need require so hath this cunning man certain succours in his polemicall proceedings to help himselfe withall for wheras he had affirmed as one of his grounds that Christ is involved in every sentence of Scripture and in every Proverb of Salomon lest he should be taken tripping in his expositions and unable to shew what he maintaines he tells us that yet perhaps it may not bee shewed nor proved in many places and for that cause it is a very great presumption to meddle with those places at all or to adventure upon the exposition of any whole book in the Bible by which meanes he thinkes to stave off the incroaching of the enemy and to save at least his credit at any time which device and skill hee also sheweth in defence of most of his Tenents But if it be so that no Scriptures may be handled by Gospell Ministers save only such as speak directly and immediatly of Christ as the great sacrifice for sinne then a great part of some whole bookes in the Bible may not be medled withall as of the book of Genesis of Samuel of the Kings and Chronicles Ezra Nehemiah Ester Iob most of the Proverbs much of the Prophets and generally all those passages that are meerely hystoricll for that time and of morall use of which there is much every where dispersed not in the Old restament alone but in the New So that according to this mans opinion a great part of the holy Scriptures are penned in vaine The Acts most of the Epistle of Iames and of the Revelation and might have been spared for if they tended not to edification to what purpose are they and if they doe edifie why may they not be expounded to the Church morall directions rules of obedience historicall narrations prophesies of things to come examples and such like have their place and necessary use in the Church and are to bee opened and unfolded to the people for edification for reprehension for imitation as necessary dependances on the mystery of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the whole Scripture is profitable saith the Apostle 2 Tim. 3.16 and if this be so why is it presumption in any man to meddle with all such Scriptures in which the Sacrifice of Christ is not expressely mentioned or why is it beyond their line and measure but that this Seducer must have a way by himselfe and out of one absurdity to conclude another It remaines 20. ASSERTION Every true beleever howsoever it seemes doth alwayes grow in faith and love and answerable fruits Explication THe very questioning of the truth of this point makes the man to stamp and startle proclayining to all the world that this truth shall stand and stare for ever in the Accusers face to his shame here and condemnation hereafter without repentance calling the contrary no lesse than blasphemy with such other expressions of his well temperd zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But for the matter it selfe leaving his rage and choller to what purpose doth the Scripture so often inculcate that exhortation of growing in grace 2. Peter 3.18 of increasing in knowledge Colossians 1.10 of increasing in love 1 Thess 4.10 of increasing in zeale Rev. 3.19 and withall so earnestly dehorting from all declinings back-slidings and withdrawings in faith Heb. 3.12 in the power of the spirit 1. Thess 5.19 in the use of the meanes Heb. 10.25 If there be no danger nor possibilitie of decreasing but that of necessitie we do and must grow in all these things and the answerable fruits of them are all those exhortations in vaine did not Salomon much decline in his later time from what hee was before 1 Kings 11.4.9 are not the Ephesians taxed for leaving their first love Rev. 2.4 and the Sardians for languishing in grace Rev. 3.2 why then doth this man make such an outcry at the matter if it be but questioned whether beleevers doe alwayes grow in faith and love and the answerable fruits and why did he not annex some answer to these testimonies of Scripture so direct against his opinion of which he speaks not a word Is his ipse dixit sufficient to carry all matters But yet he pretends notwithstanding some grounds for what he holds in the generall as that such are planted by living waters their root is living and Christ doth continually water them their course is as the Sunne and they have the promise of increasing which though it doth not alwayes appeare outwardly yet inwardly it is done To which I therefore answer and that out of the same resemblances that neither doth every herb or plant or tree continually thrive or grow or beare fruit that 's so planted nor yet is the fault in the influences of heaven the tree is only blamed Luk. 13.6 the vigour of the Sunne the sweetnesse of the raine or the goodnesse of the mould that they are defective but there are certain obstructions and evill affections as I may call them in some individualls that may hinder and stop the course of nature in them for a time also there are stemmes of Winter that keep in their fruits during that season so is it in these by reason of some spirituall obstructions and evill affections that sometimes possesse them as also a chilling Winter that oftentimes blowes over them their perpetuall growth in grace and fruitbearing Cant. 2.11.12 is often hindred and stopped for a time though they have still life remaining in the root and Christ is the same to them in himself as ever he was For what reason else can be given of the former instances its certain they did not grow but rather decline for a season yet all those promises belonged to them aswell as to others It is replyed that then they grow inwardly in unseene fruits to which I answer that neither is that certain if he meane every moment of time For wherein did David grow all the time he lay in his sinne or Salomon in his state of declining or any of the rest before mentioned if it be said in humilitie I answer let that appeare 2 Sam. 24.8 2 Kings 20.13 2 Sam. 24.10 while David was numbring the people which was nine moneths and twentie dayes in doing did hee grow in humility or Hezekiah when hee entertained so vain-gloriously the Babylonish Embassadours did he inwardly increase in that grace the Text is evident to the contrary in both for David judged himselfe afterwards for the pride of his heart and so did Hezekiah 2. Chron. 