Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	scripture_n	word_n	9,016	5	4.5069	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

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

are altered 3. Whether the flat deniall of any mutation or change in the understanding will and affections be not a plaine deniall of regeneration and sanctification by the spirit and if it be why then doth he or they talke at any time of either of them as if they granted that they do not unlesse it be to colour and cloak their error with hypocrisie 4. Whether to hold and affirme that the understanding will and affections of beleevers are * See the contrary to this 1 Cor. 13.9 ad finem 2 Cor. 3.18 Phil. 3.12 1 Thes 3.12 c. perfect as also their faith love joy and other gifts and that such themselves are as perfect here as ever they shall be is not directly to oppose the Scriptures and all truth yea to contradict himselfe who saith we do alwaies grow in faith and love and answerable fruits for that which is already perfect can have no bettering or what need have such of the imputed righteousnes of Christ of which these men talke so much if they have perfection of all things in themselves for to the old man it must not be applyed and the new man is perfect already so they overthrow the maine grounds and Articles of Christian Religion and put by any need of Christ himselfe Now the Lord deliver all his people from such pernitious and damnable opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.1 more exceptions might bee taken at this rotten familisticall treatise but its irkesome to pore on it any further therefore I passe on 12. ASSERTION Beleevers when they fall into any sin be it adultery or murther are not to mourne or grieve for that savours of the flesh but still to rejoyce because it is written rejoyce evermore and that joy is the speciall means to bring them out of their sin Explication HEre is another parcell of worthy doctrine delivered vivâ voce at a conference and acknowledged for the words to be his own standing out to maintain them only hee gives us here forsooth a sense to understand the words by which is that by sorrow and mourning hee intends worldly sorrow and desperate mourning for sin that beleevers are not so to mourne but to retaine still some hope in Christ and this he saith was all he affirmed at the conference but that his words are perverted which if it be so then hath he doubtlesse great wrong done to him but if it be not so then is he a great lyar and Seducer both Now for the proofe of this not only the witnesses present can testifie but the passages themselves do shew that we professedly maintained godly sorrow for sinne but when hee with ingeminations denyed all sorrow whatsoever there was produced against him first Eccl. 3.4 there is a time to mourn and then that of Peter who went out and wept bitterly Luk. 22.62 the former he shifted with his wit to the later hee replyed that it was an instance that fell not out in an age so that the question was not about the kind of sorrow but of sorrowing at all which he opposed and we maintained but farre was it from the thoughts of any of us to maintain worldly or desperate sorrow for sin then the reason that he gave for his opinion was that we are bid to rejoyce evermore 1 Thes 5.16 and that joy will bring a man best out of his sinne this is the substance of what was said about this point Therefore hath this man done wickedly in seeking to cast the shame of his errours upon others shifting cleane from what he maintained to a point of an other kind for the colouring of which collusion he falls on with a long invective against Ministers in generall VVhat made Saul Achitophel and Iudas destroy themselves was it Legal teaching for pressing so much humiliation and sorrow for sinne as the cause of so many selfe murthers and mischiefes among men terming them Legalists and their congregations pretented Christian Assemblies yea Iewish and worse than Iewish Synagogues with much to that effect Wherein if any are faulty I am not to defend it the grace of Christ is surely to be published plainly Mark 16 1● Acts 2.39 and plentifully to the people and the threatnings to bee seconded with the promises to work true repentance in the hearts of men else I beleeve a Minister doth but the least part of his message and the work may prosper accordingly But what is that to this Seducer or how is he to be beleeved in this case who denies any use of the Law at all any terrours or feare of judgements any mourning or sorrow for sinne any thing tending to humiliation only faith and joy is that he stands for in a Gospel Minister Is his testimony to be received against all Ministers in generall without exception is * Being the way of the false prophet and false Apostles his way to bee observed in an extreamity of farre more dangerous consequence for without all mourning and sorrow for sinne what need is there of the comforts of the Gospel what applying of Christ at all who came only to comfort the mourners