THE
NEW
GOSPEL
,
NOT
THE
TRVE
GOSPEL
.
AS
it
was
the
care
of
our
Lord
Iesus
Christ
the
great
Shepheard
of
the
Flock
,
to
forewarne
the
same
in
generall
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
lesse
needfull
,
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
,
This
is
hee
,
beware
of
him
.
The
consideration
whereof
,
hath
moved
,
and
thus
farre
enboldned
me
to
tender
unto
publike
view
(
with
submission
unto
allowance
)
this
briefe
discovery
(
as
but
the
pointing
with
the
finger
)
of
such
a
seducing
Impostor
,
and
cunning
Deceiver
in
our
owne
times
;
I
meane
Mr.
John
Traske
:
A
man
well
knowne
by
common
fame
,
and
yet
not
knowne
according
to
his
manifold
deceits
but
of
a
few
,
turning
and
winding
himselfe
like
another
Proteus
,
into
so
many
formes
as
that
he
could
not
easily
be
discerned
to
be
the
same
individuall
,
but
descryed
only
by
his
unconstancy
to
be
none
other
,
because
therein
he
had
not
his
like
:
this
man
falling
from
one
errour
to
another
,
and
pursuing
all
with
equall
vehemency
,
at
length
fell
upon
a
[
*
](A08318-e10310-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
13.9
.
new
way
of
Evangelizing
;
understanding
the
Gospell
,
the
Kingdome
of
Christ
,
the
state
of
Grace
,
the
nature
of
Faith
,
as
things
utterly
abstracted
from
all
Law
,
habits
of
Grace
,
signes
of
Faith
,
and
sanctification
it selfe
:
setting
up
a
conceited
new
Creature
entire
of
himself
,
as
free
from
sinne
as
Iesus
Christ
,
to
whom
nothing
belongeth
but
joy
,
tranquillity
,
and
triumph
;
nor
to
that
person
in
whom
this
new
Creature
is
formed
:
no
,
not
though
hee
fell
into
the
foulest
sinnes
,
and
perpetrated
the
grossest
impieties
,
as
murthers
,
or
adulteries
,
or
such
like
,
because
these
were
but
acted
by
the
flesh
,
and
not
at
all
by
the
new
Creature
in
him
:
Whereupon
all
such
Preachers
as
made
any
use
of
the
Law
in
their
teaching
,
or
gave
any
signes
for
tryall
of
faith
or
grace
;
motives
or
meanes
to
duties
,
rules
of
obedience
,
or
such
like
,
were
presently
rejected
as
Legalists
,
Iustitiaries
,
messengers
of
Moses
,
and
silly
naturalists
that
understand
not
the
mysterie
of
the
Gospell
,
[
*
](A08318-e10370-b)
*
They
are
his
own
words
,
pag.
28.
yea
Iewes
,
and
worse
than
Iewes
,
their
congregations
not
true
,
but
pretended
Christian
assemblies
:
thereupon
also
his
followers
sequestring
themselves
to
such
as
were
their
owne
way
,
with
a
high
disdaine
of
all
others
,
gave
themselves
to
mirth
and
jollity
,
such
triumphing
and
glorying
,
laughter
and
glee
,
Now
these
are
the
effects
of
this
mans
doctrin
,
and
of
his
new
devised
Gospell
,
but
the
way
and
course
hee
took
in
venting
the
same
,
was
this
:
first
hee
would
in
publike
,
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
expresse
Assertions
in
other
places
,
turning
some
of
them
into
ridles
,
and
ambiguous
enunciations
,
like
Apollo's
Oracles
,
to
make
an
evasion
,
as
hereafter
(
God
willing
)
shall
be
discovered
.
And
because
in
his
late
[
*
](A08318-e10490-b)
*
Published
since
his
death
(
as
it
s
suspected
)
by
Mr.
Boye
.
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
my selfe
for
that
small
discovery
I
made
of
him
)
I
think
fit
to
forewarne
the
Reader
concerning
the
same
;
(
being
personall
matters
)
first
,
that
his
whole
Epistle
to
the
Reader
,
(
being
wholly
defamatory
)
is
utterly
false
,
and
composed
of
meere
fictions
of
his
owne
braine
,
not
only
without
any
evidence
,
but
against
the
testimony
and
certain
[
*
](A08318-e10510-b)
*
Yea
of
Mr.
Boye
himselfe
his
brother
in
evill
.
knowledge
of
thousands
;
declaring
therein
his
brazen
forehead
,
and
raging
spirit
to
vent
any
thing
(
bee
it
never
so
untrue
)
to
serve
the
present
turne
,
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
Apologie
,
wherein
he
utterly
denies
that
hee
was
ever
censured
in
the
Starre-Chamber
for
Iudaisme
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
Andrewes
made
at
his
censure
in
the
Starre-Chamber
,
the
very
Records
of
that
Honourable
Court
concurring
;
doe
both
abundantly
testifie
,
one
of
the
principall
causes
of
his
censure
there
to
be
for
Iudaizing
in
matters
of
dayes
and
meates
;
for
which
,
(
besides
other
castigations
)
hee
was
[
*
](A08318-e10540-b)
*
Mentioned
also
by
Dr.
Sclater
in
his
confutation
of
him
about
that
time
.
stigmatized
with
the
letter
I
,
in
the
forehead
for
a
Iew
which
he
bare
to
his
last
:
so
that
,
it
is
marveilous
the
man
should
or
could
bee
so
shamelesse
,
as
utterly
to
deny
(
and
that
in
print
)
that
hee
was
ever
at
all
censured
in
that
Court
for
Iudaisme
or
any
such
errors
;
unlesse
the
Lord
did
so
farre
leave
him
to
himselfe
,
to
discover
thereby
his
impudency
,
that
in
his
other
Assertions
and
protestations
,
he
might
not
be
trusted
;
for
who
that
's
wise
,
will
beleeve
or
trust
such
a
one
,
as
hath
a
heart
and
a
forehead
,
[
*
](A08318-e10560-b)
*
Consultò
,
&
cogitatò
.
deliberatly
to
deny
that
(
in
terminis
)
that
he
well
knew
himselfe
to
be
knowne
in
all
the
land
,
and
to
be
recorded
against
him
?
Wishing
therefore
those
that
have
beene
the
favourers
,
and
furtherers
of
this
man
and
his
doctrin
all
this
while
,
now
to
open
their
eyes
,
and
behold
the
deceitfulnesse
of
the
one
,
And
because
our
Lord
referres
us
much
,
to
the
fruits
,
for
the
discerning
of
false
prophets
,
upon
the
mention
of
the
former
,
I
think
fit
to
adde
further
concerning
his
practise
,
Jude
,
when
the
grace
of
God
is
turned
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
into
lasciviousnesse
,
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
frollike
,
especially
with
that
sexe
,
in
which
hee
most
delighted
,
towards
whom
hee
used
such
familiarity
,
with
his
embracings
and
[
*
](A08318-e10650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Agreeable
to
Ovids
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
foule
and
shamefull
;
and
how
farre
any
of
them
,
with
whom
he
was
most
conversant
,
shared
in
these
things
,
themselves
can
best
tell
:
but
what
may
not
such
be
drawne
unto
,
as
denie
any
feare
of
God
,
in
regard
of
his
power
,
and
justice
:
that
disclaime
the
Law
of
God
,
to
be
any
rule
of
their
lives
:
that
allow
no
mourning
for
the
foulest
sinnes
:
that
rest
upon
a
bare
perswasion
for
all
their
evidence
of
faith
or
grace
:
that
make
mirth
and
joy
,
the
substance
of
their
religion
:
that
boast
how
no
sinne
can
hurt
them
,
being
in
Christ
:
I
say
what
may
not
such
doe
,
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
informe
the
other
.
But
to
leave
them
,
and
returne
againe
to
their
leader
,
besides
his
other
evill
properties
,
how
mutable
and
unconstant
he
was
in
his
doings
all
his
life
long
,
I
think
not
amisse
(
in
part
)
to
discover
by
the
recitall
of
a
certain
letter
written
since
the
bruite
of
his
death
,
by
an
honest
Citizen
of
London
to
his
friend
in
the
Countrey
,
and
it
is
thus
:
A
Letter
.
MY
love
remembred
,
hoping
of
your
health
and
welfare
in
the
Lord
.
T.
A.
meeting
with
me
,
asked
mee
,
if
I
had
seene
a
book
of
Mr.
Traskes
newly
printed
,
and
withall
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
by-pathes
which
lead
to
schisme
,
and
herefie
,
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
hee
be
dead
)
his
workes
still
teach
,
and
speake
heresies
and
blasphemies
;
they
may
safely
all
,
both
bee
spoken
and
written
against
.
As
for
Mr.
Traske
,
I
have
well
knowne
the
man
these
full
twenty
yeeres
;
at
first
hee
was
a
Schoolemaster
(
no
Vniversity
man
,
only
a
Latine
Scholler
)
but
afterwards
being
cast
into
prisons
for
opinions
,
he
learned
and
studied
the
Hebrew
and
Greek
,
and
got
a
smattering
therof
,
that
by
Indexes
he
could
do
some
little
matter
;
but
for
zeale
it
was
alwayes
in
him
heady
,
and
violent
,
that
in
which
way
he
took
,
he
marched
like
Iehu
most
furiously
,
making
divisions
in
the
Church
about
London
,
and
drawing
in
one
Mr.
Gr.
with
him
,
to
maintaine
foure
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
anothers
election
,
as
certainly
as
his
own
.
-
—
3.
That
Repentance
was
not
only
begun
,
but
also
finished
,
before
justifying
faith
.
-
—
4.
That
none
that
were
justifyed
did
commit
sinne
.
Having
continued
teaching
these
Doctrines
a
while
,
hee
had
very
many
followers
,
upon
whom
he
obtruded
the
observation
of
the
Lords
day
,
after
a
Iudaicall
manner
,
neither
to
kindle
fires
nor
to
dresse
meates
:
the
which
manner
of
observation
was
to
him
and
others
an
introduction
to
the
observation
of
the
very
Judaicall
Sabbath
;
and
was
an
occasion
of
stumbling
to
five
or
sixe
of
his
followers
to
deny
our
Lord
Iesus
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
blowne
with
erroneous
zeale
,
that
hee
thought
,
he
might
bee
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
Iames
to
have
accesse
unto
him
,
to
cure
him
of
his
Gout
;
also
hee
layed
hands
in
an
Apostolicall
manner
upon
foure
men
,
sending
them
forth
to
preach
,
forasmuch
as
Antichristianisme
is
,
as
hatefull
to
God
,
as
Paganisme
;
therefore
it
is
no
lesse
needfull
,
that
men
be
extraordinarily
sent
out
to
overthrow
the
one
,
aswell
as
the
other
:
three
of
which
Apostolicall
men
are
dead
,
the
fourth
is
yet
alive
,
but
hath
renounced
those
fooleries
.
