplexed by suggestions from such principles as this Author here lays, when they were quietly settled on good ground in the other way before, by such as have disturbed them in it, and sought to beat them out of it, as this Author, throughout his whole discourse here doth. And as for his 
x Title-page.  experiment of a disquieted soul, tossed to and fro by times for twelv years together among 
* See out of this Author, p. 37, 40, & 85. hereafter.  those bungling or cheating Surgeons, our Legal Teachers, who either for want of skill could not, or for their own ends would not, give him any ease, but poured in Wine, or Vinegar rather, in stead of Oil, into his wounds, to keep them from closing, and could have no rest or ease therefore, until he was settled on those Antinomian principles, the relation whereof is the main subject of his whole dramatical discourse: I could quit him, if need were, with somewhat the like story, of one that having taken some evil courses, & troubled much and long in mind about them, could not satisfy himself in aught, until he turned Papist, and had upon shrift by a Popish priest been assoiled▪ but these are unsound and sandy grounds to build new courses upon, for assurance of sound peace here, or salvation hereafter.  
2. Be it a puzzeling way or no, and such as it is here said to be, it is a Scripture way sure, as this Author himself can not deny, but is enforced to confess; though in the very same place, where he makes such acknowledgement, speaking of it in very base and broad language, il-beseeming a Minister of the Gospel, as he professeth himself to be.  
For first in way of answer to that doubt.  