Isai 61.1 2 3. and calls such unto him as travell and are heavy laden Mat. 11.28 yea in the regenerate themselves that fall into sinne this is required Psal 51.17 and the holy Scriptures commend this unto the Saints for ever as that which worketh repentance to salvation 2 Cor. 7.10 how sinfull then is this mans doctrine and pernitious to the soules of men who denies all sorrowing for the foulest crimes teaching men to impute it only to the old man in them and not to themselves when they fall into wickednesse but there is more remaining 13. ASSERTION Carelesse Christians are the choisest beleevers because they depend wholly upon Christ Explication THis Assertion may be known by his livery to whom he belongs even the carelesse master we last mentioned who like himselfe would have all his followers to be carelesse also and they are his choise beleevers who ever prescribed such rules of loosenesse for men to live by unlesse it were Epicurus himselfe the chiefe of Libertines but it is worse in this man in that he seekes to ground them on faith and the rules of the Gospell for thus he tells us that carelesse is here taken in a holy sense belonging only to those that depend on Christ because they will not bee negligent in the use of the meanes which clause he saith should have beene added to his Assertion to which I answer that the English word carelesse cannot properly be so taken seeing it signifieth with us a regardlesse mind not heeding or esteeming such or such a matter and is generally taken in the worst sense as when we say a carelesse man we intend one that regards not his manner of life Like Gallio in the Iewes matters Acts 18.17 or a carelesse Christian one that regards not Christian duties in which generall sense he takes it as comprehending

into Angells of light and ministers of righteousnesse to the end that they may the better vent and set abroach another doctrine resembling the true and another Gospell very like but not the same to that we have received thereby to beguile and ensnare the simple which kind of deceitfull workers as the holy Apostle discryed in his time and complained of them 2 Cor. 11.13 14. so have we the like cause in ours wherein arise some Impostors and Seducers of like condition Among which this Mr. Iohn Traske may stand for a principall who in this time of light hath taken upon him to dictate and send abroad his Gospell grounds as he calls them into all parts pretending that they containe in them a more perfect discovery of the Gospell of Christ than ever was made before and a more glorious way of walking by than any have found till he discried it Wherein neverthelesse are couched and hidden many very pernitious errors contrary to the truth of the Gospell of Christ that in points fundamentall and of the highest consequence * An advertisement concerning Traskisme A short discovery whereof being formerly published as an Appendix to another work and the same stiled as it deserved a new Gospell hee hath since laboured to vindicate his doctrin from that * In his late printed book reproach calling it the true Gospell and no new Gospell to which end hee hath shuffled up the Scriptures with false senses put many faire colours upon some of the points and utterly falsifyed the rest with his explanations thereby to deceive the simple and credulous for the unmasking of which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Cor. 11.13 Iugler with his juglings being in matters of so high a nature I have here discovered the truth of his Assertions as hee hath maintained them not alone by writing but by word of mouth in solemne disputation and conference had about the same and that not his Gospell grounds alone but in other formes delivered under his own hand that the very quintessence of his errors may be knowne But before I come to the particulars I think it not unfit to lay before the eyes of the Reader these deceits of his in generall the better to discerne and judge of his carriage in the particulars 1. Whereas he pretendeth and solemnly protesteth in the name of the Highest that he maintaineth none other Doctrin This is at large in a Letter than the same that is taught by all our Divines preached in Pulpits and defended by writings c. yet he hath not nor doth alleadge in any place any one Author for the confirmation of what he holds but more than so disclaimes all our teaching as Iewish our Ministers as Legalists and Messengers of Moses our congregations as but pretended Christian Assemblies sending out his dictates under the name of Gospell grounds his followers also professing that they never heard the Gospell before for if the former be true how can the later stand 2. That he all along casteth upon me the reproach of a Slanderer with other foule invectives for charging him with such opinions and yet acknowledgeth many of them in particular to be glorious truths which he owneth and defendeth as if I had slandered him with a matter of truth and done him wrong in publishing his glorious mysteries so eager and virulent