32.26 but hereby was a foundation layed for humility to come and then they all thrived more in grace and in the true knowledge of themselves As the Eagle when she hath cast her bill Psal 103.5 as the trees after winter and the body after healing of some disease which is sufficient though they doe not alwayes grow and doth abundantly discover the life of Christ in them and the power of God according to the truth of his
evill But his practise in this is as if a man rejecting all directions for his way in a journey should give this for his reason that the principle of motion must be in himselfe Charitas continet in sese implicite observationem impletionem omnium Dei mandatorum Ames l. 2. c. 7. medull and not in such outward directions so doth this man but therein it is marvellous what a difference he makes betweene love and the law as if they were two contraries or at least not of the same kind when the Scriptures acknowledge them to be but one and the same love being the very summe and substance of the whole Law Matth. 22.40 Gal. 5.14 But there is yet a more dangerous and suspitious passage following where he stands to maintaine that love hath no rules because God is love who being infinite is not to be limited by any law as if there were no odds betweene the Deity it selfe and a created quality in the hearts of men of which wee speak which Assertion of his therefore savours strongly of Familisme who blasphemously say H N. In his Evangelium Regni that God is manned and man is Godded with such like making no difference betweene the essentiall attributes of the Almighty and the workes and effects of his Spirit in men so this man will admit no rules for love in us because God is unlimitted but to proceed 5. ASSERTION The new covenant hath no condition at all faith is not the condition of the Gospels promises but only a qualification in us Explication TO all this he saith nothing but that the condition required is freely promised in the new Covenant it selfe to be given so leaving all the rest to stand as it did which is as much as if he had said nothing at all for the question was never whence the power came to performe the condition of the covenant but whether there be any at all required to make us partakers of the same which by his words he utterly denyeth excluding saith by name to beany condition of the Gospells promises Fide justificamur instrumentaliter Vrs pag. 343. or any instrument laying hold on Christ but only a qualification By which very ground he hath utterly ungrounded and overthrown the maine foundation of our justification by faith in Christ the condition of the covenant of grace in regard of us and of all the Gospels promises a most pernitious and pestilent opinion directly against the truth of the Gospell Novum soedus non antecedentem sed subsequentem conditionem requirit Ames and the doctrin received in the Churches of Christ and sufficient if there were none other to discover him to be a Seducer and his doctrine not to be the truth but a new Gospell of his owne devising for the promises of the Gospell of Christ pertain only to beleevers and that by reason of their faith in him as appears by Mark. 16.16 Ioh. 3.36 Rom. 10.9 Heb. 3.14 Heb. 4.23 c. else might Infidels and all sorts of wretched and ungodly persons claime right unto all the priviledges of the Gospell and benefits of the new Covenant as farre as the faithfull themselves and that so continuing it followes 6. ASSERTION The Gospel was in mans nature before the fall Explication THis assertion only he disclaimes as none of his no not in any sense throwing thereupon his wonted filth into the face of him that objects it to him and yet immediately after he confesseth some such words in a letter but in another sense which sense he doth not yet declare to cleare himselfe withall as no doubt the witty man would have done had he knowne how But it seemes hee had forgotten how he confessed the words to me himselfe at the conference to this purpose that in potentiâ it was there that is that mans nature was capable of it when it should be revealed a deep speculation and of as worthy consequence as true for if he understand it of nature corrupted the Scriptures testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man comprehendeth not the things of the spirit speaking of the Gospell 1 Cor. 2.14 untill hee bee enlightned by the spirit of God But the mystery of the matter it seemes is that he would pursue the Law to the utmost even into Paradise it selfe and chase it out of the heart of Adam as that which never had any lawfull being any where so bitter was this Antinomian against the holy Law of God a fearefull mind but to proceed 7. ASSERTION Faith is not to be tryed by any fruits or effects but only by the perswasion it selfe Explication THis he confesseth to be his owne and explaineth himselfe in this manner that fruits and effects do not infallibly demonstrateth faith to any mans owne soule but faith only demonstrates them to be the fruits and effects that attend it selfe for how can any know that faith hath such fruits and effects but by the word and how can we know the word is truth but by faith only thus he wherein there is need of an other explanation to expound this such are the mazes of this mans mysteries for first the question is concerning