x Page 81.  Because ye feel not yourself sanctified, you think not yourself justified.  
1. 
y Ibid.  I shall allow you (saith he) your sanctification so far as the Scripture doth, as a lower motive, and more carnally mixed way of persuasion and assurance of justification: 
z Page 32.  such as by spiritually carnal works of obedience and holiness, can give but a mixed act of assurance at the best, being of a mixed natu e of flesh and Spirit.  
Where 1. I will not stand to pres those places, where Christ is said to be 
a 1 Cor. 1.30.  made unto us as well sanctification, as righteousness and redemption. and where those that are 
b 1 Cor. 6.11.  washed by him, are said to be as well sanctified as justified. I will give him only his own words out of his Preface, 
c Occasional word, p. 3.  Righteousness and Holiness, blood and water, Jesus and Lord Christ, called and justified, are still to be found together in the word. And if they go thus together, than the one may with good ground evidence the other. nor can the one be, where the other is not. Nor are God's Messengers to be jeered and scoffed at as Legal Teachers, and Miscelane Divines, for joining them together in their teaching. Yea if God in his word have so linked these together, what guilt incur they that seek to divorce them, and bear men in hand, that they may have the one, though they have not the other?  
2. For those broad and base terms that he brandeth this assurance with, for which he might justly expect an heavy reckoning, but that he fancieth 
* See before from page 174.  no believer accountable to God for any sin. I shall for present only demand of him what he thinks of Faith, (because he saith, that though 
d Page 189.  Christ be ours without faith, yet by it we know him to be ours) whether our Faith be not of a mixed condition, like the poor man's in the Gospel, that had some dregs of 
e Mark 9.24.  infidelity mixed with it; and whether the assurance arising from such Faith be therefore but a mixed act of assurance at the best. as if the assurance that the pledges, 
f Ephes. 1.14. 2 Cor. 1.22. & 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pignus, vel arra potius.  or earnests rather of God's Spirit gives to the soul, depended upon the perfection or qantity of them: and God's penny were not an earnest for that purpose, as good and as sure as a pound.  
But let us hear what he saith further to those Scriptures where such marks and signs are to such purpose propounded.  
2. 
g Page 32.  The marks (saith this Author, as others of the same stamp before him) delivered in the Epistles of John and James, etc. are rather marks for others, then for our selus to know us by.  
Which is so directly contrary to the main intendment and express words of either Apostle, that it may worthily be wondered that any man of an ingenuous disposition should have the face or forehead to aver it. For whom doth James direct his whole discourse unto, but to 
h Thou, vain man, Jam. 2.20.  the party himself, whose faith was to be tried? or whom did John labour to give assurance to concerning their estate, but to those, 
i 1 John 1.5.  whose joy and comfort, arising from the apprehension of that their own blessed condition, he intended and desired thereby to improov? Yea that both James and John's intendment is, as to undeceiv those, whose faith and profession was not sound and sincere in their (as frivolous because groundless; so perilous and pernicious, because presumptuous) conceits and mistakes concerning themselves, whereby they deceived and beguiled 
k Page 9  not others more (as this Author himself speaks) than themselves: so to settle the truly faithful and religious in a more firm and ample assurance of that their estate, their own words evidently avow. 
l James 1.26.  If any man among you, saith the one, seem religious, and bridle not his tongue, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sicut Gal. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 1 Joh. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he deceives his own heart, and his religion is vain. And, 
n 1 John 1.6.  If we say, saith the other, that we have communion with him, and walk in darkness, we lie, and deal not truly. and as in those words for the negative, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so in the next for the affirmative. 
p Verse 7.  If we walk in light, as he is in the light, we have communion (God and we) either with other, and the blood of Jesus Christ his Son cleanseth us from all sin. And y●t more expressly, to cut of all cavils. 
q 1 John 3.14.  We know, (not that you, or others, I know not who, but) that we (our selus) are passed from death to life, because we love the brethren. And again, 
r 1 John 3.19.  Hereby we know, that we are of the truth; and may 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti Synes. in encome alv. cour, navis instar rudente valido, anchor littorive affixae, fumatum habebimus, ab Homero sumptum qi de ulysse Odyss. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de qo Plut. in garrul. unde emendandus idem in de irac. cohib. ubi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qod ansam dedit Gilb. Cognato in Adag. & Jo. Hartungo in loc. memorab. novum prov●roium comminiscendi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qod Obedientiam Homericam verterunt. qo modo & locus alter ille Hadr. Junio imposuit, qi Animum in Pisa obfirma, tanqam aliud d●certaminibus Pisaeis tractum, proverbium inde procudit. Voculae sensum usumqe optimè exprimunt, illa apud Plut. de virt mor. Poetae nescio cujus, sic emendanla, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ubi Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eadem, qae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicteto l 2. c. 20.  stay, or assure (not other men's minds of us, but) our own hearts, (not in man's eye, but) in his (that is, in Gods) sight. And whence ariseth this assurance of acceptance with God, and prevalence with him in their prayers? (for that is also subjoined, And whatsoever we reqest of him we receiv:) 
t 1 John 3.22.  because, saith the Apostle, we keep his Commandments, and do those things that are well pleasing in his sight. We might again here urge that of Paul willing the Corinthians, to 
u 1 Cor. 11.28  examine (not others, but) each one himself: and to 
x 2 Cor. 13.5.  try (not others, but) themselves; whether they were in the faith, or no; and whether Christ were in them, or no. which sure must be by some marks. and enjoining the Galatians 
y Gal 6.4.  each one to examine his own work, that he may have matter of joying, not in another, but in himself. in his notice of himself and his own estate, not in other men's opinion and estimation of him. But to pitch upon Peter, whose words also this 
a Page 98.  Author himself takes notice of elsewhere; and we the rather therefore presume them to come within compass of his et caetera; tho whether they do or no, is not greatly material. when he adviseth those to whom he writes, that is, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.1.  all the faithful without exception, to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 5.  give all diligence 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 10.  to make their calling and election sure, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  by adding unto faith vertu, and to vertu knowledge, and so forward: he that shall say, his meaning was to make it sure to others rather then to themselves, may as well assay to bear men in hand, that it is 
* Mero meridie si dixerit ille tenebras esse, credet. Petron.  midnight still, at midday.  
But, 
f Page 85.  All other assurances, (saith this Author, his own only excepted, these mixed, gros, and carnal ones, as before he styled them, though not denied to be 
* Pag. 81.  found in God's Word) are but rotten conclusions from the Word, and such things as true Legal preachers have invented; not understanding the mystery of the Kingdom of Christ; 
g Page 40.  nor being clear enough in judgement to unmingle things, that Antichrist had confounded and put together: thereby 
h Page 37.  like some Surgeons, who keep their Patients from healing too soon, that they may make the cure the more admired, keeping wounded souls accordingly with their wounds open.  
Thus our Ministers he makes no better, then mere Mountebanks. for so to lengthen his cure, that he may seem to have done some great matter, saith a grave Physician, in a Chirurgeon is but 
i Histrionis est parvam rem attollere, qo plus praestitisse videatur. Celsus de re medic. l. 5. c. 26. § 1.  a Player-like, or a Mountebanks part. and what is it, think we, then in a Divine?  
But why did he not add, and to draw the more Fees from them? as the Orator complains of some Teachers of youth in his time, that ᵏ 
h Culpa est in praeceptoribus prima, libenter detinentibus puorum, partius cupiditate di●●tius exigendi mercedulas, partim ambitione, qo difficilius sit qod pollicentur Fabius instit. l. 12 c. 11.  kept their Scholars longer in their rudiments, than was needful, as well to draw the more money from their parents, as to make that they taught them seem a more difficult matter. For sure, as good ground he might have had for the one as the other. None good at all, I assure myself, for either. For whose spectacles hath this brother borrowed? or, what prospective glass hath he gotten? by which he is able thus to pierce and pry into men's hearts, to descry what their secret intents and aims are in the courses they take, as before he described them, (though I suppose not very faithfully neither) for the satisfying of such as repair unto them, for direction, or for comfort? Herein therefore this Author, as he transgressed the bounds of 
l Matth. 7.1, 12 1 Cor. 13.5, 7.  charity, so he encroacheth too much upon the 
m 1 Kings 8.39 1 Cor. 2.11. Jerem. 17.10. James 4.11.  royal prerogative. both which the Lord in mercy 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 4.10.  remit to him. whether he suppose he need remission of any sin, or no. which according to his own principles 
* See hereafter out of page 77.  he deems he doth not.  
Besides that in these passages he seems more than once to cross and contradict himself.  
For 1. he charges these points on the Legal Teachers, as their own inventions: and yet (as verifying therein the old Greek Proverb, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Menand.  The tripping tongue sometimes tells truth) he confesseth them to be conclusions drawn from God's Word. for if conclusions fetched from God's Word, how then the inventions and devices of men? or how conclusions from the Word, if inventions of men? not to insist upon that unsavoury term, that may seem to cast an aspersion on God's sacred Oracles, when conclusions from the Word, so confessed to be, are styled rotten conclusions.  
Again, he ascribeth those preposterous courses, that these Legal Physicians take with their spiritual patients, one while to unskilfulness, an other while to unfaithfulness. Sometime he makes them a company of silly ignoramusses, blind blundering bussards, men of no understanding or judgement; unable to dive into those deep mysteries that he and his are so well seen in, or so to distinguish those things, that Antichrist hath blended and jumbled together, as they do, or 
p Page 28.  to give a troubled soul any sound satisfaction. whom yet in 
q Ibid.  this dim light, such as it is, that they have, he says, he doth not wholly despise and contemn, and that upon condition too; so that they contend not against the more glorious light of truth, that he, and those of his strain hold out, 
r Page 104.  whereof some slight glimerings yet he hath observed in some of their discourses. Sometime on the other side he makes them a crew of cunning, (I might well say, cheating) companions, that have subtly for sinister ends invented and devised these courses of cure, 
s Pag. 93.  under a pretence of thorough humiliation, to keep their patients in pain the longer under their hands, for their own admiration and advantage, not regarding the whilst what they poor souls endure, while their wounds are on purpose kept from closing. All the help he can have to salv this contradiction; (for if it be of mere ignorance for want of better and clearer light, than not of set purpose for by-ends; or if of this, than not of that) all, I say, that I can think on, to reconcile this contradiction, must be to say, that some of them are failing in the one kind, and some faulty in the other, or that all of them generally do in some things err by mistake, in others wilfully transgress.  
But leaving him to make his cross and uncharitable censures of his brethren good, as he shall think good himself: let us, in steed of that rotten stuff, as he is pleased to style it, that these Legal Teachers have, (yet from God's Word) invented, see what stays and supports for men's souls, this Author himself, therein 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Isid. & Osir.  like the Spider, that weaves her web out of her own bowels, hath spun us, not out of God's Word, as the Legalists, (that 
u Pag. 27.  spin out, he saith, such fine threads in Divinity, as are not strong enough to bind up a broken spirit) but out of his own brains.  

