THE NEW GOSPEL, NOT THE TRUE GOSPEL OR, A discovery of the Life and Death, Doctrine, and Do of Mr. john Traske, and the effects of all, in his Followers.  
Wherein a mystery of iniquity is briefly disclosed, a Seducer unmarked, and all warned to beware of Impostors.  
As also a Confutation of the uncomfortable error, of Mr. Boy, concerning the Plague, out of Psal. 91.  Mat. 24.11. 
Many false prophets shall rise, and shall deceive many.  
By EDW. NORICE.  
LONDON, Printed by R. Bishop, for Henry Hood, and are to be sold at his Shop in St. Dunstan's Churchyard in Fleetstreet. 1638.   

THE NEW GOSPEL, NOT THE TRUE GOSPEL.  
AS it was the care of our Lord jesus Christ the great Shepherd of the Flock, to forewarn the same in general of all Wolves, and false prophets, that should arise (especially in the later times) and deceive many: so is it a subordinate duty and no less needful, when such false prophets do arise in those times, being espied, to give particular notice of them, and to point (as it were) with the finger unto them, as St. Paul did of some such like, 
2 Tim. 4.15.  This is he, beware of him. The consideration whereof, hath moved, and thus fare enboldned me to tender unto public view (with submission unto allowance) this brief discovery (as but the pointing with the finger) of such a seducing Impostor, and cunning Deceiver in our own times; I mean Mr. John Traske: A man well known by common fame, and yet not known according to his manifold deceits but of a few, turning and winding himself like another Proteus, into so many forms as that he could not easily be discerned to be the same individual, but descried only by his unconstancy to be none other, because therein he had not his like: this man falling from one error to another, and pursuing all with equal vehemency, at length fell upon a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.9.  new way of Evangelizing; understanding the Gospel, the Kingdom of Christ, the state of Grace, the nature of Faith, as things utterly abstracted from all Law, habits of Grace, signs of Faith, and sanctification itself: setting up a conceited new Creature entire of himself, as free from sin as jesus Christ, to whom nothing belongeth but joy, tranquillity, and triumph; nor to that person in whom this new Creature is form: no, not though he fell into the foulest sins, and perpetrated the grossest impieties, as murders, or adulteries, or such like, because these were but acted by the flesh, and not at all by the new Creature in him: 
Familisme.  therefore is he never to mourn or grieve for any such thing, but ever to rejoice, knowing that in this estate no sin shall hurt him, neither is he to question the favour of God, whatsoever he doth; that being fare worse than the sin he committeth, but ever to be confident. Into which joyful condition all are brought only by believing, which faith is not to be tried by any signs, fruits, or effects, but only by the persuasion itself: and all this effected, not by any use of the Law in preaching but only the Gospel and promises, applying the same to all that so do believe, yet not as faith is a condition of the Covenant, or an instrument of justification laying hold on Christ, but only as a qualification in themselves.  
Whereupon all such Preachers as made any use of the Law in their teaching, or gave any signs for trial of faith or grace; motives or means to duties, rules of obedience, or such like, were presently rejected as Legalists, justiciaries, messengers of Moses, and silly naturalists that understand not the mystery of the Gospel, 
* They are his own words, pag. 28.  yea jews, and worse than jews, their congregations not true, but pretended Christian assemblies: thereupon also his followers sequestering themselves to such as were their own way, with a high disdain of all others, gave themselves to mirth and jollity, such triumphing and glorying, laughter and glee, 
judges 12.6.  as if it were the only Shibboleth whereby to be discerned from the miserable Legalists that held mourning and sorrow for sin, care of duties towards God, and endeavour for sanctification by his Spirit in themselves; some of them proceeding so fare, as disdainfully to ask, 
R. O. A forge of fancies.  what that sanctification was, we talked so much of, for he knew not what it meaned; (which we may easily believe) yea and to demand whether God will not accept of our prayers without the mediation of his Son: and some of them in the mean time falling into ingemniated adulteries, to the great scandal of the truth (they seemed to profess) yet not showing the least remorse for the same themselves, nor others in their behalf, but with this come-off in a merry manner, that, if a man be in Christ, no sin shall hurt him. I shame to relate these things, but know them to be true.  
Now these are the effects of this man's doctrine, and of his new devised Gospel, but the way and course he took in venting the same, was this: first he would in public, 
The method of a Seducer.  (wheresoever he was admitted to preach) deliver ordinary truths in a plain way, but with extraordinary show of zeal and affection, thus to gain him credit, and a good esteem of all; then, if any were taken with him, he would in private proceed further, and doctrinate them in his mysteries; if they consented, they were his own; if not, then would he deny what he had said, and bear them down with scoffs and derision; which course he also took in his conferences, and disputes, denying, and shifting any thing he had spoken, or defended, when it came to any public dislike; by which means none or very few that dealt with him, Ministers or others could escape reproach, so far as the credit of his tongue extended, or yet of his followers, who therein have showed themselves (many of them) tam moribus similes, quàm voce, magistro, like their master; in a shameless, and unreasonable manner; a taste whereof both he, and they not long since yielded: when, at a conference having vented many foul and erroncous points, and afterwards being taxed therewith, they utterly denied that any such things (though many) were spoken in their hear, 
O this very practice Master Doctor Taylor complains in his Regula vitae, pag. 63.  which he sithence hath yet acknowledged in print; but with such constructions and new devised interpretations, as were never thought on, nor imagined there, yea directly against his express Assertions in other places, turning some of them into riddles, and ambiguous enunciations, like Apollo's Oracles, to make an evasion, as hereafter (God willing) shall be discovered.  
And because in his late 
* Published since his death (as it's suspected) by Mr. Boy.  printed pamphlet, he hath not only blended the truth, with his cunning head, but also blasted the names of all that oppose him with reproach: (especially myself for that small discovery I made of him) I think fit to forewarn the Reader concerning the same; (being personal matters) first, that his whole Epistle to the Reader, (being wholly defamatory) is utterly false, and composed of mere fictions of his own brain, not only without any evidence, but against the testimony and certain 
* Yea of Mr. Boy himself his brother in evil.  knowledge of thousands; declaring therein his brazen forehead, and raging spirit to vent any thing (be it never so untrue) to serve the present turn, which (were it fit to mention the particulars) might in few words easily be discovered, the accusations being notoriously false either of them: next, for his succeeding Apology, wherein he utterly denies that he was ever censured in the Star-chamber for judaisme or any matters of that kind; it is as impudently false, as the rest: for besides a printed speech now extant of that learned Bishop Andrew's made at his censure in the Star-chamber, the very Records of that Honourable Court concurring; do both abundantly testify, one of the principal causes of his censure there to be for judaizing in matters of days and meats; for which, (besides other castigations) he was 
* Mentioned also by Dr. Sclater in his confutation of him about that time.  stigmatised with the letter I, in the forehead for a Iew which he bore to his last: so that, it is marvellous the man should or could be so shameless, as utterly to deny (and that in print) that he was ever at all censured in that Court for judaisme or any such errors; unless the Lord did so fare leave him to himself, to discover thereby his impudence, that in his other Assertions and protestations, he might not be trusted; for who that's wise, will believe or trust such a one, as hath a heart and a forehead, 
* Consultò, & cogitatò.  deliberately to deny that (in terminis) that he well knew himself to be known in all the land, and to be recorded against him? Wishing therefore those that have been the favourers, and furtherers of this man and his doctrine all this while, now to open their eyes, and behold the deceitfulness of the one, 
Their own consciences can tell them who they are.  and the danger of the other (being both so manifest) and in stead of their insolent, and unworthy censures of others, to smite upon the thigh, and judge themselves for their sinful levity and partiality, in departing so soon from the truth they had formerly embraced, and entertaining so suddenly an erroneous man branded in the Church of God, for a fantastic, and great abuser of the holy Scriptures; also for bezelling, shifting, and concealing the things they heard him maintain with their ears, and know in their own hearts to be truly objected against him; being such a way, as no good cause needed, neither will a good conscience ever use.  
And because our Lord refers us much, to the fruits, for the discerning of false prophets, upon the mention of the former, I think fit to add further concerning his practice, 
Mat. 7.16.  what I have heard from the testimony of diverse persons of worth and credit: that as his doctrines, and opinions tend all to liberty, so his practice savoured strongly of the same, not Christian liberty allowed to all, but carnal licentiousness condemned in all that profess the Gospel of Christ, even the same mentioned by St. Judas, when the grace of God is turned (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) into lasciviousness, vers. 4. for so it seemed to be with this man, who in his ordinary conversation as he professed nothing but mirth and jollity; so in his private carriage was he as frolic, especially with that sex, in which he most delighted, towards whom he used such familiarity, with his embracings and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agreeable to Ovid's silthy instructions, and the religion of H. N.  tongue fornications, with such other proffers, as they that were modest, utterly abhorred his private society, and complained thereof secretly to their friends as very foul and shameful; and how fare any of them, with whom he was most conversant, shared in these things, themselves can best tell: but what may not such be drawn unto, as deny any fear of God, in regard of his power, and justice: that disclaim the Law of God, to be any rule of their lives: that allow no mourning for the foulest sins: that rest upon a bare persuasion for all their evidence of faith or grace: that make mirth and joy, the substance of their religion: that boast how no sin can hurt them, being in Christ: I say what may not such do, when occasion is offered? flesh and blood will act their parts, and when the understanding is so corrupt, how can the affections be pure? the same being wanting to season the one, that should inform the other.  
But to leave them, and return again to their leader, besides his other evil properties, how mutable and unconstant he was in his doings all his life long, I think not amiss (in part) to discover by the recital of a certain letter written since the bruit of his death, by an honest Citizen of London to his friend in the Country, and it is thus:  
A Letter.  
MY love remembered, hoping of your health and welfare in the Lord. T. A. meeting with me, asked me, if I had seen a book of Mr. Traskes newly printed, and withal desired me to help you to one, and to write you two or three lines; which accordingly I have done. Touching the Author Mr. Traske, were it not to forewarn others to take heed of bypaths which lead to schism, and heresy, I should neither write, nor speak of him a word, for that the man is dead, and gone to give account to the highest Judge. Yet in regard that (though he be dead) his works still teach, and speak heresies and blasphemies; they may safely all, both be spoken and written against. As for Mr. Traske, I have well known the man these full twenty years; at first he was a Schoolmaster (no University man, only a Latin Scholar) but afterwards being cast into prisons for opinions, he learned and studied the Hebrew and Greek, and got a smattering thereof, that by Indices he could do some little matter; but for zeal it was always in him heady, and violent, that in which way he took, he marched like jehu most furiously, making divisions in the Church about London, and drawing in one Mr. Gr. with him, to maintain four points differing from other Divines; as namely,  

