A faithful MESSENGER Sent after the ANTINOMIANS: To try their power in their last place of refuge, who are fled to God's Decrees for shelter, as joab did to the horns of the Altar, and say that they will die there, 1 Kings 2.29.30.  
Imprimatur Ja. Cranford.  
You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled,  Col. 1.21. 
The Scripture foreseeing that God would justify the Heathen through faith,  Galat. 3.8. 
If ye harken to these judgements, and keep and do them, than the Lord thy God shall keep unto thee the Covenant, and the mercy which he swore unto thy Fathers, and he will love thee,  Deut. 7.12.13. 
But as many as received him, to them he gave power to become the sons of God even, to them that believe on his name,  John 1.12. 
LONDON, Printed by M. Okes for T. Banks, and are to be sold in Blackfriars, on the top of Bridewelstairs, 1644   

To the READER.  
CHristian Reader, the Apostle saith there must be heresies among you, that they which are approved may be manifest among you, 1 Cor. 11.19. And Christ saith: It must needs be that offences come, but woe be to that man by whom the offence cometh, Math. 18.7. Then rouse up thyself as against all sects and schisms so against this one heresy trimmed up with some additions by our Antinomians, in which they confound Gods Decrees, and his worke● together, and also his promises and performances, and they cast a cloud over the omissience of God, and so would persuade us that he doth not see his creatures perfectly as they are, and where they are, but as if he saw a man in one kingdom, when he is in another, because he was there, or as if he saw them on earth, when they are gone to heaven or hell because they were there, or as if he saw them in many places at once, or as if he s●w man's birth and death all at once, & as if he saw Angels very good, and yet cursed Devils at the same time, and as if he saw man in innocency, and fall'n all at once, and that he should bless all his Creatures here before, and curse them all at once. But here we may safely make these conclusions; First, that it is against the nature of God to see all his creatures created, and yet not created all at once.  
Secondly, it is against the nature of God to see a creature in one place when he is in ather, or in many places all at once.  
Thirdly, it is against the nature of God to see his changeable creatures in several conditions all at once, as to be in their blood: and yet justified all at once, and to see them in their innocency, and fallen all at once; but these men would make the God of order to be the author of all confusion: for when all the creatures under heaven were corrupted by the sin of man, and lay under a curse, than these men say that they were in the favour of God justified, sanctified, called and adopted the sons of God, but can a fountain send forth salt water and fresh, jam. 3. If not, how shall the fountain of living water do so. Doth God say, that all his creatures were made very good, Gen. 1.31 & yet at the same time so great part of them cursed devils and reprobates, what blasphemy is this to charge the God of truth that cannot lie with lying and dissembling, or else with blindness, as if he did not see them clearly, and so call them good through mistakes, as Isaac blessed Jacob, so because the heathen shall hereafter be justified through faith, Gal. 3.8. These men would make God uncapable of the passage of time here with us, and so have them just before their time: But the times and seasons the Father hath kept in his own power, Acts 1.7. Then doth not he know he can keep his promise to a thousand generations, Psal. 105.8. And perform it the same day. Exod. 12.41. Then although he knew when his creatures were made very good, that some of them would not long continue in that condition, but by sin become devils and reprobates, yet it will not follow that God saw them so soon as they were made, neither on the contrary will it follow that when the Lord saw the earth corrupt, that God saw all things at that instant very good, because they were so at first, but when he said they were good, they were so indeed, although he know that man would fall, that so his purposes might be brought forth in their several ages and times, wherein they were appointed, for there is a time before the decrees bring forth, Zeph. 2.1.2. And till that time the elect are children of wrath; Even as others all that time, they were without God and without Christ, Ephe. 2.3.12 And without his spirit, and therefore none of his, Rom. 8.9. There was no difference till our hearts be purified by faith, Acts 15.9. The Scripture hath concluded all under sin, that the promise by faith of jesus Christ might be given to them that believe, Gal. 3.22. God saw his people before conversion, to be enemies, and alienated in their minds, and after conversion he sees them now reconciled, Colos. 1.21. Yet God doth not change: Neither is there shadow of changing in him, james 1.17. But the Creatures change daily evil, and wax worse and worse, 2 Tim. 3.13. And God's people grow in grace as new borne babes. 2 Pet. 2.2.  
Then sure the Lord sees all their changes, before the Creation God loved nothing but himself, because there was no other object, and this love to himself was the moving cause why he made all the creatures, to set forth his own glory, and those that glorify him most, are the most beloved of him; then a man that is wholly sanctified, is more beloved than he that is but in part sanctified; and he that is but in part sanctified, more beloved than he that is not sanctified at all; and he that hath a being hath something in him that God loves, when as he that hath no being, hath nothing to be beloved. Then what a folly is it to say the child of God is actually beloved of God, justified, Sanctified, called, & Adopted before they have any being; these things are more largely answered in this Book, which here I have written for thy better information; read it, and if thou receive any benefit or satisfaction herein, give God the praise, and me remember in thy prayers. And so I commend thee to God, and to the Word of his grace, Which is able to build thee up, and to give thee an Inheritance among all them that are sanctified, Acts 20 32.  
Thine in the Lord jesus Thomas Bakewell.   

A faithful messenger sent after the Antinomians to their last refuge, who are fled to God's decrees for SHELTER.  
THe occasion of this addition to my former discourse against the Autinomians tenets, is their flying for shelter to God's decrees, which I had thought, I had sufficiently barred them from before, but they being sensible of their own weakness, as not being able to behold the clear sunbeams of truth with fixed eyes, durst not stand it out, but away they fled, but this messenger will pursue them to their place of refuge, and try their power there, and he doubts not of the victory, for by faith the walls of this City will fall down flat before God's people, And cursed be the man before the Lord, that raiseth up and buildeth the City jericho, Iosh. 6.26. 1 K. 16.34.  
But these bvilders have been employed in repairing this old heresy these fourteen years, to my knowledge, for then some of these held, that a man is actually in the favour of God, reconciled in Christ, justified, sanctified, called and adopted, all this actually in election, such were Paul and Manasses before conversion, yea they were borne so into the world, and I have had this disputation in writing by me ever since, which I had with them, and now more enlarged.  