x Page 84.  We must believ (saith he) that Christ hath believed perfectly, he hath repent perfectly, he hath sorrowed for sin perfectly, he hath obeyed perfectly, and he hath mortified sin perfectly▪ and 
y Page 85.  that our repentance is true in him, who hath repent for us; our new obedience true in him, who hath obeyed for us; our mortification true in him, through whom we are more than conquerors▪ and why he altered his style more in this, then in the rest; or why he spoke not here the same of belief, as before he did, that he doth of repentance, I wots not.  
But these, I may truly say, are not conclusions from God's Word, but groundless assertions, wrought out of his own curious head and fancy, without warrant from God's Word. For where findeth he in the whole book of God, that ever Christ repent for us, or that he mortified sin, not in us, but for us, in himself; as in himself, or in his own person, he obeyed for us; and yet not to free us from obedience neither, but to set us 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Per. 2.21 & 3.17.  a copy, to give us a precedent, that we might tread in his steps, as for matter of patience, so for matter of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.15. & 15.10. 1 John 2.6. Phil. 2.5.8.  obedience▪ though that neither the principal end with him of either. These glorious lights therefore, set up to dazzle men's eyes, and amuse their minds, we can not admit; until they can be showed to be rays of that light, that the Law and Testimony holds out: according to which unless mwn speak, 
c Esay 8, 20.  we are taught and warranted by the Spirit of God speaking in his Prophet, to deem, that there is no 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning, or dawning, as chap. 58.8.  spark of true light in them.  
And indeed, what is this, but to bear men in hand, as for confession of sins, (which some of them have taught) that it is sufficient for men to believe that Christ hath confessed their sins for them; so for matter of sorrow for sin and repentance, 
e See God's eye on his Israel, p. 25  that it is sufficient for them to believ, that Christ hath perfectly sorrowed and repent for them? and what he hath done for them, they need not do themselves.  
Howbeit, 
f Occasional word, p. 8.  by this time, he hopeth, Free grace is no Antinomianism.  
By what time he means, I know not▪ for this is but in his Preface▪ but by this time, I hope, it may evidently appear in what hath been produced, that Antinomianism holds out an other manner of Free grace, then either the Prophets of God, or Christ and his Apostles ever preached.  
Yea but, 
g Ibid. p 3.  shall we call every one Antinomian, that speaks free grace, or a little more freely than we do?  
No. God forbidden, that Christ and his Apostles, yea or Gods Prophets, should by any of us be so termed or esteemed, though they speak free grace, as far as any, and as fully, consistent with truth. But if we speak free grace as far and as fully as they do, we may justly give some such title for distinction to those that go further; not because they go further than our selus go, but because further than they went; yea if further, I say, not then the Apostles, but then the Prophets went, (for God's grace was ever alike free) whose sayings though they produce for such free grace as they hold, yet in truth they deny them to have preached free grace, affirming them to have propounded life and salvation in those times to God's people, 
h See before from page 167.  not of free grace, but by way of payment and purchase. Howbeit true it is, that not so much for this opinion, as for some other tenants, as 
* See God's eye, etc. page 2. & pref. p. 17, 18.  the denial of the moral Law to be any rule of direction for believers to walk by, and other assertions of the like stamp, was this title not unsitly given to those of that strain; who concurring yet in the principles by this Author here insisted on, (as is usual to style a faction by a term taken from some one special tenant among others) are therefore deservedly so called.  
And this leads me from the specious Title of Free grace that he holds out in the Frontispiece of his Fabrik, to the amiable and amicable pretence of Peace, that he hangs out in the Portall, or in the Porch before his Preface.  