Then
after
some
long
imprisonment
,
his
zeale
was
so
cooled
,
that
hee
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
,
divers
of
which
,
are
inserted
in
this
book
,
though
he
turne
and
winde
them
to
qualifie
them
,
for
the
dazeling
of
his
unknowne
Reader
,
yet
the
points
are
truly-the
Familists
,
and
the
undeniable
consequences
of
their
principles
.
Now
after
some
progresse
in
this
more
worse
than
heathenish
Divinity
,
Mr.
Traske
had
at
last
turned
himselfe
to
the
Iacobites
,
or
semi-separatists
in
one
of
whose
houses
he
dyed
(
at
least
the
mans
wife
being
that
way
)
from
whose
house
some
of
that
societie
carried
him
to
his
grave
in
Lambeth
Church-yard
,
where
they
cast
him
in
,
with
the
heeles
that
way
that
the
heads
of
other
men
lie
,
contrary
to
all
men
,
and
least
the
Minister
should
come
to
bury
him
,
according
to
the
order
,
they
ranne
all
away
,
and
there
left
him
to
bee
covered
by
others
;
some
beholding
their
carriages
thought
them
to
be
drunk
,
which
J
think
also
,
yet
not
with
wine
but
with
spirituall
giddinesse
;
from
which
,
wee
have
all
cause
to
pray
that
wee
may
bee
delivered
.
So
I
commit
you
to
the
tuition
of
our
good
God
,
who
is
able
to
keepe
us
blamelesse
,
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
carryed
about
,
with
every
wind
of
doctrine
,
if
this
be
not
?
what
more
certaine
evidence
can
there
be
of
an
unstable
spirit
,
yea
of
a
man
drunk
with
pride
and
arrogancy
,
than
thus
to
reele
to
and
fro
,
from
one
extreamity
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
warne
and
informe
the
living
,
aswell
enemies
,
as
friends
,
of
the
danger
of
a
Seducer
;
who
under
the
vizour
,
and
maske
of
truth
and
holinesse
,
hath
vented
pernitious
errors
,
tending
to
much
loosenesse
,
and
prophanenesse
,
leaving
the
same
as
his
Legacy
to
the
Church
,
and
the
only
doctrine
to
bee
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
,
Even
,
because
(
saith
he
)
his
speech
frets
like
a
gangrene
,
and
increaseth
to
more
ungodlinesse
in
that
giddy
multitude
,
whose
stile
it
will
ever
be
,
to
be
constant
in
levitate
suâ
.
Such
whirligigge
,
weather-cock
braines
there
are
amongst
them
,
so
childish
in
understanding
,
that
they
are
whirried
about
,
with
every
blast
of
doctrine
,
&c.
a
smart
lash
,
[
*
](A08318-e11230-b)
*
Iude
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
boldnesse
,
in
mine
owne
behalfe
,
inasmuch
as
they
have
bent
their
speciall
forces
against
me
,
and
that
more
of
their
mysteries
are
come
to
my
knowledge
than
may
to
many
others
,
(
though
better
able
to
deale
in
this
kind
)
who
also
may
not
have
that
vacancy
from
other
imployments
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
[
*
](A08318-e11260-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
disvested
,
hoping
that
all
his
errors
shall
die
with
him
,
and
that
the
true
Gospell
of
Christ
withall
the
branches
thereof
shall
prosper
and
flourish
,
with
abundance
of
pretious
fruits
for
ever
.
Although
it
be
most
true
which
the
holy
Scriptures
testifie
,
that
there
is
but
one
Lord
,
Iohn
Traske
,
may
stand
for
a
principall
,
who
in
this
time
of
light
,
hath
taken
upon
him
to
dictate
,
and
send
abroad
his
Gospell
grounds
(
as
he
calls
them
)
into
all
parts
,
pretending
that
they
containe
in
them
a
more
perfect
discovery
of
the
Gospell
of
Christ
than
ever
was
made
before
;
and
a
more
glorious
way
of
walking
by
,
than
any
have
found
till
he
discried
it
.
Wherein
neverthelesse
,
are
couched
,
and
hidden
many
very
pernitious
errors
contrary
to
the
truth
of
the
Gospell
of
Christ
,
&
that
in
points
fundamentall
,
and
of
the
highest
consequence
.
[
*
](A08318-e11380-b)
*
An
advertisement
concerning
Traskisme
.
A
short
discovery
whereof
being
formerly
published
,
as
an
Appendix
to
another
work
,
and
the
same
stiled
(
as
it
deserved
)
a
new
Gospell
:
hee
hath
since
laboured
to
vindicate
his
doctrin
from
that
[
*
](A08318-e11390-b)
*
In
his
late
printed
book
.
reproach
,
calling
it
the
true
Gospell
,
and
no
new
Gospell
;
to
which
end
hee
hath
shuffled
up
the
Scriptures
with
false
senses
:
put
many
faire
colours
upon
some
of
the
points
,
and
utterly
falsifyed
the
rest
with
his
explanations
,
thereby
to
deceive
the
simple
and
credulous
:
for
the
unmasking
of
which
[
*
](A08318-e11400-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
2
Cor.
11.13
.
Iugler
with
his
juglings
(
being
in
matters
of
so
high
a
nature
)
I
have
here
discovered
the
truth
of
his
Assertions
,
as
hee
hath
maintained
them
,
not
alone
by
writing
,
but
by
word
of
mouth
,
in
solemne
disputation
,
and
conference
had
about
the
same
,
and
that
not
his
Gospell
grounds
alone
,
but
in
other
formes
,
delivered
under
his
own
hand
,
that
the
very
quintessence
of
his
errors
may
be
knowne
.
But
before
I
come
to
the
particulars
,
I
think
it
not
unfit
to
lay
before
the
eyes
of
the
Reader
these
deceits
of
his
in
generall
;
the
better
to
discerne
and
judge
of
his
carriage
in
the
particulars
.
1.
Whereas
he
pretendeth
,
and
solemnly
protesteth
in
the
name
of
the
Highest
,
that
he
maintaineth
none
other
Doctrin
,
2.
That
he
,
all
along
,
casteth
upon
me
the
reproach
of
a
Slanderer
,
with
other
foule
invectives
,
for
charging
him
with
such
opinions
;
and
yet
acknowledgeth
many
of
them
,
in
particular
to
be
glorious
truths
,
which
he
owneth
and
defendeth
;
as
if
I
had
slandered
him
,
with
a
matter
of
truth
,
and
done
him
wrong
in
publishing
his
glorious
mysteries
,
so
eager
and
virulent
was
his
spirit
.
3.
That
under
the
pretence
of
explaining
the
Assertions
,
he
changeth
the
very
sense
of
them
as
they
were
defended
by
himselfe
;
and
runnes
along
with
a
false
sense
never
intended
;
only
to
cast
mists
before
the
eyes
of
the
Reader
,
that
his
errors
may
not
be
perceived
;
like
unto
a
certaine
fish
,
ex
Plano
,
from
a
deceiver
,
or
jugler
,
that
can
cast
mists
,
and
in
stead
of
them
,
will
substitute
and
annexe
the
true
and
genuine
explication
of
the
Assertions
,
as
he
indeed
held
,
and
hath
elsewhere
defended
them
,
insisting
specially
upon
the
discovery
of
them
,
the
confutation
following
of
it selfe
,
the
errors
being
so
foule
.
To
come
then
to
a
scanning
of
the
particulars
,
and
herein
to
follow
,
not
his
confused
order
,
(
done
of
purpose
to
disturb
the
Reader
)
but
the
same
they
were
first
delivered
in
the
Advertisment
,
they
are
these
following
.
1.
ASSERTION
.
The
Law
is
a
Rule
of
the
flesh
,
and
to
walk
after
the
Law
,
is
to
walk
after
the
flesh
,
Rom.
8.12
.
Explication
.
HIs
meaning
is
,
that
the
very
morall
Law
of
God
,
is
a
carnall
rule
,
to
live
by
;
according
to
his
common
invectives
against
the
same
,
in
stiling
it
,
an
earthly
,
and
a
carnall
commandment
:
as
also
,
his
application
of
those
words
of
the
Apostle
,
to
the
morall
Law
,
that
walk
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
8.1
.
that
is
,
in
his
construction
,
not
after
the
Law
,
but
after
the
Gospell
,
wherein
he
calls
the
Law
a
rule
of
the
flesh
,
and
perverteth
the
Scripture
to
maintaine
it
;
for
if
that
be
so
to
be
understood
,
then
,
by
the
Law
of
God
,
Turkish
Alcoran
it selfe
bee
harder
censured
?
which
is
the
more
unexcusable
in
this
Seducer
,
in
that
the
holy
Apostle
was
so
carefull
in
those
very
places
to
prevent
such
a
construction
of
his
words
;
first
,
demanding
whether
the
Law
where
sin
?
which
he
answereth
with
detestation
,
God
forbid
;
then
,
plainly
affirming
the
Law
to
be
holy
,
and
just
,
and
good
:
a
spirituall
doctrine
,
wherein
he
delighted
as
a
spirituall
man
;
whereunto
the
carnall
mind
,
could
not
be
subject
because
it
is
carnall
:
casting
all
the
blame
,
not
on
the
Law
,
but
on
the
flesh
,
for
any
hurt
,
or
evill
we
have
by
it
,
as
not
caused
by
the
Law
,
but
occasioned
by
our
owne
corruption
,
besides
many
other
places
to
that
purpose
.
Now
in
the
explanation
,
2.
ASSERTION
.
The
Law
is
not
to
be
preached
,
to
beleevers
,
by
Gospell
Ministers
.
Explication
.