— 1. That none but such as were converted themselves, could convert others.  
— 2. That one child of God might know another's election, as certainly as his own.  
— 3. That Repentance was not only begun, but also finished, before justifying faith.  
— 4. That none that were justified did commit sin.   
Having continued teaching these Doctrines a while, he had very many followers, upon whom he obtruded the observation of the Lords day, after a judaical manner, neither to kindle fires nor to dress meats: the which manner of observation was to him and others an introduction to the observation of the very Judaical Sabbath; and was an occasion of stumbling to five or six of his followers to deny our Lord jesus Christ, to be the true Messiah: one of which Mr. Doctor Gouge helped to reduce unto the truth. This Mr. Traske while he held those former opinions (of which some made such desperate Collections) was so high blown with erroneous zeal, that he thought, he might be a second Elias sent to discover Antichrist, and to turn the hearts of the Fathers to the Children; he thought also, that he could do miracles, and to that end he sent to King james to have access unto him, to cure him of his Gout; also he laid hands in an Apostolical manner upon four men, sending them forth to preach, forasmuch as Antichristianisme is, as hateful to God, as Paganism; therefore it is no less needful, that men be extraordinarily sent out to overthrow the one, aswell as the other: three of which Apostolical men are dead, the fourth is yet alive, but hath renounced those fooleries. Then after some long imprisonment, his zeal was so cooled, that he revoked all, and recanting was set at liberty, and not authorized, but only permitted to preach, which he not long continuing in, fell to familisticall points, diverse of which, are inserted in this book, though he turn and wind them to qualify them, for the dazzling of his unknown Reader, yet the points are truly-the Familists, and the undeniable consequences of their principles. Now after some progress in this more worse than heathenish Divinity, Mr. Traske had at last turned himself to the jacobites, or semi-separatists in one of whose houses he died (at least the man's wife being that way) from whose house some of that society carried him to his grave in Lambeth Church-yard, where they cast him in, with the heels that way that the heads of other men lie, contrary to all men, and lest the Minister should come to bury him, according to the order, they ran all away, and there left him to be covered by others; some beholding their carriages thought them to be drunk, which I think also, yet not with wine but with spiritual giddiness; from which, we have all cause to pray that we may be delivered. So I commit you to the tuition of our good God, who is able to keep us blameless, till his blessed appearance. Amen. Amen.  
December 27th. 1636. Yours to be commanded, T. S.  
What is it to be an ignis fatuus in the Church, and to be carried about, with every wind of doctrine, if this be not? what more certain evidence can there be of an unstable spirit, yea of a man drunk with pride and arrogancy, than thus to reel to and fro, from one extremity to another, and never to settle in the way of truth? yet there is much more of his falsehood and fraud, discovered in the treatise ensuing; which I therefore lay open, not to trample on the dead, or to defame an enemy, (both which are equally offensive) but to warn and inform the living, aswell enemies, as friends, of the danger of a Seducer; who under the vizour, and mask of truth and holiness, hath vented pernicious errors, tending to much looseness, and profaneness, leaving the same as his Legacy to the Church, and the only doctrine to be received, which also, too many admire and follow. That Apology, therefore, which was once made in the same case, and concerning the like persons by a learned Doctor, 
Doctor Sclater on 1. Thes. 1.4. pag. 15.  I would make bold to use in defence of myself herein, against his present admirers, might it not seem too sharp a passage. Even, because (saith he) his speech frets like a gangrene, 
Pag. 26.  and increaseth to more ungodliness in that giddy multitude, whose style it will ever be, to be constant in levitate suâ. Such whirligig, weathercock brains there are amongst them, so childish in understanding, that they are whirried about, with every blast of doctrine, etc. a smart lash, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 1.13.  and yet (it seems too well deserved of many, who in such cases ought to be sharply reproved, that they may be sound in the faith; especially seeing that they all take such liberty themselves; not so much to reproove, confute, or dislike, such as descent from them; as to revile, slander, 
The very manner of Browne, and Boy. 2 Sam. 18.18.  and defame their persons and opinions with opprobrious terms, scoffs, and unworthy imputations; a lively monument whereof he hath left at his death (like an Absoloms pillar) wherein there is graven neither truth, honesty, nor modesty; 
Trasks Gospel.  yet admired by many of them as a singular work; (O the power of these spiritual illusions,) for the refuting whereof I have bestowed some pains in searching out the quintessence of his mystery, to prevent any further proceeding of the errors; wherein if the Reader observe a sharper kind of language, than may be thought expedient, let him consider it is in defence of the very Gospel of Christ, the state of Grace, the nature of Faith, the way of Salvation; no small matters; against a cunning Seducer, many self-willed, and self-conceited followers, to whom easy and soft handling is contemptible, whom a still and low voice will not awaken, unless a man cry in their ears, and 
* jude 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pluck them as brands out of the fire: yet is there nothing but what is regulated by the truth, and within the bounds of modesty; craving leave also for this boldness, in mine own behalf, inasmuch as they have bend their special forces against me, and that more of their mysteries are come to my knowledge than may to many others, (though better able to deal in this kind) who also may not have that vacancy from other employments as (unwillingly) I have at this time, (yet submitting all to approbation, and allowance;) wherefore hoping of a charitable construction in all, of that which is intended for the good of all; and that it shall be no just offence to any, that among so many in the Church 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 11.19.  there is one Seducer discovered: I give this encouragement to the Reader; that he is like no more to be troubled with Traske, and his matters, this being the laff Act of the Scene, and the man divested, hoping that all his errors shall die with him, and that the true Gospel of Christ withal the branches thereof shall prosper and flourish, with abundance of precious fruits for ever.  
Although it be most true which the holy Scriptures testify, that there is but one Lord, 
Eph. 45. Gal. 3.17. Heb. 13.8.  one Faith, one Baptism, one true Gospel, containing the ancient covenant of grace in Christ, who is yesterday, and to day, and the same for ever, in himself, and to his people: yet such hath been the audacious cunning of Satan, and his instruments as to transform themselves into Angels of light, and ministers of righteousness, to the end, that they may the better vent, and set abroach another doctrine resembling the true, and another Gospel very like (but not the same) to that we have received, thereby to beguile and ensnare the simple; which kind of deceitful workers, as the holy Apostle descried 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. john Traske, may stand for a principal, who in this time of light, hath taken upon him to dictate, and send abroad his Gospel's grounds (as he calls them) into all parts, pretending that they contain in them a more perfect discovery of the Gospel of Christ than ever was made before; and a more glorious way of walking by, than any have found till he descried it. Wherein nevertheless, are couched, and hidden many very pernicious errors contrary to the truth of the Gospel of Christ, & that in points fundamental, 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 styled (as it deserved) a new Gospel: he hath since laboured to vindicate his doctrine from that 
* In his late printed book.  reproach, calling it the true Gospel, and no new Gospel; to which end he hath shuffled up the Scriptures with false senses: put many fair 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 2 Cor. 11.13.  juggler with his juggle (being in matters of so high a nature) I have here discovered the truth of his Assertions, as he hath maintained them, not alone by writing, but by word of mouth, in solemn disputation, and conference had about the same, and that not his Gospel's grounds alone, but in other forms, delivered under his own hand, that the very quintessence of his errors may be known.  
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 general; the better to discern 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 Doctrine, 
This is at large in a Letter.  than the same, that is taught by all our Divines, preached in Pulpits, and defended by writings, etc. yet he hath not, nor doth allege in any place, any one Author for the confirmation of what he holds, but more than so, disclaims all our teaching as jewish; our Ministers as Legalists and Messengers of Moses; our congregations, as but pretended Christian Assemblies: sending out his dictates under the name of Gospel grounds; his followers also professing, that they never heard the Gospel 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 foul 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 himself; and runs 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 certain fish, 
Plutarch's morals:  whose property it is, to stain the water with a black stuff, like ink, to blind the eyes of the Fishers. His explanations therefore, I take properly to be derived, ex Plano, from a deceiver, or juggler, that can cast mists, and in stead of them, will substitute and annex 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 itself, the errors being so foul.  
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 Advertisement, 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 moral Law of God, is a carnal rule, to live by; according to his common invectives against the same, in styling it, an earthly, and a carnal commandment: as also, his application of those words of the Apostle, to the moral 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 Gospel, wherein he calls the Law a rule of the flesh, and perverteth the Scripture to maintain 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 Gospel, and by the law of sin the moral Law; so that, the law of the members, the law of sin, and the moral Law, are all one in his sense; and then must the very Law itself be sinful, and a Commander of unrighteous things; 
The height of Antinomisme.  an enemy to holiness; an opposite to the work of the spirit; and utterly repugnant to the Gospel (even as it is a rule of obedience,) then must it also be disclaimed, abandoned, and renounced, as evil 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 itself be harder censured? which is the more unexcusable in this Seducer, in that the holy Apostle was so careful 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 forbidden; then, plainly affirming the Law to be holy, and just, and good: a spiritual doctrine, wherein he delighted as a spiritual man; whereunto the carnal mind, could not be subject because it is carnal: casting all the blame, not on the Law, but on the flesh, for any hurt, or evil we have by it, as not caused by the Law, but occasioned by our own corruption, besides many other places to that purpose.  
Now in the explanation, 
I refer myself to his book for what I cite all along.  the Seducer would declare his meaning to be against those only, that sought life, and righteousness, 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 laid down his directions against it: but why doth he not name who they were, that did so? or why doth he not handle the point, as other godly men have done? but thus break out against the Law itself, calling it a rule of the flesh, to make it vile: but all this is nothing else than mere deceit and collusion; pretending a cause that never was, in any of them, at whom he aimeth, no, not to a thought: upon which false supposition also, it is, that he reproacheth all other Ministers that make any use of the Law, for Legalists and justiciaries, as if they taught righteousness by works, because they make the Law a rule of obedience; which is common and (I doubt) wilful calumny, of all his followers, who know well enough, how fare they are from such doctrines, and drifts, whom they disclaim, and decline.   