was his spirit 3. That under the pretence of explaining the Assertions he changeth the very sense of them as they were defended by himselfe and runnes along with a false sense never intended only to cast mists before the eyes of the Reader that his errors may not be perceived like unto a certaine fish Plutarchs moralls whose property it is to staine the water with a black stuffe like inke to blind the eyes of the Fishers His explanations therefore I take properly to be derived ex Plano from a deceiver or jugler that can cast mists and in stead of them will substitute and annexe the true and genuine explication of the Assertions as he indeed held and hath elsewhere defended them insisting specially upon the discovery of them the confutation following of it selfe the errors being so foule To come then to a scanning of the particulars and herein to follow not his confused order done of purpose to disturb the Reader but the same they were first delivered in the Advertisment they are these following 1. ASSERTION The Law is a Rule of the flesh and to walk after the Law is to walk after the flesh Rom. 8.12 Explication HIs meaning is that the very morall Law of God is a carnall rule to live by according to his common invectives against the same in stiling it an earthly and a carnall commandment as also his application of those words of the Apostle to the morall Law that walk not after the flesh but after the spirit Rom. 8.1 that is in his construction not after the Law but after the Gospell wherein he calls the Law a rule of the flesh and perverteth the Scripture to maintaine it for if that be so to be understood then by the Law of God Rom. 7.25 in the former verse on which this depends must be meant the Gospell and by the law of sinne the morall Law so that the law of the members the law of sinne and the morall Law are all one in his sense and then must the very Law it selfe be sinnefull and a Commander of unrighteous things The height of Antinomisme an enemy to holinesse an opposite to the work of the spirit and utterly repugnant to the Gospell even as it is a rule of obedience then must it also bee disclaimed abandoned and renounced as evill and impure with all the contents of it and not in any sense to be taught in the Church than which what can be more blasphemously and wickedly spoken or how can the Turkish Alcoran it selfe bee harder censured which is the more unexcusable in this Seducer in that the holy Apostle was so carefull in those very places to prevent such a construction of his words first demanding whether the Law where sin which he answereth with detestation Rom. 7.7.12.12.14.22 Chap. 8. 7. God forbid then plainly affirming the Law to be holy and just and good a spirituall doctrine wherein he delighted as a spirituall man whereunto the carnall mind could not be subject because it is carnall casting all the blame not on the Law but on the flesh for any hurt or evill we have by it as not caused by the Law but occasioned by our owne corruption besides many other places to that purpose Now in the explanation I referre my selfe to his book for what I cite all along the Seducer would declare his meaning to be against those only that sought life and righteousnesse by the works of the Law that to such it is a rule of the flesh pretending that he was opposed by some of that way and thereupon layed downe his

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

promise towards them Now what blasphemy is in all this that the man should make such an outcry at the matter and threaten damnation without repentance to him that holds such an opinion especially hee having so notably crossed himselfe as hee hath in another position affirming that a man may bee a true beleever and yet for a time have neither humility love This is his owne he cannot deny it trust or any other grace bud forth in practice For if a beleever doth alwayes grow in each of these with their answerable fruits then how can such be true beleevers that have not so much as a bud of any of these in their practice at all they are farre from fruits that have not so much as buds upon them This sentence I suppose deserves that heavy censure more justly than the former and is farre more derogatory to the sufficiency of the grace of Christ than that But it s endles to trace this man in his mazes being so intricate and full of contradictions Therefore I passe on 21. ASSERTION No man can say he doth love his brother till he hath laid downe his life for him neither can we our selves say wee love the brethren but we may say of others that they doe So expounding 1. Iohn 3.14 Explication TO this hee saith that no man can truly say hee doth love his brother till hee hath triall of his own love neither may beleevers say without vaine ostentation that they do so but yet they may perceive that others doe so and that of Saint Iohn is to bee understood in that sense this is his explanation whrein he keeps his wonted manner of contradiction For first he tells us that no man can truly say he loves