HIs
meaning
is
,
that
the
Law
is
not
to
be
preached
at
all
in
the
Church
of
God
,
neither
to
beleevers
,
nor
unbeleevers
,
either
for
repentance
or
obedience
:
and
that
,
his
meaning
is
so
,
his
words
declare
,
which
are
these
;
And
why
may
it
not
be
affirmed
,
that
seeing
there
is
no
Commission
to
preach
the
Law
at
all
,
now
under
the
Gospell
:
and
seeing
the
Gospell
containes
the
whole
mind
and
will
of
God
;
and
that
the
Apostles
did
never
preach
the
Law
at
all
:
(
but
as
subordinate
to
the
Gospell
)
and
doth
enjoyne
Timothy
to
charge
some
,
that
they
teach
no
other
Doctrine
but
the
faith
,
&c.
why
may
we
not
say
,
that
the
Gospell
only
is
to
bee
preached
to
all
,
aswell
as
to
beleevers
?
except
any
can
shew
a
larger
Commission
than
Christ
himselfe
,
&c.
pag.
50.
These
words
are
plaine
enough
;
There
is
no
Commission
to
preach
the
Law
[
at
all
]
the
Gospell
is
[
only
]
to
bee
preached
to
all
:
Generall
and
peremptory
assertions
,
without
exception
;
yet
neverthelesse
to
hide
his
flat
Antinomisme
,
in
his
explanation
he
tells
us
that
the
Law
,
as
law
is
not
to
be
preached
to
beleevers
;
and
afterwards
demands
;
Who
ever
denyed
the
Lawes
use
or
excellency
to
discover
sinne
;
convict
such
as
the
Gospell
shines
not
unto
;
to
be
a
ground
for
all
humane
Lawes
;
the
very
rule
of
love
;
a
meanes
to
shew
the
greatnesse
of
sinne
;
of
very
plentifull
use
to
beleevers
,
&c.
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
beleevers
,
and
unbeleevers
and
yet
is
there
no
Commission
at
all
,
to
preach
it
?
doth
it
containe
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
bee
revealed
unto
men
?
Regula
vitae
,
is
very
usefull
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
mans
else
;
for
take
it
according
to
his
first
words
:
the
Law
,
as
Law
is
not
to
bee
preached
,
but
as
subordinate
to
the
Gospell
;
yet
then
it
must
be
preached
howsoever
,
and
is
within
the
Commission
of
a
Gospell
Minister
,
which
before
he
denyed
:
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
bee
wrought
only
by
the
Gospell
:
then
what
doth
the
Law
work
in
any
mans
conversion
to
God
,
or
conformity
to
Christ
.
Explication
.
THis
demand
,
hee
acknowledgeth
,
to
be
truly
inferr'd
by
him
,
upon
the
premisses
of
one
of
his
(
then
)
disciples
,
according
to
the
doctrin
he
had
first
taught
him
:
and
yet
,
lest
he
should
lose
his
habit
of
rayling
,
hee
keeps
the
word
[
*
](A08318-e11900-b)
*
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
sinne
,
and
to
convince
men
(
as
before
he
hath
acknowledged
)
and
that
this
discovery
,
and
convincing
bee
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
Iewes
withall
,
Acts
2.37
.
and
is
it
not
that
which
discovers
unto
all
men
,
their
own
unrighteousnesse
and
misery
,
that
they
may
seek
unto
Christ
for
righteousnesse
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
,
feare
of
God
,
care
of
obedience
,
and
such
like
,
are
all
in
too
low
a
sphere
,
for
his
sublimity
,
and
not
in
the
compasse
of
his
mounted
speculations
;
only
faith
,
and
joy
,
are
the
matters
he
is
conversant
in
:
the
other
serve
for
poore
Legalists
to
feed
upon
,
that
know
no
better
;
but
it
followes
.
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
Gospell
,
the
Law
doth
neither
serve
to
discover
sin
,
nor
yet
to
be
a
rule
of
obedience
;
for
it
was
alleadged
by
him
,
in
way
of
Answer
,
to
that
of
the
Apostle
:
By
the
law
is
the
knowledge
of
finne
,
Rom.
3.20
.
and
Chap.
7.
7.
to
which
,
he
replyed
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
Gospell
now
doth
all
without
the
Law
,
which
is
his
spirituall
sense
and
the
mystery
of
his
way
,
but
to
colour
the
matter
(
being
foule
in
appearance
)
hee
tells
us
in
his
explanation
,
that
the
Sacrifice
of
Christ
doth
better
set
forth
the
odiousnesse
of
sinne
,
than
the
terrors
of
the
Law
:
which
is
no
part
of
the
point
what
doth
most
set
out
the
odiousnesse
of
sinne
,
Concerning
the
other
branch
,
about
the
directing
use
of
the
Law
;
to
justifie
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
farre
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
evill
.
But
his
practise
in
this
is
,
as
if
a
man
rejecting
all
directions
for
his
way
in
a
journey
;
should
give
this
for
his
reason
,
that
the
principle
of
motion
must
be
in
himselfe
,
But
there
is
yet
a
more
dangerous
and
suspitious
passage
following
,
where
he
stands
to
maintaine
,
that
love
hath
no
rules
,
because
God
is
love
,
who
being
infinite
,
is
not
to
be
limited
by
any
law
:
as
if
there
were
no
odds
,
betweene
the
Deity
it selfe
,
and
a
created
quality
in
the
hearts
of
men
,
of
which
wee
speak
:
which
Assertion
of
his
therefore
savours
strongly
of
Familisme
,
who
blasphemously
say
,
In
his
Evangelium
Regni
.
that
God
is
manned
,
and
man
is
Godded
,
with
such
like
,
making
no
difference
betweene
the
essentiall
attributes
of
the
Almighty
,
and
the
workes
and
effects
,
of
his
Spirit
in
men
;
so
this
man
will
admit
no
rules
for
love
in
us
,
because
God
is
unlimitted
;
but
to
proceed
.
5.
ASSERTION
.
The
new
covenant
hath
no
condition
at
all
:
faith
is
not
the
condition
of
the
Gospels
promises
;
but
only
a
qualification
in
us
.
Explication
.
TO
all
this
,
he
saith
nothing
,
but
that
the
condition
required
,
is
freely
promised
in
the
new
Covenant
it selfe
to
be
given
so
,
leaving
all
the
rest
to
stand
as
it
did
,
which
is
,
as
much
as
if
he
had
said
nothing
at
all
;
for
the
question
was
never
,
whence
the
power
came
to
performe
the
condition
of
the
covenant
,
but
whether
there
be
any
at
all
required
to
make
us
partakers
of
the
same
,
which
by
his
words
,
he
utterly
denyeth
;
excluding
saith
by
name
to
beany
condition
of
the
Gospells
promises
;
6.
ASSERTION
.
The
Gospel
was
in
mans
nature
before
the
fall
.
Explication
.
THis
assertion
,
only
he
disclaimes
,
as
none
of
his
,
no
not
in
any
sense
,
throwing
thereupon
his
wonted
filth
into
the
face
of
him
,
that
objects
it
to
him
:
and
yet
immediately
after
he
confesseth
some
such
words
in
a
letter
,
but
in
another
sense
,
which
sense
he
doth
not
yet
declare
to
cleare
himselfe
withall
,
as
(
no
doubt
)
the
witty
man
would
have
done
,
had
he
knowne
how
.
But
it
seemes
hee
had
forgotten
how
he
confessed
the
words
to
me
himselfe
,
at
the
conference
to
this
purpose
,
that
,
in
potentiâ
,
it
was
there
;
that
is
,
that
mans
nature
was
capable
of
it
,
when
it
should
be
revealed
,
a
deep
speculation
and
of
as
worthy
consequence
,
as
true
;
for
if
he
understand
it
of
nature
corrupted
,
the
Scriptures
testifie
that
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
naturall
man
comprehendeth
not
the
things
of
the
spirit
;
speaking
of
the
Gospell
,
7.
ASSERTION
.
Faith
is
not
to
be
tryed
,
by
any
fruits
,
or
effects
,
but
only
by
the
perswasion
it selfe
.
Explication
.
THis
he
confesseth
to
be
his
owne
,
and
explaineth
himselfe
in
this
manner
;
that
fruits
and
effects
do
not
infallibly
demonstrateth
faith
to
any
mans
owne
soule
;
but
faith
only
demonstrates
them
to
be
the
fruits
and
effects
that
attend
it selfe
;
for
how
can
any
know
,
that
faith
hath
such
fruits
and
effects
,
but
by
the
word
?
and
how
can
we
know
the
word
is
truth
but
by
faith
only
?
thus
he
:
wherein
there
is
need
of
an
other
explanation
to
expound
this
;
such
are
the
mazes
of
this
mans
mysteries
;
for
first
,
the
question
is
concerning
justifying
faith
,
whether
it
hath
any
fruits
or
effects
to
be
known
by
?
the
answer
is
given
out
of
an
historicall
faith
in
beleeving
the
truth
of
the
Scriptures
:
the
former
concernes
particular
assurance
of
faith
and
grace
;
the
later
,
only
the
generall
testimony
of
the
word
concerning
such
things
:
wherein
there
is
great
difference
;
for
many
are
perswaded
of
the
truth
of
the
Scriptures
,
that
have
no
assurance
at
all
of
their
own
salvation
;
yea
the
very
Devills
,
beleeve
and
tremble
,
Jam.
2.19
.
the
one
is
not
by
grace
,
but
by
the
evidence
of
truth
,
which
they
cannot
withstand
,
the
other
is
by
a
speciall
work
of
the
holy
spirit
;
but
here
in
this
reason
of
his
is
layd
a
false
supposition
for
a
ground
,
viz.
that
as
by
a
bare
perswasion
we
beleeve
the
contents
of
the
Scriptures
to
be
true
;
so
by
a
bare
perswasion
we
are
assured
of
the
truenesse
of
our
faith
and
our
owne
salvation
.
For
albeit
we
grant
a
certain
reflect
act
,
of
saving
faith
in
the
true
beleever
,
whereby
he
is
oftentimes
fully
perswaded
of
his
standing
in
the
state
of
grace
;
yet
withall
,
we
affirme
,
that
this
perswasion
is
not
[
*
](A08318-e12490-b)
*
See
righteous
mans
assurance
by
Mr.
Rogers
fully
of
this
point
,
pag.