This they would prove from those words of Paul. God was in Christ, reconciling the world to himself, 2 Cor. 5.19. I answer, this will prove nothing for their purpose, for it is impived, there was a world before God did actually recencileit to himself, but we know the age of the world, when it was made, and how old it is, but for God's decrees, they have been from all eternity, and are as old as himself, but if their tenets were true, we might boast of our Progenitors, and say that Adam had his actual being as soon as God, even from all eternity, if God's decrees and actions, his purposes and performances, were all actually done at the same time. But to prove this, they must be constrained to carry the works of God to his decrees, and say, that all the works of God were created and actually made, from all eternity, being actually made in his decrees, or else they must be forced to bring down the decrees of God to the works of creation, and say, that neither God nor his decrees had any being before the Creation, and so the creatures are as old as their Creator, which were miserable Atheism for any man to think so, saith the Apostle. God by Christ made all things in heaven and in earth, visible, and invisible, and he is before all things, Golloss. 1.16, 17. And saith wisdom, which is Christ: The Lord possessed me in the beginning of his way, before his works of old: I was from everlasting, or ever the earth was, when there was no depths I was brought forth, when there was no fountains abounding with water, before the mountains were settled, before the hills, was I brought forth, while as yet he had not made the earth nor the fields, nor the highest part of the dust of the world. Prov. 8.22, 23, 24, 25, 26. And saith David: Thy throne is established of old, thou art from everlasting. Psal. 93.2. Then surely God had his being before the world was, and if they would believe Moses whom they so much despise, he would show them the original and first beginning of all the creatures in his first of Genesis, and how that the 3 persons in trinity consulted about the creation of man, before they actually did it, saying, Let us make man in our Image, after our likeness. ver. 26. & every days work was done by a special command from God: he spoke & it was done, he commanded, & it stood fast, Psa. 33.9. Thus God commanded, and the spirit of God moved upon the face of the deep, and saith Christ: When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his Commandment: when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him. Prov. 8.27, 28, 29, 30. But after the creation, than Christ rejoiceth in the habitable part of his earth: and his delight is with the sons of men, verse 31. But to say that the Creatures were actually made in God's decree, they had as good say they had no beginning, and so deny that article of their faith, that God made heaven and earth? again, if they say God reconciled his people to himself actually from all eternity in the decrees, than I demand of them when the breach was made, which must needs go before reconciliation, will they make the creature older than the Creator, and say they did offend before his decrees, this cursed error is the ground of all confusion, for if they say God actually made all things when he decreed to make them, it is as much as to say, there was no decrees at all; There was once a question put to Austin, what God did before he made the world, and his answer was, that he then made hell for such Inquisiters: but if our Antinomians had been put to answer it, they would have said, that then God reconciled them, justified and sanctified them, called, & adopted them, and all this actually in his decree; but here Paul doth not say God hath reconciled the world, but that God was in Christ reconciling the world; neither doth he say before the world was, but when the world was, than the truth is this, when the world was made, and Adam had sinned, than God began actually to reconcile fall'n man to himself by faith, in the Messiah that should break the serpent's head, & so God hath been ever since reconciling his elect to himself, as they fall in the several ages of the world, saith Christ: My father worketh hitherto, and I work. john 5.17. Yet I grant that the Apostles, when this was spoken, were reconciled: for saith Paul, God hath reconciled us to himself by jesus Christ. 2 Cor. 5 18. But others, although they were elected as well as they, yet they were not actually reconciled to God, only they had the word of reconciliation, and the ministry of reconciliation: and saith Paul, we pray you in Christ's stead to be reconciled to God, although by the blessing of God upon their preaching and prayers, many were reconciled to the Lord, or added to the Lord. Acts 5.14. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, Coloss. 1.21. There was a time when we were enemies, yet afterwards reconciled by the death of his son, Rom. 5.10. Again, if all things were actually done in God's decrees, or done because they are decreed to be done, then how will they distinguish between the decrees of God, his works & actions. The holding of this would overthrow his decrees which are his purposes, from all eternity to create, govern, and dispose of all his creatures. Then art thou called to the state of grace, it is because that the purpose of God was to do it from all eternity, Thou art called according to his purpose. Rom. 8.28. Again, it is the manifold wisdom of God made known to his Church. It is according to the eternal purpose which he purposed in Christ jesus, Ephes. 3.10, 11. Again, hath God made known to thee the mystery of his will, it is according to his good pleasure which he had purposed in himself, Ephes. 1.9. Is any saved? it is because God hath purposed it from all eternity, who hath saved us according to his purpose and grace, 2 Tim. 1.9. Hath God made over to his people an eternal inheritance? It is because he did predestinate them according to his purpose, who worketh all things according to the counsel of his own will, yet they enjoy it not till the dispensation of the fullness of times, then God will gather together all things in Christ, Ephes. 1.10, 11. Again, God hath opened a door of faith to the Gentiles, Acts 14.27. It is because God purposed it before, for the Scripture foresaw that God would justify the heathen through faith, Gal. 3.8. Thus God purposed to justify them? Again, if God should actually make all his creatures when he did decree them, this would confound the beginning and ending of all things, but the Prophets declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: yea, I have spoken it, I will also bring it to pass, I have purposed, I will also do it, Esa 46.10, 11. And saith David, in thy book were all my members written, this was in God's decree, yet they had no actual being: for saith he, as yet there was none of them, Ps. 139.16. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations, Psal. 33.11. Again, for other things, the Edomites which came of Esau are become servants to David, and to Israel which came of Jacob, 2 Sam. 8.14. It is because the Lord had purposed it, for he told Rebecca long before, when those two notions were in her womb, that the elder should serve the younger, Gen. 25 23. Now saith Paul, this was done that the purpose of God according to election might stand not of works, but of him that calleth: for the children were not yet born, when it was said the elder should serve the younger, Rom. 9.11, 12. Now it may be they will carp at the next words, because it is written by Mallac●y: J●cob have I loved, & Esau have hated, verse 13. I answer in Mal. 1, 2. It is not spoken of their persons, but of posterity: I have loved you of Jacob, and I have hated the posterity of Esau, and laid his mountains and his heritage waste for the dragons of the wilderness, so that Esau saith, we are impoverished, verse 3 4. And so they became servants to the seed of Jacob, 2 Sam. 8.14. But this cannot be understood of their persons, that the elder should serve the younger, for Esau was the greater man for riches and honour, and jacob bowed himself seven times together to him, & called him his Lord Esau, Gen. 33.3. Aagine, the Assyrian was a Cedar in Lebanon, yet saith the Lord: I have delivered him into the hand of the mighty one of the heathen, he shall deal with him: I have driven him out for his wickedness, and strangers, the terrible of the nations have out him off and left him, Ezek. 32.12. All this is according to the purpose of God long before, for saith the Lord, I will break the Assyrian in my land, and upon my mountains, tread him under foot, then shall his yoke departed from off them, and his burden from their shoulders, (now mark) this is the purpose that is purposed, for the Lord hath purposed, and who shall disannul it, Isa. 14.25.26, 27. And so every purpose of the Lord shall be performed against Babylon, jer. 51.29. Therefore hear the counsel of the Lord, that he hath taken against Babylon, & his purposes that he hath purposed against the land of the Chaldeans.  
Thus you see what ever actions the Lord doth, it is to perform his purpose that went before, and to say that any of the works of God were done without premeditation, or a purpose going before, were to compare him to the foolish Builder, which did not consider before hand, and count the cost of his Building, Luke 14.28. Or like the Ostrich, that leaveth her eggs in the sand, and forgetteth that the foot may crush them, or that the wild beast might break them: She is hardened against her young ones, as though they were not hers, her labour is in vain without fear, because God hath deprived her of wisdom, neither hath he imparted to her understanding, job 39.13.14.15.16.17. Then what blasphemy is this to say, God doth any works without premeditation, or a purpose going before, by hab nab, as fools use to do, that have neither wit, nor forecast: The Antinomians may do well to consider what it is to confound the decrees and purposes of God, with his works and actions. Saith the Lord, I will perform my good word towards you, I know the thoughts that I think towards you, thoughts of peace, and not of evil, to give you an expected end, Jer. 29.10.11. He will perform his mercy promised, Luke 1.72. The end shall be at the time appointed, Dan. 11.27.35. But how could these things be, if all things were actually done in God's Decree? again, How could he keep his promise to a thousand Generations? Psal. 105.8. Again, what use were there of the faithfulness of God, which keepeth Covenant to a thousand Generations? Again, if all things were actually done from all eternity when they were all decreed, then to what use should we have of Faith to believe particular promises to be performed in several ages of the world, for we know some are yet to be performed, if all were done already, how should we live by Faith? Again, to what purpose is it said, that ye have need of patience, that after ye have done the will of God, ye might receive the promise? Heb. 10.36. And what a vain thing it were to pray for the performance of any promise, if we do believe that all is actually done already: well may these people cast off all holy obedience to the Law of God, and faith also, from fastening upon any promise as yet to be performed, for say they, all is done already, and no duty is left for them to do, for they have gotten free grace that frees them from all faith and obedience, and so at one clap, they cast away both Law and Gospel, o my soul, come not thou into their secret, nor unto their assembly, mine honour be not thou united, Gen 496.  
But they will say, God loved his people from all eternity with the love of good will, although not with the love of delight: I answer, it is true, the Counsel of God's will was from all eternity, for saith Christ. This is the Father's will which hath sent me, that all which he hath given me, I should lose nothing: And this is the will of him that sent me, that every one that seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day, John 6.39.40. But when others are left to perish in their sin, this also is according to the will of God, they were ordained to this condemnation, Judas 4. And who hath resisted his will, Rom. 9.19. Thus all things come to pass according to the secret will of God, a sparrow cannot fall to the ground without his will, Mat. 10.29. Now, it will not follow that God loves all things that comes to pass according to his will, for sin itself could not be without his permitting will, yet I hope they will not say that sin is beloved of God, because he permitteth the being of it, although his will is good, and therefore a good will; yet I deny not but God loves his work in the very Devils and Reprobates in the time of their being: If this be the love of good will, they mean I shall grant as much, but yet the creature may perish for all this good will.  
Again, I demand how there can be any true love without delight, here they would measure the love of God by their own bushel, for they say, that they bear good will to Christ and the Gospel, but they neither love the Father, nor his Law, but if these men did truly love the Son, they would love the Father also, 1 John 5.1. But let them have what pretence they will, they neither delight in the Father, nor the Son, because they abhor all Bonds, and Covenants that should engage them to obedience, do they not rage against God, and Christ his anointed? saying, let us break their bonds asunder, and cast their cords from us, Psal. 2.1.3. Neither will they hazard any thing for the name of Christ, but saith Paul, I am not only ready to be bound, but to die at Jerusalem for the name of the Lord jesus, Acts 21.15. They pretend love to Christ, and his Gospel, but yet, they will not fight, nor strive together, for the faith of the Gospel, Phil. 1.27. Nor contend earnestly, for the faith that was once given to the Saints, Judas 〈…〉  
against sin, Heb. 12.4. If they did truly love Christ, they would fight against his enemies, to rescue his Gospel, and his people whom they say they love; but this is their love of good will, separated from their love of delight.  
But suppose they say, if one man purpose to do good to another, this is actual love; So if God purposed from all eternity to do good to his Elect, this is actual love: I answer, A man may not only purpose to do good, but he may also do it, and yet not love him to whom it is done: as the unjust Judge did deliver the poor widow, because she troubled him, but not through love to her, for he neither feared God, nor regarded man, Luke 18.4.5. And the Pharisees gave Alms, but not through love to the poor, but to get praise themselves, Mat. 6.2. So God may cause the Sun to shine, and the rain to fall, he gave them a King in his wrath, and quails in the wilderness, but not in love: But now, although men sin when they seek their own praise, and do any good work without love, yet God doth not so: Again, when one man intends to do good to another, there is an object for his love; but before the Creation, there was no object for Gods love but himself, therefore God loved nothing before the Creation but himself, it was not his love to the Creatures that moved him to create them, but it was love to himself to set forth his own glory. Ephes. 1.12. According us he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love. ver. 4. Here you see Holiness goes before Love, and not Love before Holiness, and also Obedience goeth before Love, Deut. 7.12.13. john 14.21.23. And Reformation goeth before Love, Hosea 14.4.  
