Gods eye on His Israel, or, A passage of Balaam, out of Numb. 23, 21 containing matter very seasonable and suitable to the times : expounded and cleared from antinomian abuse, with application to the present estate of things with us / by Tho. Gataker ...

TO THE Religious, Iudicious, and Ingenuous READER: For such should I desire all that read me to be; Religious, that willing to be informed of the truth; Judicious, that able, when held out, to discern it; Ingenuous, that ready, when convinced of it, to ac∣knowledge it.

Or, Because this is matter rather of wish, then of hope, To any READER indifferently; Those especially of mine own Congregation, either untainted, or tainted with Antinomian opinions.

HAving in the course of my ministery a∣mong mine own people delivered, and in conference with others elsewhere decla∣red, my judgement, concerning a passage in Balaams prophecies, much pressed by our Antinomian Teachers, for the proofe of one of their principall Positions, concerning the present estate of justi∣fied

persons, and Gods sight of sinne in them; I have by divers of those, who thereby took notice of it, been since solicited, yea by some of them importuned, to explain it more fully, and to make it more publique. Which motion, albeit I did for some space of time entertain with a deaf eare, as being one well-neere spent, and too well conscious to my self, how unfit, at these yeers, and this weaknesse, (which might justly plead a discharge from such employments) to be drawn forth into the field, and engaged in matter of controversie, fur∣ther then the safety and welfare of mine owne flock might there in be concerned; yet for some considerati∣ons, which I shall not need here to relate, I have at length been induced to condescend to the desires of those, who have herein been so earnest with me. and this the rather, that I might thereby take occasion, to vindicate my selfe from some aspersions, which some of these mens followers have endevoured to fasten upon me; as if I had falsely and unfaithfully related their opini∣on, in the point especially, which they ground on that passage of Scripture here dealt with; whereby they af∣firm, that

God doth not, will not, cannot, in those times, see any sin in any of his justified children.

Which Position, albeit with much confidence they maintain, and with no lesse eagernesse contend for, as hereafter shall be made to appear; yet when it is char∣ged upon them, their disciples are wont to cry out and clamour, that they are belied, wrongfully traduced, and in∣juriously dealt with, as being charged with that, which they neither teach nor maintain. And indeed, to meer stran∣gers, or even to some of their own followers, who be∣ing but novices yet in the schoole of these mysteries, may

chance to boggle and startle somewhat at such asserti∣ons as these, they may peradventure refuse, (as your brokers for Popery are in the like case wont to do with some of their grosser points, as the a 1.1 worship of Images, and the like) to be acknown of that which yet they hold, or at least seem to hold, (for whether they can work their own hearts really to beleeve what in some things they say, may not unjustly be doubted) and, where they may be bolder and freer, stick not b 1.2 na∣kedly, without maske or vail, to propound, and perempto∣rily to avow and maintain as an undeniable truth of God, and a main principle of faith.

Nor is it any marvell, that they should thus do; since that, however c 1.3 truth, as we use to say, seeks no corners, wherein to shroud it selfe, in times of liberty especially, such as at present we live in; d 1.4nor shunneth any thing more, as being of nothing more afraid and ashamed then not to be seen, and to appeare in her own native and naked shape; yet error on the other side, as conscious to it self of its own unsoundnesse, is wont to seek lurking nooks, wherein to lie hid; and starting holes, whereat to slip out; and f 1.5 shifts and sleights, wherewith to disguise it self; shunneth nothing more then the light,e 1.6 and is

mostg 1.7loath to be seen and appear in its own likenesse. and when it is therefore pursued, that it may be atta∣ched and brought forth to light, it either beddeth it self with the Eel in the mud, or with the h 1.8 cuttle-fish, so dis∣coloureth the waters about it, that men seem to have lost the sight of what they even now saw, and to be as if they wotted not what were become of that, i 1.9 which ere∣whiles they deemed themselves to have had, either cleer in their eye, or fast in their hand.

This practise discovered it self over-sufficiently in those k 1.10 three grand patrons and ring-leaders of this faction, what time they were convented before the worthy Committee of the honourable house of Commons in the Star-chamber. Where being required, or reque∣sted rather, to deliver their opinion in divers points then propounded unto them, for the cleering of themselves and the doctrine taught by them, they sought at first by all mean•• to decline giving any answer at all; and, being pressed upon it, when they could not well avoid it, the answer they gave was in such generall, obscure and ambiguous terms conceived, as that they might seem to say somewhat to the point propounded, and yet con∣ceal what their mind might be in the main matter in∣tended.

My chief entendement therefore at present shal be, not so much to debate or discusse the points in controversie be∣tween us and them: (I shall leave that to those that have better abilities and more leisure: and the truth is, that in some particulars their assertions are so grosse, that the

very l 1.11 discovery by uncasing and devesting them of those veils & dressings wherwith their paterouns are wont to disguise them, is refutation sufficient:) but to make manifest and lay open only what it is that they maintain; that it may not be deemed, as their fautors and followers use to affirm, that in dealing with them, we fight but with m 1.12 shadowes and n 1.13 spirits of our own raising, or o 1.14 shoot at a man of straw that our selves have set up, or to hack and hew p 1.15 a post, which insteed of an adversary, when we have none, we have made choyce of, whereon to exercise our arms and our armes.

The question then is, what it is that these men main∣tain, concerning Gods sight of sinne in the faithfull. which (to state aright the controversie, as it stands between them and us) is not either concerning the efficacy of ju∣stification in generall; or concerning Gods sight of sin generally in such as beleeve and are justified; (that which would be observed, to discover the meer impertinency of a multitude of allegations, which out of orthodox autors concerning those points these men heap up to no purpose) but whether God do, or will, or can see sinne in the same manner in persons so qualified and estated now, as in former times he did. In which question we maintain the affirmative, to wit, that God seeth sinne in such as well now, as in former ages he did; they are stiffe for the negative, to wit, that albeit in former ages God did see and take notice of sinne in such, yet in these dayes he doth not, he will not, he cannot so do.

That this is the true state of the controversie between us and them, may appear by a prolix Treatise of this ar∣gument, generally received, and highly esteemed with them, the book beareth this title.

The Honey-comb of free justification by Christ alone: col∣lected out of the meer Authoritie•• of Scripture, and common and unanimous consent of the faithfull Interpreters and di∣spensers of Gods mysteries upon the same; especially as they expresse the excellency of free Iustification.

This is said to have been preached and delivered by Iohn Eaton, while he lived, and was since his decease published in Print by Robert Lancaster: the same man that set out some Sermons of q 1.16 another, now, I hope, with the Lord; which yet, in regard of divers passages too much tending to the countenancing of some of these mens unsound assertions, it may well be wished, had rather died with the Autor, that so the errors, which had escaped him, tho a pious person otherwise, might have rested, if it might be, with his remains.

The main subject of this book is to prove the point a∣bove-mentioned, to which purpose, that we may not mistake him, he maketh r 1.17 a distribution of beleevers or justified persons in regard of their estate in this behalfe according to three distinct times; the time of the Law the time of Iohn Baptist, and the time of the Gospel: the first, glorious; the second, more glorious; the third, most glori∣ous. And if it be demanded, wherein the difference of these degrees of glory in those severall times consisted; he thus laieth it down.

s 1.18 The first time of the Law was glorious; because t 1.19 Iesus Christ was in it; and u 1.20 glorious things are spoken of the City of God that then was▪ yet Christ and those glorious things were veiled and greatly obscured with the bondage and terrors and legall government, not onely of the ceremoniall

law, as the Papists hold, but also of the morall law, whereby sin was severely taken notice of, and also punished sharply in Gods children.

a 1.21 The second time between the Law and the Gospel, to wit, the time of Iohn Baptist, continuing unto the death of Christ, was more glorious then the former; b 1.22 because in it the former legall severity, that then lay upon the Children of God, began now to slack and cease. For altho Iohn laid open their c 1.23 sinnes, and the danger of them; yet we read not d 1.24 of any punishments inflicted on Gods children. whereup∣on tho e 1.25 Peters foul fault of denying and grosse for swearing his Master, and other sinnes were taken notice of in this mid∣dle age, yet no punishments were inflicted upon them for the same.

f 1.26 The third time, the most glorious, is since Christ groaned out his bloud and life upon the Crosse, by which the g 1.27 sinne it self, and h 1.28 guilt, and i 1.29 punishment are so utter∣ly and infinitely abolished; that k 1.30 there is now no sinne in the Church of God; and l 1.31 that God now sees no sinne in us: m 1.32 and whosoever beleeveth not this point, (thereby n 1.33 robbing this third time of her glory, and Christ of this full revealed efficacy of his bloud) is undoubtedly damned.