17.18
,
&c.
alone
,
but
hath
certaine
effects
,
and
concommitants
proper
to
it selfe
,
wherby
it
may
be
knowne
and
distinguished
,
or
discerned
from
a
groundlesse
presumption
and
bare
conceit
,
else
may
the
most
carnall
persons
;
yea
the
vilest
men
,
perswade
themselves
(
as
often
they
do
)
of
the
favour
of
God
,
and
salvation
to
come
,
when
there
is
no
such
matter
belonging
to
them
;
such
was
the
perswasion
of
those
Iewes
,
that
boasted
themselves
,
not
only
to
be
the
seed
of
Abraham
,
but
the
children
of
God
:
when
as
our
Saviour
told
them
plainly
,
Examine
your selves
,
whether
ye
be
in
the
faith
,
prove
your
owne
selves
,
How
dangerous
a
doctrin
then
hath
this
man
broached
in
the
Church
;
by
teaching
men
to
rest
only
upon
a
bare
perswasion
of
their
beleeving
without
any
further
search
,
or
tryall
;
withall
,
taxing
and
bitterly
censuring
,
those
Ministers
,
that
in
their
teaching
urge
and
require
,
any
signes
,
fruits
,
or
effects
of
faith
and
grace
,
in
all
,
that
professe
themselves
to
be
beleevers
,
as
he
doth
in
this
manner
,
and
in
these
very
termes
.
They
tell
them
(
viz.
the
people
)
that
they
must
take
heed
they
be
not
deceived
,
for
many
are
deceived
with
false
faith
,
for
true
;
and
therefore
they
must
look
it
be
of
the
right
[
*
](A08318-e12650-b)
*
This
is
deridingly
spoken
kind
:
and
if
it
be
then
they
tell
them
,
that
these
,
and
these
signes
will
follow
;
a
change
of
the
life
,
uprightnesse
of
heart
,
and
universall
obedience
to
the
commandements
of
God
,
and
such
like
,
else
their
faith
is
but
a
fancy
,
&c.
pag.
29.
8.
ASSERTION
.
Faith
is
the
only
signe
of
salvation
.
Explication
.
THis
he
thus
explaineth
,
that
faith
is
the
only
infallible
evidence
to
a
beleevers
own
soule
of
his
salvation
,
which
is
all
hee
saith
to
it
,
and
that
not
very
true
;
for
St.
Iohn
makes
love
an
infallible
signe
,
and
evidence
to
a
mans
own
soule
of
salvation
.
We
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
brethren
,
1
Ioh.
3.14
.
(
which
place
was
noted
in
the
margin
,
but
he
would
not
touch
it
)
and
S.
Paul
makes
the
sanctification
of
the
spirit
,
and
beleefe
of
the
truth
,
infallible
evidences
of
election
and
salvation
,
2.
Thes.
2.13
.
but
these
things
are
utterly
against
his
Gospell
,
and
profession
both
,
therefore
he
medles
not
with
them
.
9.
ASSERTION
.
The
new
Creature
,
is
only
faith
in
Christ
.
Explication
.
HIs
explanation
is
,
that
the
new
Creature
is
only
the
true
beleever
in
Christ
;
as
if
the
subject
,
and
the
habit
,
the
beleever
,
and
his
faith
were
all
one
,
and
the
very
same
thing
:
by
such
explanations
a
man
may
say
any
thing
,
which
I
wish
his
disciples
to
observe
,
that
they
may
see
what
gudgions
they
swallow
from
this
new
Apollo
with
his
riddles
.
10.
ASSERTION
.
Regeneration
is
not
to
bee
tryed
by
any
other
fruits
,
effects
,
or
signes
,
but
only
by
faith
,
wherin
it
consisteth
.
Explication
.
HErein
he
quarrells
,
first
,
at
the
citing
of
the
words
,
as
his
Gospel
grounds
;
next
that
they
are
changed
from
wherby
it
is
attained
,
to
wherein
it
consists
;
which
are
nothing
else
but
shifts
and
cavills
:
for
the
words
are
expressed
under
his
owne
hand
,
and
agree
with
his
former
Assertion
;
that
the
new
creature
is
only
faith
in
Christ
:
and
that
faith
is
not
to
be
tryed
by
signes
,
or
effects
,
which
is
the
substance
of
what
he
here
delivereth
:
and
in
his
explanation
he
thus
dischargeth
himselfe
;
that
,
Regeneration
hath
no
infallible
tryall
for
a
mans
owne
assurance
,
but
only
by
the
truth
of
his
faith
;
this
is
his
meaning
,
and
this
not
very
sound
;
for
is
not
every
saving
grace
,
every
effectuall
work
of
the
holy
spirit
,
11.
ASSERTION
.
Sanctification
is
not
by
the
spirit
in
our selves
,
but
only
in
Christ
;
shewed
in
acts
,
and
not
in
the
habits
of
grace
.
Explication
.
THis
whole
assertion
,
he
acknowledgeth
to
be
his
own
,
without
any
exception
;
wherein
,
(
according
to
his
words
)
he
denyeth
sanctification
by
the
spirit
of
God
,
and
all
habits
of
grace
;
but
in
what
mysticall
sense
;
and
in
what
construction
,
his
explanation
will
declare
;
which
is
thus
.
Sanctification
is
not
in
our selves
,
that
is
,
in
the
flesh
,
but
only
as
we
are
in
union
with
Christ
,
and
by
the
spirit
only
,
as
we
understand
it
of
its
operations
,
by
mortification
,
or
quickning
these
our
mortall
bodies
,
yet
not
so
in
us
as
mingled
with
uncleannesse
,
but
as
distinct
absolutely
from
the
flesh
;
as
being
an
other
nature
,
yea
a
participation
of
the
Divine
nature
,
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
;
which
yeeldeth
no
new
habits
in
the
flesh
,
as
if
that
were
changed
or
renewed
,
but
is
subsisting
of
it selfe
,
that
it
is
of
power
to
manifest
it selfe
,
by
acts
of
quickning
,
and
reviving
,
and
enabling
this
mortall
flesh
,
as
the
life
of
Iesus
in
it
,
&c.
neither
is
it
the
sanctified
person
that
hath
any
habit
of
grace
in
his
flesh
,
but
the
Lord
Jesus
dwelling
in
him
,
doth
put
forth
the
bright
beames
of
his
glory
,
in
such
vertues
,
as
do
best
fit
the
time
and
place
in
which
he
lives
,
Rom.
8.9
.
2
Cor.
1.8
,
9.
Here
is
his
mysterie
,
tending
as
much
to
the
edification
of
the
people
,
as
if
he
had
read
to
them
a
Lecture
of
Arabick
,
or
cast
dust
in
their
eyes
to
make
them
see
;
for
first
,
he
denies
sanctification
to
be
by
the
spirit
in
ourselves
;
then
he
grants
it
to
be
in
our selves
,
but
not
in
the
flesh
;
then
it
is
by
the
spirit
as
we
understand
it
of
his
operations
;
yet
there
are
no
new
habits
in
the
flesh
,
as
if
that
were
changed
at
all
;
but
then
,
that
it
doth
quicken
our
mortall
bodies
,
and
yet
not
as
joyned
with
the
flesh
,
but
absolutely
distinct
by
it selfe
,
it
sendeth
forth
Acts
as
the
life
of
Iesus
in
it
,
wherin
he
utterly
denyeth
regeneration
,
sanctification
or
any
change
of
nature
at
all
in
the
sanctified
person
;
who
only
is
sanctified
by
the
presence
of
Christ
in
him
,
(
which
hee
calls
his
union
with
Christ
)
but
not
by
any
reall
work
of
the
spirit
in
any
faculty
of
the
soule
,
nor
by
any
change
at
all
wrought
in
the
heart
,
but
it
remaines
as
carnall
and
sensuall
,
as
it
was
before
the
spirits
entrance
:
a
strange
and
monstrous
peece
of
doctrin
,
It
s
a
thing
to
be
considered
what
the
new
creature
is
,
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
,
for
it
is
a
partaking
of
the
godly
nature
,
and
such
are
as
perfect
as
ever
they
shall
be
,
(
although
not
in
manifestation
,
)
and
yet
the
old
man
is
as
imperfect
,
as
ever
it
was
:
for
the
new
creature
is
not
the
mutation
or
change
of
the
understanding
from
darknesse
to
light
,
for
then
there
should
no
darknesse
remaine
:
Sound
reasoning
à
nen
perfecto
ad
nihil
.
nor
a
change
of
the
will
from
crooked
to
streight
,
for
then
should
no
perversenesse
remaine
;
nor
any
ordering
of
the
same
affections
,
for
so
all
disorder
were
put
away
;
nor
yet
a
change
of
the
memory
,
for
so
were
the
memory
without
defect
:
for
,
this
understanding
,
will
,
affections
,
memory
,
and
the
rest
are
gifts
from
heaven
,
and
must
of
necessity
be
perfect
,
without
any
defect
or
superfluity
,
for
our
first
generation
as
borne
of
parents
is
totally
fallen
,
and
cannot
be
recovered
here
:
but
our
regeneration
is
wholly
perfect
,
and
can
never
be
corrupted
,
or
sinne
againe
;
for
take
it
in
the
parts
,
what
is
repentance
,
or
faith
,
or
love
,
or
joy
,
or
any
of
the
rest
,
are
they
not
the
gifts
of
God
?
and
are
not
Gods
gifts
all
perfect
and
without
blemish
?
These
being
distinct
in
our
minds
,
as
the
divine
,
and
humane
natures
of
Christ
in
that
one
person
;
we
shall
not
impute
[
*
](A08318-e13380-b)
*
Yet
David
said
;
I
have
sinned
,
Psal.
51.
our
sinnes
to
our selves
,
nor
yet
our
good
so
confusedly
,
as
in
times
past
:
the
flesh
or
old
man
shall
have
no
glory
of
any
good
is
done
,
nor
the
spirit
or
new
man
,
any
shame
of
the
evill
or
sinne
,
that
the
flesh
commits
;
it
will
nt
only
enable
us
to
know
our
owne
estates
,
but
the
holy
Scriptures
;
and
we
shall
see
the
vanity
,
and
folly
of
the
most
(
if
not
all
)
writers
,
who
put
all
the
work
upon
the
change
,
wrought
in
this
flesh
,
which
can
never
bee
changed
.
So
strange
a
piece
of
stuffe
,
as
I
think
need
no
further
opening
or
confuting
to
them
that
have
understanding
;
but
for
such
as
are
blinded
with
partiality
,
I
would
propose
but
these
few
Quaeres
to
consider
off
,
and
resolve
by
Scripture
.
1.
Whether
the
Divine
and
humane
natures
of
Christ
,
be
fit
instances
in
this
case
:
seeing
his
divine
nature
contained
the
fulnesse
of
the
God-head
,
and
his
humane
nature
was
perfect
and
without
spot
of
sin
,
Col.