i Occasional word, p 1.  It would be much matter of peace, he saith, amongst believers, if the Names of Antinomian and Legal Teachers, and the rest, might be laid down; and no mark or name to know one another by, but that of believers, that hold thus or thus for distinction.  
And for my part I like not the imposing Names of such note, either groundlessly or needlessly. But why such as in their tenants do so palpably oppose, slight, vilify, yea traduce, and 
* See in the Preface to God's eye, etc. page 18. that horrid speech of a principal ringleader of that party.  blaspheme Gods sacred Law, as these men have done and do, (especially making such faction and fractions in our Churches) should not be termed Antinomians, I see no ground of just exception. and it would be over tedious, and a needles wast of time and pen, for those that have occasion to deal with them, to be continually paraphrasing or periphrasing of them, by such circumlocutions of believers that hold thus or thus.  
But why doth this Author himself transgress those bounds that he would have others confined unto? For why may not others call these men Antinomians, as well as he calls some other but 
k Occasional word, p. 5.  a little after Arminians? Since that albeit the opinions of both be bad enough, yet he will not, I hope, deny the name of Believers to the one, no more then to the other; especially if the definition of Faith above by him delivered, be a sufficient index to denote a believer. If he deem this such an effectual means to make peace, why doth he not keep precisely to it, but fall so soon, by taking the way himself taxeth, to break peace?  
But to let them pass, whom we have at present nothing to do with; why doth he in this very work of his so oft use this very term of Legal Teachers, in the entry whereunto the very first motion he makes is to have it wholly laid down? Or what is this but mere colluding and glozing, to commend one thing, and practise an other, to prosecute the direct contrary to that which at first himself propounded? I remember to have read sometime a catechistical Treatise of one, who in his Preface complained much of the variety of Catechisms, ascribing the ignorance or nonproficiency at least of people hereunto, that Teachers made use of many several Catechisms, and kept not to that Common one publicly allowed, to which for matter and method he gave the preeminence; and yet himself at the same time together with that Preface set out such a form, as differed more from that common one so highly by him commended, thou the most of them ordinarily then in use did. The very like doth this Author. In the Introduction to his Treatise, he commends Peace to his Readers, and wisheth the name Legal Teachers wholly laid down as a course thereunto much conducing: yet in the Treatise itself, and the body of his Book, he is ever and anon girding at our Ministers, under the name of 
l Pag. 85.  true Legal Teachers, and those 
m Pag. 82.  that pass for Legal teachers, and that 
n Pag. 2●.  are of a legal strain, and that 
o Page 169.  run in a legal way; whom also he doth insolently and contumeliously not reprove only, but reproach, as in part also hath already been showed. Indeed the truth is, Mr. eaton's spirit seems to be in this man revived, though carrying the matter somewhat more covertly and cunningly than he did. For throughout this whole Treatise this is one principal mark and matter, that his discourse mainly drives at, to tax and traduce, to debase and disgrace, the Ministry and manner of teaching of the most faithful, painful, famous and renowned servants of God, as well of these times, as of former ages, by whose pious labours and religious endeavours, backed with God's blessing, an innumerable number of souls have been won and brought in. To which purpose, let these few ensuing passages, among a multitude of others, be observed.  