To the strengthening of this his fiction concerning this last period of time, he abuseth divers places of Luther, Calvin and other worthy Divines, who in all likelihood never once dreamed of this his fancy; (which I will not stand now to discusse;) those words of the C••eed, o 1.34 One holy Catholike Church; (as if Gods people before Christs ap∣pearance in the flesh were not p 1.35 holy, as well as they that now live) and among other Scriptures, that of Iohn q 1.36 he came to take away sinne; and in him (that is, r 1.37 saith he, in his body the Church) is no sinne. So that the main glory of the state of Christian men, or the belee∣vers of these times, he makes to consist in a freedome from

Gods sight of sinne in them, and his being offended with them for it; (as s 1.38 some other the fruit and effect of Christs coming in the flesh, in a procurement of permissi∣on for all sorts of religions) that tho they now sinne never so grievously, yet God is not so much as angry with them for any of their sinnes, much lesse doth he chastise any of them for the same, as in the first period of time he did: yea that he doth not so much as see it, much lesse take any notice of it, as he did yet in the second▪ and his main conclusion therefore is, that t 1.39 God seeth now no sinne at all in his justified children. I adde, that, as he doth not, so he will not: for, u 1.40 God, saith he, seeth all things, saving that which he will not see, and which himself undertakes to abolish out of his sight, that he may not see. and yet further, that he cannot. for how can God see sinne, where no sinne is? as was before by him averred. and x 1.41 it is impossi∣ble, saith he, for us to hope that God should love us, till our sinnes are clean put out and abolished. and again, y 1.42 He that beleeveth that Christ hath taken away his sinne, is as clean without sinne as Christ himself.

Hence then it appeareth, that the matter in contro∣versie, as before was said, between us and these men, is not, how farre forth sinne is removed or abolished in belee∣vers, or how farre forth it is by justification abandoned, or in what sense God is said to see, or not see sinne, or to t••ke notice of it, in beleevers and justified persons; but whether God do see, and take notice of, and chastise sinne in such now, as in times past he did. and you see the point determined directly for the negative, that God doth not, will not cannot, see, or take notice of, any sinne in any belee∣ver, much lesse chastise any such (albeit in former times he had wont so to do) for ought that now he doth amisse. in plainer tearms, that tho a beleever fall never so foully, or live never so loosely, God doth not see it, nor take notice

of it, nor is at all offended with him for the same. For ex∣ample; suppose a Christian travelling into Turky, and falling into the hands of Mahometan pirates, who by tor∣ture would enforce him to deny Christ and Christianity, if such an one, to escape torment and attain liberty, should with oaths and execrations deny Christ, and abjure his Christian profession; that God would not so much as take any notice of it in him; albeit in Peter, when he offended in somewhat the like case, he did. again, that howsoever, when a 1.43 David committed adultery with Bathsheba, and to smother his sinne and enjoy her, took away the life of her husband Vriah; God beheld it, took notice of it, was displeased with him, and b 1.44 chastised him very sorely for it: yet in these dayes, if the like wickednesse should by any beleeving persons be perpe∣trated, to wit, that a stranger should solicite a mans wife to uncleannesse, and she admit him to her hus∣bands bed c 1.45 in his absence, being either about pub∣like service, or private employments, abroad; and they should afterward both further complot together, to take away the life of her husband, that they might the more freely enjoy either other; God would not so much as once so see it, as to take any notice at all of such villany; or be at all angry, either with the one, or the other (supposing them to be such as David was) for so doing; or ever so farre forth call them to a reckoning, as to chastise either of them in the least degree, for the same. which doctrine, whether it be not such as remo∣veth a main curb of restraint to keep men and women (in secret especially) from sinne: and whether it be a lesson fit to be instilled into the minds and heads of young women, in the times especially of their husbands more then ordinary occasions of absence; and whether they deale wisely and discreetly, or are not injurious to them∣selves,

that in such case give entertainment to the tea∣chers of such doctrine, such of them especially, if any such be, or shall be, as either are not, or have not been wholly free from some scandall themselves; I leave it to any sober-minded Christian to judge.

This then it is, that these men directly avouch, and with an high hand contend for, pressing it upon us, yea upon all persons, (as ye have heard) to be beleeved and received, under a peremptory penalty, of no lesse then e∣verlasting damnation. And this because we contradict and oppose, averring on the other hand (for that is all that in this particular we maintain against them) that God doth see and take notice of, the sinnes, slips, and ex∣cesses of his Saints, as well in these dayes, as in times past, and doth oft chastise them, and that sharply also some∣time, for the same; we are therefore by them bran∣ded with most opprobrious imputations, and loaded with the vilest aspersions that may be. which if you can endure with patience to heare, as we must bear, be plea∣sed to consider with me a while, how the Honey-combs author hath behonyed us; and from him learn, what the usuall dialect concerning us is among his disciples. In this manner then is he pleased to bedaub us with his honey, such as it is.

These men, saith he, d 1.46 tho they be Protestants in name, and professe themselves utter enemies to Papists, yet shake hands with them in the main points of salvation. and, e 1.47 by reason•• of their being in a dead faith, understanding not the doctrine of justification, but conceiving it after a carnall and humane witted fashion; f 1.48 talking of what they hold, as men in a sheep, and running round, as blind horses in a mill; and with g 1.49 Nicodemus accounting the h 1.50 deep things of God absurd; i 1.51 they nullifie free justification, and make it as good as nothing. for k 1.52 they have as much faith

as an Oxe or an Asse; beleeving nothing but what they see and feele; l 1.53 following meerly their present sense, as a beast: and m 1.54 stumbling at this block of their sight, sense and feeling, they break the neck of their faith, and so endanger to break the neck of their soules. for n 1.55 by breaking the neck of their faith, they make it a dead faith, good for nothing, nei∣ther to glorifie God, nor to save their souls. thus o 1.56 they make God no God; but make reason, sense, and feeling their God. for p 1.57 pratling idlely and talking by the light of nature, of Gods power and presence, and all-seeing and all-searching nature, after a Gentilish and heathenish manner; to the fru∣strating of his word and promises; and q 1.58 seeming to stand for and defend the same; r 1.59 by cavils and allegations, s 1.60 Heathenish, and Gentilish, and Papisticall; yea t 1.61 beast∣ly, ungodly and blasphemous; u 1.62 breathing out nothing but unbelief; x 1.63 which, as a blind bayard, goeth about to make God blind, that he cannot see his own work wrought upon his children; and like a bold Betteresse, maketh God to her selfe impotent, blind, and a lier; y 1.64 they reject faith, dishonour God, rob him of his power, spoil him of his truth, find him no more our God, then the Gentiles and Heathen did; and seeming to glorifie him, rob him of the glory of his God-head: z 1.65 making him impotent in his power, false in his word and promises, blind, that he cannot see his own and his Sonnes pro∣per work in and upon us; and so by unbelief abolish to them∣selves the whole God-head.

Again, a 1.66 lisping in speech, and limping in practise, yea halting down-right in the doctrine of free justification, and b 1.67 sliding back to the legall teaching of the Old Testament, in promising rewards to the followers of righteousnesse, and threatning punishment to transgressors; they sow up▪ again the veil, that was c 1.68 rent from the top to the botome, and shut up the holy of holies. d 1.69 and by mingling the Law and the Gospel together, as if one should mingle black and white, they

marre both; and not onely blemish and darken the doctrine of grace, but take away Christ, and all his benefits; secretly un∣dermine, and utterly overthrow the Gospel, e 1.70 and all the benefits of it; f 1.71 deny the nature and essence of faith, deny baptisme, deny Christ, g 1.72 deny his satisfaction; and h 1.73 by perverting the Gospel of Christ, become of preachers of the Gospel, Ministers and Apostles of the Devill. and i 1.74 by ma∣king a miscilan and mixture of the Law and the Gospel, they preach neither good Law, nor good Gospel, but a miscilan and marring of both; and thereby make k 1.75 miscilan Christians, that is, meer hypocrites▪ for l 1.76 they expell the filiall, and bring in a servile fear; and make Gods children serve him with eye••service, which in them is abomi∣nable; and so m 1.77 nourish hypocrisie, but n 1.78 greatly hin∣der true sanctification, true repentance, and holy walking, o 1.79 by legall threats and rewards; which cause but a constrai∣ned hireling sanctity, which is hypocriticall legall holinesse; or else cause people to run, tho more cautiously, yet the faster, into sinne.

Furthermore, p 1.80 they bring forth a rod, to whip, if shee tread her foot a little awry, the bride in her q 1.81 mariage attire, r 1.82 the Queen in her s 1.83 royal robes, and pulling the wedding garments off, over the brides head; and t 1.84 putting on her a mourning garment of blows: u 1.85 stripping the Queen and bride, & making her stand naked, to be whipt with rods of crosses & afflictions, at her marriage feast; x 1.86 they frustrate and make void the wedding garment of Christs righteousnesse; y 1.87 which hereby is made one, in regard of the being of sinne it self, and Gods sight of sinne in his, with the hypocrisie and security of the wicked: and Gods covering is made all one with mans covering; nay rather with the deceitfull covering which the wicked make to themselves: and the justified in regard of Gods seeing the being of sinne in them, are made all one with the reprobate and wicked. z 1.88 every one of which points

is horrible blasphemy against Christ and his righteousnesse.