justifying faith whether it hath any fruits or effects to be known by the answer is given out of an historicall faith in beleeving the truth of the Scriptures the former concernes particular assurance of faith and grace the later only the generall testimony of the word concerning such things wherein there is great difference for many are perswaded of the truth of the Scriptures that have no assurance at all of their own salvation yea the very Devills beleeve and tremble Jam. 2.19 the one is not by grace but by the evidence of truth which they cannot withstand the other is by a speciall work of the holy spirit but here in this reason of his is layd a false supposition for a ground viz. that as by a bare perswasion we beleeve the contents of the Scriptures to be true so by a bare perswasion we are assured of the truenesse of our faith and our owne salvation Vide Bucan de Scripturâ p. 4. Whereas there are many strong and sufficient arguments and grounds to prove the truth of the holy Scriptures besides a bare perswasion or conceit so likewise are there many evidences and signes of faith in true beleevers whereby it may bee knowne and not by a bare perswasion only For albeit we grant a certain reflect act of saving faith in the true beleever whereby he is oftentimes fully perswaded of his standing in the state of grace yet withall we affirme that this perswasion is not * See righteous mans assurance by Mr. Rogers fully of this point pag. 17.18 c. alone but hath certaine effects and concommitants proper to it selfe wherby it may be knowne and distinguished or discerned from a groundlesse presumption and bare conceit else may the most carnall persons yea the vilest men perswade themselves as
often they do of the favour of God and salvation to come when there is no such matter belonging to them such was the perswasion of those Iewes that boasted themselves not only to be the seed of Abraham but the children of God when as our Saviour told them plainly That was lying let these beware then they were the children of the divell and proves it by their fruits Ioh. 8.44 by which fruits also it may be discerned in others for which cause also the Holy Ghost referres us to examination and tryall Examine your selves whether ye be in the faith prove your owne selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 13.5 alluding as it were to the touchstone and scales or to the symptomes of health and sicknesse in the body which needed not at all if a bare perswasion were enough being directed against such a supine and overly confidence as also is that of St. James in proving or shewing faith by workes Iam. 2.26 How dangerous a doctrin then hath this man broached in the Church by teaching men to rest only upon a bare perswasion of their beleeving without any further search or tryall withall taxing and bitterly censuring those Ministers that in their teaching urge and require any signes fruits or effects of faith and grace in all that professe themselves to be beleevers as he doth in this manner and in these very termes They tell them viz. the people that they must take heed they be not deceived for many are deceived with false faith for true and therefore they must look it be of the right * This is deridingly spoken kind and if it be then they tell them that these and these signes will follow a change of the life uprightnesse of heart and universall obedience to the commandements of God and such like else their faith is but a fancy c. pag. 29. It seemes then he was such a beleever himselfe Now what kind of faith according to this censure doth this man teach his disciples to relie upon but according to his owne words that without either change of life uprightnesse of heart or conscience of obedience to the will of God they may perswade themselves they are true beleevers and in the assured way of life and salvation which doctrine if it be not most opposite to the Gospel of Christ and most pernitious to the soules of men what is are there any carnall wretched people that will not easily swallow down this poyson surely if ever there were any Impostors in the Church this was one but let all beware how they follow him yet he goes on 8. ASSERTION Faith is the only signe of salvation Explication THis he thus explaineth that faith is the only infallible evidence to a beleevers own soule of his salvatiō which is all hee saith to it and that not very true for St. Iohn makes love an infallible signe and evidence to a mans own soule of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that we have passed from death to life because we love the brethren 1 Ioh. 3.14 which place was noted in the margin but he would not touch it and S. Paul makes the sanctification of the spirit and beleefe of the truth infallible evidences of election and salvation 2. Thes 2.13 but these things are utterly against his Gospell and profession both therefore he medles not with them 9. ASSERTION The new Creature is only faith in Christ Explication HIs explanation is that the new Creature is only the true beleever in Christ as if the subject and the habit the beleever and his faith were all one and the very same thing by such explanations a man may say any thing which I wish his disciples to observe that they may see what gudgions they swallow from this new Apollo with his riddles 10. ASSERTION Regeneration is not to bee tryed by any other fruits effects or signes but only by faith wherin it consisteth Explication HErein he quarrells first at the citing of the words as his Gospel grounds next that they are changed from wherby it is attained to wherein it consists which are nothing else but shifts and cavills for the words are expressed under his owne hand and agree with his former Assertion that the new creature is only faith in Christ and that faith is not to be tryed by signes or effects which is the substance of what he here delivereth and in his explanation he thus dischargeth himselfe that Regeneration hath no infallible tryall for a mans owne assurance but only by the truth of his faith this is his meaning and this not very sound for is not every saving grace every effectuall work of the holy spirit 1 Iohn 4.7 Gal. 5.22 23 24. every fruit of sanctification proceeding from the word and spirit converting the heart a signe of regeneration aswell as faith and wherby the tryall may be made aswell as by it instance was given in the grace of love but he would not see it especially seeing he will admit no signes nor effects in the tryall of faith but the bare perswasion for after this way if a man be strongly perswaded that he is regenerate though there be no signes fruits or effects to shew it yet he must rest upon the perswasion that it is so howsoever because he is so perswaded but why is he so perswaded he cannot tell neither is he to inquire after it either in respect of his faith or his regeneration by this way Ministers might save all their labour in teaching the people and only bid them beleeve they are in Christ and then they are regenerate all under one but make no tryall of either of them that 's needlesse their perswasion is sufficient for both How unlike is this Seducers doctrin yea how contrary to the Doctrine and Gospell of our Lord Iesus Christ wherein are so many exhortations to duties so many cautions and pressing admonitions to search and try Mat. 6.1 Mat. 7.13 Rom. 8.9 2 Cor. 13.5 Heb. 3.12 Heb. 12.15 Rev. 3.23 to prove and examine our affections and actions our faith and our fruits yea our very persons and spirits lest we deceive our selves with false imaginations of our own or the illusions of our common enemy the rest of his discourse is answered in the seventh Assertion then to proceed 11. ASSERTION Sanctification is not by the spirit in our selves but only in Christ shewed in acts and not in the habits of grace Explication THis whole assertion he acknowledgeth to be his own without any exception wherein according to his words he denyeth sanctification by the spirit of God and all habits of grace but in what mysticall sense and in what construction his explanation will declare which is thus Sanctification is not in our selves that is in the flesh but only as we are in union with Christ and by the spirit only as we understand it of its operations by mortification or quickning these our mortall bodies yet not so in us
as mingled with uncleannesse but as distinct absolutely from the flesh as being an other nature yea a participation of the Divine nature 2 Pet. 1.3.4 which though it make up one person yet is none at all of the old man nor of the old creation but it is that new Creation that new heart and that spirit of God which is bestowed upon us Ezek. 11.19 which yeeldeth no new habits in the flesh as if that were changed or renewed but is subsisting of it selfe that it is of power to manifest it selfe by acts of quickning and reviving and enabling this mortall flesh as the life of Iesus in it c. neither is it the sanctified person that hath any habit of grace in his flesh but the Lord Jesus dwelling in him doth put forth the bright beames of his glory in such vertues as do best fit the time and place in which he lives Rom. 8.9 2 Cor. 1.8 9. Here is his mysterie tending as much to the edification of the people as if he had read to them a Lecture of Arabick or cast dust in their eyes to make them see for first he denies sanctification to be by the spirit in ourselves then he grants it to be in our selves but not in the flesh then it is by the spirit as we understand it of his operations yet there are no new habits in the flesh as if that were changed at all but then that it doth quicken our mortall bodies and yet not as joyned with the flesh but absolutely distinct by it selfe it sendeth forth Acts as the life of Iesus in it wherin he utterly denyeth regeneration sanctification or any change of nature at all in the sanctified person who only is sanctified by the presence of Christ in him which hee calls his union with Christ but not by any reall work of the spirit in any faculty of the soule nor by any change at all wrought in the heart but it remaines as carnall and sensuall as it was before the spirits entrance a strange and monstrous peece of doctrin See the contrary in Mark 9.49 Iohn 3.8 Rom. 8.9 1 Cor. 6.11 1 Pet. 1.2 1 Thes 5.23 denying the very Articles of our Christian faith and one of the chiefest priviledges of a true Christian which is to be regenerate by the spirit of God affirming a man to bee sanctified without any grace or goodnesse but even as he was borne in puris naturalibus and in that state to have Christ living in him a pestilent and blasphemous opinion And that the Reader may see this to be his positive doctrin deliberately set down I think meet to lay before his eyes a short tract of this point made by him of purpose as it seemes to doctrinate his disciples withall wherin the marrow of this Seducers divinity is disclosed and it is this that followeth It s a thing to be considered what the new creature is A treatise of the old man and the new that new man that seed of God which is borne of the spirit it is not any renovation of the old man that which is borne of the flesh the fallen man for that 's from beneath this from above that 's from the earth this from heaven a new creation of nothing as in the creation of the world so that the inward or new man differ as much from the outward or old as the godly nature of Christ doth differ from his manly nature and both these natures together make but one person as in him this is the reason that he which is borne of God