They would set forth God's love to his people by the love of David to Absolom; When Absolom fled, the soul of King David longed to give forth unto Absolom, 2 Sam. 13.38.39. And in the next Chapter the King said, Let him turn to his own house, and let him not see my face. So he dwelled twofull years, and saw not the King's face, Ver. 24.28. Thus they would have God to love his people from all Eternity, although they do not see his face, that is, although he do not manifest himself unto them: I answer, Absolom was David's natural Son, then although he offended his Father, yet his Sonship remained still, and Absolom was in present being, and an Object fit for his love, being his Son; But before the Creation we had no being, then there was no Object for God's Love, but himself: Again, than we were neither the Sons of God by Creation, nor by Adoption, nor nothing in us lovely, beyond the Creation, hence I conclude, that all the Love of God then to his people, was but a purpose to make them lovely, and then to love them.  
But they will allege the words of john, God so loved the world, that he sent his only begotten Son that whose ever believeth in him shall not perish but have 〈◊〉 lasting life. John 3.16. Here say they is actual love, going before the sen●ing of Christ: I answer, if they look back, they may see Christ tendered before, ver. 14. As the Serpent was in the wilderness, and also it may be supposed, that Faith was given to some of them to receive, and close with Christ, in these words, Whosoever believeth in him, shall not perish, but have eternal life, ver. 15 than it follows, ver. 16. God so loved the world, but what is meant by the world here, but those believers who had Christ tendered before, and had Faith given them to receive him; As many as received him, he gave power to become the Sons of God, even to them that believe on his name, John 1.12. And so Mr. Perkins reads it in his Exposition on jude, Page 52. He that believeth in Christ, shall not perish, but have everlasting life. But why shall not believers perish? Because saith he, God so loves the world of Believers. So then first God gives his people Faith, and makes them lovely, and then he loves them with actual Love: and saith he in the same Book, page 104. The proper cause of the Decree of God, must be in himself, because it was before the creatures were, he decreed to love one, and to hate another, this he purposed in himself, Ephes. 1.9. God needs not go out of himself for motives from outward respects to choose, or refuse, but because his good pleasure is such, Mat. 11.25. Then foresight of Faith in some, or infidelity in others, nor love to some and hatred to others, was the cause of chusiug some, and refusing others, seeing God's decree is in order and time before the creature, which being the latter, cannot be the cause of the former, and saith Mr. Calvin Instit 3.22.3. Speaking of those that would have foresight of Faith and Holiness to be the cause of Election, but saith he, how shall these things agree together, that those things which are derived from Election, should be the cause of Election; We are elected, that we may be holy, that so God may love us, Ephe. 1.4. Not because we are holy, so then the cause of Election was in God himself, Ephes. 1.9. Saith he, God considered nothing without himself, whereby he had regard too in his decrees, therefore the end of Election tends to the praise of the glory of his grace, ver. 6. So that it was not actual love to the people of God from all Eternity, that moved God to send them a Saviour, the moving cause was then in himself. Again, I answer from another like place to this, Luke 7.47. Many sins were forgiven her, for she loved much. Will they say here, the woman's love went before God's forgiveness? If they say no, than I say they must needs conclude the same from that place in john 3.16. That God did not love them before the sending of Christ, and besides, if they affirm the contrary, they overthrew their first Argument, for than they said that they were reconciled in Christ before the world was; but here they would have all to be done before the sending of Christ, but if this were so, I demand to what purpose he came, if not to reconcile, and to adopt us, and so to bring us into the love and favour of God, the discovery of their own contradictions might be a sufficient confutation of it.  
Again, the world here with God so loved, may be understood more general and then more special: First, more general, he hath disposed the whole world, and then more special: First, more general, he hath disposed the whole world, Job 34.13. that is, God disposeth of Heaven and Earth, and all creatures in them, The world is mine, meaning all things that ever God made, Psal. 50. He shall judge the whole world with right, Psal. 96.13. That is, he will do all his creatures justice, and so here, God so loved the world, John, that is, God so loved all his creatures, and saw them all very good, Gen. 1.31. When he had finished them, he rested, and was refreshed, Exo. 31.17. So greatly did God delight in the works of his hands, that he was not willing they should be all destroyed, in regard they were all very good, therefore he sent mankind a Saviour, that so all his creatures might be preserved, I mean, some of every kind: The Elect Angels should be established by Christ, that they cannot fall, as also the highest Heaven is established that it cannot be moved, but the lower heavens and the earth with all the creatures in them are defiled with sin, The Heavens are not clean in his sight, Job 15.15. And the Angels that fell, he chargeth with folly, Job 4.18. And the Earth also is corrupt before God, For all flesh had corrupted his way, Gen. 6 11.12. So then all the creatures in the two lower heavens, and the earth are corrupted by the sin of man, and partake with him in punishments, but by Christ they that are sound alive at the day of judgement shall be restored again to their first perfection, and so remain for ever, And their earnest expectation is, when they shall be delivered, Rom. 8. See the Saints Inheritance after the day of judgement, this world of creatures God so loved, that he sent to mankind a Saviour, that some of all the works of God may be preserved for ever, For the new Heavens, and the new Earth which I will make, shall remain before me, saith the Lord, Isai●h 66.22.  
The second exception of this word (world) is more specially to be taken for the world of believers, that is, all the believers from the first to the last, in the time of their being, and this world was never without beleivers since Christ was promised to Adam and Eve, they having a justifying Faith wrought in them they should not perish, nor any true believers that descended of them; For God so loved the world of believers, that he sent his Son to be the Saviour of the world, 1 John 4.14. And Christ gave his life unto the world, John 6.33. And be taketh away the sins of the world, John 1.29. But these places must needs be understood to be the world of believers, they shall never perish, but have everlasting life, for God so loved the world of believers, is to take away their sins; They are his people, children that will not lie; So he was their Saviour. Isa. 63.8. When Israel was a child (saith the Lord) than I loved him, Hosea 11.1. But all this will not prove that God loved him before he was a Child, from all Eternity, before they were adopted or sanctified by the Spirit.  