2.9
.
1
Pet.
1.19
.
especially
propounding
it
(
as
he
doth
)
without
exception
or
difference
of
nature
or
persons
,
between
him
and
us
,
as
if
the
case
were
in
manner
one
,
and
the
resemblance
in
all
things
equall
;
which
may
open
a
gap
to
many
blasphemous
errors
,
about
the
union
,
and
the
natures
themselves
.
2.
Whether
the
creation
of
the
world
,
of
nothing
,
be
a
resemblance
in
all
things
sutable
(
as
he
also
makes
it
)
to
the
work
of
regeneration
?
seeing
there
was
no
praeexistent
matter
at
all
to
work
upon
,
but
the
very
substances
were
created
:
here
is
matter
praeexistent
,
as
the
understanding
,
will
,
and
affections
;
only
new
qualities
are
created
in
them
from
what
they
had
before
:
by
which
meanes
the
same
faculties
are
made
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
weapons
of
righteousnesse
to
God
,
3.
Whether
the
flat
deniall
of
any
mutation
,
or
change
in
the
understanding
,
will
,
and
affections
,
be
not
a
plaine
deniall
of
regeneration
,
and
sanctification
by
the
spirit
?
and
if
it
be
;
why
then
doth
he
or
they
talke
at
any
time
of
either
of
them
,
as
if
they
granted
that
they
do
not
,
unlesse
it
be
to
colour
,
and
cloak
their
error
with
hypocrisie
?
4.
Whether
to
hold
and
affirme
,
that
the
understanding
will
,
and
affections
of
beleevers
are
[
*
](A08318-e13530-b)
*
See
the
contrary
to
this
,
1
Cor.
13.9
.
ad
finem
.
2
Cor.
3.18
.
Phil.
3.12
.
1
Thes.
3.12
,
&c.
perfect
,
as
also
their
faith
,
love
,
joy
,
and
other
gifts
,
and
that
such
themselves
,
are
as
perfect
here
,
as
ever
they
shall
be
;
is
not
directly
to
oppose
the
Scriptures
and
all
truth
?
yea
to
contradict
himselfe
,
who
saith
we
do
alwaies
grow
in
faith
,
and
love
,
and
answerable
fruits
;
for
that
which
is
already
perfect
can
have
no
bettering
:
or
what
need
have
such
of
the
imputed
righteousnes
of
Christ
(
of
which
these
men
talke
so
much
)
if
they
have
perfection
of
all
things
in
themselves
;
for
to
the
old
man
it
must
not
be
applyed
,
and
the
new
man
is
perfect
already
:
so
they
overthrow
the
maine
grounds
and
Articles
of
Christian
Religion
,
and
put
by
any
need
of
Christ
himselfe
.
Now
the
Lord
deliver
all
his
people
from
such
pernitious
and
damnable
opinions
;
12.
ASSERTION
.
Beleevers
,
when
they
fall
into
any
sin
,
be
it
adultery
or
murther
are
not
to
mourne
or
grieve
,
(
for
that
savours
of
the
flesh
)
but
still
to
rejoyce
,
because
it
is
written
,
rejoyce
evermore
;
and
that
joy
is
the
speciall
means
to
bring
them
out
of
their
sin
.
Explication
.
HEre
is
another
parcell
of
worthy
doctrine
delivered
vivâ
voce
,
at
a
conference
,
and
acknowledged
(
for
the
words
)
to
be
his
own
,
standing
out
to
maintain
them
:
only
hee
gives
us
here
forsooth
,
a
sense
to
understand
the
words
by
;
which
is
,
that
by
sorrow
and
mourning
,
hee
intends
worldly
sorrow
and
desperate
mourning
for
sin
,
that
beleevers
are
not
so
to
mourne
,
but
to
retaine
still
some
hope
in
Christ
;
and
this
he
saith
,
was
all
he
affirmed
at
the
conference
,
but
that
his
words
are
perverted
,
which
if
it
be
so
,
then
hath
he
(
doubtlesse
)
great
wrong
done
to
him
;
but
if
it
be
not
so
,
then
is
he
a
great
lyar
,
and
Seducer
both
.
Now
for
the
proofe
of
this
,
not
only
the
witnesses
present
can
testifie
,
but
the
passages
themselves
do
shew
,
that
we
professedly
maintained
godly
sorrow
for
sinne
;
but
when
hee
with
ingeminations
denyed
all
sorrow
whatsoever
,
there
was
produced
against
him
,
first
,
Eccl.
3.4
.
there
is
a
time
to
mourn
:
and
then
that
of
Peter
,
who
went
out
and
wept
bitterly
,
Luk.
22.62
.
the
former
he
shifted
with
his
wit
;
to
the
later
hee
replyed
,
that
it
was
an
instance
that
fell
not
out
in
an
age
,
so
that
the
question
was
not
about
the
kind
of
sorrow
,
but
of
sorrowing
at
all
,
which
he
opposed
,
and
we
maintained
(
but
farre
was
it
from
the
thoughts
of
any
of
us
,
to
maintain
worldly
or
desperate
sorrow
for
sin
;
)
then
the
reason
that
he
gave
for
his
opinion
was
,
that
we
are
bid
to
rejoyce
evermore
,
1
Thes.
5.16
.
and
that
joy
will
bring
a
man
best
out
of
his
sinne
;
this
is
the
substance
of
what
was
said
about
this
point
.
Therefore
hath
this
man
done
wickedly
in
seeking
to
cast
the
shame
of
his
errours
upon
others
,
shifting
cleane
from
what
he
maintained
to
a
point
of
an
other
kind
;
for
the
colouring
of
which
collusion
he
falls
on
,
with
a
long
invective
against
Ministers
in
generall
,
Saul
,
Achitophel
and
Iudas
destroy
themselves
?
was
it
Legal
teaching
for
pressing
so
much
,
humiliation
and
sorrow
for
sinne
,
as
the
cause
of
so
many
selfe
murthers
,
and
mischiefes
among
men
,
terming
them
Legalists
;
and
their
congregations
pretented
Christian
Assemblies
,
yea
Iewish
and
worse
than
Iewish
Synagogues
,
with
much
to
that
effect
.
Wherein
,
if
any
are
faulty
I
am
not
to
defend
it
:
the
grace
of
Christ
is
surely
,
to
be
published
plainly
,
[
*
](A08318-e13820-b)
*
Being
the
way
of
the
false
prophet
,
and
false
Apostles
.
his
way
to
bee
observed
in
an
extreamity
of
farre
more
dangerous
consequence
?
for
without
all
mourning
and
sorrow
for
sinne
,
what
need
is
there
of
the
comforts
of
the
Gospel
;
what
applying
of
Christ
at
all
?
who
came
only
to
comfort
the
mourners
,
Isai.
61.1
,
2
,
3.
and
calls
such
unto
him
as
travell
,
and
are
heavy
laden
,
Mat.
11.28
.
yea
in
the
regenerate
themselves
that
fall
into
sinne
,
this
is
required
,
Psal.
51.17
.
and
the
holy
Scriptures
commend
this
unto
the
Saints
for
ever
,
as
that
which
worketh
repentance
to
salvation
,
2
Cor.
7.10
.
how
sinfull
then
is
this
mans
doctrine
,
and
pernitious
to
the
soules
of
men
?
who
denies
all
sorrowing
for
the
foulest
crimes
,
teaching
men
to
impute
it
only
to
the
old
man
in
them
,
and
not
to
themselves
,
when
they
fall
into
wickednesse
:
but
there
is
more
remaining
.
13.
ASSERTION
.
Carelesse
Christians
are
the
choisest
beleevers
,
because
they
depend
wholly
upon
Christ
.
Explication
.
THis
Assertion
may
be
known
by
his
livery
,
to
whom
he
belongs
;
even
the
carelesse
master
we
last
mentioned
;
who
like
himselfe
would
have
all
his
followers
to
be
carelesse
also
,
and
they
are
his
choise
beleevers
:
who
ever
prescribed
such
rules
of
loosenesse
,
for
men
to
live
by
,
unlesse
it
were
Epicurus
himselfe
,
the
chiefe
of
Libertines
?
but
it
is
worse
in
this
man
,
in
that
he
seekes
to
ground
them
on
faith
,
and
the
rules
of
the
Gospell
;
for
thus
he
tells
us
;
that
carelesse
is
here
taken
in
a
holy
sense
,
belonging
only
to
those
that
depend
on
Christ
,
because
they
will
not
bee
negligent
in
the
use
of
the
meanes
:
(
which
clause
he
saith
,
should
have
beene
added
to
his
Assertion
)
to
which
I
answer
,
that
the
English
word
carelesse
cannot
properly
be
so
taken
;
seeing
it
signifieth
with
us
a
regardlesse
mind
,
not
heeding
or
esteeming
such
or
such
a
matter
,
and
is
generally
taken
in
the
worst
sense
;
as
when
we
say
a
carelesse
man
,
we
intend
one
that
regards
not
his
manner
of
life
;
And
whereas
he
sends
us
to
the
Scriptures
for
the
warrant
of
his
word
,
which
forbid
al
carefulnesse
in
any
thing
,
as
Phil.
4.6
.
1
Pet.
5.7
.
to
that
I
answer
,
that
the
originall
word
in
those
places
,
doth
not
signifie
all
care
,
heedfulnesse
,
or
providence
in
any
sense
to
condemne
it
;
take
no
thought
;
which
is
not
opposed
to
carelesnesse
,
but
to
that
lawfull
and
provident
care
,
Concerning
his
complaint
:
that
his
words
are
not
fully
expressed
;
I
say
they
are
so
set
down
,
under
his
own
hand
,
as
in
the
Assertion
,
which
is
more
than
was
at
first
,
(
as
one
of
his
followers
told
me
)
that
,
being
only
this
;
carelesse
Christians
,
14.
ASSERTION
.
To
doubt
of
the
favour
of
God
,
after
sinne
committed
,
is
worse
than
the
sin
it selfe
.
Explication
.
THis
Assertion
is
set
down
in
his
own
words
,
and
yet
he
quarrells
at
it
,
and
tells
us
that
in
some
other
places
these
words
are
inserted
[
nourished
by
true
beleevers
]
which
are
stollen
out
to
expose
his
saying
to
derision
:
to
which
I
answer
;
first
,
that
his
Gospell
grounds
and
other
assertions
,
are
so
full
of
variations
,
and
contradictions
,
that
nothing
can
be
alleadged
out
of
one
place
,
without
some
ground
of
cavilling
from
another
;
which
was
his
cunning
to
help
out
by
shifts
and
evasions
,
as
need
required
;
but
what
need
any
man
steale
,
where
there
is
such
store
of
good
stuffe
as
in
his
rudiments
.