sinneth not nor can sin Note for it is a partaking of the godly nature and such are as perfect as ever they shall be although not in manifestation and yet the old man is as imperfect as ever it was for the new creature is not the mutation or change of the understanding from darknesse to light for then there should no darknesse remaine Sound reasoning à nen perfecto ad nihil nor a change of the will from crooked to streight for then should no perversenesse remaine nor any ordering of the same affections for so all disorder were put away nor yet a change of the memory for so were the memory without defect for this understanding will affections memory and the rest are gifts from heaven and must of necessity be perfect without any defect or superfluity for our first generation as borne of parents is totally fallen and cannot be recovered here but our regeneration is wholly perfect and can never be corrupted or sinne againe for take it in the parts what is repentance or faith or love or joy or any of the rest are they not the gifts of God and are not Gods gifts all perfect and without blemish But are they so in us These being distinct in our minds as the divine and humane natures of Christ in that one person we shall not impute * Yet David said I have sinned Psal 51. our sinnes to our selves nor yet our good so confusedly as in times past the flesh or old man shall have no glory of any good is done nor the spirit or new man any shame of the evill or sinne that the flesh commits it will nt only enable us to know our owne estates but the holy Scriptures and we shall see the vanity The best writers with vanity and folly in a ground of faith and folly of the most if not all writers who put all the work upon the change wrought in this flesh which can never bee changed So strange a piece of stuffe as I think need no further opening or confuting to them that have understanding but for such as are blinded with partiality I would propose but these few Quaeres to consider off and resolve by Scripture 1. Whether the Divine and humane natures of Christ be fit instances in this case seeing his divine nature contained the fulnesse of the God-head and his humane nature was perfect and without spot of sin Col. 2.9 1 Pet. 1.19 especially propounding it as he doth without exception or difference of nature or persons between him and us as if the case were in manner one and the resemblance in all things equall which may open a gap to many blasphemous errors about the union and the natures themselves 2. Whether the creation of the world of nothing be a resemblance in all things sutable as he also makes it to the work of regeneration seeing there was no praeexistent matter at all to work upon but the very substances were created here is matter praeexistent as the understanding will and affections only new qualities are created in them from what they had before by which meanes the same faculties are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weapons of righteousnesse to God Rom. 6.13 that were before only the weapons of unrighteousnesse to sinne and then are not the faculties themselves for substance sent new from heaven as he dreameth but only the old
all that concernes either soule or body this life or the next in all which men must be carelesse yea in respect of all sins and duties which is to be a wretchlesse person caring for nothing And whereas he sends us to the Scriptures for the warrant of his word which forbid al carefulnesse in any thing as Phil. 4.6 1 Pet. 5.7 to that I answer that the originall word in those places doth not signifie all care heedfulnesse or providence in any sense to condemne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but only a wringing perplexing and distrustfull care proceeding from unbeleefe the same that in Mat. 6.31 take no thought which is not opposed to carelesnesse but to that lawfull and provident care Pro. 6.8 Pro. 10.4 Phil. 2.12 Heb. 3.12 Heb. 12.15 commended in the Scriptures under the name of providence watchfulnes heed taking and diligence all which accompany faith as concurring with the promises and providence of God yet might an improper word have beene borne withall did not the rest of this mans rudiments give just occasion of suspecting his words especially being strange and affected Concerning his complaint that his words are not fully expressed I say they are so set down under his own hand as in the Assertion which is more than was at first as one of his followers told me that being only this carelesse Christians If he deny this it is but like all the. rest are the choisest beleevers but to leave this carelesse counsell with those choise beleevers and passe on to the next 14. ASSERTION To doubt of the favour of God after sinne committed is worse than the sin it selfe Explication THis Assertion is set down in his own words and yet he quarrells at it and tells us that in some other places these words are inserted nourished by true beleevers which are stollen out to expose his saying to derision to which I answer first that his Gospell grounds and other assertions are so full of variations and contradictions that nothing can be alleadged out of one place without some ground of cavilling from another which was his cunning to help out by shifts and evasions as need required but what need any man steale where there is such store of good stuffe as in his rudiments Secondly admit these words doubtings nourished c. yet doth it not help him that condemnes all doubtings in such simply without limitation as being the fruits of unbeleefe the greatest sin under the Gospell for the nourishing of doubtings doth but aggravate what in it selfe is evill To the point them I say that although doubtings proceeding from unbeleefe simply considered are great evills