But they will say, God loved jacob, and hated Esau before they were borne, because the Apostle quoting Malachi, saith; It is written, Jacob have I loved, and Esau have I hated, Rom. 9 I answer, the Prophet wrote this a long time after their death: now if he say after their death, that God loved one, and hated the other in the time of their being: will that prove that God either loved or hated before they were, all that the Apostle saith, was done before they were born; is this, that the elder should serve the younger; this was the purpose of God according to election, Rom. 9.11, 12. And Gen. 25.23. Yet this was not to be understood of their persons, but the elder nation should serve the younger, which was also fulfilled 2 Sam 8.14. Where it is said, that all they of Edom became servants to David K. of Israel: Then they allege these words of Moses, Deu. 7 6, 7, 8. That God loved them before they were, but in the text there is no such matter, but is plainly spoken to those that were then in present being, saying, Thou art a holy people, the Lord thy God hath chosen thee to be a special people: Now the reason why God chose this people, and loved them, was not because they were more in number then other people, but because the Lord would keep the oath which he had sworn to their fathers, vers 7, 8. But here is nothing to prove that God loved them before they were: if we would speak of God's love before their being, than it is this, The Lord loved their fathers in the time of their being, and therefore he chose their seed, Deut. 4.37. Again, if they say God sees all things at once, both past, present, and to come? and therefore the elect that are to be justified, he ever saw them justified, and therefore they were always beloved from all eternity. I answer by this rule, that God once saw David commit adultery, and murder, for it was done in his sight, Psal. 51.4. Therefore he sees David acting those fins now, and will see them so for ever, and because Christ once looked upon Peter, when he denied him with cursing and swearing: therefore now he looks upon him at this present, and sees him cursing, forswearing, and denying him, and because Christ was once angry with Peter, and said, get thee behind me Satan, thou art an offence unto me, and savourest not the things that be of God, but the things that be of men, Math. 16.23. Will it follow that Peter is now an offence to Christ, and that Christ now sees that he savours not the things of God, & doth God see Paul now persecuting his people, because he once saw him do so, and for the sins of Manasses and Moses, who saith, we have sinned in the light of thy countenance, Psal 90.8. Doth God now see them at this present, acting those sins which they committed when they were here, because time was when he saw them in the very act of those abominations. A boy of 7 years old might answer that God hath perfect remembrance of them, but yet he sees them as past & not in present being: And God once heard the groan of Israel in Egypt under the Taskmasters, he looked upon them, and had respect unto them, Exod. 2.24, 25. But will it follow, that now God sees Pharaoh tiranizing over them, at this present, they being in heaven out of his reach, there the wicked cease from troubling and there the weary be at rest, and hear not the voice of the oppressor, job 3.17, 18. And so time was, when God saw Hezekiah sick of the plague, but now doth God see him sick of the plague in heaven: and God saw David's wounds stink and putrify, for it was inflicted on him for his foolishness, Psal. 38.5. But now doth God see David's running sores in heaven, because he once saw them in time past, or whether hath he a perfect remembrance of them, not as in present being, but as past: God saw what Amaleck did to Israel when they came out of Egypt, Exod. 17.14. But afterward in the time of Samuel the Prophet, saith the Lord: I remember what Amaleck did to Israel, 1 Sam. 15.2. And so the Lord saw all the passages of Israel in the wilderness; yet saith he, I remember the kindness of thy youth, when thou walkedst after me in the wilderness, Jer. 2.2. But God sees all these things now as past, yet in his perfect remembrance, as we say, to remember such a thing past, as if it were but now done, so then God may have a perfect remembrance of things past, and yet not bring them back again to a perfect being: God saw all the creatures drowned in Noah's flood, but it were folly to think that God now sees the water spread over all the earth, above the highest mountains, & all of us drowned in the deluge. And so for things to come, God hath in his mind what to do hereafter, as Daniel said to the King, Dan. 2.28. But the decrees are not yet brought forth, Zeph. 2.1, 2. As for example, God hath in his decree, purposed to destroy the world with fire and brimstone, but will it follow therefore, that God now sees all his creatures at this present in a burning flame: or whether is it low, as David saith, Thou knowest my thoughts long before, or a far off, Psal. 139.2. So God sees things that are to come, but not as in present being, the Scripture foresaw that God would justify the heathen through faith, Gal. 3.8. But yet not in actual being, it was in his sight afar off, as a man may have the frame of a house, or the model of it in his mind before it be actually builded: so was all the world in the mind of God, before it was created, God saw the moddel of it from all eternity, yet not as really done, but only in his purpose. But when God had created all his works, he saw them all, and said they were all very good, Gen. 1.31. But now will some of those cursed heretics step forth and say, that God dissembled, when he said they were all very good, for say they, he sees all things past, present, and to come at once, and therefore he at that time, saw some of the Angels fall'n, and were then cursed devils, and a great part of mankind were then reprobates, and all the creatures under heaven defiled with sin at that present: how will these men clear themselves of blasphemy, if they hold these wicked tenets, that man is actually justified in the sight of God, because hereafter he shallbe justified, by this argument the whole earth was cursed of God, and some of the Angels were fall'n, and then cursed as soon as before they were created, yea at that present, when God said they were all very good. And so on the contrary, when the Angels had sinned, and were cast out of heaven, and man had sinned, and was cast out of Paradise, and the whole earth cursed for man's sin; will these men say, that God now looks upon devils, & sinful men, as in the time of their Innocency, and because God once said, they were all very good, will he now say they are very good, what blasphemy is this? God saith, woe be to them that call evil good, and will he do it: if this were so, why then were all the creatures cursed for the sin of man, for by their argument, God did once see man innocent, therefore God always sees man innocent: for God sees those that are effectually called, to be actually justified, therefore he always saw them actually justified, this is Antinomian divinity, but we say that God sees all things that are in present being, perfectly as so: but for things past, he hath a perfect remembrance of them, as if they were in present being, but yet he sees them as passed, and for things to come, as not yet in present being; God will hereafter justify, sanctify, adopt and save his elect, yet they are not so, till they have faith, & effectual calling: Other sheep I have which are not of this fold, them also I must bring in, John 10.16. But for the present they are not brought in.  