Besides that, hereby a 1.89 they rob God of the glory of his justice, and infinite hatred of the least sinne: which b 1.90 be∣ing the image of the Devill, c 1.91 is a thousand times more fil∣thy and loathsome in Gods sight, then the loathsomest dung can be to the eyes of a Prince; and d 1.92 being horrible poyson of hell, so poysoneth us, and all our walking of sanctification, that (as e 1.93 Christ saith) it defileth all unto damnation: yea f 1.94 is such a plague-sore of our soul, as maketh us unable to do any spirituall duty. and as therefore g 1.95 the justified must needs be, not onely more foul and loathsome, then any spider or toad full of loathsome poyson, or any swine defiled over head and ears with mire, in our sight, but even as foul as ugly Devils in Gods sight, if he see any sinne in us; and h 1.96 they are to be condemned of filthy hypocrisie, that dare presse into Gods presence with the least sinne in them and up∣on them: so i 1.97 God, being the fountain of justice and righ∣teousnesse, cannot but detest and abhorre us, as long as he sees us in our sins; nor will the holy Ghost dwell in such foul hog∣sties; nor will Christ knit such ugly members, much lesse marry such a foul sow, and such filthy swine, to himself; nor will God acknowledge, much lesse adopt for his sonnes and daughters, those whom he seeth full of the image of the Devill. k 1.98 for if God see any one sinne in them, seeing it is sinne it self, and nothing else but sinne, it is sufficient to defile them so in Gods sight.

Lastly, l 1.99 they paint out God like an angry father, ever seeing sinne in us, and ever standing with a rod or staffe in his hand, lifted up over our heads, with which by reason that he ever seeth some fault and blame in us, he is ever ready, if not to strike us down, yet to crack our crowns, and sorely to whip us, and to becudgel us thoroughly.

Thus you see, with what language the first founder of this faction among us, salutes all those, and what liveries

he b••stowes on them, that either oppose him, or dissent from him in this his groundlesse and godlesse conceit. which to requite, and that much more deservedly, with the like, tho it would be a matter of no great difficulty, yet I shall willingly forbear: onely desiring the intelligent Reader seriously to weigh, and advisedly to deem of, these ensuing propositions.

1. Who they be that blind-fold God, and make him m 1.100 a blind God: they that say, he seeth sinne, wheresoe∣ver, and in whomsoever it is; or that say, he doth not at all see it, nor can see it in some.

2. If Gods covering of sinne, do so n 1.101 utterly abolish all sight of any remains of corruption in those, whose sinnes are by God said so to be covered, how it came to passe, that in those former ages, God saw and took notice of sinne and corruption in those, o 1.102 whose sinnes yet he is in these times said to have covered.

3. Whether of the two make men more p 1.103 conscien∣tious of their wayes; they who teach and maintain, that q 1.104 God hath an eye on them, as well when they do evill, as when they do well; or those who say, r 1.105 that he hath no eye on them, when they do amisse, either to take notice of it, or to be displeased with them for it.

4. Whether this doctrine, that God seeth when men sinne, and taketh notice of it, be a likely means s 1.106 to make men run out the faster into sin; or the contrary teaching rather, whereby it is avowed, that he doth nothing lesse.

5. Whether the former doctrine and the teaching of it, when time was, did then t 1.107 nourish hypocrisie, and tended to the making of Gods people, that then lived, u 1.108 meer hypocrites.

6 Whether Davids x 1.109 setting God alwayes before his face, and his perswasion that y 1.110 all his wayes were in Gods sight, did make him, or other of the faithfull, that then lived, and were likewise so perswaded, either z 1.111 the more slack, or lesse sincere, in their service.

7. Whether any of the faithfull in the time of the Old Testament, did ever a 1.112 paint out God like an angry fa∣ther, standing alwayes with a rod or staffe in his hand over his children, ready, because he saw ever some fault or blame in them, therewith, if not to strike them down, yet to crack their crowns, and whip them sorely, or becudgel them through∣ly: and whether it was not a notorious calumny for any man to say they so did; albeit they did, and (by this Autors own grounds and graunts) might truly, teach herein then, the same that we now do.

8. Whether in the times of the Old Testament, there were b 1.113 no difference at all between persons justified, and the wicked and reprobate, in respect of sinne it self, the being of it, and Gods seeing of it, in them.

9. Whether c 1.114 Gods covering of sin in those times, when he is acknowledged yet to have seen it, was all one with mans covering, or with the deceitfull coverings that wicked men make to themselves: or d 1.115 the garment of Christs righteousnesse, (which they also had a right to and a share in, as well as we now have) all one in that regard, with the security and hypocrisie of the wicked.

10. Whether the very being of the remainders of sinne, that were in the beleevers, (tho justified persons) of those times, and Gods sight of the same in them, did e 1.116 utterly disable them unto the performance of all spiritu∣all duty; f 1.117 defiled all their holy walkings, even unto damnation, g 1.118 made them as foul as Devils, h 1.119 so abomi∣nable in Gods sight, as that without filthy hypocrisie they could not proffer any petition unto him, or presse into his

presence; i 1.120 so vile and ugly in his eyes, that he could not but detest and abhorre them; such hogsties, as that the holy Ghost would not dwell in them; such foul sowes and filthy swine, as that Christ would not unite, much lesse mary them, to himself; and so full of the Devils image, that God would not own them, much lesse adopt them for sonnes and daughters.

11. Whether the faithfull in those times, when God saw, took notice of, and chastised sinne in them, and they beleeved that he so did, k 1.121 found him no more their God, then the Gentiles and Heathen did.

12. Whether in those times, those who taught, that God saw sinne in such, l 1.122 robbed God of the glory of his justice, and hatred of sinne▪ or, m 1.123 made him impotent in his power, false in his word, and blind, that he could not see his own and his sonnes proper work in and upon them; and so by unbelief abolished to themselves the whole God-head.

All which assertions concerning God himself, his Saints of former times, his covering of sinne with them, his sight of sinne in them, his detestation of them, and their dismall estate and condition in that regard, if it be most repugnant to Gods word, yea no lesse then horrid blas∣phemy, for any man to averre; then are we, not onely acquited from those hideous imputations, that these men would fasten upon us, for affirming no more of the faithfull and justified ones that now live, then themselves by evidence of truth, agreeably to Gods word, are en∣forced to confesse and acknowledge, concerning those faithfull and justified ones, that lived in times past before Christs appearing in the flesh; but the crime of blasphemy may also not unjustly be retorted upon them, whose po∣sitions do necessarily inferre all that hath been said con∣cerning those blessed Saints and faithful servants of God, who then n 1.124 beleeved in Christ as well as we now do,

were o 1.125 justified by the same faith that we now are, and p 1.126 saved by the same grace that we partake in with them.

The result of all that hath hitherto been said then, is this.

1. That we wrong them not in that which we charge them to maintain, to wit, that God doth not now see, or take notice of any sinne in any justified person, nor is at all displeased with him, much lesse doth at any time chastise him, for the s••me; albeit that in his best Saints and children in times past he so did.

And 2. that they wrong us, in charging us with blas∣phemy and such horrid crimes, as following necessarily from that, which we maintain contrary to this their asser∣tion; when as the same may as justly be charged upon that, which themselves hold, concerning the faithfull of former times, and on the Scriptures that hold out the same.

Now because it may be said, that this was indeed the opinion of Mr. Eaton while he lived: but that that o∣pinon of his died with him.

It were to be wished indeed, that it had so done, but as by the late publishing of his discourse concerning it, the contrary appeareth; so for further satisfaction herein, I shall entreat the Reader, to consider and take notice of these ensuing Positions, which, with others of the like nature, at a publike hearing before a Committee of the Honourable House of Commons in the Star-cham∣ber, were by sufficient witnesses proved to have been de∣livered by q 1.127 three of the chief leaders of this faction a∣mong them, some in publike, some in private, some of them in the Pulpit, and some by the Presse.

1. r 1.128 That the morall Law i•• of no use at all to a be∣leever;

no rule for him to walk, nor to examine his life, by. and that Christians are free from the mandatory power of it.

Whence (it may well be) proceeded those exclama∣tions of s 1.129 one of them in the Pulpit, Away with the Law; away with the Law: and that horrid t 1.130 speech of his, The Law cuts off a mans legs, and then bids him walk.

2. u 1.131 That it is as possible for Christ himself to sin, as for a child of God to sin.

3. x 1.132 That a child of God need not, nay ought not to ask pardon for sin: and that it is no lesse then blasphemy for him so to do.