and to be striven against by true beleevers yet in such cases as we speak of revolts and relapses into foule and scandalous sins of the same or other kinds by such as professe themselves to be beleevers there is somewhat more to be considered for first as concerning the fact it selfe it is certaine the Lord doth not favour evill but abhorre it though in his own children 2 Sam. 11.27 2. For their owne parts they may well in such cases doubt and question their owne sincerity when their sins are scandalous and often committed seeing there is not faith nor grace sufficient to withstand their lusts but they live in them Rom. 6.18 1 Ioh. 3.9 3. They may well doubt and question the favour of God towards them if not in the main yet for the present in this particular of a scandalous sin till it be repented of and so forgiven Psa 6.1 Psa 32.3 Psa 38.3 so that in such cases some doubtings are not only lawfull but expedient and necessary our hearts being deceitfull but against all these considerations utterly to condemn all doubtings in the case of scandalous sinning without any limitation of the sins or time of continuance in them as he doth how dangerous a thing it is for hereby that may easily come to passe which the Lord so vehemently protested against in his people to swear falsly to steale murther coÌ„mit adultery such like come into the house of God and say they are delivered to doe such abominations which are called lying words Ier. 7.8 as also that fearefull state of the presumptuous sinner described Deut 29.19 which comes by such flattering and blessing a mans selfe in his heart when his deeds are wicked â—ide Psal 36.2 whereunto this mans doctrine tendeth as the event also hath shewed in some of his followers standing more upon their mirth and confidence than any feare of sinne or care of obedience rejecting also all mourning and sorrow for sinnes committed as not agreeing with Christian profession But there is more following 15. ASSERTION It is as easie to beleeve remission of sins as to make confession of them Explication ALL is easie to this man who hath found out an easier way to heaven if wee may beleeve him than ever was knowne before or is safe to follow now It s as easie to beleeve remission of sinnes as to make confession of them But how doth he explaine this Oracle suspecting it seemes some flaw in the matter he hath altered the words True confession comprehends the other 1 Iohn 1.9 and insteed of confession hath put in truly asking forgivenesse thinking this will hold better giving his reason because both are the gifts of God truly to beleeve and truly to ask pardon but if there be no singular matter in it why doth he set it out as a Gospell ground and singular rudiment of his owne unlesse it be to make simple people beleeve that it is as easie for them to obtain remission of sinnes and to bee assured of it as to say Lord have mercy upon them on their death bedds Which they are too apt unto without his directions but for the point as he would hold it notwithstanding both those are the gifts of God and a like easie for him to effect yet in regard of our selves in whom these gifts must work I suppose it a farre harder matter truly to apply the promises and to beleeve that our sinnes are remitted than to confesse them and ask forgivenesse of them because in the former there is reason and all opposing but in the later the power of conscience the sense of wrath and feare of danger doe all concurre with the spirit in that act in so much as wee may read of some that have truly confessed their sinnes and craved pardon for them One desines faith to bee a wonderfull grace that yea could not presently beleeve nor bee assured in their hearts they were pardoned and remitted to them Ps 31.10 Psal 38.6 Ps 77.2 Psal 88.14 c. it being a speciall act of Gods spirit to perswade his people of their reconciliation and his love towards them in Christ therefore this conceit of the easinesse of faith doth seeme to be maintained by such as never had it nor knew truly what it is to be truly and comfortably perswaded
of the favour of God and the pardon of sin against all the disputes of reason and the conscience together But to hasten 16. ASSERTION Christ is involved in every proverb of Salomon Explication THis Assertion as he saith needeth no explanation at all only to justifie the truth wee must take this Argument from him The wisdome or power of God is involved in every Proverb of Salomon Christ is that wisdome and power of God 1 Cor. 1.24 Ergo. Let the Reader here take notice that at the conference when this Assertion was discussed wee propounded this sense to him that as Christ was the wisdome of God so he might be said to be involved in the Proverbs of Salomon wherein his wisdome shineth But not as hee is a sacrifice for sinne in which sense he maintained it but that former he utterly rejected as not sufficient yet now hee makes it his owne and his only Argument to convince as he saith the Accuser These are the common tricks of this Seducer for had he rested on the former sense we had not at all differd Now the ground hee then layed was that to him give all the Prophets witnesse Acts 10.43 John 5.39 but Salomon was a Prophet Ergo he is involved in every Proverb of his which how well it followeth I need not shew to them that have understanding for neither do the Prophets in every part of their prophesies so mention Christ having many other historicall matters inserted for the time nor yet Salomon who though he speak of Christ in the 8. and 9. Chapters c yet not in every proverb of his if in any in that sense but of other morall matters and wholsome counsells necessary to bee knowne in their place Why then this man should produce such a position not knowne before I see not unlesse to