Suppose they say, Christ looked on the young man in the Gospel, and loved him, Mat. 10.21. Although he was an hypocrite, and without any saving grace, I answer, he loves the devil as to own his own work in him; but yet he may be damned for all that: but suppose they say, that God in his love and in his pity redeemed them, & carried them all the days of old, Isay 63.9. I answer, as before, God loved his own work upon them, and so redeemed them from Pharaohs bondage: But they rebelled and vexed his holy spirit, therefore he was turned to be their enemy, and fought against them, vers, 10. But when God loves in Christ, he loves for ever, John 13.1. But this love is peculiar to his people, as David saith: Remember me o Lord with that favour thou bearest unto thy people, o visit me with thy salvation, that I may see the good of thy chosen, and rejoice in the gladness of thy nation, and glory with thine inheritance, Psal. 106.4, 5. Now this love is peculiar to God's people, neither have the elect this love from all eternity, nor yet before conversion, for God's anger must be turned away, and their backslidings healed, and then he will love them freely, Hos. 14.4. Saith Christ: He that keepeth my commandments, is he that loveth me, and he that loveth me, shall be loved of my father, and I will love him: and if any man love me, he will keep my words, and my father will love him, and I will manifest myself unto him; for we will come unto him, and make our abode with him, John 14.21, 22, 23. And if ye keep my commandments, ye shall abide in my love, even as I kept my father's commandments, and abide in his love, John 15.9, 10. If ye harken to these judgements, and keep and do them, than the Lord thy God shall keep unto thee the Covenant and the mercy which he swore unto thy fathers, and he will love thee, Deut. 7.12, 13. But now thus saith the Lord that created thee, o Jacob, and he that form thee, o Israel: fear not, I have redeemed thee, I have called thee by thy name, thou art mine. And then after all this it follows: Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, Isay 43.1.4. And lest any should think God's love was before the sending of Christ, the Apostles seems purposely to prevent it, praying thus: The grace of our Lord jesus Christ, putting that in the first place, and then the love of God, and the communion of the holy Ghost be with you all, Amen, 2 Cor. 13.14. Being justified by faith, we have grace with God, but no peace before faith in Jesus Christ, but then follows many privileges as free access into his presence, and rejoicing in hope of the glory of God, because the love of God is now shed in our hearts by the holy Ghost, Rom. 5.1, 2.5. So then when God's love comes, then comes saith: And when faith comes, then comes the holy Ghost, and dwells in our hearts, Ephes. 3.17. Thou hast a little strength, and hast kept my word, and baste not denied my name: than it follows: They shall know that I have loved thee, Rev. 3.8, 9 But before the creation, there was no word given to be kept, not strength to keep it, therefore no love before the world was. Again, saith the Lord: Whom I love, I rebuke and chasten, Rev. 3.19. But did God correct any before the creation: if he did, let them prove it: And he scourgeth every son that he receiveth, Heb. 12.6. So than if they were adopted the sons of God before the creation, they must show that they were corrected before, for the spirit of bondage goes before the spirit of adoption. Suppose they say that God commended his love to us in that while we were sinners Christ died for us, Rom. 5.8. Therefore say they, Christ loved us, while we were in our sins. I answer, it is true, Christ died for us, when we were in oursins, and Christ was tendered unto us, in that condition, as a man may tender his love to a woman, whom he would have to be his wife, but this will not hold, that she therefore is his wife, because he hath tendered his love to her, no, she must consent to that motion, and then be given to him, and then she is his wife; so when God tendered Christ unto us, and gave us faith, whereby we are capable to make a contract, and so gives us to Christ, than we have right, and a true title to Christ, and all his benefits, and not before.  
But now, because we deny that any can be actually loved, or justified before Faith; Suppose they like subtle Sophisters shall say, that we hold that a man may have true saving Faith some space of time, and yet not the man justified, because we say that faith justifies by reflecting back, and taking hold of the righteousness of Christ: I answer, when we sat in the state of nature, we were in darkness; but when we were baptised with the holy Ghost, and with fire, than we see a great light, Mat. 3.10.4.16. No sooner doth the candle burn but it gives a light, saith David, Thou wilt lighten my candle, the Lord my God will lighten my darkness. Psal. 18.28. But as soon as the heart is touched, and faith wrought in it by this light, immediately it sees Christ, then how can it choose but take hold immediately; But for us to distinguish the time between the infusing of Faith, and the reflecting act of it, is beyond our capacity as much, as to distinguish whether fire or light comes first to the candle, yet in order of nature, sire must go before the light, and so faith must go before the operation: But for the time I cannot distinguish, if not in natural things, much less in spiritual things.  
Again, suppose they say, doth not God love them that have faith wrought in their souls, before it take hold of Christ to justify us? I answer, let what faith will be wrought in the soul, till it takes hold of Christ, it doth not justify, and therefore for the present God's love is not to him, as to his real child, for saith Mr. Perkins, the very seeds of saving faith brings forth groan, and earnest desires of the favour of God in Christ, and makes us hunger, and thirst after his righteousness, Mat. 5.6. But if the seeds of faith do this, what will faith itself do? Is there any time for it to he idle in the soul before it take hold on Christ to justify? I know none, therefore when it is wrought, God loves that man as his real child, but the more they stand upon these nice distractions, the more they display their folly.  