Secondly
,
admit
these
words
,
doubtings
nourished
,
&c.
yet
,
doth
it
not
help
him
that
condemnes
all
doubtings
in
such
,
simply
,
without
limitation
,
as
being
the
fruits
of
unbeleefe
,
the
greatest
sin
under
the
Gospell
;
for
the
nourishing
of
doubtings
doth
but
aggravate
what
in
it selfe
is
evill
.
To
the
point
them
,
I
say
,
that
although
doubtings
proceeding
from
unbeleefe
simply
considered
,
are
great
evills
,
and
to
be
striven
against
,
by
true
beleevers
:
yet
in
such
cases
as
we
speak
of
;
revolts
and
relapses
into
foule
and
scandalous
sins
of
the
same
or
other
kinds
,
by
such
as
professe
themselves
to
be
beleevers
;
there
is
somewhat
more
to
be
considered
:
for
first
,
as
concerning
the
fact
it selfe
,
it
is
certaine
the
Lord
doth
not
favour
evill
,
but
abhorre
it
,
though
in
his
own
children
,
2
Sam.
11.27
.
2.
For
their
owne
parts
they
may
well
,
in
such
cases
doubt
and
question
their
owne
sincerity
,
when
their
sins
are
scandalous
,
and
often
committed
,
seeing
there
is
not
faith
nor
grace
sufficient
to
withstand
their
lusts
,
but
they
live
in
them
,
Rom.
6.18
.
1
Ioh.
3.9
.
3.
They
may
well
doubt
and
question
the
favour
of
God
towards
them
,
if
not
in
the
main
,
yet
for
the
present
in
this
particular
,
of
a
scandalous
sin
till
it
be
repented
of
,
and
so
forgiven
,
Psa.
6.1
.
Psa.
32.3
.
Psa.
38.3
.
so
that
in
such
cases
,
some
doubtings
are
not
only
lawfull
,
but
expedient
,
and
necessary
,
our
hearts
being
deceitfull
;
but
against
all
these
considerations
,
utterly
to
condemn
all
doubtings
in
the
case
of
scandalous
sinning
,
without
any
limitation
of
the
sins
,
or
time
of
continuance
in
them
,
as
he
doth
,
how
dangerous
a
thing
it
is
?
for
hereby
that
may
easily
come
to
passe
,
which
the
Lord
so
vehemently
protested
against
in
his
people
,
to
swear
falsly
,
to
steale
,
murther
,
commit
adultery
,
&
such
like
,
&
come
into
the
house
of
God
and
say
they
are
delivered
,
to
doe
such
abominations
,
which
are
called
lying
words
.
Ier.
7.8
.
as
also
that
fearefull
state
of
the
presumptuous
sinner
described
,
Deut:
29.19
.
which
comes
by
such
flattering
and
blessing
a
mans
selfe
in
his
heart
,
when
his
deeds
are
wicked
,
15.
ASSERTION
.
It
is
as
easie
to
beleeve
remission
of
sins
,
as
to
make
confession
of
them
.
Explication
.
ALL
is
easie
to
this
man
,
who
hath
found
out
an
easier
way
to
heaven
(
if
wee
may
beleeve
him
)
than
ever
was
knowne
before
,
or
is
safe
to
follow
now
.
It
s
as
easie
to
beleeve
remission
of
sinnes
as
to
make
confession
of
them
.
But
how
doth
he
explaine
this
Oracle
?
suspecting
(
it
seemes
)
some
flaw
in
the
matter
,
he
hath
altered
the
words
,
16.
ASSERTION
.
Christ
is
involved
in
every
proverb
of
Salomon
.
Explication
.
THis
Assertion
(
as
he
saith
)
needeth
no
explanation
at
all
;
only
to
justifie
the
truth
,
wee
must
take
this
Argument
from
him
.
The
wisdome
or
power
of
God
is
involved
in
every
Proverb
of
Salomon
.
Christ
is
that
wisdome
and
power
of
God
1
Cor.
1.24
.
Ergo.
Let
the
Reader
here
take
notice
,
that
at
the
conference
when
this
Assertion
was
discussed
,
wee
propounded
this
sense
to
him
;
that
as
Christ
was
the
wisdome
of
God
;
so
he
might
be
said
to
be
involved
in
the
Proverbs
of
Salomon
,
wherein
his
wisdome
shineth
.
But
not
as
hee
is
a
sacrifice
for
sinne
,
in
which
sense
he
maintained
it
;
but
that
former
he
utterly
rejected
as
not
sufficient
,
yet
now
hee
makes
it
his
owne
and
his
only
Argument
,
to
convince
(
as
he
saith
)
the
Accuser
.
These
are
the
common
tricks
of
this
Seducer
,
for
had
he
rested
on
the
former
sense
,
we
had
not
at
all
differd
.
Now
the
ground
hee
then
layed
was
,
that
to
him
give
all
the
Prophets
witnesse
.
Acts
10.43
.
John
5.39
.
but
Salomon
was
a
Prophet
;
Ergo
,
he
is
involved
in
every
Proverb
of
his
:
which
how
well
it
followeth
I
need
not
shew
to
them
that
have
understanding
,
for
neither
do
the
Prophets
in
every
part
of
their
prophesies
so
mention
Christ
;
(
having
many
other
historicall
matters
inserted
for
the
time
)
nor
yet
Salomon
,
who
though
he
speak
of
Christ
in
the
8.
and
9.
Chapters
&c
yet
not
in
every
proverb
of
his
(
if
in
any
)
in
that
sense
,
but
of
other
morall
matters
,
and
wholsome
counsells
necessary
to
bee
knowne
in
their
place
.
Why
then
this
man
should
produce
such
a
position
,
not
knowne
before
,
I
see
not
,
unlesse
to
perswade
his
followers
of
a
greater
insight
he
had
in
the
Scriptures
than
other
men
(
being
most
vain-glorious
)
and
to
carry
the
palme
for
a
Preacher
of
Christ
.
But
it
followes
.
17.
ASSERTION
.
The
15.
Psal.
is
only
a
description
of
Christ
:
and
the
beatitudes
,
Mat.
5.
only
belong
to
him
;
and
to
no
man
,
that
ever
was
or
shall
be
,
because
all
men
are
vanitie
.
Explication
.
THe
perfections
(
he
saith
)
required
in
the
15
Psal.
and
in
all
other
Scriptures
of
like
nature
,
are
not
,
nor
shall
bee
found
in
any
man
,
but
by
their
union
with
Christ
,
for
that
all
men
severd
from
Christ
are
vanity
,
for
proofe
whereof
he
citeth
Rom.
8.1
,
2.
and
1
Cor.
1.30
this
is
his
full
explanation
,
wherein
hee
hath
also
kept
his
custome
of
fraud
and
deceit
,
as
before
,
for
this
sense
was
then
propounded
unto
him
that
the
15.
Psalme
was
a
description
,
not
of
unregenerate
persons
,
but
of
beleevers
,
&
such
as
in
the
phrase
of
Scripture
were
stiled
righteous
men
,
to
whom
the
promises
of
life
(
through
Christ
)
did
appertaine
;
no
man
,
no
man
,
that
ever
was
,
or
would
bee
:
the
like
also
he
affirmed
of
Psa.
119.1
.
and
Matth.
the
5th
.
and
now
he
comes
and
acquaints
us
that
all
our
perfections
are
by
our
union
with
Christ
,
and
without
him
we
are
vanity
,
which
is
his
ground
.
Is
not
this
to
dally
with
the
word
of
God
,
and
to
mock
and
abuse
his
servants
?
the
question
being
whether
those
descriptions
belonged
to
any
men
in
any
sense
;
which
he
denyed
,
referring
them
only
unto
Christ
,
which
now
hee
seeks
to
shift
off
with
an
evasion
.
But
it
is
to
be
suspected
that
in
all
this
,
he
hath
a
further
meaning
,
than
he
is
willing
to
disclose
,
which
is
,
that
Christ
(
of
whom
he
speaks
)
is
but
the
new
Creature
,
or
new
man
in
us
,
who
is
endued
with
such
perfections
,
that
he
is
able
of
himselfe
,
to
send
forth
bright
beames
of
glory
,
and
to
act
,
such
acts
of
grace
in
us
,
as
are
proper
to
his
nature
,
in
whom
are
all
things
perfect
,
aswell
faculties
,
as
gifts
;
seeing
he
useth
the
same
phrases
(
as
before
)
of
union
,
and
perfection
,
and
then
is
his
sense
most
corrupt
,
familisticall
,
and
abominable
,
for
which
see
what
is
written
on
the
11.
Assertion
.
It
followes
.
18.
ASSERTION
.
The
saying
of
Salomon
;
Rejoyce
in
the
wife
of
thy
youth
,
is
not
meant
of
a
mans
wife
,
but
of
Christ
;
because
he
can
satisfie
us
at
all
times
.
Explication
.
THis
is
a
branch
of
the
former
Assertion
,
that
Christ
is
involved
in
every
Proverb
of
Salomon
,
therefore
in
this
place
,
which
he
also
calleth
a
Proverb
;
though
(
I
suppose
)
unfitly
,
and
explaines
himselfe
thus
:
that
no
man
in
the
spirits
sense
,
can
rejoyce
,
but
by
his
joy
in
Christ
,
and
that
hee
alone
can
satisfie
us
,
&c.
wherin
,
first
,
he
hath
altered
and
perverted
the
meaning
of
the
Scripture
,
and
the
purpose
of
the
holy
Ghost
,
which
is
dehorting
men
from
strange
women
,
to
direct
them
(
as
a
remedy
)
to
the
love
of
their
own
,
Out
of
his
belly
shall
flow
Rivers
of
living
water
,
Ioh.
7.38
.
to
be
taken
out
of
those
of
Salomon
;
Drink
waters
out
of
thine
owne
Cisterne
,
Pro.
5.15
.
all
which
his
followers
take
up
with
admiration
,
wondring
at
the
sublimity
of
the
mans
understanding
:
but
heare
further
.
19.
ASSERTION
.