perswade his followers of a greater insight he had in the Scriptures than other men being most vain-glorious and to carry the palme for a Preacher of Christ But it followes 17. ASSERTION The 15. Psal is only a description of Christ and the beatitudes Mat. 5. only belong to him and to no man that ever was or shall be because all men are vanitie Explication THe perfections he saith required in the 15 Psal and in all other Scriptures of like nature are not nor shall bee found in any man but by their union with Christ for that all men severd from Christ are vanity for proofe whereof he citeth Rom. 8.1 2. and 1 Cor. 1.30 this is his full explanation wherein hee hath also kept his custome of fraud and deceit as before for this sense was then propounded unto him that the 15. Psalme was a description not of unregenerate persons but of beleevers such as in the phrase of Scripture were stiled righteous men to whom the promises of life through Christ did appertaine There were witnesses enough of this but this hee utterly rejected with these words no man no man that ever was or would bee the like also he affirmed of Psa 119.1 and Matth. the 5th and now he comes and acquaints us that all our perfections are by our union with Christ and without him we are vanity which is his ground Is not this to dally with the word of God and to mock and abuse his servants the question being whether those descriptions belonged to any men in any sense which he denyed referring them only unto Christ which now hee seeks to shift off with an evasion But it is to be suspected that in all this he hath a further meaning than he is willing to disclose which is that Christ of whom he speaks is but the new Creature or new man in us who is endued with such perfections that he is able of himselfe to send forth bright beames of glory and to act such acts of grace in us as are proper to his nature in whom are all things perfect aswell faculties as gifts seeing he useth the same phrases as before of union and perfection and then is his sense most corrupt familisticall and abominable for which see what is written on the 11. Assertion It followes 18. ASSERTION The saying of Salomon Rejoyce in the wife of thy youth is not meant of a mans wife but of Christ because he can satisfie us at all times Explication THis is a branch of the former Assertion that Christ is involved in every Proverb of Salomon therefore in this place which he also calleth a Proverb though I suppose unfitly and explaines himselfe thus that no man in the spirits sense can rejoyce but by his joy in Christ and that hee alone can satisfie us c. wherin first he hath altered and perverted the meaning of the Scripture and the purpose of the holy Ghost which is dehorting men from strange women to direct them as a remedy to the love of their own He never cites nor regards any expositors and to delight in them which he turnes over into a mysticall meaning to Christ and so puts by the object intended Secondly to colour the matter he tells us of the ground of our spirituall rejoycing that it is only by our joy in Christ which is collaterall and nothing to the question because that in the exhortation naturall and conjugall affections seasoned with grace are required in the husband to his wife he is to love her Pro. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his wife and that with an entire affection delighting in her yea erring in her love as the Text is to which purpose is that of the Apostle Eph. 5.29.31 all intended to the same duty which to turne over only to a spirituall affection and that unto Christ is with familisticall allegories to abuse and not interpret the Scriptures yet thirdly to justifie his Assertion in comparing the wife unto Christ he alleadgeth that in Mal. 2.14 where the Covenant it selfe as he saith is called the wife of youth which how proper it is and pertinent to the matter I leave to the learned to judge for my part I conceive it to be directly opposite to this his opinion and his practise also in his dealing with his own wife which as I have heard was none of the best But for this worthlesse Assertion it had not at all beene mentioned but to shew his abuse of Scripture by his interpretations which is frequent with him as when hee also affirmed these words Out of his belly shall flow Rivers of living water Ioh. 7.38 to be taken out of those of Salomon Drink waters out of thine owne Cisterne Pro. 5.15 all which his followers take up with admiration wondring at the sublimity of the mans understanding but heare further 19. ASSERTION It is too great presumption for any Minister to undertake the exposition of any whole book in the Scriptures because he cannot shew how Christ is involved in every part Explication AS in warres besides the maine preparations there are usually appointed some succours and supplies to be in store if
his rude and unseemly demeanour towards his then Soveraigne Lord King James Vsing the terms of Thou and Thee 32 times in one Letter to him his affronting of all men with his private opinions his lofty and arrogant speeches of himselfe his scornfull detractions in this book yea the summa totalis of the man and the matter testifie and declare for had there beene true humility these things had never beene so Of his Rule of faith COncerning his Rule of faith Which hee hath added by way of supplement to the end of his book it shewes only that he was sick of pride would have vented some extraordinary matter if he had knowne what VVherein are some very suspitious passages for after a long and tedious preamble promising wonders hee hath at last produced an ordinary and well known truth That Christ Iesus is the King Priest and Prophet of his Church But how to apply this understandingly to all points of faith whatsoever as he