p Pag. 71.  The way of the Spirit is not so gros and carnal, as the Divinity of former times, and some of this present age would make it.  
And why so, but because they teach men, by such signs and marks as they meet with in God's Word, (and 
q Esay 59.21.  the Word and Spirit, I hope cross not, but concur) to try their spiritual estates? For so afterward  

r Page 72.  They that writ so of a regenerate estate, and set us down such infallible signs as we meet with commonly, do take their experiences too low and carnally: and mistake the allegory, and way of the Word or Scriptures, which speaks of things, because of the infirmity of our flesh, writ upon Spiritual workings as Philosophers upon moral virtue; and do bring down the Spirit into the Allegory, and so allegorise and incarnate, or make fleshly the things of the Spirit.  
Where by the way observe a pretty evasion, here closely insinuated, a little before more expressly propounded, that may serve to shift of, whatsoever of the Apostles method, matter, and manner of teaching was before related, contrary to that that these men approov, and agreeable to that which is by those practised, whom they control and oppose. 
s Ibid.  The Apostle speaks many things too, as himself says, because of the infirmity of our flesh. and they belike have found out a more spiritual way, then that the Apostles in their teachings and writings used. which if they have, much good may it do them: we shall be content to tread in their steps, whom we know to have had 
* John 16.13. 1 Cor. 7.40.  an unerring spirit. Again;  

t Pag. 186.  Man's obedience to God is not so notionally, nor orderly carried, nor so purely as the Gospel calls for.  
This because we reqire of those that desire pardon of sin, peace with God, and salvation by Christ, repentance, and humiliation, and sorrow for sin, and prayer for pardon, and a new course of life, as our Saviour himself and his Apostles did. But, saith this man,  

u Pag. 163.  They run in a legal strain, and would work God down into his old and former way of reveiling himself as under the Law, when he seemed to be only in the way to reconciliation and peace, rather than pacified. and thus in prayer, and fasting, and other acts of obedience, they deal with God, as they did under the old Testament; not considering the glorious love reveiled in Christ crucified; and how all Gospel ordinances are only ways and means to reveil this love and grace by the Spirit of adoption; not any ways or means of ours for getting some love from God, which Christ himself hath not gotten for us.  
Then belike in the time of the old Testament, these were ways and means for God's people that then lived, whereby to get some love from God, which Christ himself had not gotten for them. But if God in those times were not pacified, or did not carry himself toward them as pacified, how says the Psalmist? 
x Psalm 85.1, 2, 3.  Lord, thou hast been favourable to thy Land, (that is, the inhabitants thereof,) Thou hast forgiven the iniqity of thy people; and hast covered all their sin: (a passage 
* See God's eye on his Israel, p. 6.  absurdly pressed by the Antinomians, to proov that to be done now, which they deny to have been then) thou hast wholly taken away thy wrath; and turned from the fierceness of thine anger. Was not Christ's blood, think we, as effectual for the pacifying of God's wrath in those times, as in these? These be new doctrines indeed. But,  

y Pag. 27.  This is the common way of dealing with souls, and bringing them up into assurance, as thus, Repent and pray, and live an holy life, and walk according to the Law of God.  
And dare this man without any of these give any man assurance? If he do, he dare do, and doth more than Christ or his Apostles are read to have done.  
But in jeering way mine Author proceeds.  