2. ASSERTION. The Law is not to be preached, to believers, by Gospel's Ministers.  
Explication.  
HIs meaning is, that the Law is not to be preached at all in the Church of God, neither to believers, nor unbelievers, either for repentance or obedience: and that, his meaning is so, his words declare, which are these; And why may it not be affirmed, 
In his confirmation.  that seeing there is no Commission to preach the Law at all, now under the Gospel: and seeing the Gospel contains the whole mind and will of God; and that the Apostles did never preach the Law at all: (but as subordinate to the Gospel) and doth enjoin Timothy to charge some, that they teach no other Doctrine but the faith, 
A clause added against the rest.  etc. why may we not say, that the Gospel only is to be preached to all, aswell as to believers? except any can show a larger Commission than Christ himself, etc. pag. 50. These words are plain enough; There is no Commission to preach the Law [at all] the Gospel is [only] to be preached to all: General and peremptory assertions, without exception; yet nevertheless to hide his flat Antinomisme, in his explanation he tells us that the Law, as law is not to be preached to believers; and afterwards demands; Who ever denied the Law's use or excellency to discover sin; convict such as the Gospel shines not unto; to be a ground for all humane Laws; the very rule of love; a means to show the greatness of sin; of very plentiful use to believers, etc. One would think that the same man, could not own, both these assertions at once, and set them down both in the same Chapter. What? hath the Law so many excellentuses, to believers, and unbelievers and yet is there no Commission at all, to preach it? doth it contain so many excellent truths, and of that necessity in the Church; and yet is it no part of the mind and will of God, to be revealed unto men? 
Doctor Taylor his Regula vitae, is very useful for all these points.  how to make all this accord in any good construction, I acknowledge to be past my skill, or (I suppose) any man's else; for take it according to his first words: the Law, as Law is not to be preached, but as subordinate to the Gospel; yet than it must be preached howsoever, and is within the Commission of a Gospel's Minister, which before he denied: either the Seducer wanted wit to see his own contradictions, or else he was very wicked to speak against the truth, and his own conscience together: the later is most to be suspected; but then, they are men to be admired that will see neither of them.   

3. ASSERTION. If repentance and faith be wrought only by the Gospel: then what doth the Law work in any man's conversion to God, or conformity to Christ.  
Explication.  
THis demand, he acknowledgeth, to be truly inferred by him, upon the premises of one of his (then) disciples, according to the doctrine he had first taught him: and yet, lest he should lose his habit of railing, he keeps the word 
* This is his, Keax.  Slanderer on foot still, although it be the truth under his own hand. Concerning which point, I will say no more; but if the Law serve to discover sin, and to convince men (as before he hath acknowledged) and that this discovery, and convincing be necessary to bring men to repentance, (seeing they cannot repent of what they know not) how then is the Law wholly excluded from having any hand in the same at all? was it not that, and matter of that kind, which S. Peter used to convince the jews withal, Acts 2.37. and is it not that which discovers unto all men, their own unrighteousness and misery, that they may seek unto Christ for righteousness and mercy, Rom. 3.19. doth not that regulate our love, and so our conformity to Christ, and his requirings, John 13.34. but these matters of repentance, humiliation for sin, godly sorrow, sanctification of spirit, fear of God, care of obedience, and such like, are all in too low a sphere, for his sublimity, and not in the compass of his mounted speculations; only faith, and joy, are the matters he is conversant in: the other serve for poor Legalists to feed upon, that know no better; but it follows.   