4. y 1.133 That God doth not chastise any of his children for sin: nor is it for the sins of Gods people, that the Land is punished.

5. z 1.134 That if a man by the Spirit know himself to be in the state of grace, tho he be drunk, or commit murther, God sees no sin in him.

6. That when Abraham a 1.135 denied his wife, and in out∣ward appearance seemed to lie in his distrust, lying, dissem∣bling, and equivocating, that his wife was his sister, even then truly all his thoughts, words, and deeds were perfectly holy and righteous from all spot of sinne in the sight of God freely.

To which may be added that wholsome exhortation, then also averred, to have been delivered by b 1.136 one of them likewise in the pulpit, which might well passe for an use of the point, Let believers sinne as fast as they will, there is a fountain open for them to wash in.

By these their assertions then it is evident enough, that as Mr. Eatons book is in great request and high esteem with them, so his doctrine is still constantly held and maintained by them.

As for Abrahams example, which to that purpose they

abuse, being taken out of Mr. Eatons book, where it is verbatim c 1.137 so found; and he endevoureth by this ob∣servation to adde strength unto; to wit, that d 1.138 tho men did reprove him, yet we read not that God took notice of any sin in him, nor did once rebuke him all his life, after his cal∣ling for any one sin.

1. I should demand, whether this be a good argu∣ment to prove, that God approved, or did not mislike, or take notice of, or was displeased with, any sinfull act in any person, because he is not read to have reproved the party so offending for the same. For if so, we may consequent∣ly conclude the same of e 1.139Noahs being drunk; of f 1.140 Lots daughters making their father drunk to make way for their incest, and of their incestuous companying with him; of g 1.141 Iacobs deluding his father Isaac with a lie; of h 1.142 Re∣bekkah his mothers putting him upon it; of i 1.143 Iudah•• lying (tho upon a mistake) with his daughter in law Thamar, and of her disguising of her self to enduce him therunto; of k 1.144Rubens defiling of his fathers bed; ofl 1.145 Bathshebaes yeelding to Davids adulterous desire; of Joabs murther, first of m 1.146 Abner, and after of n 1.147Amasa, &c. all which, tho sinfull acts and excesses, God is no where recor∣ded to have rebuked them for, or to have reproved in them.

2. I demand, which of the three periods of time be∣fore-mentioned, Abrahams life is by these men referred unto. For if they will say, that he lived before the Law; and that therefore it was then with him, as it is now with us.

1. Moses his example will herein control them, who lived also before the Law given in mount Sinai; and yet did God so far forth see and take notice of sin in him, as that upon his hanging back, when he called him to go

on his message to Pharao, he was o 1.148 very angry with him; and for the neglect of his childs circumcision, he was like p 1.149 to have slain him.

2. It will overthrow the main ground of their asser∣tion; to wit, that this priviledge tooke not place, q 1.150 untill Christ had groaned out his blood and life on the crosse. Or, if they shall grant, that by vertue of his blood then shed it was formerly enjoyed, they shall by that grant again overthrow their own assertion, concerning those that lived after the delivery of the Law; unlesse they will affirm, that the Law was given to abbridge the vertue, and im∣peach the efficasy of Christs bloud.

3. Let it be observed, to what intent and purpose this of Abraham, and that also, with so many down-right tearms of deep aggrevation, is produced; namely, to prove, that tho a man now do, as they say he then did, dissemble, ly, and equivocate; yea more then that, cheat and cousen those he deales with, swear and forswear, or worse then all this; yet if he be a believer, (as every one almost is over-prone to believe himself to be, and they most many times, that have least cause so to do) or if by the Spirit he know himself to be in the state of grace; (which too many presume of, upon the report and suggestion, not of z 1.151 Gods never erring, but of their own corrupt and * 1.152 deceitfull spirit; but being granted that such they are, or may be) that then God doth not see, or heare, or regard, or take notice at all of what they do, or the lesse mislike them for so doing.

4. I desire to have it considered, whether according to these tenents, a man may not well expect honest and faithfull dealing, rather at the hand of an heathen, holding at least a deity and a providence, or of a conscientious Pa∣pist, then at the hands of an Antinomian thus principled.

For a 1.153 heathen men, so qualified as hath been said, have by the light of nature acknowledged and professed to believe, that God did see and take notice of whatsoever they did, or spake, yea or thought, and was offended with them when in ought of these they failed; and even Papists also, by those grounds which they hold in common with us, as also the b 1.154Christians of former ages, do here in accord with them. Whereas our Antinomians, you see, flatly deny, that God doth see or take notice of any evill, or fai∣lings in ought of theirs, (presuming them to be in the state of grace) no, not of d••unkennesse or murther, much lesse of a fraud, of a ly. yea they stick not to say; and it followeth unavoydably indeed from their principles, that God is no more displeased with them, when they ly, then when they speak truth, (that which indeed, I believe, makes so many of them such notorious liers, as I have by

experience my self found some, and by credible report heard others of them to be) no more when they be drunk, then when they keep themselves sober; no more when they com∣mit adultery, then when in wedlock they live loyally.

Again, if it shall be said, that some of the above-men∣tioned assertions, may yet beare an orthodox sense. as in∣deed they did endeavour, when time was, by some quali∣fications to allay the horridnesse of some of them. for, who can deny, may some say, but that there is a fountain ready open for sinners to wash in, tho they have never so oft sinned,c 1.155 upon their repentance? and for a believer, as d 1.156 one of them sought to salve it, to aske forgivenesse of his sin, as if Christ had not made full satisfaction to God for it, were a point of much impiety. and further, that in divers sound authors of former ages some such speeches are found, as these men now use to presse, in the venting and vindicating of their positions.

To all this I answer, 1. that the Apostle by precept enjoyneth Timothy, to d 1.157 keep a form of wholsom, as well words, as doctrines. as also by his own practise he admo∣nisheth us to speak e 1.158 the words as well of sobriety, as of truth. but these their forms are sure far from sobriety; and from wholsomnesse as far.

2. That these men deal with orthodox Authors, I cannot say, f 1.159 as flies, that leave the whole hide where it is whole & sound to seize on some sore or unsound part; (tho prone enough, I doubt not, they would be g 1.160 so to do, if they could light on ought thus tainted in thē) because those writers were sound enough in those places, which these men, thereby to countenance their own unsound opini∣ons,

do abuse. and yet, I may well say,h 1.161 as flies, that are wont to slip away from the glasse, where it is slick and smooth, but to fasten upon it, where they find any scrat∣ches in it. for they passe by those places in them, and those their speeches, where and wherein they plainly and familiarly deliver themselves and their mind, in tearms most proper and suitable to the truth and nature of the doctrine they deal with; and pitch upon some high and harsh expressions, which carried in an hyperbolicall strain, do sometime fall from them; the rather thereby to amuse silly people; who are i 1.162 prone most to admire, what they least understand; and to beguile such, as are not able to distinguish between propriety of speech, and rhe∣toricall, tho sometime more emphaticall, meer flourishes. where they might do well to remember, that it is a dangerous matter, as from * 1.163typicall, so from tropicall speeches, hyperbolicall especially, to raise points of do∣ctrine, and to strain that to propriety, that is spoken by a figure. But herein they deal as the Papists do in some controversies between us and them; who to justifie the invocation of Saints deceased, passing by, yea k 1.164 crossing out sometime, those cleer places of the ancients, wherein they are most pregnant for invocation of God in Christ onely, use to presse us with those passages in their pa∣negyricall discourses; where they break forth into rheto∣ricall compellations of the blessed spirits deceased, as they do sometime the like, l 1.165 of the senselesse, yea and live∣lesse creatures; and to make men beleeve that their late forged monster of transubstantiation is no novelty, but a doctrine held and beleeved in the ancient Church, let∣ting slip the plain and pregnant speeches of the ancients to the contrary; which yet they cannot be ignorant of, being inserted m 1.166 some of them, even into the corps of their Canon-law; fasten upon and urge against us, some

sacramentall, metonymicall and hyperbolicall expressions, as in heat of affection, and eager pursuit of their matter, have slipt at some times from the lips, or dropt from the pens of those Worthies; which yet divers of them (un∣lesse they will venture as farre as n 1.167 Pope Nicolas, whom the glosse it self is ashamed of) in p 1.168 propriety of sense themselves dare not admit.o 1.169 where by the way, tho a little out of the way, I cannot forbeare in a word to in∣timate; how herein also these men imitate the patrons of Popery: for look what imputations they cast on us, because we refuse to receive contrary to the evidence of our sight and sense, the grounds of sound reason, and principles of Religion, that hideou•• conceit of Christs whole body comprehended in a little thin Wafer-cake, which they have now made q 1.170 an article of faith; that r 1.171 we are meere carnall creatures, preferring sight and sense before faith; that we make Christ a lyer; deny the truth of his Word, and the power of his deity; the very self-same aspersions, as at large you have heard, full as soule, if not fouler, do these corrupters of the truth of God, bedew and bedaub us with, because we will not s 1.172 a∣bandon sense, reason and religion, so as to believe that, which they presse as a fundamentall article of faith, to wit, that believers have no sin that God can see in them, tho they see and feel it in themselves; and that t 1.173 God cannot but abhor them, and refuse to own them, if he should espie but the least mote or spe••k of sin in them.