z Ibid.  If they answer, they can not do thus, oh than say they, can you not desire to pray, and repent? and if they say, they cannot desire, oh but then say they, can you not desire that you may desire? and thus they wind them up by acts of their own spirit; and run them out to the end of their own working, when as their desires of desires, and the spinning of such fine threads in Divinity, are not strong enough to bind up a broken spirit.  
Thus is he pleased to skof some qestions, that such Divines as go 
* Jerem. 6.16.  the old way of the Prophets and Apostles, with repentance and sorrow for sin, (which these of the new out, can not away with) do some time propound to disquieted consciences, in which they seem to descry some beginnings of grace; not, as this man speaks, to wind them up by acts of their own spirit, but to sift out the workings of God's spirit in them, and thereby to make way for such further matter, as may give fuller satisfaction, than they are as yet able to attain. Nor is this 
a Page 29.  to place them on the bottom of their own righteousness, as he injuriously chargeth it, 
b Page 28.  like the bottom or point of a top, as he is pleased to resemble it; as if this were that which they persuaded men to rest on, as that whereby the guilt of their sins were discharged, and God's justice satisfied; which yet according to this man's principles was done in the the times of the old Testament, when by such means as these God's favour and pardon of sin was 
c Pag. 167.  purchased as with a price; but to give them assurance by 
d Rom. 8.23.  the first fruits of the spirit bestowed on them, and begun in them, which the holy Ghost is pleased to call 
e 2 Cor. 1.12. & 5.5. Ephes 4.14.  God's earnests, and the Seal of our redemption, that they are of the number of those that have interest in Christ, 
f Ephes. 5.30. 2 Cor. 1.22.  by whom, as freedom from Hell and the gvilt of sin, so Heaven and happiness is purchased for them. But this wary man,  

g Pag. 29.  Dares not take this way: for that is to take the disease for the Physician, and to give men no ointment, but blood of their own wound to heal them.  
And so belike John did, when he went this way to work, as before was showed.  

h Ibid.  Nor would be take that other way, which many do that are of this legal strain too, as to apply promises to them first; which many times in steed of drawing the soul to Christ, puts it further of, bringing some conditions, which the soul qestioning in themselves, dares not meddle with before it be prepared by Christ and his freeness.  
He might have said, which man's corrupt and carnal heart, until it be wrought upon by God's Spirit, and prepared by Christ, (who is said to 
i Acts 4.26.  give as well repentance, as remission of sins; yea first repentance and then remission of sins; 
k Acts 5.21.  to Israel; and to bless them as well by turning them away from their iniqities, as by discharging them of the gvilt thereof) is very loath to condescend unto; and we therefore have invented a readier way, and a shorter cut for them, without all that ado. But let them carry men on along, so long as they please, in a fools paradise; unless the conditions, that God's Prophets (for there is no new way to Heaven now, but the same that ever was) and Christ's Apostles propound to all that look for salvation by Christ, be performed, there is little hope for any man to attain life eternal; unless some other way can be discovered that the Word of God hath not. But you see the man is humorous, and very hard to please by any way that these Legal Teachers take, though never so consonant to Scripture. And therefore although that Peter, when  

l Page 36.  They in the Acts, after he had laid open their sin of shadding the blood of Christ, were pricked to the heart for it, and being inwardly troubled and wounded said, Men and brethren what shall we do?  