4. ASSERTION. The law did once discover sin, it doth so no more; nor yet for direction: love herein transcends the law, as far as life, doth death.  
Explication.  
HIs meaning is, that now in time of the Gospel, the Law doth neither serve to discover sin, nor yet to be a rule of obedience; for it was alleged by him, in way of Answer, to that of the Apostle: By the law is the knowledge of fin, Rom. 3.20. and Chap. 7. 7. to which, he replied that though it did so heretofore, yet it doth not so now, those times, and that use of the Law, are past and gone, and so out of date; the Gospel now doth all without the Law, which is his spiritual sense and the mystery of his way, but to colour the matter (being foul in appearance) he tells us in his explanation, that the Sacrifice of Christ doth better set forth the odiousness of sin, than the terrors of the Law: which is no part of the point what doth most set out the odiousness of sin, 
Ignoratio eel nchiss  but what doth discover the sins themselves, in their kinds, and several branches: which must needs be the Law according to the Apostles testimony; the very definition of sin being [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the transgression of the Law, 1. John 3.4. then is it to be preached with the Gospel, for repentance.  
Concerning the other branch, about the directing use of the Law; to justify his deny all, he gives us to understand (as if none knew it before) that the inward principle from which all true obedience proceeds, is love; which inward grace doth fare transcend the letter without, as if that were the question, from what inward principle true obedience proceeded? and not rather, by what Rule the same is regulated and ordered, which is the Law of God, discovering good and evil. But his practice 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 himself, 
Charitas continet in sese implicite observationem & impletionem omnium Dei mandatorum. Ames. l. 2. c. 7. medul.  and not in such outward directions: so doth this man; but therein it is marvellous what a difference he makes between 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 sum and substance of the whole Law, Matth. 22.40. Gal. 5.14.  
But there is yet a more dangerous and suspicious passage following, where he stands to maintain, 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, between the Deity itself, and a created quality in the hearts of men, of which we 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 between the essential attributes of the Almighty, and the works and effects, of his Spirit in men; so this man will admit no rules for love in us, because God is unlimited; but to proceed.   

5. ASSERTION. The new covenant hath no condition at all: faith is not the condition of the Gospel's 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 itself 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 perform 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 Gospels' promises; 
Fide, justificamur instrumentaliter. Urs. pag. 343.  or any instrument laying hold on Christ, but only a qualification. By which very ground, he hath utterly ungrounded and overthrown the main foundation of our justification by faith in Christ; the condition of the covenant of grace, (in regard of us) and of all the Gospel's promises, a most pernicious and pestilent opinion, directly against the truth of the Gospel, 
Novum soedus non antecedentem sed subsequentem conditionem requirit. Ames.  and the doctrine 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 Gospel of his own devising; for the promises of the Gospel of Christ pertain only to believers, and that by reason of their faith in him, as appears by Mark. 16.16. joh. 3.36. Rom. 10.9. Heb. 3.14. Heb. 4.23. etc. else might Infidels, and all sorts of wretched and ungodly persons, claim right unto all the privileges of the Gospel and benefits of the new Covenant (as fare as the faithful themselves) and that so continuing, it follows.   

6. ASSERTION. The Gospel was in man's nature before the fall.  
Explication.  
THis assertion, only he disclaims, as none of his, no not in any sense, throwing thereupon his wont 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 clear himself withal, as (no doubt) the witty man would have done, had he known how. But it seems he had forgotten how he confessed the words to me himself, at the conference to this purpose, that, in potentiâ, it was there; that is, that man's 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 testify that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the natural man comprehendeth not the things of the spirit; speaking of the Gospel, 
1 Cor. 2.14.  until he be enlightened by the spirit of God. But the mystery of the matter, (it seems) is that he would pursue the Law to the utmost, even into Paradise itself, and chase it out of the heart of Adam, as that which never had any lawful being any where; so bitter, was this Antinomian against the holy Law of God, a fearful mind; but to proceed.   

7. ASSERTION. Faith is not to be tried, by any fruits, or effects, but only by the persuasion itself.  
Explication.  
THis he confesseth to be his own, and explaineth himself in this manner; that fruits and effects do not infallibly demonstrateth faith to any man's own soul; but faith only demonstrates them to be the fruits and effects that attend itself; 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 man's 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 historical faith in believing the truth of the Scriptures: the former concerns particular assurance of faith and grace; the later, only the general testimony of the word concerning such things: wherein there is great difference; for many are persuaded of the truth of the Scriptures, that have no assurance at all of their own salvation; yea the very Devils, believe 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 special work of the holy spirit; but here in this reason of his is laid a false supposition for a ground, viz. that as by a bare persuasion we believe the contents of the Scriptures to be true; so by a bare persuasion we are assured of the trueness of our faith and our own 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 persuasion or conceit: so likewise are there many evidences and signs of faith in true believers, whereby it may be known, and not by a bare persuasion only.  
For albeit we grant a certain reflect act, of saving faith in the true believer, whereby he is oftentimes fully persuaded of his standing in the state of grace; yet withal, we affirm, that this persuasion is not 
* See righteous man's assurance by Mr. Roger's fully of this point, pag. 17.18, etc.  alone, but hath certain effects, and concommitants proper to itself, whereby it may be known and distinguished, or discerned from a groundless presumption and bare conceit, else may the most carnal persons; yea the vilest men, persuade 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 persuasion of those jews, 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 devil, and proves it by their fruits, joh. 8.44. by which fruits also, it may be discerned in others: for which cause also the Holy Ghost refers us to examination and trial. Examine yourselves, whether ye be in the faith, prove your own selves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2. Cor. 13.5. alluding (as it were) to the touchstone, and scales; or to the symptoms of health and sickness in the body, which needed not at all, if a bare persuasion were enough, being directed against such a supine and overly confidence, as also is that of St. James, in proving or showing faith by works, jam. 2.26.  
How dangerous a doctrine than hath this man broached in the Church; by teaching men to rest only upon a bare persuasion of their believing without any further search, or trial; withal, taxing and bitterly censuring, those Ministers, that in their teaching urge and require, any signs, fruits, or effects of faith and grace, in all, that profess themselves to be believers, as he doth in this manner, and in these very terms. 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 signs will follow; a change of the life, uprightness of heart, and universal obedience to the commandments of God, and such like, else their faith is but a fancy, etc. pag. 29. 
It seems then he was such a believer himself.  Now, what kind of faith (according to this censure) doth this man teach his disciples to rely upon? but according to his own words, that without either change of life, uprightness of heart, or conscience of obedience to the will of God; they may persuade themselves, they are true believers, and in the assured way of life, and salvation; which doctrine, if it be not most opposite to the Gospel of Christ, and most pernicious to the souls of men, what is? are there any carnal wretched people, that will not easily swallow down this poison? 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 sign of salvation.  
Explication.  
THis he thus explaineth, that faith is the only infallible evidence to a believers own soul of his salvation, which is all he saith to it, and that not very true; for St. john makes love an infallible sign, and evidence to a man's own soul of salvation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We know that we have passed from death to life, because we love the brethren, 1 joh. 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 belief of the truth, infallible evidences of election and salvation, 2. Thes. 2.13. but these things are utterly against his Gospel, 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 believer in Christ; as if the subject, and the habit, the believer, 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 gudgeons they swallow from this new Apollo with his riddles.   