pretends to give satisfaction doth not there appeare neither will it stand with his owne enormous Divinitie before handled Further I need not meddle with it But for conclusion I would gladly admonish if they would be admonished all the followers and admirers of this man before they follow him any further to consider striously with themselves these few things upon the premises First the evill condition and quality of the man himselfe discovered in divers enormities of the fou lest nature as lying in the highest degree rayling scoffing lasciviousnesse audatious perverting of Scripture levity and unconstancie turning from one opinion to another as the yeare turned about but never setling in the truth All which are most unbeseeming a man that took upon him to be the only Patron of the truth and finder out of the mystery of the Gospel the Lord never * They are vessels of choise Acts 9.15 using such instruments for such purposes Secondly the dangerous nature of the opinions themselves as First concerning the use of the moral Law of God that the same is utterly abrogated and made void by the comming in of the Gospell Secondly that there is no regeneration or sanctification by the spirit of God nor any habits of Grace at all Thirdly that there is no place for repentance humiliation or sorrow for sinne in a beleever but all joy Fourthly that there is no triall of faith or grace by any signes or fruits but only a resting upon a bare perswasion Fifthly that men must be comforted in their faith though they have neither change of life uprightnesse of heart nor conscience of obedience to the Commandements of God all which with their dependants are very dangerous points to follow Thirdly his manner of maintaining and defending his Assertions which is with evident forcing of the Scriptures and manifest contradictions with himselfe instance in that about growth in grace Assertion the 20th but chiefly in that of the Law standing in this manner The Law is a rule of the flesh The Law is not to be preached to beleevers by Gospell Ministers The Law did once discover sinne it doth so no more There is no commission at all to preach the Law now under the Gospell The Law hath nothing at all to doe with beleevers The Law is the very rule of love The Law is of plentifull use to true beleevers The Law discovers the greatnesse of sinne The Law is of use to the lawlesse and unholy The Apostles preached the Law as subordinate to the Gospell Beleevers have most of all to doe with the Law Which how to reconcile is past my skill or I suppose his own but that hee would very like a Proteus as occasion was offered and turne in and out for advantage Lastly that hee will admit no difference betweene pressing of duties as fruits of faith and preaching of justification by works whereupon he censures all such Ministers as doe the former for Legalists This is common with his followers and Iustitiaries a very grosse and absurd collection directly opposite to the preaching of the very Apostles for although it be true that neither the Law nor duties are to be pressed in a legall way to beleevers * For which see Mr. Edward Reinelds of the use of the Law yet in an Evangelicall way they both may and ought Christ being the ground of all which being layed in all doctrines and exhortations those inferences flow naturally from the same and are to be received and obeyed of every beleever for such was the Apostles method and way after matters and grounds of faith to inferre exhortations to duties and matters of practise all flowing from the same root which is Christ into whom Iohn 15.5 Sec. Tit. 3.8 whosoever is truly ingrafted he will be fruitfull through his grace guided by the word requiring and importing both aswell faith as practise and by this kind of teaching have those many thousand soules beene converted that have beene wonne unto Christ these many yeeres and not by the wild and dangerous way devised by this Seducer according to the points before discovered concerning which I may truly say as one sayd once of a gainefull but tempting calling hee was in that it was a good calling to live by but perillous to die by so is this a pleasant opinion to live by but pernitious to die by which I wish I may not prove to their cost that follow it to their end I have heard of one that much bewailed the same on his death bed to which purpose I have annexed this short admonition which I wish and desire may be no otherwise taken than it is intended that is Christianly and lovingly which the Lord grant through his grace in Christ to whom be glory for ever Amen FINIS Ecce autem alterum ¶ A Short Advertisement concerning Mr. RICE BOYE as a Paralell to the former THis Master Boye having published a very judicious peece of work about absolute prayer for temporall blessings stiled The Importunate Beggar which was fully answered to shew himselfe an importunate wrangler hee sends forth his Reply to the said answer containing a very Rhapsodie of falsities foolish retortions and groundlesse conceits full of personall defamations and detractions with little else in it which therefore to answer againe were to be like himselfe neither needs it * He puts all on a temporary faith debile fundamentum fefellit opus Only whereas hee is pleased by way of Quaere to point out his judgement in a matter of some consequence concerning the meaning of Psal 91. as if it secured all true beleevers from the Pestilence as a branch of his opinion about temporalls I am willing thereunto to returne some answer if leave may be given whereunto I submit not so much to satisfie a perverse and foolish man wedded to his owne conceits as to settle and resolve the mindes of any sincere and humble Christians that are therein doubtfull considering the uncomfortablenesse of the opinion