3. The scope and drift of these men (farre different from theirs, whose speeches they make use of) would in these their expressions be observed. which is, (as by the main course of their teaching plainly appears) 1. To keep men from making conscience of any sin, in regard of Gods sight of it in them: and so to take off from mens consciences all such kind of curb and restraint, as might

thereby represse the remainders of corruption in the heart of a Christian.

2. To disswade them, from being at all in that regard troubled, when they have been so overtaken; and from endevouring by the practice of humiliation and renewed repentance, to make up again those breaches, that have been made between God and them by their sins; and by perswading them that their sins have no hand in the pro∣curement of the present calamities, to divert them from being humbled in that regard for any sins of their own; whatsoever they may be for the excesses of others. Which are such consequences, as those men never inten∣ded, but would have extreamly abhorred, whose expres∣sions and speeches, (as with divers passages of holy writ they likewise deal) contrary to their own minds and intents, they do wretchedly abuse. The Apostle telleth the Ro∣mans, that u 1.174 where sin had abounded there▪ grace did much more abound. but doth he therefore inferre, Let men sin therefore as fast as they lust; the more they sin, the more shall Gods grace abound in the abandoning of their sin? Nothing lesse. nay rather, having by way of preoccupation pro∣pounded, what some corrupt heart might hereupon have suggested, x 1.175 Shall we sin then the more, that grace may abound? with detestation he rejecteth it, and with an absit answereth it, God forbid; as if he should say, Far be it from any Christian heart to entertain the least thought looking that way. and as far would it have been either from the Apostle, or from any of those, whose speeches these men cite and presse concerning Gods free grace and the power and efficacy of Christs blood, for the taking away of sin, to have added upon their discourses of either subject, such an inference as this, Let Christian men therefore sinne a•• fast as they list, there is Christs bloud at hand ready to wash all away. Sure it is, let their intendement be herein what it

will; as they remove hereby one main means of re∣straint from sinne, Gods sight of it in his, when they sinne; so they take away one main ground of sincere repentance, to wit, that a 1.176 godly sorrow and grief for sinne, whereby men are grieved, because by their sinnes they have b 1.177 grieved God, and c 1.178 vexed his good Spirit. for, as we use to say, d 1.179 What the eye seeth not, the heart ••ues not. nor can God be grieved, nor his Spirit vexed by us, with that, which he neither sees, nor takes notice of at all in us; nor can any man be grieved with the apprehension of that, which he beleeves not to be.

4. It is to be considered, that these their assertions thus grossely delivered, may, and do in likelihood passe fo•• currant with many of their hearers and followers, these their qualifica••ions and modifications of them being concealed from them, and reserved to themselves. And herein also they deal just as our Popish teachers do in many points of their religion. For example; to gull the people, and draw money from them, they tell them, that through the Popes pardons they may have free and full remission of all their sins whatsoever, even e 1.180 that sin not excepted, which tho the Frier in the Pulpit shamed not publikely to mention, I abhorre to relate: whereas when they come to debate and dispute the point in the schooles, they are by evidence of light enforced to con∣fesse. f 1.181 1. that they cannot free * 1.182 from the fault it self: for that cannot be without infusion of grace. 2. nor from the g 1.183 guilt of any sin either mortall or ve∣niall: 3. nor from any h 1.184 naturally penalty, as sicknesse, death, or the like: 4. nor from any i 1.185 civill or ecclesi∣asticall censure. but from what then? onely from those pains which a man should have suffered j 1.186 in Purgatory

for his veniall sinnes, had he not made satisfaction for them, while he lived here. but while they dispute the point thus in the schooles, the poore people mean while take for Gospel what in grosse they tell them, that their sinnes are so blown away so soon as the Popes Bull bloweth upon them, that they shall never more hear of them, or be reckoned with for them. so in the matter of image-worship; they teach the people to ado••e images, and the cruc••fix as Christ. and when for such doctrine and pra∣ctise we charge idolatry upon them; they tender us a many distinctions to salve the matter withall; that they k 1.187 worship not the image it self simply, but that by it, whose image it is; or if l 1.188 the image it self, yet not with the same, but with m 1.189 a lower degree of worship, then that wherewith they worship that whose image it is; or if n 1.190 with the self-same worship, yet o 1.191 not properly, but p 1.192 improperly, as the image standeth in Gods, or in Christs stead, like q 1.193 an Embassador representing the person of his Soveraign, to receive for either the worship due to the Deity, or r 1.194 if properly, yet not by it self, but by accident, as a man conceives God or Christ invested with that image, and so worships it with the same act of worship, that he wor∣ships God or Christ with, as s 1.195 a man worships the royall robe, that the King weares, when he worships the King. mean while the common people not able to sound these sub∣tilties (supposing, that being aright conceived and ob∣served, they could free from idolatry) are taught to pra∣ctise, and encouraged to commit grosse idolatry without fear; as they cannot but know, who thus mince out the matter in their scholasticall, or rather sophisticall, disputes. In like manner here, suppose we, that by such reserved qualifications (as these men are sometime enforced unto, when the points in controversie are pressed upon them) these assertions, some of them, could in some sense be

maintained, as free from those horrid and even blasphe∣mous tinctures, that they carry with them in the forehead; yet being thus crudely and rudely propounded to many shal∣low headed people, either not at all acquainted with their nice distinctions, or not well able to understand them, they are by them swallowed without more ado, unto the poysoning of their souls; being the rather prone to en∣tertain them because tending to that, t 1.196 which the bent of mans nature is of it self over-strongly enclined unto.

Lastly, I desire that it may be advisedly weighed, what a wide gap may be broken up for the venting and spreading of all manner of strange fancies and impious assertions, to the poysoning and destroying of the souls of silly people, or such as are of themselves forward to imbrace new upstart opinions and uncouth paradoxes, such as have not been formerly received, or heard; when tho they sound pure blasphemy, as they are delivered, yet they shall go for sound and orthodox, because by the help of some concealed nice subtilty, they may be wrung and wrought into some such sense as is agreeable unto truth. For example; A child of God, saith one of these men, ought not to aske God forgivenesse of his sinnes: yea it is blasphemy for him so to do. and how is this assertion salved from being it self blasphemous? why? it is blasphemy for him so to do, as if Christ had not made full satisfaction

for it. for that were to deny the efficacy of Christs death. Now I desire to have it considered whether by this his practise, I say not, any Popish, but any atheisticall point, may not be divulged; and afterward by some such glosse as this, when it hath done much mischief, be sal∣ved up and excused, as containing nothing but what is sound and true. For may not a man, whose wit itcheth to set such novelties and impieties on foot, by the like reason, presume to averre, that it is blasphemy for a man to confesse his sinnes to God. and then say he meant it, suppo∣sing thereby to acquaint God with that, which he was igno∣rant of before. for that were to deny Gods omniscience. that, it is blasphemy to intreat God, to have compassion on his people; or to make good his gratious promises to them. but his meaning is, presuming that he is not of himself ready and prone thereunto. for that were to question Gods father∣ly affection and disposition toward his people; and his faithfulnesse in performance of his promises.

And, I beseech you, give me leave a little further to exercise your patience, by instancing but in one particu∣lar; the rather that thereby you may guesse (judging a 1.197 of the whole peece by the list) what manner of stuffe it is, that these men are wont to vent in private, where they suppose none but their own present, none at least able to contradict or control them in what they deliver. That which I shall herein acquaint you with, is no other then hath been averred, both by the word, and under the hand, of a Reverend Divine of good note, who being present at a collation made by b 1.198 one of the parties be∣fore mentioned, but standing out of sight, both heard what was delivered, and took notes of what he heard. And I am therfore the bolder to make it more publike, because I understand that a copy of the collation it self is abroad in the hands of his hearers, reported by them to

be approved of by him, with a purpose, (as they give out) for the clearing of himself, to present it to the Ho∣nourable House of Commons.

The Scripture he handled was, Iohn 1.9, 10. The world there spoken of, in which Christ is there said to have been; and to illighten every one that cometh into it, or, (as he addes) is within it; he affirmeth to be the whole crea∣tion, Heaven, Earth, and Hell; yea all their creatures in their severall divisions, spirits, devils, men, &c. and hence he concludes, that Iesus Christ is in every creature, in men, beasts, horses, dogs, every thing. and that he gives light to every one of them. not that Iesus Christ is every creature, but that he is in every creature; and every creature is light in him and by him. and that in this sense, as the world is round, so he knoweth no difference between good and bad; they have all one life and death, one joy and comfort. yea that he is perswa∣ded (and he willeth them to mark what he saith) that that spirit that ruleth in the children of disobedience (which the Apostle, I am sure, c 1.199 saith is the Devill) is the same spirit, that is in the Saints.