10. ASSERTION. Regeneration is not to be tried by any other fruits, effects, or signs, but only by faith, wherein it consisteth.  
Explication.  
HErein he quarrels, first, at the citing of the words, as his Gospel grounds; next that they are changed from whereby it is attained, to wherein it consists; which are nothing else but shifts and cavils: for the words are expressed under his own hand, and agree with his former Assertion; that the new creature is only faith in Christ: and that faith is not to be tried by signs, or effects, which is the substance of what he here delivereth: and in his explanation he thus dischargeth himself; that, Regeneration hath no infallible trial for a man's own 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 effectual work of the holy spirit, 
1 john 4.7. Gal. 5.22, 23, 24.  every fruit of sanctification, proceeding from the word and spirit, converting the heart, a sign of regeneration, aswell as faith, and whereby the trial 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 signs nor effects in the trial of faith, but the bare persuasion; for after this way, if a man be strongly persuaded that he is regenerate, though there be no signs, fruits, or effects to show it; yet he must rest upon the persuasion, that it is so, howsoever, because he is so persuaded; but why is he so persuaded, 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 believe they are in Christ, and then they are regenerate, all under one, but make no trial of either of them, that's needless, their persuasion is sufficient for both. How unlike is this Seducers doctrine; yea, how contrary to the Doctrine and Gospel of our Lord jesus 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 ourselves 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 ourselves, but only in Christ; showed 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 mystical sense; and in what construction, his explanation will declare; which is thus. Sanctification is not in ourselves, 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 quickening these our mortal bodies, yet not so in us as mingled with uncleanness, 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 yields no new habits in the flesh, as if that were changed or renewed, but is subsisting of itself, that it is of power to manifest itself, by acts of quickening, and reviving, and enabling this mortal flesh, as the life of jesus in it, etc. 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 beams of his glory, in such virtues, as do best fit the time and place in which he lives, Rom. 8.9. 2 Cor. 1.8, 9  
Here is his mystery, tending as much to the edification of the people, as if he had read to them a Lecture of Arabic, 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 ourselves, but not in the flesh; than 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 mortal bodies, and yet not as joined with the flesh, but absolutely distinct by itself, it sendeth forth Acts as the life of jesus in it, wherein 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 he calls his union with Christ) but not by any real work of the spirit in any faculty of the soul, nor by any change at all wrought in the heart, but it remains as carnal and sensual, as it was before the spirits entrance: a strange and monstrous piece of doctrine, 
See the contrary in, Mark. 9.49. john 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 privileges of a true Christian, which is to be regenerate by the spirit of God: affirming a man to be sanctified without any grace or goodness, 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 doctrine, deliberately set down. I think meet to lay before his eyes, a short tract of this point made by him of purpose, (as it seems) to doctrinate his disciples withal, wherein 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 darkness to light, for then there should no darkness remain: 
Sound reasoning a nen perfecto ad nihil.  nor a change of the will from crooked to straight, for than should no perverseness remain; 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 sin again; 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 sins to ourselves, 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 evil or sin, that the flesh commits; it will nt only enable us to know our own 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 be changed. So strange a piece of stuff, 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 fullness of the Godhead, 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 equal; 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 suitable (as he also makes it) to the work of regeneration? seeing there was no preaexistent matter at all to work upon, but the very substances were created: here is matter preaexistent, as the understanding, will, and affections; only new qualities are created in them from what they had before: by which means the same faculties are made (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the weapons of righteousness to God, 
Rom. 6.13.  that were before only the weapons of unrighteousness to sin; and then are not the faculties themselves for substance sent new from heaven as he dreameth, but only the old are altered.  
3. Whether the flat denial of any mutation, or change in the understanding, will, and affections, be not a plain denial of regeneration, and sanctification by the spirit? and if it be; why then doth he or they talk at any time of either of them, as if they granted that they do not, unless it be to colour, and cloak their error with hypocrisy?  
4. Whether to hold and affirm, that the understanding will, and affections of believers are 
* See the contrary to this, 1 Cor. 13.9. ad finem. 2 Cor. 3.18. Phil. 3.12. 1 Thes. 3.12, etc.  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 himself, who saith we do always 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 righteousness of Christ (of which these men talk so much) if they have perfection of all things in themselves; for to the old man it must not be applied, and the new man is perfect already: so they overthrew the main grounds and Articles of Christian Religion, and put by any need of Christ himself.  
Now the Lord deliver all his people from such pernicious and damnable opinions; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.1.  more exceptions might be taken at this rotten familisticall treatise, but its irksome to poor on it any further, therefore I pass on.   

12. ASSERTION. Believers, when they fall into any sin, be it adultery or murder are not to mourn or grieve, (for that savours of the flesh) but still to rejoice, because it is written, rejoice evermore; and that joy is the special means to bring them out of their sin.  
Explication.  
HEre is another parcel of worthy doctrine delivered viuâ voce, at a conference, and acknowledged (for the words) to be his own, standing out to maintain them: only he gives us here forsooth, a sense to understand the words by; which is, that by sorrow and mourning, he intends worldly sorrow and desperate mourning for sin, that believers are not so to mourn, but to retain 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 (doubtless) great wrong done to him; but if it be not so, then is he a great liar, and Seducer both. Now for the proof of this, not only the witnesses present can testify, but the passages themselves do show, that we professedly maintained godly sorrow for sin; but when he with ingeminations denied 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 he replied, 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 fare 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 rejoice evermore, 1 Thes. 5.16. and that joy will bring a man best out of his sin; 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 errors upon others, shifting clean 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 general, 
What made Saul, Achitophel and judas destroy themselves? was it Legal teaching  for pressing so much, humiliation and sorrow for sin, as the cause of so many self murders, and mischiefs among men, terming them Legalists; and their congregations pretended Christian Assemblies, yea jewish and worse than jewish 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 threatenings to be seconded with the promises to work true repentance in the hearts of men; else I believe, 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 believed in this case who denies any use of the Law at all, any terrors or fear of judgements, any mourning or sorrow for sin, 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 general without exception? is 
* Being the way of the false prophet, and false Apostles.  his way to be observed in an extremity of fare more dangerous consequence? for without all mourning and sorrow for sin, 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 travel, and are heavy laden, Mat. 11.28. yea in the regenerate themselves that fall into sin, 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 sinful then is this man's doctrine, and pernicious to the souls 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 wickedness: but there is more remaining.   

13. ASSERTION. Careless Christians are the choicest believers, because they depend wholly upon Christ.  
Explication.  
THis Assertion may be known by his livery, to whom he belongs; even the careless master we last mentioned; who like himself would have all his followers to be careless also, and they are his choice believers: who ever prescribed such rules of looseness, for men to live by, unless it were Epicurus himself, the chief of Libertines? but it is worse in this man, in that he seeks to ground them on faith, and the rules of the Gospel; for thus he tells us; that careless is here taken in a holy sense, belonging only to those that depend on Christ, because they will not be negligent in the use of the means: (which clause he saith, should have been added to his Assertion) to which I answer, that the English word careless cannot properly be so taken; seeing it signifieth with us a regardless mind, not heeding or esteeming such or such a matter, and is generally taken in the worst sense; as when we say a careless man, we intent one that regards not his manner of life; 
Like Gallio in the jews matters. Acts 18.17.  or a careless Christian, one that regards not Christian duties; in which general sense he takes it, as comprehending all that concerns either soul or body, this life or the next; in all which, men must be careless, yea in respect of all sins, and duties, which is to be a reckless person caring for nothing.  
And whereas he sends us to the Scriptures for the warrant of his word, which forbidden all carefulness in any thing, as Phil. 4.6. 1 Pet. 5.7. to that I answer, that the original word in those places, doth not signify all care, heedfulness, or providence in any sense to condemn it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  but only a wring, perplexing, and distrustful care, proceeding from unbelief, the same that in Mat. 6.31. take no thought; which is not opposed to carelessness, but to that lawful 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, watchfulness, heed taking, and diligence; all which, accompany faith, as concurring with the promises and providence of God; yet, might an improper word have been borne withal, did not the rest of this man's 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; careless Christians, 
If he deny this it is but like all the. rest.  are the choicest believers: but to leave this careless counsel, with those choice believers, and pass on to the next.   

14. ASSERTION. To doubt of the favour of God, after sin committed, is worse than the sin itself.  
Explication.  
THis Assertion is set down in his own words, and yet he quarrels at it, and tells us that in some other places these words are inserted [nourished by true believers] which are stolen out to expose his saying to derision: to which I answer; first, that his Gospel's grounds and other assertions, are so full of variations, and contradictions, that nothing can be alleged 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 steal, where there is such store of good stuff as in his rudiments. Secondly, admit these words, doubtings nourished, etc. yet, doth it not help him that condemns all doubtings in such, simply, without limitation, as being the fruits of unbelief, the greatest sin under the Gospel; for the nourishing of doubtings doth but aggravate what in itself is evil.  
To the point them, I say, that although doubtings proceeding from unbelief simply considered, are great evils, and to be striven against, by true believers: yet in such cases as we speak of; revolts and relapses into foul and scandalous sins of the same or other kinds, by such as profess themselves to be believers; there is somewhat more to be considered: for first, as concerning the fact itself, it is certain the Lord doth not favour evil, but abhor it, though in his own children, 2 Sam. 11.27.  
2. For their own parts they may well, in such cases doubt and question their own 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 joh. 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 repent of, and so forgiven, Psa. 6.1. Psa. 32.3. Psa. 38.3. so that in such cases, some doubtings are not only lawful, but expedient, and necessary, our hearts being deceitful; 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 pass, which the Lord so vehemently protested against in his people, to swear falsely, to steal, murder, commit adultery, & such like, & come into the house of God and say they are delivered, to do such abominations, which are called lying words. jer. 7.8. as also that fearful state of the presumptuous sinner described, Deut: 29.19. which comes by such flattering and blessing a man's self in his heart, when his deeds are wicked, 
●ide. Psal. 36.2.  whereunto this man's doctrine tendeth as the event also hath showed in some of his followers, standing more upon their mirth and confidence than any fear of sin, or care of obedience, rejecting also all mourning and sorrow for sins committed, as not agreeing with Christian profession. But there is more following.   