his brother till he hath triall of his love which is by death Secondly that beleevers cannot say at all without ostentation that they doe so which ostentation is forbidden Rom. 3.27 by which it followes that it is not lawfull for any man at all to say he truly loves his brother untill he be dead then I suppose he will hardly be able to say it that any shall heare him yet if he could speak so when he is dead it must be vaine ostentation too and so never lawfull at all But why must it be vain ostentation for a beleever on any occasion to professe his love unto the Saints the Prophet David openly professed it Psal 16.3 I beleeve without any vaine ostentation so doth Saint Paul 2 Cor. 12.15 Phil. 1.8 and so doth Peter unto our Lord. Iohn 21.17 and is not taxed with any vaine ostentation in it may we assure our hearts before God of a good estate hereby as Saint John speaks and yet not mention it to our comfort before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Ioh. 3.19 but why doth hee not hold the like of faith also for therein hee will have men to trust without any signes or fruits onely upon the perswasion it selfe and to professe it Which savours farre more of ostentation than the other and is so taxed by St. James Chap. 2.20 But for that of the Apostle Rom. 3.27 it s only intended against all glorying in the sight of God in regard of works or grace in the case of justification which is not questioned here nor ought that way It 's a very vaine cavill But that conceit of knowing that others have this love in them and not our selves is beyond all imagination of any reasonable man For seeing love is a grace that may be counterfeited as well as any other and that all outward seemings may be there and in them in whom the grace it selfe is not in truth how can any be certainly assured of anothers sincerity herein Acts 1.24 Spoken exclusively As 1 Kings 8.39 unlesse by an all-seeing knowledge proper only unto God I see not neither doe I think was ever maintained till this paradoxicall man began it with his other strange devises But this particular it seemes is a branch of his former phantasie that one may know certainly anothers election by an ordinary way and that infallibly Which point as I have heard he pressing on a time upon another of some rank to ingratiate himselfe as knowing his election The party taking him at the advantage replyed that if I be such a one and able so to discerne of another then my judgement is that M. Thraske is a phantasticall Fellow So he was caught in his owne net And thus much of these worthy Assertions which I have gone over not so much to satisfie or instruct those that have understanding the points being so grosse as to discover his fraud and deceit that seekes to cloke and cover them with his mists that they may not be perceived of any especially those weaklings which have beene transported by him may no longer take Mercury for meat I meane false and dangerous Doctrine for true and wholsome food of the soule Wherein all may see how justly he hath taxed such for slanderers and false accusers that have charged him withholding the fore-named opinions Concerning the five Cautions UNto the Assertions before rehearsed there were annexed also because of the deceitfulnes of the Seducer certaine Cautions to the Reader as to beware 1. Of his Contradictions in his various Gospel grounds 2. Of his fallatious interpretations of Scripture 3. Of his protestations 4. Of his riddles 5. Of his fawning and enticing speeches the discovery whereof hath made him to startle as a malefactor hid in the dark the light approaching For as a man suddenly awakened in a distemper hee falls to rayling and raving at him that 's next him venting little else than foule language and lyes Which are best answered with silence Yet lest this should be deemed only an evasion I answer briefly To the first If the instances there given be not sufficient let the Reader look back upon the Assertions And see how well they doe accord especially the second and the twentieth as he hath expounded them To the second Let all his writings and this very book be witnesse how soundly he interpreteth and understandeth the holy Scriptures especially his 16 and 17 Assertions differing from all Expositors To the third about his protestations the very instance it selfe is sufficient to shew his unfaithfulnes compared with all his opinions To the fourth about his riddles let the instances themselves shew the truth of what I alledge He hath purposely altered his own words Else why doth he suppresse the words I had set downe and substitute others in their roome But most wickedly and presumptuoussy hath he paralelled the high and holy mysteries of Christ and his Gospel with his owne deceitfull riddles justifying the one by the other To the fift about his fawning let all his acquaintance speak what language he commonly used till he was provoked yea what Crocodiles teares hee would often shed to gaine his prey and to deceive the simple But for his insolencie and pride let