Now what sec••et shifts this man hath, or will be able, if occasion be, to produce, whereby to clear these and such like assertions, from being deemed blasphemous, I shall for the present leave to himself, whom it most con∣cerneth, to consider. but how silly women, who admire this profound and mysterious discourse, as a principall Master••peece; do apprehend them, and what fancies their brains may be thence possessed with, other men may guesse as well as my self. Sure it is, that such ex∣pressions as these, either argue some monster, that these men go great with, or that they desire at least to fill peoples heads with such monstrous notions, as may raise an admiration of them, as speaking new and strange things, such as others are not acquainted with, in the minds of

the common sort; d 1.200 ready so to entertain such things, as neither they understand, nor those themselves that deliver, many times, know well what they would have in them. Mean while they are not likely to breed, ei∣ther good bloud, or good spirits in any, but to produce much corrupt matter, that may e 1.201 spread like a gan∣grene, if not speedily suppressed, (and indeed hath done too much already) to the perverting and subverting of the faith of not a few. which I wish those, that are in authority, advisedly to weigh, and effectually to take to heart; as having a strong obligation lying upon them, f 1.202 to have an eye as well to the vindication of Gods honour, and the safety of the souls of his people, as to their civil society and bodily welfare.

But to return to our first and principall subject at pre∣sent; a very sad and lamentable thing to me it seems, to see and consider, that after so long, so much light, peo∣ple should be, either so dim-sighted, or so wilfully blin∣ded, that they should not be able to discern the vanity, folly, and impiety of such fantasticall teachings, as would blindfold God to them, and keep not him from seeing, but them from the sight of him seeing their sinnes. It is re∣corded in Scripture as the impious speech, or imagina∣tion at least, of ungratious wretches, men abandoned to all manner of mischief, that g 1.203 God sees not, nor re∣grards, what they do. but that it should in these dayes be the conceit of those that professe themselves Gods peo∣ple, and of some of those among them, that would seem in a more speciall manner to h 1.204 draw neer unto God, seemeth to me a dreadfull prodigie, and direfull pre∣sage of some further evill ready to break in upon us. For

let it, I beseech you, be seriously and sadly considered, what a curb we cast off for the restraint of our corruption, which remaineth too much in the best, and unruly more then enough, even where it is best managed, and most over-ruled and mastered, when we expell and exile this perswasion of Gods eye upon us, and of his angry eye, when we wilfully give way unto evill. And let us take heed, how by intertaining such kind of thoughts we make our selves like those foolish persons, who (as the i 1.205 Greek historian observeth) suppose themselves safe and secure enough, as k 1.206 if others could not see them, or dis∣cern what they do, when they have so shut their own eyes, that they cannot see themselves. Which fond and sottish affection, howsoever in l 1.207 little children, in regard of their naturall simplicity, as also in the m 1.208 Ostrich and some n 1.209 other brute creatures in regard of o 1.210 an inbred stupidity, may be deemed more excusable; yet in men, who in regard of their yeers, should have p 1.211 more wi•• then little children, in regard of their endowments, q 1.212 more understanding then brute beasts, that grave wri∣ter not undeservedly brandeth, as r 1.213 a mixture, or med∣ly of badnesse and madnesse. Let us consider, what a foul blemish it is, not to mans nature onely, but even to God•• grace, when men endowed with s 1.214 Gods image by na∣ture in part, (for the remains of it are found event 1.215in the reprobate, and in the very damned spirits themselves) and professing▪ to have it further by grace u 1.216 renewed

and repaired in them, should by their own wilfull de∣pravation, make themselves guilty of that folly, which in babes and brutes themselves are wont to make sport with, and to x 1.217 deride; and withall remember we se∣riously (for this indeed is no sporting matter) what one of the Ancients well saith, that by such fond and ridicu∣lous, or rather impious and irreligious perswasions as these, y 1.218 howsoever we may keep our selves from be∣holding of God, yet we cannot keep God from beholding of us; we may hinder our selves from seeing his eye up∣on us, but not his eye from seeing and taking notice of our wayes and our works, whether publike, private, or se∣cret. yea that thus, as another well, a 1.219 beguile and gull our selves we may, but beguile him we cannot; who, as the Apostle telleth us, b 1.220 is not, nor can thus be deluded, or beguiled.

But I fear, curteous Reader (for such I will presume thee to be) that I trespasse too much upon thy patience and presumed curtesie, by somewhat an unmannerly and uncurteous, tho in some regard not unnecessary, detai∣ning of thee so long in the porch; especially if c 1.221 de∣sirous to look into the house, and to see what there with∣in may be found. Let it suffice therefore for the present, that it hath been evidently and undeniably made to ap∣pear, that herein we charge these men with nothing but what they professedly maintain. As for the ensuing discourse, my first and principall intendement therein, was to remove onely one main pillar of that their per∣nicious opinion. Wherein yet, if by such occasionall explication and prosecution of the Scripture by the main∣tainers

thereof wronged, ought else shall be found, that may conduce unto the cleering of any other passages of holy writ, (of which nature somewhat peradventure may be) or if thou shalt therein meet with ought, that may otherwise be usefull to thee, for the staying and set∣ling of thy faith in these staggering and tottering times, for the bearing up of thy spirits under any present pres∣sure, confirming of thine heart against crosse and unwel∣come occurrents, or steering of thy course and directing of thy cariage, amidst the common calamities and di∣sturbances of the times; give God the glory, and afford thy requests (I beseech thee) at his throne of grace, for the support and strengthening in his d 1.222 approaches to the pits-brinck, of

His unworthy servant, and thine in him, THO. GATAKER

Notes

• a 1.1

  Non est dicen∣dum in concioni∣bus ad populum, imagines ullas adorari debere cultu latriae, sed è contrario non debere sic adora∣ri. qia hoc di∣cere, non caret magno periculo. Offendit aures catholicorum. praebet occasionem haereticis liberius blasphemandi. Bellar. de cult: sanct. l. 2. c. 22. qin & qo idolatriae crimen amolirentur, imagines ullas omniuò ••i se coli, negarunt apud nonnullos quidam sacrificuli; & in collationae Caleti mecum habitâ, duo fraterculi.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Babyl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. Pseudolog.
• c 1.3

  Veritas non qaerit angulos, non amat. Bern. in serm.
• d 1.4

  Nihil veritas erubescit, nisi solummodo ab∣scondi. Tertul. ad Valent. c. 3. unum gestit, ne ignorata damne∣tur. Idem. apolog. c. 1.
• f 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. orat. 14. & Simeon orat. 1.
• e 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aeschyl. arm. jud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Phaeniss. Theodoret. therap. l. 1. Julian. orat 7. Stob. c. 11.
• g 1.7

  Abscondit se, quantum potest, totamqe pruden∣tiam in latebra∣rum ambagibus torqet, aliè ha∣bitat, in caeca detruditur, per anfractu•• seriem suam evolvit, tortuosè procedit, nec semel totus, luci fuga bestia. Tertul. ad Val c 3.
• h 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oppi••n. Pisc. l. 3. Vbi sensere se apprehendi, effuso atramento infuscatâ aqâ absconduntur. Plin. l. 9. c. 29.
• i 1.9

  Vt aspersae falsitatis nebulis seductus, pe è amisisse se videat, qod jam certum tenebat, & intra tenentis manus totus amittatu••, qi totus ante videbatur. Greg. p. st. l. 3. c. 1. § 12.
• k 1.10

  Mr. Randall, Mr. Simson, Mr. Lancaster.
• l 1.11

  Demonstrare solummod•• de∣st••uere est. Ter∣tull. adv. Valent. c. 3.
• m 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. l. 8.
• n 1.13

  Cum larvis luctari. Plin. praefat.
• o 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato leg. l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Mat. orat. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lucian. de sect.
• p 1.15

  Contra palum in terram defixum, tanquam contra adversarium, cum crate & clava, dimicabant tyrones. Veget. milit. l. 1. c. 11. & l. 2. c. 23. Inde, pali vulnera, Juvenali sat. 6. &c. cavat assidu•••• sudibus, Scutoqe lacessit.
• q 1.16