15. ASSERTION. It is as easy to believe remission of sins, as to make confession of them.  
Explication.  
ALL is easy to this man, who hath found out an easier way to heaven (if we may believe him) than ever was known before, or is safe to follow now. It's as easy to believe remission of sins as to make confession of them. But how doth he explain this Oracle? suspecting (it seems) some flaw in the matter, he hath altered the words, 
True confession, comprehends the other. 1 john 1.9.  and instead of confession, hath put in, truly ask forgiveness, thinking this will hold better, giving his reason, because both are the gifts of God, truly to believe and truly to ask pardon; but if there be no singular matter in it, why doth he set it out as a Gospel's ground and singular rudiment of his own? unless it be to make simple people believe, that it is as easy for them to obtain remission of sins, and to be assured of it, as to say; Lord have mercy upon them, on their death beds. 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 easy for him to effect, yet in regard of ourselves, in whom these gifts must work, I suppose it a fare harder matter truly to apply the promises and to believe that our sins are remitted, than to confess them, and ask forgiveness 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 fear of danger do all concur with the spirit in that act, in so much as we may read of some that have truly confessed their sins, and craved pardon for them, 
One desines faith to be a wonderful grace.  that yea could not presently believe, nor be assured in their hearts; they were pardoned, and remitted to them. Ps. 31.10. Psal. 38.6. Ps. 77.2. Psal. 88.14. etc. it being a special act of God's spirit to persuade his people of their reconciliation, and his love towards them in Christ, therefore, this conceit of the easiness of faith doth seem to be maintained by such as never had it, nor knew truly, what it is to be truly and comfortably persuaded 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 Solomon.  
Explication.  
THis Assertion (as he saith) needeth no explanation at all; only to justify the truth, we must take this Argument from him.  
The wisdom or power of God is involved in every Proverb of Solomon.  
Christ is that wisdom and power of God 1 Cor. 1.24. Ergo.  
Let the Reader here take notice, that at the conference when this Assertion was discussed, we propounded this sense to him; that as Christ was the wisdom of God; so he might be said to be involved in the Proverbs of Solomon, wherein his wisdom shineth. But not as he is a sacrifice for sin, in which sense he maintained it; but that former he utterly rejected as not sufficient, yet now he makes it his own 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 differed.  
Now the ground he then laid was, that to him give all the Prophet's witness. Acts 10.43. John 5.39. but Solomon was a Prophet; Ergo, he is involved in every Proverb of his: which how well it followeth I need not show to them that have understanding, for neither do the Prophets in every part of their prophecies so mention Christ; (having many other historical matters inserted for the time) nor yet Solomon, 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 moral matters, and wholesome counsels necessary to be known in their place. Why then this man should produce such a position, not known before, I see not, unless to persuade his followers of a greater insight he had in the Scriptures than other men (being most vainglorious) and to carry the palm for a Preacher of Christ. But it follows.   

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 vanity.  
Explication.  
THe perfections (he saith) required in the 15 Psal. and in all other Scriptures of like nature, are not, nor shall be found in any man, but by their union with Christ, for that all men severed from Christ are vanity, for proof whereof he citeth Rom. 8.1, 2. and 1 Cor. 1.30 this is his full explanation, wherein he hath also kept his custom of fraud and deceit, as before, for this sense was then propounded unto him that the 15. Psalm was a description, not of unregenerate persons, but of believers, & such as in the phrase of Scripture were styled righteous men, to whom the promises of life (through Christ) did appertain; 
There were witnesses enough of this.  but this he utterly rejected with these words, no man, no man, that ever was, or would be: 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 denied, referring them only unto Christ, which now he 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 himself, to send forth bright beams 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 follows.   

18. ASSERTION. The saying of Solomon; Rejoice in the wife of thy youth, is not meant of a man's wife, but of Christ; because he can satisfy us at all times.  
Explication.  
THis is a branch of the former Assertion, that Christ is involved in every Proverb of Solomon, therefore in this place, which he also calleth a Proverb; though (I suppose) unfitly, and explains himself thus: that no man in the spirits sense, can rejoice, but by his joy in Christ, and that he alone can satisfy us, etc. wherein, 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 cities nor regards any expositors.  and to delight in them; which he turns over into a mystical meaning to Christ, and so puts by the object intended. Secondly, to colour the matter, he tells us of the ground of our spiritual rejoicing, that it is only by our joy in Christ; which is collateral, and nothing to the question, because that in the exhortation; natural, and conjugal 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 turn over only to a spiritual affection, and that unto Christ, is, with familisticall allegories to abuse and not interpret the Scriptures: yet, thirdly, to justify his Assertion, in comparing the wife unto Christ; he allegeth that, in Mal. 2.14. where the Covenant itself (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 practice also in his dealing with his own wife, which, (as I have heard) was none of the best. But for this worthless Assertion, it had not at all been mentioned, but to show his abuse of Scripture by his interpretations which is frequent with him, as when he also affirmed, these words: Out of his belly shall flow Rivers of living water, joh. 7.38. to be taken out of those of Solomon; Drink waters out of thine own Cistern, Pro. 5.15. all which his followers take up with admiration, wondering at the sublimity of the man's understanding: but hear 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 show how Christ is involved in every part.  
Explication.  
AS in wars, besides the main preparations there are usually appointed some succours and supplies to be in store, if need require: so hath this cunning man certain succours in his polemical proceed to help himself withal; for whereas he had affirmed (as one of his grounds) that Christ is involved in every sentence of Scripture, and in every Proverb of Solomon; lest he should be taken tripping in his expositions, and unable to show what he maintains; he tells us, that yet perhaps it may not be showed, 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 means he thinks to stave off, the encroaching of the enemy, and to save (at least) his credit, at any time, which device and skill he also showeth in defence of most of his Tenants. But if it be so, that no Scriptures may be handled by Gospel's Ministers, save only such, as speak directly and immediately of Christ, as the great sacrifice for sin; then, a great part of some whole books in the Bible may not be meddled withal; as of the book of Genesis, of Samuel, of the Kings and Chronicles, Ezra, Nehemiah, Ester, job, most of the Proverbs, much of the Prophets, and generally all those passages that are merely hystoricll for that time, and of moral use, of which there is much every where dispersed, not in the Old restament alone but in the New.  
So that according to this man's opinion, a great part of the holy Scriptures are penned in vain, 
The Acts most of the Epistle of james, and of the Revelation.  and might have been spared; for if they tended not to edification, to what purpose are they? and if they do edify, why may they not be expounded to the Church? moral directions, rules of obedience, historical narrations, prophecies of things to come, examples, and such like, have their place and necessary use in the Church, and are to be opened and unfolded to the people for edification, for reprehension, for imitation, as necessary dependences on the mystery of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 expressly mentioned? or why is it beyond their line and measure? but that this Seducer must have a way by himself, and out of one absurdity to conclude another. It remains.   