But they reply from those words of jeremiah, saith the Lord, I have loved thee with an everlasting love, Jer. 31.3. This say they being everlasting, is from all eternity: I answer, when God loves his people, he loves them for ever, Jo. 13.1. His love never faileth, 1 Cor. 13.8. No waters can quench this love, Cant. 8.7. He will rest in his love, Zeph. 3.17. So his love unto his people is eternal, He will never leave them, nor forsake them, Heb. 13.5. But all this will not prove that God loved them from everlasting, although he love them unto everlasting from the time of their being, and saith Mr. Perkins on his Exposition on the Creed, Page 396. God neither hates them indeed, nor loves them indeed before they are, and concerning those two Nations that came of jacob, and Esau, he saith, God did purpose to love one, and hate the other, Page 374. as also many able Divines have well approved of this book before it was published. So than although God love his people for ever, yet if we speak of the time passed beyond the Creation, or beyond their actual being, it was but intentional, or a purpose to love them. When God built this great Fabric of Heaven and Earth, with all the variety of creatures in them, his first thought was on himself, delighting himself in his own Attributes, and in the manifestation of them to his creatures, as his power and wisdom in the works of Creation, and his works of love, and mercy, and goodness; in the works of his providence, and his holiness, and justice; in the punishment of sin, and showing mercy and forgiveness to whom he pleaseth, Thus he made all things for himself, Prov. 16.4. To set forth the glory of his Attributes, than the love of God to himself was the first moving cause to bring all things about to his own glory, as Nabuchadnezzar built Babel the great house of his Kingdom, to show forth his power and might, and for the honour of his Majesty, Dan. 4.30. These were his first thoughts, then to accomplish this, he thought of Timber and Stones, and such materials as he was to use in the work; but although these second thoughts came into his mind before the work was done, yet it was not his love to the stones and timber that moved him to build that great Fabric, but it was the love to his own honour and Majesty that moved him to do it; So it was not God's actual love to the Saints that moved him from all eternity to do all his great works, but the love to his own honour and glory that was the moving cause of all his works, and as a man may have the model or frame of his house in his mind before he begin to build it; So had the Lord the model, or frame of the whole world in his mind before he began to create them, and as man's affections are no more to one stone, than to another before they be squared, and fitted for the building, and then he actually loves them; So when the Lord finds us all mixed together with the wicked, There is no difference Rom. 3.22. Acts 15.9. till we are squared, and fitted, and made living stones for his spiritual Temple, and then he loves us, and though God saw all things from all eternity in the thoughts of his heart, yet not as being actually then created, and perfectly finished, but they were in the thoughts of his heart, how they should be, and where they should be, he seethe all things that are not, as if they were, not that they are really so indeed, no not in his sight, God sees all the travels of men out of one Kingdom into another, and their birth, and death, and their soul's departure either to Heaven, or Hell, but not as if he saw them in many places at once, this were to make the creature Omni-present, to be in many places at once; and to say God sees our birth and death all at once, would seem to repute him uncapable of the passage of time here with us, & so they would make him unable to perform his promise at the time appointed; But God is able to keep his promise to a thousand Generations, Psal. 105.8. And perform it the selfsame day, Exod. 12.41. The Lord bid the people write the selfsame day, and shall we think that he doth not keep a strict account of time, till time be no more? yet in Heaven I grant there is no account of time, by hours, days, and years, but we having the account of time, and according to our account, God did see one thing coming after another into execution, and not all being actually done from all eternity, therefore he is faithful to perform every promise made unto his people in the very instant of time promised, he sees the way and means which he hath decreed, to bring about all things to their appointed ends; So God from all eternity saw his people in his purpose to give them a being, and when they have a being, he sees them as having a being, but since the fall, he sees his Elect in their blood before conversion, and after conversion, as his own children, yet as having sin in them, and in the world to come as without sin: now if they should say, that God's love to the creatures before they were, moved him to do all that is done to them, than I demand what moved God towards them, when all mankind fell out of this love of God in that sin of Adam, was it not his purpose to do them good? now if they say that God always actually loved them, than I reply, that if this be true, Christ died in vain, but the truth is, When we were enemies to God, we were again reconciled by the blood of his Son, Rom. 5.10. see Col. 1.21. And to say that God actually loved them before they had any being, is all one as to say, God loved them before his own Image was stamped upon them, which every creature hath some resemblance, more or least by Creation, therefore being made, they were all very good, but not before: Again, if God should actually love his Elect from all eternity, then on the contrary, he must actually hate the Reprobate before they have any sin, and if God should actually love the Elect from all eternity, than this love was fruitless till the time of Creation: Again, we are all born children of wrath even as others, and slaves of the Devil, now, doth God love any more in us at that time, than what we had left off the work of God by Creation, and so he loves the Devil, as to own his workmanship in him, than here is the difference, God is purposed to do good to his Elect, although for the present they lie in the guilt of Adam's sin, but God hath no purpose to do good unto the Devils that sinned: Again, if God loved slaves of the Devil, than what doth hinder but such may be saved, and go to Heaven in that condition; but if this be true, what need is there of the new Birth, nay, it matters not in what condition we are, if God love us; But ye have not so learned Christ; If so be ye have been taught as the truth is in jesus; Then put off the former conversation, the old man, which is corrupt, Ephes. 4.20, 21, 22. Yet God loveth the least measure of grace that he hath wrought in his people, He hath wrought in us that which is well pleasing in his sight, Heb. 13.21. Let us have grace, whereby we may serve God acceptably, Chap. 12.28. I exhort you by the Lord jesus, that as ye have received of us, how ye ought to walk, and to please God, so you would abound more and more, 1 Thess. 4.1. You please God, now labour to please him better, walk as Christ walked, 1 John 2.6. So shall you grow in favour with God and man as he did, and be able daily to do his will more and more, as strength and wisdom increaseth, Luke 2.52. And at length with Daniel, be a man greatly beloved, Dan. 10.11. And with Mary, highly favoured, Luke 1.28. Being full of faith, Acts 6.5. Now it is not God that changeth in his love, but the change lies in us, for God's love is infinite in greatness like himself, so that no creature being finite, is able to contain this infinite love of God, it is like the Ocean Seas, nothing is able to contain it but himself, & all the creatures are but as so many vessels of several sizes cast into this Ocean, and every one receives his measure, but the beasts and souls are not able to receive so much as men, nor men before conversion, being dead in sin, and having no hand of faith to receive it, as he that hath a new life infused into him, and the hand of faith given him, whereby he is made more capable to receive a greater measure, nor he that is but in part sanctified, and having the burden of sin upon him, as he that is wholly sanctified, and freed from all sin, and so as faith increaseth, we are more able to receive this infinite love of God, and some have five Talents, some but two: now if God make some creatures more capable to receive, and then bestows more of this infinite love upon them, this must needs be agreeable to what God purposed to bestow on them from all Eternity: Again, some to whom God hath purposed to bestow less, yet they may have it in actual possession sooner than those to whom God hath purposed to bestow more, saith Paul: Andronicus and junia were in Christ before me, Romans, 16.7.  