  Dr. Crisp.
• r 1.17

  Honey-comb chap. ••. pag. 98.
• s 1.18

  Pag. 98.
• t 1.19

  Heb. 13.8.
• u 1.20

  Psal. 87.3.
• a 1.21

  Pag. 102.
• b 1.22

  Pag. 103.
• c 1.23

  Culpas.
• d 1.24

  De poenis.
• e 1.25

  Matth. 27.70, 74. Luke 22.60, 61.
• f 1.26

  Pag. 106.
• g 1.27

  Culpa.
• h 1.28

  Reatu••.
• i 1.29

  Poena.
• k 1.30

  Pag. 41. & 108.
• l 1.31

  Pag. 108.
• m 1.32

  Pag. 39.
• n 1.33

  Pag. 108.
• o 1.34

  Pag. 41 & 108.
• p 1.35

  Deut. 14.••1. & 28.9. & 33.3 Psal. 16.3 & 30.4. & 31.23.
• q 1.36

  1 John 3.5.
• r 1.37

  Pag. 108.
• s 1.38

  The Autor of the bloudy Te∣nent. Propos. 6. See 〈◊〉〈◊〉 use last of the ensuing Discourse.
• t 1.39

  Honey-comb Chap. 3. pag. 35
• u 1.40

  Chap. 4. p. 61.
• x 1.41

  Chap. 3. p. 77.
• y 1.42

  Chap. 3. p. 25.
• a 1.43

  2 Sam. 11.4.15, 27.
• b 1.44

  2 Sam. 12.10 11, 14.
• c 1.45

  Prov. 7.19, ••0.
• d 1.46

  Honey-comb pag. 44.
• e 1.47

  Ibid.
• f 1.48

  Pag. 45.
• g 1.49

  John 3.4.
• h 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 2.10.
• i 1.51

  Pag. 44.
• k 1.52

  Pag. 48.
• l 1.53

  Pag· 54.
• m 1.54

  Pag. 58.
• n 1.55

  Pag. 66.
• o 1.56

  Pag. 39.
• p 1.57

  Pag. 52.
• q 1.58

  Pag. 58.
• r 1.59

  Pag. 55.
• s 1.60

  Pag. 52.
• t 1.61

  Pag. 55.
• u 1.62

  Pag 59.
• x 1.63

  Pag. 58.
• y 1.64

  Pag. 52.
• z 1.65

  Pag. 64.
• a 1.66

  Pag. 113.
• b 1.67

  Pag. 114.
• c 1.68

  Matth. 27.51
• d 1.69

  Pag. 137.
• e 1.70

  Pag. 65.
• f 1.71

  Pag. 59.
• g 1.72

  Pag. 1••5
• h 1.73

  Pag. 86. & 137.
• i 1.74

  Pag. 137.
• k 1.75

  Gal. 4.25.
• l 1.76

  Pag. 142.
• m 1.77

  Pag. 60.
• n 1.78

  Pag. 140.
• o 1.79

  Pag. 115.
• p 1.80

  Pag. 110.
• q 1.81

  Apoc. 19.7, 8.
• r 1.82

  Pag. 115.
• s 1.83

  Psal. 45.9.
• t 1.84

  Pag. 136.
• u 1.85

  Pag. 144.
• x 1.86

  Pag. 64. & 57
• y 1.87

  Pag. 57.
• z 1.88

  Ibid.
• a 1.89

  Pag. 150.
• b 1.90

  Pag. 57. & 65
• c 1.91

  Pag. 150.
• d 1.92

  Pag. 141.
• e 1.93

  Ma••k 7.21.23 Pag. 65.
• f 1.94

  Pag. 140.
• g 1.95

  Pag. 65.
• h 1.96

  Pag. 50.51.
• i 1.97

  Pag. 65.
• k 1.98

  Pag. 64.
• l 1.99

  Pag. 138.
• m 1.100

  Hony comb. ••ag. 58.
• n 1.101

  Pag. 24.32.37
• o 1.102

  Psal. 85.2.
• p 1.103

  Multum re∣fraenat homines conscientia, si credamus nos in conspect•• Dei vivere, si non tantumqae geri∣mus, videri de∣super, sed etiam qae cogitamus, aut ••oquimur, audiri à Deo putemus. Lactant. de ira Dei c. 8. Magna vobis ne∣cessitas est indicta probitatis, qi ante oculos agitis judicis cuncta cernentis. Boet. consol. l. 5. & Bern. me∣dit. c. 6.
• q 1.104

  Job 34.21, 22. Psal. 119.168. Prov. 5.20, 21.
• r 1.105

  Job 22.13, 14. Psal, 10.11. & 94.7.
• s 1.106

  Honey-comb. Pag. 115.
• t 1.107

  Ibid. pag. 60.
• u 1.108

  Pag. 137.
• x 1.109

  Psal. 16 8.
• y 1.110

  Psal. 119.168.
• z 1.111

  See Honey-comb. Pag. 140.
• a 1.112

  Honey-comb Pag. 138.
• b 1.113

  Ibid. Pag. 57.
• c 1.114

  Ibid.
• d 1.115

  Ibid.
• e 1.116

  Pag. 140.
• f 1.117

  Pag. 141
• g 1.118

  Pag. 65.
• h 1.119

  Pag. 50.51▪
• i 1.120

  Pag. 65.
• k 1.121

  Pag. 52.
• l 1.122

  Pag. 150
• m 1.123

  Pag. 64.
• n 1.124

  John 8.56. & 12.41. Heb. 11.13. & 13.8.
• o 1.125

  Rom. 4.3, 5. 2 Cor. 4 13.
• p 1.126

  Acts 15.11.
• q 1.127

  The parties before-menti∣oned.
• r 1.128

  Mr. Randall, and Mr. Simson.
• s 1.129

  Mr. Simson.
• t 1.130

  Averred by not a f••w, that then heard him.
• u 1.131

  Mr. Randall, at Martin Or∣gars.
• x 1.132

  Mr. Randall; delivered by him in private, and defended in publike.
• y 1.133

  Mr. Simson.
• z 1.134

  Mr. Simson.
• a 1.135

  Gen. 12.13. & 20.2.
• b 1.136

  Mr. Simson.
• c 1.137

  Honey-comb chap. 5. p. 79▪ 80.
• d 1.138

  Chap. 4. p. 72.
• e 1.139

  Gen. 9.21.
• f 1.140

  Gen. 19.33, 35.
• g 1.141

  Gen. 27.27.
• h 1.142

  Ibid. v. 9, 10.
• i 1.143

  Gen. 38.14, 15, 18.
• k 1.144

  Gen. 35.22.
• l 1.145

  2 Sam. 11.4,
• m 1.146

  2 Sam. 3.27.
• n 1.147

  2 Sam. 20.10.
• o 1.148

  Exod. 4 14.
• p 1.149

  Exod. 4.24.
• q 1.150

  Honey-comb chap. 3. pag. 38. & 40. & chap. 6. pag. 106.
• z 1.151

  Tit. 1.2. Iohn 16.13.
• * 1.152

  Ierem. 17.9.
• a 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epi••h••rm. apud Clem strom. l. 5. Euseb. prae∣p••r. l. 13. c. ••3. Theodor. ther. l. 6. Thales in∣terrogatus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. respondit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. La∣ert. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ep••ct••t l 2. c. 14. Idemqe l. 1. c. ••4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Socrates apud Xenoph. memoral. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Indegnomica illa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Plut. ad Colot c 9. Justin. de monarch. Clem. strom. l 3. Euseb. praepar. l. 13. c. 10 M••nandro alii, alii Philemoni tribuunt. Salust. ad Caesar. Nam mihi pro certo con∣stat, omnium mortalium vitam numine invisi; neqe bonum, neqe malum facinus cujusqe pro nihilo haberi, sed ex naturâ diversâ praemia bonos malosqe seqi. Silius bel. Pun. l. 15. ••qecunqe capesses, Testes facto∣rum stare arbitrabere divos. Plaut. Capt. 2.2. Est profectò Deus, qi qae nos gerimus, aud••tqe & videt. Is uti tu me hîc habueris, proinde tuum illic curaverit Benè merenti benè prosuerit, malè merenti par erit. Sen. ep. 83. Nihil Deo clusum est. interest animis nostris, & cogitationibus medus inervenit.
• b 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. apolog. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Clem paedag. l. 2. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isidor. l. 4. ep. 47. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in Psalm 33.13, 14. Deus autor omnium, ac speculator om∣nium, à qo nullum potest esse secretum, tenebris interest, interest cogitationibus, tanqam alteris tenebris. Faelix Octav. Oculum non in te intendit suum qi fecit tuum? Aug. de verb. dom. 10. Speculator adstat desuper, ••Qi nos diebus omnibus Actusqe nostros pro picit, A luce p••imâ in ••••esperam. Hic testis, hic est arbiter; Hic intuetur, qicqid est Humana qod m••ns con ipit. Hunc n••mo fa••lit ju licem. Prudent. cathemer. ••. Nil absente Deo l••qimur: nil abdita clausum pectoris antra te••unt: cernit Deus omnia praesens. Juvenc. hist. Evang. Man••t spectator desuper cunctorum D••us, bonis praemia, malis supplicia dispensans. Boet. cons. l. 5.
• c 1.155