m Acts 2.37, 38  Exhorted them to repent; yet these Legal Preachers when they take the like course,  

n Page 39  They run (saith this Author) to the Law, in their dealing with such souls for their thorough humiliation, as they say or pretend, (for such sinister ends as before you heard) and not to the Gospel, and faith in Jesus Christ; (and who ever severs these?) and so 
o Ibid.  bring fire, and not water to quench them, but kindle them the more, and setting the everlasting burn of the Law before their souls, put them all into a spiritual flame and vexation.  
And that he may not pretend, that this is spoken but by way of supposition, if they do so and so▪ which yet the whole drift of his discourse, will easily unmask▪ he telleth us a little after in express terms, that  

p Page 40.  The Divinity of some former ages to these present times, he knows it, hath made up all their receipts for distempered souls of so much Law and so much Gospel; and usually but a grain or dram of Gospel to a pound of Law; not being clear enough in judgement, to unmingle things that Antichrist hath confounded and put together, as the two Testaments, and two Covenants, and not rightly discerning Christ's manner or way of preaching, and the Apostles, both in their holding out Law and Gospel.  
Who belike then, 
q Honeycomb c 7. p. 137.  making a miscelan and mixture of the Law and the Gospel, (as Mr. Eton saith of these Legalists) preached neither good Law nor good Gospel, but a miscelan and marring of both. And we do no other now than they did. But thus saith this Author,  

r Pag. 41.  They would make the Law the ministry of life, and of the Spirit, being not of such a spiritual discerning, as the Lord hath now reveiled.  
Reveiled to whom, think we, but to himself, and those of the Antinomian strain? by some dream or enthusiasm sure it must be▪ for not by the word which holds out that course that the Legalists take, pressing men upon repentance, and sorrow for sin and humiliation, which these men can not abide. And I would gladly know of them, whether of the two, is 
s Matth. 7.13, 1●.  the strait gate, and the narrow way, that leads to life, and few list to take, ours or theirs. But, saith this man,  

t Ibid.  Such put a soul upon a legal method of conversion or coming to Christ. First, they must be kept so long under the Law, for humiliation, and contrition and confession, and then brought to the Gospel, as many books and Teachers do.  
Thus he describes the dealing of our Ministers with men, for the bringing of them to repentance, as if he were painting out some Popish Priest, pressing men to shrift, and putting them upon hard penance: as ye shall anon hear him resembling their preaching remission of sins unto the penitent, to the Pope's giving out his pardons. But that which follows is far worse.  

u Pag. 37.  Who, like some Chirurgeons, that keep their Patients from healing too soon, that they may make the cure the more admired, do accordingly keep such souls with their wounds open; and if they pour in any thing, it is rather Wine than Oil, rather something of the Law then of the Gospel: so as they are not only long in healing and getting peace through Jesus Christ; but they carry a scar with them still; and are as it were lame in their consciences a long time after; like some poor Patients, that have had as much of the sound flesh cut away as the rotten, and so have been healed, though but to a bodily infirmity all their life time.  
And what is all this indeed, but mere Mountebank practise, to tell men, that the Physicians and Surgeons, they have formerly made use of, do but vex them by plying them with purges and pills, and searching their sores, and fearing them and cutting them to the quick, and with their caustics and corrosives put them, poor souls, to a world of needle's pain; and all this they do but to lengthen the cure, and hold them long in their hands; whereas they will give them that, that shall put them to no pain, and yet shall perfectly heal them without all that ado? But it may justly be feared, that these new ways of cure that these men profess, will in the end proov little better than such Qacksalvers receipts, but stupifying pills, or palliating remedies, or topical plasters, which though they may give some ease of pain for the present, yet effect no sound cure, leaving the root of the disease the same still that they found it.  
But to free men from further trouble of daily craving pardon of their sins according to 
x Matth 6.12.  our Saviour's prescript, he telleth them, that  