It
is
too
great
presumption
for
any
Minister
,
to
undertake
the
exposition
of
any
whole
book
in
the
Scriptures
,
because
he
cannot
shew
how
Christ
is
involved
in
every
part
.
Explication
.
AS
in
warres
,
besides
the
maine
preparations
there
are
usually
appointed
some
succours
and
supplies
to
be
in
store
,
if
need
require
:
so
hath
this
cunning
man
certain
succours
in
his
polemicall
proceedings
to
help
himselfe
withall
;
for
wheras
he
had
affirmed
(
as
one
of
his
grounds
)
that
Christ
is
involved
in
every
sentence
of
Scripture
,
and
in
every
Proverb
of
Salomon
;
lest
he
should
be
taken
tripping
in
his
expositions
,
and
unable
to
shew
what
he
maintaines
;
he
tells
us
,
that
yet
perhaps
it
may
not
bee
shewed
,
nor
proved
in
many
places
,
and
for
that
cause
it
is
a
very
great
presumption
to
meddle
with
those
places
at
all
,
or
to
adventure
upon
the
exposition
of
any
whole
book
in
the
Bible
:
by
which
meanes
he
thinkes
to
stave
off
,
the
incroaching
of
the
enemy
,
and
to
save
(
at
least
)
his
credit
,
at
any
time
,
which
device
and
skill
hee
also
sheweth
in
defence
of
most
of
his
Tenents
.
But
if
it
be
so
,
that
no
Scriptures
may
be
handled
by
Gospell
Ministers
,
save
only
such
,
as
speak
directly
and
immediatly
of
Christ
,
as
the
great
sacrifice
for
sinne
;
then
,
a
great
part
of
some
whole
bookes
in
the
Bible
may
not
be
medled
withall
;
as
of
the
book
of
Genesis
,
of
Samuel
,
of
the
Kings
and
Chronicles
,
Ezra
,
Nehemiah
,
Ester
,
Iob
,
most
of
the
Proverbs
,
much
of
the
Prophets
,
and
generally
all
those
passages
that
are
meerely
hystoricll
for
that
time
,
and
of
morall
use
,
of
which
there
is
much
every
where
dispersed
,
not
in
the
Old
restament
alone
but
in
the
New
.
So
that
according
to
this
mans
opinion
,
a
great
part
of
the
holy
Scriptures
are
penned
in
vaine
,
20.
ASSERTION
.
Every
true
beleever
(
howsoever
it
seemes
)
doth
alwayes
grow
in
faith
and
love
,
and
answerable
fruits
.
Explication
.
THe
very
questioning
of
the
truth
of
this
point
makes
the
man
to
stamp
and
startle
:
proclayining
to
all
the
world
,
that
this
truth
shall
stand
,
and
stare
for
ever
in
the
Accusers
face
,
to
his
shame
here
,
and
condemnation
hereafter
,
without
repentance
;
calling
the
contrary
,
no
lesse
than
blasphemy
,
with
such
other
expressions
of
his
well
temperd
zeale
.
But
yet
he
pretends
notwithstanding
some
grounds
for
what
he
holds
in
the
generall
,
as
that
,
such
are
planted
by
living
waters
,
their
root
is
living
,
and
Christ
doth
continually
water
them
,
their
course
is
as
the
Sunne
,
and
they
have
the
promise
of
increasing
:
which
though
it
doth
not
alwayes
appeare
outwardly
,
yet
inwardly
it
is
done
.
To
which
I
therefore
answer
and
that
out
of
the
same
resemblances
,
that
neither
doth
every
herb
,
or
plant
,
or
tree
,
continually
thrive
or
grow
,
or
beare
fruit
that
s
so
planted
:
nor
yet
is
the
fault
in
the
influences
of
heaven
,
Now
what
blasphemy
is
in
all
this
,
that
the
man
should
make
such
an
outcry
at
the
matter
and
threaten
damnation
without
repentance
to
him
that
holds
such
an
opinion
,
especially
hee
having
so
notably
crossed
himselfe
(
as
hee
hath
)
in
another
position
:
affirming
that
a
man
may
bee
a
true
beleever
,
and
yet
for
a
time
,
have
neither
humility
,
love
,
21.
ASSERTION
.
No
man
can
say
,
he
doth
love
his
brother
,
till
he
hath
laid
downe
his
life
for
him
:
neither
can
we
our selves
say
,
wee
love
the
brethren
,
but
we
may
say
of
others
,
that
they
doe
.
So
expounding
,
1.
Iohn
3.14
.
Explication
TO
this
hee
saith
,
that
no
man
can
truly
say
hee
doth
love
his
brother
,
till
hee
hath
triall
of
his
own
love
;
neither
may
beleevers
say
,
without
vaine
ostentation
,
that
they
do
so
;
but
yet
they
may
perceive
that
others
doe
so
,
and
that
of
Saint
Iohn
,
is
to
bee
understood
in
that
sense
;
this
is
his
explanation
whrein
he
keeps
his
wonted
manner
of
contradiction
.
For
first
he
tells
us
;
that
no
man
can
truly
say
he
loves
his
brother
,
till
he
hath
triall
of
his
love
,
(
which
is
by
death
.
)
Secondly
,
that
beleevers
cannot
say
at
all
(
without
ostentation
)
that
they
doe
so
,
which
ostentation
is
forbidden
Rom.
3.27
.
by
which
it
followes
that
it
is
not
lawfull
for
any
man
at
all
to
say
he
truly
loves
his
brother
,
untill
he
be
dead
,
&
then
(
I
suppose
)
he
will
hardly
be
able
to
say
it
,
that
any
shall
heare
him
;
yet
if
he
could
speak
so
,
when
he
is
dead
,
it
must
be
vaine
ostentation
too
,
and
so
never
lawfull
at
all
.
But
why
must
it
be
vain
ostentation
for
a
beleever
(
on
any
occasion
)
to
professe
his
love
unto
the
Saints
?
the
Prophet
David
openly
professed
it
Psal.
16.3
.
I
beleeve
without
any
vaine
ostentation
;
so
doth
Saint
Paul
2
Cor.
12.15
.
Phil.
1.8
.
and
so
doth
Peter
unto
our
Lord
.
Iohn
21.17
.
and
is
not
taxed
with
any
vaine
ostentation
in
it
,
may
we
assure
our
hearts
before
God
of
a
good
estate
hereby
(
as
Saint
John
speaks
)
and
yet
not
mention
it
to
our
comfort
before
men
?
James
,
Chap.
2.20
.
But
for
that
of
the
Apostle
Rom.
3.27
.
it
s
only
intended
against
all
glorying
in
the
sight
of
God
in
regard
of
works
or
grace
in
the
case
of
justification
,
which
is
not
questioned
here
,
nor
ought
,
that
way
.
It
's
a
very
vaine
cavill
.
But
that
conceit
,
of
knowing
that
others
have
this
love
in
them
,
and
not
our selves
,
is
beyond
all
imagination
of
any
reasonable
man
.
For
seeing
love
is
a
grace
that
may
be
counterfeited
(
as
well
as
any
other
,
)
and
that
all
outward
seemings
may
be
there
,
and
in
them
;
in
whom
the
grace
it selfe
is
not
in
truth
:
how
can
any
be
certainly
assured
of
anothers
sincerity
herein
;
And
thus
much
of
these
worthy
Assertions
,
which
I
have
gone
over
not
so
much
to
satisfie
or
instruct
those
that
have
understanding
(
the
points
being
so
grosse
)
as
to
discover
his
fraud
and
deceit
that
seekes
to
cloke
,
and
cover
them
with
his
mists
,
that
they
may
not
be
perceived
of
any
:
especially
,
those
weaklings
,
which
have
beene
transported
by
him
,
may
no
longer
take
Mercury
,
for
meat
,
I
meane
false
and
dangerous
Doctrine
,
for
true
and
wholsome
food
of
the
soule
.
Wherein
all
may
see
,
how
justly
he
hath
taxed
such
for
slanderers
,
and
false
accusers
that
have
charged
him
withholding
the
fore-named
opinions
.
Concerning
the
five
Cautions
.
UNto
the
Assertions
before
rehearsed
,
there
were
annexed
also
(
because
of
the
deceitfulnes
of
the
Seducer
)
certaine
Cautions
to
the
Reader
,
as
to
beware
.
1.
Of
his
Contradictions
in
his
various
Gospel
grounds
.
2.
Of
his
fallatious
interpretations
of
Scripture
.
3.
Of
his
protestations
.
4.
Of
his
riddles
.
5.
Of
his
fawning
,
and
enticing
speeches
;
the
discovery
whereof
hath
made
him
to
startle
as
a
malefactor
hid
in
the
dark
,
the
light
approaching
.
For
as
a
man
suddenly
awakened
in
a
distemper
,
hee
falls
to
rayling
,
and
raving
at
him
that
's
next
him
:
venting
little
else
than
foule
language
,
and
lyes
.
Which
are
best
answered
with
silence
.
Yet
lest
this
should
be
deemed
only
an
evasion
.
I
answer
briefly
.
To
the
first
:
If
the
instances
there
given
be
not
sufficient
,
let
the
Reader
look
back
upon
the
Assertions
.
And
see
how
well
they
doe
accord
,
especially
the
second
,
and
the
twentieth
,
as
he
hath
expounded
them
.
To
the
second
.
Let
all
his
writings
,
and
this
very
book
,
be
witnesse
how
soundly
he
interpreteth
,
and
understandeth
the
holy
Scriptures
,
especially
his
16
and
17
Assertions
,
differing
from
all
Expositors
.
To
the
third
,
about
his
protestations
,
the
very
instance
it selfe
,
is
sufficient
to
shew
his
unfaithfulnes
,
compared
with
all
his
opinions
.
To
the
fourth
,
about
his
riddles
,
let
the
instances
themselves
shew
the
truth
of
what
I
alledge
.
To
the
fift
,
about
his
fawning
;
let
all
his
acquaintance
speak
what
language
he
commonly
used
,
till
he
was
provoked
;
yea
,
what
Crocodiles
teares
hee
would
often
shed
,
to
gaine
his
prey
,
and
to
deceive
the
simple
.
But
for
his
insolencie
and
pride
,
let
his
rude
,
and
unseemly
demeanour
towards
his
(
then
)
Soveraigne
Lord
King
James
:
Of
his
Rule
of
faith
.
COncerning
his
Rule
of
faith
.