20. ASSERTION. Every true believer (howsoever it seems) doth always 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 less than blasphemy, with such other expressions of his well tempered zeal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  But for the matter itself (leaving his rage and choler.) 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 zeal. Rev. 3.19. and withal 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 means, Heb. 10.25. If there be no danger, nor possibility of decreasing, but that of necessity we do, and must grow in all these things, and the answerable fruits of them? are all those exhortations in vain? did not Solomon much decline in his later time from what he 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 believers do always 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 general, as that, such are planted by living waters, their root is living, and Christ doth continually water them, their course is as the Sun, and they have the promise of increasing: which though it doth not always appear 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 bear 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 Sun, the sweetness of the rain, or the goodness of the mould, that they are defective; but there are certain obstructions and evil affections (as I may call them) in some individuals, that may hinder and stop the course of nature in them for a time; also there are stems of Winter that keep in their fruits during that season: so is it in these by reason of some spiritual obstructions and evil affections, that sometimes possess them: as also a chilling Winter that oftentimes blows over them: their perpetual growth in grace, and fruitbearing, 
Cant. 2.11.12.  is often hindered 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 replied that then they grow inwardly in unseen fruits: to which I answer, that neither is that certain, if he mean every moment of time. For wherein did David grow all the time he lay in his sin? or Solomon in his state of declining; or any of the rest before mentioned? if it be said in humility; I answer let that appear: 
2 Sam. 24.8. 2 Kings 20.13. 2 Sam. 24.10.  while David was numbering the people (which was nine months, and twenty days in doing) did he grow in humility, or Hezekiah when he entertained so vaingloriously the Babylonish Ambassadors, did he inwardly increase in that grace? the Text is evident to the contrary in both: for David judged himself afterwards for the pride of his heart, and so did Hezekiah 2. Chron. 32.26. but hereby was a foundation laid 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 do not always 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 he having so notably crossed himself (as he hath) in another position: affirming that a man may be a true believer, and yet for a time, have neither humility, love, 
This is his own, he cannot deny it.  trust, or any other grace bud forth in practice. For if a believer doth always grow, in each of these with their answerable fruits: then how can such be true believers, that have not so much as a bud of any of these in their practice at all? they are fare 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 fare more derogatory to the sufficiency of the grace of Christ, than that. But it's endless to trace this man in his mazes, being so intricate, and full of contradictions. Therefore I pass on.   

21. ASSERTION. No man can say, he doth love his brother, till he hath laid down his life for him: neither can we ourselves say, we love the brethren, but we may say of others, that they do. So expounding, 1. john 3.14.  
Explication  
TO this he saith, that no man can truly say he doth love his brother, till he hath trial of his own love; neither may believers say, without vain ostentation, that they do so; but yet they may perceive that others do so, and that of Saint john, is to be understood in that sense; this is his explanation whrein he keeps his wont manner of contradiction. For first he tells us; that no man can truly say he loves his brother, till he hath trial of his love, (which is by death.) Secondly, that believers cannot say at all (without ostentation) that they do so, which ostentation is forbidden Rom. 3.27. by which it follows that it is not lawful for any man at all to say he truly loves his brother, until he be dead, & then (I suppose) he will hardly be able to say it, that any shall hear him; yet if he could speak so, when he is dead, it must be vain ostentation too, and so never lawful at all. But why must it be vain ostentation for a believer (on any occasion) to profess his love unto the Saints? the Prophet David openly professed it Psal. 16.3. I believe without any vain ostentation; so doth Saint Paul 2 Cor. 12.15. Phil. 1.8. and so doth Peter unto our Lord. john 21.17. and is not taxed with any vain 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? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 1 joh. 3.19.  but why doth he not hold the like of faith also: for therein he will have men to trust, without any signs or fruits, only upon the persuasion itself, and to profess it. Which savours fare 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 aught, that way. It's a very vain cavil.  
But that conceit, of knowing that others have this love in them, and not ourselves, 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 seem may be there, and in them; in whom the grace itself is not in truth: how can any be certainly assured of another's sincerity herein; 
Acts 1.24. Spoken exclusively. As 1 Kings 8.39.  unless, by an allseeing knowledge (proper only unto God) I see not neither do I think was ever maintained, till this paradoxical man began it, with his other, strange devises. But this particular (it seems) is a branch of his former fantasy, that one may know, certainly, another's 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 himself, as knowing his election. The party, taking him at the advantage, replied; that if I be such a one, and able so to discern of another; then my judgement, is that M. Thraske is a fantastical Fellow. So he was caught in his own net.  
And thus much of these worthy Assertions, which I have gone over not so much to satisfy or instruct those that have understanding (the points being so gross) as to discover his fraud and deceit that seeks to cloak, and cover them with his mists, that they may not be perceived of any: especially, those weaklings, which have been transported by him, may no longer take Mercury, for meat, I mean false and dangerous Doctrine, for true and wholesome food of the soul. Wherein all may see, how justly he hath taxed such for slanderers, and false accusers that have charged him withholding the forenamed opinions.   

Concerning the five Cautions.  
UNto the Assertions before rehearsed, there were annexed also (because of the deceitfulness of the Seducer) certain 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, he falls to railing, and raving at him that's next him: venting little else than foul language, and lies. 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 do accord, especially the second, and the twentieth, as he hath expounded them.  
To the second. Let all his writings, and this very book, be witness how sound 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 itself, is sufficient to show his unfaithfulness, compared with all his opinions.  
To the fourth, about his riddles, let the instances themselves show the truth of what I allege. 
He hath purposely altered his own words.  Else why doth he suppress the words I had set down, and substitute others in their room. But most wickedly, and presumptuoussy hath he paralleled, the high, and holy mysteries of Christ, and his Gospel, with his own deceitful 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 tears he would often shed, to gain his prey, and to deceive the simple. But for his insolency and pride, let his rude, and unseemly demeanour towards his (then) Sovereign Lord King James: 
Using 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 himself: his scornful detractions in this book: yea, the summa totalis of the man, and the matter, testify, and declare, for had there been true humility, these things had never been so.   

Of his Rule of faith.  
COncerning his Rule of faith. Which he hath added by way of supplement, to the end of his book, it shows only that he was sick of pride, & would have vented some extraordinary matter if he had known what; 
Wherein are some very suspicious passages.  for after a long and tedious preamble, promising wonders; he hath at last produced an ordinary, and well known truth. That Christ jesus 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 appear; neither will it stand with his own enormous Divinity, 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 evil condition, and quality of the man himself, discovered in diverse enormities of the fou lest nature, as, lying in the highest degree, railing, scoffing, lasciviousness, audacious perverting of Scripture, levity and unconstancy, turning from one opinion to another, as the year turned about, but never settling 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 choice. 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 coming in of the Gospel: 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 sin in a believer, but all joy: Fourthly, that there is no trial of faith or grace by any signs or fruits, but only a resting upon a bare persuasion: Fifthly, that men must be comforted in their faith, though they have neither change of life, uprightness of heart, nor conscience of obedience to the Commandments 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 himself; instance in that about growth in grace. Assertion the 20th. but chief 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 believers by Gospel Ministers.  
The Law did once discover sin, it doth so no more.  
There is no commission at all, to preach the Law, now under the Gospel.  
The Law hath nothing at all to do with believers.   

The Law is the very rule of love.  
The Law is of plentiful use to true believers.  
The Law discovers the greatness of sin.  
The Law is of use to the lawless and unholy.  
The Apostles preached the Law as subordinate to the Gospel.  
Believers have most of all to do with the Law.   
Which how to reconcile is past my skill, or (I suppose) his own, but that he would very like a Proteus as occasion was offered, and turn in and out for advantage.  
Lastly, that he will admit no difference between pressing of duties, as fruits of faith, and preaching of justification by works; whereupon he censures all such Ministers, (as do the former) for Legalists, 
This is common with his followers.  and justiciaries: a very gross 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 legal way to believers, 
* For which see Mr. Edward Reinelds of the use of the Law.  yet in an Evangelicall way, they both may and aught, Christ being the ground of all: which being laid, in all doctrines and exhortations those inferences flow naturally from the same, and are to be received and obeyed of every believer; for such was the Apostles method and way, after matters and grounds of faith, to infer exhortations to duties, and matters of practice, all flowing from the same root, which is Christ, into whom, 
john 15.5. Sec. Tit. 3.8.  whosoever is truly engrafted he will be fruitful 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 souls been converted that have been won unto Christ these many years, 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 said once, of a gainful, but tempting calling he was in; that it was a good calling to live by, but perilous to die by; so is this a pleasant opinion to live by, but pernicious 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 BOY, as a Parallel to the former.  
THis Master Boy having published a very judicious piece of work, about absolute prayer for temporal blessings, styled The Importunate Beggar (which was fully answered) to show himself an importunate wrangler, he sends forth his Reply to the said answer, containing a very Rhapsody of falsities, foolish retortions, and groundless conceits, full of personal defamations, and detractions, with little else in it, which therefore to answer again, were to be like himself, neither needs it. 
* He puts all on a temporary faith.  debile fundamentum fefellit opus.  
Only whereas he 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 believers from the Pestilence, (as a branch of his opinion about temporals) I am willing thereunto to return, some answer, (if leave may be given, whereunto I submit) not so much to satisfy a perverse and foolish man wedded to his own conceits: as to settle and resolve the minds of any sincere and humble Christians, that are therein doubtful, considering the uncomfortableness of the opinion in this time of visitation: which hath sorrow enough in itself, though it be not furthered by men's errors. Briefly then I answer.  
If it do appear that the promises contained in that Psalm are not literally to be understood, but in a mystical sense: then that collection concerning the certain exemption of any from the danger of the Plague, cannot be grounded on that Scripture; but that the same is not literally to be understood, appears by these reasons.  
1. Because the whole Psalm (in a manner) is metaphorical, wherein there is mention of the wings and feathers of the Almighty; of his arrows: of the hands of Angels: of the snare of the hunter: of treading upon the Lion, Dragon, and Asp. Things not properly so to be taken; nor in that manner ever accomplished.  
2. Because the promises all along according to the letter cannot be so applied, nor expected, as for instance.  