y Page 77.  The consideration of the pardon of sin in this sense that our Divines have commonly taught and preached it, not minding the spiritual analogy of the Word, concerning the righteousness of a believer, breeds all this distraction; while they deal out Christ's blood, as the Pope his pardons for one sin after another, never stating a believer in the righteousness of Christ, and in a fully pardoned condition.  
So that I wonder not now, why your Antinomians should be charged, and that with good proof brought of it, to deliver, that, 
z See God's eye on his Israel, etc. Preface, p 18.  A child of God need not, nay ought not, to ask pardon for sin: and that it is no les than blasphemy for him so to do.  
But I shall only for the present demand of this Author, whether believers before Christ's appearance in the flesh, such as Abel, Noah, Abraham, Moses, David, and the rest, were stated in the righteousness of Christ or no▪ and whether it be not a profane scof, unfit to come out of any Christian man's, much more any Minister of the Gospel's mouth, to say, that Nathan and other the Seers of those times dealt Christ's blood out, to David and other believers, then ove taken with some sin, as the Pope doth his pardons. But any base comparison is scarce bad enough to spend upon these unchristian Legalists, that 
a Page 82.  to exalt men, cry down Christ. Mean while, as the Persian that was scuffling with the Magician in the dark, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut de amic. & adul.  bad one that stood by with his weapon in his hand, but forbearing to make use of it, for fear of smiting the wrong party, thrust at all adventure, so he slew the Magician, he cared not, though it were through his own side; so this man (therein not unlike ᶜ 
* See God's eye, etc. Preface p. 13, & 15. quest. 7.10.  others of the same strain) little regards how he asperse Gods Prophets and his dispensations by them, so he may break some broad jest upon his Legal brethren, their doctrine and deal.  
But all this, and much more, this man of peace, that moves to have the name of Legalist laid down, and yet not only commonly so styles them that are not of his strain, but lays load on them, as you see, to make them and their Ministry as odious as may be, in the eyes and minds of men. And indeed better a thousand times be termed Legalists and Legal Teachers, then to be deciphered by doing and dealing so and so, as he is pleased to describe them. For what by any malignant, or malicious Papist, could more opprobriously and contumeliously have been spoken of the ministry of those, unto whose labours in his own work, God hath been pleased to give so ample a testimony, by his blessing thereupon? But, I hope, some other of them, being men furnished with abundance of spiritual abilities, will take pains to lay open more fully and largely this mystery of iniquity, like to ruin millions of souls, if without control it be permitted to spread. 
d Occasional word, p 8.  It hath ever been Satan's policy, says this Author, to manage a truth in an other name then its own. And it is no less an usual policy and subtle engine of Satan to manage errors under other names then their own▪ they would not otherwise so soon find acceptance, and be owned as truths. Nor are errors ever more dangerous, then when they come abroad, and appear, as 
e 1 Sam. 28.14.  Satan himself in samuel's weed, so shrouded under the specious titles of God's Love, Free Grace, Gospel of Peace, Glorious Lights, and the like. Read but the discourses and Treatises of your Familists; and you shall find all their new-fangled conceits, and fantastical dotages represented unto you under the most specious and glorious terms and titles that may be: and withal (that which in some of these men's writings also I have lately observed) stuffed with such strange abstract metaphysical notions, clothed with metaphorical and hyperbolical expressions, as may ravish the minds of simple people, and raise them to an high admiration of them, as containing such deep and abstruse mysteries, as ordinary capacities are unable to apprehend; and tend rather to darken and cloud what they deliver, then to make it clear and conspicuous, that being brought to the light, which such usually shun, it may come to trial, and appear what in truth it is. And to my weak judgement it seems a thing much to be feared, that this course (which I see some affect, and many people are much taken with) of extracting Divinity in a kind of chemical way into qeint and curious, but groundless and useless speculations, and (as I may well say of some of them) even 
f See a taste hereof in God's eye, etc. Preface p. 30.  chimerical conceits, will if it hold on, as much corrupt the 
g 1 Cor. 1●. 3.  simplicity of the Gospel, and the doctrine of faith, as ever the qirks and qillets of the old Schoolmen did. But the Lord, I doubt not, will raise up those among us, that will 
h Judas 3.  contend for the faith once given, & endeavour to preserve it in its purity and simplicity, by discovering the vanity and unsoundness of these sublimated speculations, wherewith those of this new strain, under pretence of 
i The Autors Title page.  a clearer discovery, and a greater and more 
k Treatise, p. 28.  glorious light, endeavour to taint and contaminate it. For mine own part, as I account myself the weakest and meanest of many herein interessed, so I should not peradventure have stirred further in this business, had I not been called in, as a party, to give testimony to that, which my soul utterly detests, and for opposing whereof I suffer (as I am told) the i'll affections of not a few; being one as well nigh spent with age, so much shattered with a late sharp encounter of sickness, which I am not able yet to shake of: and can do no more therefore, than the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sophocl. Electr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Nyssen. de immat. abrept.  old steed they speak of, that though past years of service, yet when he hears the alarm given, upon the incursions of some advers forces, sets up his ears, and bestirs him as well as he can, and by his neighing and prancing incites others of his kind and rank to that employment and service, which himself is unable to perform. But whatsoever else I have done here, I hope, I have made it to appear, as well by this as by my former, how far I am from supposing, what this man would make me speak, that there is little difference between the Antinomians and us.  
FINIS.