Which
hee
hath
added
by
way
of
supplement
,
to
the
end
of
his
book
,
it
shewes
only
that
he
was
sick
of
pride
,
&
would
have
vented
some
extraordinary
matter
if
he
had
knowne
what
;
But
for
conclusion
,
I
would
gladly
admonish
(
if
they
would
be
admonished
)
all
the
followers
and
admirers
of
this
man
,
before
they
follow
him
any
further
,
to
consider
striously
with
themselves
these
few
things
,
upon
the
premises
.
First
,
the
evill
condition
,
and
quality
of
the
man
himselfe
,
discovered
in
divers
enormities
of
the
fou
lest
nature
,
as
,
lying
in
the
highest
degree
,
rayling
,
scoffing
,
lasciviousnesse
,
audatious
perverting
of
Scripture
,
levity
and
unconstancie
,
turning
from
one
opinion
to
another
,
as
the
yeare
turned
about
,
but
never
setling
in
the
truth
.
All
which
are
most
unbeseeming
a
man
that
took
upon
him
to
be
the
only
Patron
of
the
truth
,
and
finder
out
of
the
mystery
of
the
Gospel
,
the
Lord
never
[
*
](A08318-e16050-b)
*
They
are
vessels
of
choise
.
Acts
9.15
.
using
such
instruments
for
such
purposes
.
Secondly
,
the
dangerous
nature
of
the
opinions
themselves
,
as
,
First
,
concerning
the
use
of
the
moral
.
Law
of
God
,
that
the
same
is
utterly
abrogated
,
and
made
void
,
by
the
comming
in
of
the
Gospell
:
Secondly
,
that
there
is
no
regeneration
or
sanctification
by
the
spirit
of
God
,
nor
any
habits
of
Grace
at
all
:
Thirdly
,
that
there
is
no
place
for
repentance
,
humiliation
,
or
sorrow
for
sinne
in
a
beleever
,
but
all
joy
:
Fourthly
,
that
there
is
no
triall
of
faith
or
grace
by
any
signes
or
fruits
,
but
only
a
resting
upon
a
bare
perswasion
:
Fifthly
,
that
men
must
be
comforted
in
their
faith
,
though
they
have
neither
change
of
life
,
uprightnesse
of
heart
,
nor
conscience
of
obedience
to
the
Commandements
of
God
;
all
which
,
with
their
dependants
are
very
dangerous
points
to
follow
.
Thirdly
,
his
manner
of
maintaining
and
defending
his
Assertions
,
which
is
,
with
evident
forcing
of
the
Scriptures
,
and
manifest
contradictions
with
himselfe
;
instance
in
that
about
growth
in
grace
.
Assertion
the
20th
.
but
chiefly
in
that
of
the
Law
,
standing
in
this
manner
.
-
The
Law
is
a
rule
of
the
flesh
.
-
The
Law
is
not
to
be
preached
to
beleevers
by
Gospell
Ministers
.
-
The
Law
did
once
discover
sinne
,
it
doth
so
no
more
.
-
There
is
no
commission
at
all
,
to
preach
the
Law
,
now
under
the
Gospell
.
-
The
Law
hath
nothing
at
all
to
doe
with
beleevers
.
-
The
Law
is
the
very
rule
of
love
.
-
The
Law
is
of
plentifull
use
to
true
beleevers
.
-
The
Law
discovers
the
greatnesse
of
sinne
.
-
The
Law
is
of
use
to
the
lawlesse
and
unholy
.
-
The
Apostles
preached
the
Law
as
subordinate
to
the
Gospell
.
-
Beleevers
have
most
of
all
to
doe
with
the
Law
.
Which
how
to
reconcile
is
past
my
skill
,
or
(
I
suppose
)
his
own
,
but
that
hee
would
very
like
a
Proteus
as
occasion
was
offered
,
and
turne
in
and
out
for
advantage
.
Lastly
,
that
hee
will
admit
no
difference
betweene
pressing
of
duties
,
as
fruits
of
faith
,
and
preaching
of
justification
by
works
;
whereupon
he
censures
all
such
Ministers
,
(
as
doe
the
former
)
for
Legalists
,
[
*
](A08318-e16370-b)
*
For
which
see
Mr.
Edward
Reinelds
of
the
use
of
the
Law
.
yet
in
an
Evangelicall
way
,
they
both
may
and
ought
,
Christ
being
the
ground
of
all
:
which
being
layed
,
in
all
doctrines
and
exhortations
those
inferences
flow
naturally
from
the
same
,
and
are
to
be
received
and
obeyed
of
every
beleever
;
for
such
was
the
Apostles
method
and
way
,
after
matters
and
grounds
of
faith
,
to
inferre
exhortations
to
duties
,
and
matters
of
practise
,
all
flowing
from
the
same
root
,
which
is
Christ
,
into
whom
,
FINIS
.
Ecce
autem
alterum
.
¶
A
Short
Advertisement
concerning
Mr.
RICE
BOYE
,
as
a
Paralell
to
the
former
.
THis
Master
Boye
having
published
a
very
judicious
peece
of
work
,
about
absolute
prayer
for
temporall
blessings
,
stiled
The
Importunate
Beggar
(
which
was
fully
answered
)
to
shew
himselfe
an
importunate
wrangler
,
hee
sends
forth
his
Reply
to
the
said
answer
,
containing
a
very
Rhapsodie
of
falsities
,
foolish
retortions
,
and
groundlesse
conceits
,
full
of
personall
defamations
,
and
detractions
,
with
little
else
in
it
,
which
therefore
to
answer
againe
,
were
to
be
like
himselfe
,
neither
needs
it
.
[
*
](A08318-e16520-b)
*
He
puts
all
on
a
temporary
faith
.
debile
fundamentum
fefellit
opus
.
Only
whereas
hee
is
pleased
by
way
of
Quaere
to
point
out
his
judgement
,
in
a
matter
of
some
consequence
,
concerning
the
meaning
of
Psal.
91.
as
if
it
secured
all
true
beleevers
from
the
Pestilence
,
(
as
a
branch
of
his
opinion
about
temporalls
)
I
am
willing
thereunto
to
returne
,
some
answer
,
(
if
leave
may
be
given
,
whereunto
I
submit
)
not
so
much
to
satisfie
a
perverse
and
foolish
man
wedded
to
his
owne
conceits
:
as
to
settle
and
resolve
the
mindes
of
any
sincere
and
humble
Christians
,
that
are
therein
doubtfull
,
considering
the
uncomfortablenesse
of
the
opinion
in
this
time
of
visitation
:
which
hath
sorrow
enough
in
it selfe
,
though
it
bee
not
furthered
by
mens
errours
.
Briefly
then
I
answer
.
If
it
doe
appeare
that
the
promises
contained
in
that
Psalme
are
not
litterally
to
be
understood
,
but
in
a
mysticall
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
litterally
to
be
understood
,
appeares
by
these
reasons
.
1.
Because
the
whole
Psalme
(
in
a
manner
)
is
metaphoricall
,
wherein
there
is
mention
of
the
wings
and
feathers
of
the
Almighty
;
of
his
arrowes
:
of
the
hands
of
Angels
:
of
the
snare
of
the
hunter
:
of
treading
upon
the
Lion
,
Dragon
,
and
Aspe
.
Things
not
properly
so
to
bee
taken
;
nor
in
that
manner
ever
accomplished
.
2.
Because
the
promises
all
along
according
to
the
letter
cannot
be
so
applyed
,
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
neere
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
beleever
in
his
going
should
at
any
time
stumble
,
or
if
so
,
yet
not
at
a
stone
,
as
the
Divell
applyed
it
.
Mat.
4.6
.
The
pestilence
must
not
only
not
fasten
upon
their
persons
,
but
not
so
much
as
come
neere
their
dwellings
,
[
*
](A08318-e16750-b)
*
At
the
honse
of
Mr.
Doctor
Chetwind
in
Berckley
before
twenty
witnesses
.
as
this
foolish
man
once
maintained
in
my
hearing
,
out
of
this
Psalme
.
Then
might
also
a
beleever
by
his
faith
,
tread
upon
Lions
,
Dragons
,
and
Aspes
,
(
or
Adders
,
)
without
danger
;
also
it
would
then
follow
that
the
most
faithfull
people
,
must
live
longest
and
be
advanced
in
the
world
,
contrary
to
the
Scriptures
and
all
experience
.
3.
Because
it
is
said
in
the
generall
,
that
no
evill
at
all
shall
befall
such
,
ver.
10.
for
so
they
must
be
exempted
from
all
afflictions
,
Amos
3.6
.
where
they
are
termed
evills
,
(
although
by
the
goodnesse
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
sorrowes
;
not
with
any
mortall
diseases
,
or
sicknesses
,
as
the
Feaver
,
Consumption
or
Pox
;
not
be
hurt
by
any
deadly
weapons
,
as
swords
,
and
speares
(
especially
arrowes
)
unlesse
through
want
of
faith
,
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
himselfe
:
many
godly
and
faithfull
people
in
all
ages
have
been
taken
off
with
this
visitation
:
yea
(
which
is
much
to
be
observed
,
some
in
our
owne
times
,
Quest.
It
may
be
demanded
what
then
is
the
true
sense
and
meaning
of
the
came
?
Answ.
The
summe
and
substance
of
the
Psal.
may
be
comprehended
in
this
assertion
following
.
That
such
as
the
Lord
will
protect
by
his
power
,
Which
exposition
agreeth
:
First
,
Salomon
,
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
continuall
experience
:
Thirdly
,
with
the
judgements
of
the
learned
in
all
times
,
and
of
expositors
upon
this
Psalme
,
heare
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
temporall
good
things
,
have
a
silent
exception
annexed
,
unlesse
the
Lord
shall
see
it
fit
to
doe
otherwise
,
for
causes
knowne
to
himselfe
.
Piscator
.
Fourthly
,
The
contrary
,
what
is
it
but
an
uncouth
and
uncomfortable
errour
,
savouring
of
much
ignorance
in
the
sense
of
the
Scriptures
,
putting
conditionall
promises
for
absolute
,
and
abusing
the
faith
of
the
servants
of
God
,
to
their
great
discouragement
.
To
all
that
feare
God
,
then
,
would
I
direct
this
admonition
,
to
look
there
be
no
plague
in
their
hearts
,
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
Iesus
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
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
Catechisme
,
to
be
informed
in
the
Articles
of
Christian
Religion
;
It
is
an
honour
for
a
man
to
cease
from
strife
:
but
every
foole
will
be
medling
,
Prov.
20.3
.
FINIS
.