That such as trust in God shall not dash their foot against a stone. verse 12.  
The pestilence shall not come nigh them verse 7. no not near their dwelling. verse 10.  
They shall tread upon Lions, Dragons, and Serpents vers. 13.  
They shall have advancement with long life, and with honour. verse 14, 15, 16.   
For then, no true believer in his going should at any time stumble, or if so, yet not at a stone, as the Devil applied it. Mat. 4.6.  
The pestilence must not only not fasten upon their persons, but not so much as come near their dwellings, 
* At the honse of Mr. Doctor Chetwind in Berckley before twenty witnesses.  as this foolish man once maintained in my hearing, out of this Psalm.  
Then might also a believer by his faith, tread upon Lions, Dragons, and Asps, (or Adders,) without danger; also it would then follow that the most faithful people, must live longest and be advanced in the world, contrary to the Scriptures and all experience.  
3. Because it is said in the general, that no evil at all shall befall such, ver. 10. for so they must be exempted from all afflictions, Amos 3.6. where they are termed evils, (although by the goodness of God they are turned into good to his people:) so that according to the letter they shall not at all be visited with any losses, crosses, or common sorrows; not with any mortal diseases, or sicknesses, as the Fever, Consumption or Pox; not be hurt by any deadly weapons, as swords, and spears (especially arrows) unless through want of faith, 
Verse 5.  so that every soldier who dieth in the field, must be concluded to want faith: yea and every man's death, must be a judgement for some particular fin, and want of faith in a temporal promise (aswell as in the case of the Plague) which by his opinion must needs follow, and so none at all shall be truly said to die in faith, but through unbelief, at least in respect of temporal promises.  
4. Because according to this interpretation, the plague must be the punishment only of wicked men, for so are the words: with thine eyes shalt thou behold the reward of the wicked verse 8. and so all that die of the Plague must be condemned for wicked men, even upon that evidence, that they die of that disease; which were a very wicked opinion to hold: Hezekiah was sick, and might have died of the Plague, as he was told: Isay 38.1. David demanded concerning them in his time: these sheep, what have they done? 2 Sam. 24.17. he accounted them not greater sinners than others, because they were so visited; but more innocent (in respect of that particular) than himself: many godly and faithful people in all ages have been taken off with this visitation: yea (which is much to be observed, some in our own times, 
Note.  men of note that have held the opinion of this Temporary, have died of the same disease, for a warning to all to beware how they tempt the Lord with their folly, and this man in particular, who proclaimed before many, that if ever they heard, 
The time and place aforesaid.  that he died of the plague, they should report he wanted faith: to expound the Psalm then according to the letter, we see how many unavoidable errors it will bring forth.  
Quest. It may be demanded what then is the true sense and meaning of the came?  
Answ. The sum and substance of the Psal. may be comprehended in this assertion following.  
That such as the Lord will protect by his power, 
The sum of Psal. 91.  shall not need to dread any evil whatsoever, be it the snare of the hunter, the wiles of Satan, and his instruments; both of them, as fierce and fell, as Lions, Dragons, and Asps: or the most noisome disease, be it the plague or pestilence, which destroyeth mightily, 
See Calvin on the Psal.  or yet the sword and weapons of war, though never so sharp and deadly, nor any other mischief from any other creature. But if it please him to leave any of his servants to such an outward evil, to be taken away by any of those means before mentioned, than it is in mercy, and disposed of for their good, either to prove them, or to prevent greater evils, that are to come upon themselves and others, 2 Chro. 34.28. or to chasten them so here, that they may not be condemned for ever, 1 Cor. 11.32, which is not therefore done, because the Lord doth fail in his power, providence, or truth towards his own; but because he seethe it best for them at such a time, in such a manner, by such a means to be so visited by him; None of the temporal promises being intended against, but for the works of mercy, to which they are all subordinate, and not predominant; the fulfilling of them in their kind; being no certain evidence of love, nor the contrary of hatred to any, Eccl. 9.1. upon which ground it may come to pass that any of the servants of God may be taken away (as many have been) with the sword, or with the pestilence, and yet not through want of faith in the temporal promises, much less because they are wicked, and forsaken persons.  
Which exposition agreeth: First, 
See Treatise on the fourth petition.  with the nature of all temporal promises concerning health, wealth, strength, long life, good success, and the like, that are varied according to the will of God: Secondly, the condition of all the faithful in outward matters, of which it is testified by Solomon, that all things come alike unto all, and there is one event to him that feareth God, and to him that feareth him not, Eccles. 9.2. confirmed by continual experience: Thirdly, with the judgements of the learned in all times, and of expositors upon this Psalm, hear one of them.  
Although God do sometimes permit the godly themselves to be infected and die of the plague, or to perish by other dangers, yet that is nothing against this testimony and promise: because the promises of temporal good things, have a silent exception annexed, unless the Lord shall see it fit to do otherwise, for causes known to himself. Piscator.  
Fourthly, The contrary, what is it but an uncouth and uncomfortable error, savouring of much ignorance in the sense of the Scriptures, putting conditional promises for absolute, and abusing the faith of the servants of God, to their great discouragement.  
To all that fear God, then, would I direct this admonition, to look there be no plague in their hearts, 
1 Kings 8.38.  no sin unrepented off, but to make their peace in heaven through Christ, to walk faithfully in the way of God, and to use all lawful and good means for their preservation: and then not to be servilly afraid of any creature, no not of the pestilence itself, which either shall not touch them, or if it do, yet not in wrath for destruction, (as others) but to lose the soul out of the prison of the body, with more speed (and it may be ease) than many other diseases would have done; remembering that of the Apostle: That neither life, nor death, neither principalities, nor powers, neither things present, nor to come, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord, Rom. 8.38, 39  
And for this peremptory dogmatizer, who sends forth his immodest and ignorant dictates into all parts to discover his own shame; if he were capable of admonition, I would advise him to do, 
And of publishing the errors and lies of Traske, if it were he.  as his betters have done before him; make certain retractions of his errors, and false doctrines, call in his exorbitant and unruly excursions; repent of his personal reproaches and slanders (against his own knowledge and conscience) especially that blasphemous imputation of distemper, on the holy prayer of our Lord jesus Christ, unworthy of a Christian: together with his foul handling of the Apostle St. Paul in diverse particulars, as matters that will not only lie upon his name which already is little worth; but upon his conscience which should be precious to him.  
And then before he print any more books, intermeddle any further in Controversies, or undertake such high points as the censure of all Churches, transcending his capacity; to labour to be better grounded in his Catechism, to be informed in the Articles of Christian Religion; 
His ignorance is apparent in these things.  to understand the difference between the Law, and the Gospel; the nature of the new Covenant, what an absolute, and a conditional promise is; withal to labour for an humble heart, the fear of God, the spirit of truth, and the power of grace to govern his affections: and then he shall see, that which now he doth not, and be ashamed of what he now glorieth in, bewailing those monuments of ignorance and folly he hath published to the world, which I hearty wish he may do, or that all, may beware what they receive for truth, from one, that hath so little in him.  
It is an honour for a man to cease from strife: but every fool will be meddling, Prov. 20.3.  
FINIS.