  Zech. 13.1.
• d 1.156

  Mr. Randall.
• d 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Tim. 1.13.
• e 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 26.25.
• f 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. ad Tryph.
• g 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de curios. & consolat. ad uxor.
• h 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pl••t de ••ranquil.
• i 1.162

  Flebecula in∣d••cta qicqid non inte••lig••t, plus miratur. Hieron. a•• Nep••t.
• * 1.163

  Theologia sym∣bolica, typica, vel tropica, non est a••gumentati∣va. De Valen∣tinianis Tertul. c. 27. Omnia in imagines urgent, planè & imagi∣narii ipsi Chr••∣stiani.
• k 1.164

  Videantur In∣dices expurg. Hispan. & Belg.
• l 1.165

  Ita, paschatia festum. Greg. Stas orat. in S. Pascha Aqae elementum, Am∣bros in Luc. 10.
• m 1.166

  Videantur ex Augustino ad∣ducta à Gratiano de consecr. dist. 2.
• n 1.167

  Ibid. in Con∣fessione Berenga∣rio praescriptâ.
• p 1.168

  See of this kind out of Chryso∣stom, in the defence of my Treatise a∣gainst Tran∣substantiation, D••vis. 14. § 9. p. 219.
• o 1.169

  Nisì sanè in∣••elligas, in ma∣jorem incides haeresin, qam Bereng. ipse ha∣buit. Gloss. ibi.
• q 1.170

  Concil. Tri∣dent. sess 13. de Euchar Sacram. cap. 1.
• r 1.171

  Ita passim illi; & inter reliqos Anonymus ille, qi Tractarum eâ de re meum impug∣nare aggressus est.
• s 1.172

  See Honey-comb, chap. 9. p. 180, 181.
• t 1.173

  Ibid. c. 4. p. 65.
• u 1.174

  Rom. 5.20.
• x 1.175

  Rom. 6.1.
• a 1.176

  2 Cor. 7.10.
• b 1.177

  Ezek. 6.9.
• c 1.178

  Esay 63.10. Eph 4.30.
• d 1.179

  Vulgò dicitur, Q••d oculus non videt, cor non de••a. Bern. in sest. omn. Sanct. serm. 5.
• e 1.180

  Siqis virginem Ma••iam vitios∣set ac gravidam fecisset. Tece∣lius fraterculus indulgentiarum p••ntificiarum institor. Jo. Slei dan. comment. l. 13. an. 1531.
• f 1.181

  Bellarm. de in∣dulg l. 1. c. 7.
• * 1.182

  Non a culpa. qia tolli non po∣test s••ne infusione gratiae.
• g 1.183

  Per indulgen∣tias non absolvi∣mur, vel solvi∣mur, à reatu culpae ullius, nec letalis nec veni∣alis.
• h 1.184

  Non liber amur à poenis natura∣libus.
• i 1.185

  Nec possunt tol∣lere poenas, qae in foro externo, vel civili, vel eccle∣siastico in••••i∣guntur.
• j 1.186

  Itaqe Roffensis noster adv. Luther. artic. 19. Qam diu nulla fuit de Purgat••rio cura, nemo qaesevit indulgentias. nam ex illo pendet omnis Purgatorii existimatio. si tollas Purgatorium, qor••um indul∣gentiis opus erit?
• k 1.187

  Non coli ima∣ginem, sed exem∣plar coram ima∣gine. ita nonnul∣li apud Bellarm· de cult. Sa••ct. l. 2. ••. 20.
• l 1.188

  Perse, & pro∣prie, ita ut ipsae terminent vene∣rationem, ut in se considerantur. Bell. ibid c. 21.
• m 1.189

  Honore mino∣••i qim ipsum ex∣emplar. ib. c. 20.
• n 1.190

  Eodem genere culius, qo exem∣plar ipsum coli∣tur. ibid. c. 23.
• o 1.191

  Non propriè. Ibid. c. 24.
• p 1.192

  Impr••priè, qandò imago ac∣cipitur loco ex∣emplaris. Ibid. c. 23.
• q 1.193

  Vt legutus, Regis l••co hono∣ratur. Ibid. c. ••0.
• r 1.194

  Propriè, sed per accidens; qando tanqam imagine vestitum adora∣mus. Ibid. c. 23.
• s 1.195

  Sicut qi ado∣rat regem pur∣pura vestitum, vestem sive pur∣puram simul ado∣rat. Ibid· c. 20. & 23.
• t 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophocl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. in Artaxer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diodor. hist. l. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Nyss. apud Anton. meliss. l. 1. c. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. St••s. de pace 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ibid. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem apolog. vide Socratis cum Cali•••••• scorto collationem apud Aelian. l. 13. c. 32. Omne in praecipiti vitium stetit. Juvenal. sat. 1. Non gradu, sed praecipiti cursu à vir∣tute descitum, ad vitia transcursum. & ubi semel deerratum, in praeceps pervenitur. adeò mature à rect•••• in prava, à pravis in praecipitia pervenitur. Pater••. hist. l. 2. Facill•• in proclivia vitiorum decurs•••• est. Sen. de ira. l. ••. c. 1. Etiam sine magistro vitia discuntur. Idem qaeest. nat. l. 2. c. 30. Ingenium est omnium hominum à labore proclive ad libidinem. Ter. Andr. 1.1.
• a 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristid. orat. Platon. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogenian. ••dag. 4•• 6.
• b 1.198

  Mr. Randall.
• c 1.199

  Ephes. 2.2.
• d 1.200

  Praeceptor q••n∣dam meus Gre∣gorius Nazian rogatus •• me ut exponeret, qid si∣b•• vellet in Lucâ Sabbatum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, e∣leganter lu••u; Docebote, in∣••iens, super hac re in ecclesiâ, in qà mihi omni populo acclaman∣te, cogeri•• invi∣t•••• scire qod nes∣cis: aut si ce••iè so∣lus ••acuer••••, sol•••• ab omnibus stul∣titiae condemn••∣beris. Hieron. ad Nepot.
• e 1.201

  2 Tim. 2.17, 18.
• f 1.202

  Deut. 13. per totum. 2 Chron. 13.10, 11, 12. & 15.••, 12, 13. & 19.4. & 29. per tot. & 30.1—12. & 31. per tot. Nehem. 7-30. 1 Tim. ••.••.
• g 1.203

  Psal. 10.••1, 13. & 94.7.
• h 1.204

  Esay 58.2.
• i 1.205

  Polyb. hist. l. 4.
• k 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Callimach in D••an.
• m 1.208

  Ea est stru∣thiocameli stoli∣ditas, ••t cum col. la frutice occul∣••averit, latere se existimet. Plin. l. 10. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diodor. hist. l. 2. •••• 50. qi tamen & aliam hujus rei rationem assi••nat.
• n 1.209

  Perdix aliàs astuta, in hoc fatua, qod capite occultato, totam latere se credit, & cum neminem videat, •• nemine videri. Autor Anonym▪ de nat. rer. Verum perdicem eam vult ille, qam rusticam Maltial. l. 13. ep. 76. alii Rusticulam; nos a Woodcock▪ De Sciaena Oppian. l. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Mugile Aristot. hist. anim. l. 8. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.210

  Job 39.17.
• p 1.211

  1 Cor. 14.20.
• q 1.212

  Job 35.11.
• r 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. ubi sup.
• s 1.214

  Gen. 1.26, ••7. & 9.6. 1 Cor. 11.7.
• t 1.215

  In gehenna ipsa imago Dei uri poterit, non exurit ardere, sed non deleri. Bern. in Annunc. ser. 1.
• u 1.216

  Ephes. 4 23, 24. Col. 3.10.
• x 1.217

  Mugilum na∣tura ridetur, in metu, capite ab∣scondito, totos se occultari cre∣dentium. Plin. l. 9. c. 17.
• y 1.218

  Te mihi ab∣sconderem, non me tibi. Aug. confess. l. 10 c. 2.
• a 1.219

  Te fallu, non Deum. Bern. de grad. humil.
• b 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gal. 6.7. Derideri, aut circūveniri Deus non potest, neo aflutia aliqa falleme deludi. perspicit ille abdito, & secreta atqe occulta considerat. Je••. 23.24. videt corda & pectora singulorum: & judicaturus non tantum de factis, sed & de cogitationi∣bus nostris, omnium mentes voluntatesqe in ipsis adhuc clausi pectoris latebris intuetur. Cypr. de laps.
• c 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de repub. l. 4. sive▪ ut Method. apud Epiphan. haer. 64 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed jam non su∣stineo vos mora∣ri. scio, qam sit o∣diosa Circensibus pompa. M. Sen. praefat. controv.
• d 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 141.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 9.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oppian. pisc. l. 5. ad leti portas. Maro culic. limina, Lucret. l. 3. Vestibulum ante ipsum, primisqe in faucibus orci. Maro Aeu. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. apolog. aetate devexa & praecipiti, in extrema consistens tegula. Sen. ep. 12.