Yet Paul I suppose did soon exceed them, and so the last became first, for he was not behind the very chiefest Apostles: he did improve his tallant more than they all, yet while he was a persecutor, a blasphemer, and injurious, than I say Andronicus and junia were more beloved than he, because his graces lay in the purpose of God, and they had it in actual possession, again, Christ chides some for their little faith, Mat. 14.21. And others he highly commends for their great faith, Mat. 8.10.15.28. Some are more carnal than spiritual yet babes in Christ, 1 Cor. 3.1. Heb. 5.12. But herein is my father glorified, when we bear much fruit, John 15.8. Rom. 4.20. Christ himself, the more he grew in strength and wisdom, the more able was he to perform the work of Mediator-ship, therefore as he increased in strength and wisdom, he increased in favour with God and men. Luke 2.52. because than he was able to do more, both for God and man: Thus the greatest vessel being cast into this ocean recovereth the greatest measure of this infinite love of God: Again, the love of God is also eternal, like himself, and God hath made some creatures eternal, to keep their measure that they have received, for ever, whereas other creatures are mortal, and not able to keep that measure of love which they have received for ever, because the vessel will decay, and so that love which they received, returns back into the ●cean, where it was before the creation, and for those Angels that were made eternal vessels, and yet careless to keep their measure of love which they had received: They shall suffer eternally the loss of this infinite love of God, Judas 5. And the rest that did not sin, were established by Christ, but for man, all sinned, and came short of the glory of God: the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe, Gal. 3.22. All were under the curse, and might justly have suffered eternally with the reprobate, had not Christ redeemed us from the curse, Gal. 3.13. And he prepared this broken vessel to make us meet for our Master's use, 2 Tim. 2.20.21. For this is the will of God, even our sanctification, and that we should know how to possess our vessels in sanctification and honour, 1 Thes. 4.3.4. But God did not impart this infinite love into these vessels, before they were, and that actually from all eternity. Again, they allege that place in Ezek. 16.6, 7, 8, 9 That the Lord saith: When I passed by thee, I saw thee polluted in thine own blood, now when I looked upon thee, behold thy time was the time of love: I answer first, God doth not say in that time, that he looked upon that polluted sinner, that he loved her, but thus; Behold thy time was the time of love that is, thy time of effectual calling out of the state of sin, into the state of grace by true faith and repentance and reformation: Thus not my time when I saw thee polluted, but thy time when thou art washed and cleansed, that was the time of love, for saith the Lord: When I saw thee polluted, I said unto thee live, yea when thou wast in thy blood, I said unto thee live, verse 6. Now this was such a powerful voice, as when he said in the creation, let there be light, and there was light, or such a voice, by which Christ raised up dead Lazarus to life, john 11.44. For mark, I caused thee to multiply as the bud of the field, thou art increased and waxed great, and thou art come to excellent ornaments, whereas thou wast naked and bare, vers, 6. This was the time of love, vers 7. For those ornaments was the righteousness of Christ to justify her, for saith he, I spread my skirt over thee to cover thy nakedness, verse 8. Yea, she had the grace of faith-wrought in her, whereby she was capable to enter into Covenant with God, and so saith he, thou becamest mine, verse 8. After this she declared herself to be washed with the water of sanctification, and adorned with all those graces following, vers, 9.10.11.12.13.14. Then was she actually loved of Christ: but this will not prove, that the elect are actually loved of God from all eternity; For when God actually loves a man, He draws that man by those cords and bands of love to him again, Hos. 11.4. We love God, because he first loved us, 1 John 4.19. Love is a bond of perfectness. Colos. 3.14. But this could not draw us before we were, the love of God is shed abroad in your hearts by the holy Ghost, Rem. 5.5. But he that hath no bowels of compassion toward his brother, how dwelleth the love of God in him, joh. 3.17. Now keep yourselves in the love of God thus, of some have compassion, and others save with fear, pulling them out of the fire, Judas 21, 22, 23. But was Paul such a one before his conversion, when he made havoc of the Church of God, and breathed out threatening and slaughter against the Desciples of the Lord, did this love of God dwell in him then, our heavenly Father will give his spirit to them that ask him, Lu. 11.13. But can they ask him before they were: While Peter was yet speaking, the holy Ghost fell on them which heard the word, Acts 10.44. Then was this actually done in God's decree, or did the holy Ghost dwell in Paul before conversion, by working or acting grace in his heart, or was he then led by the spirit of God into all truth, john 16.13. When he persecuted and made havoc and breathed out threatening and slaughter against the Saints of God, was the love of God then shed into his soul, or did he then love the Saints of God, when he so thirsted for their blood, it is true, he then loved them, as the wolf doth his prey: But the true love of God, is the infusion of that grace of love into their soul, which both knits them to God, and to his people, but this could not be before their conversion, then sure it was not before their being. When God infuseth the graces of his spirit into the soul, by those graces be sanctifies it, and these are not the causes of our salvation, but they are a part of it, as the first fruits of that harvest, Rom. 8.33. jam. 1.18. And the earnest of that bargain: He hath given unto us the earnest of his spirit, 2 Cor. 5.5. After that ye believed ye were sealed with that holy spirit of promise, which is the earnest of our inheritance, Ephes. 1.13.14. Meaning the graces of God's spirit, Mat. 7.11. Compared with Luke 11.13. Therefore the promises commonly run, and are made to them that are sanctified, and seldom or never to them that are justified, because the perfecting of sanctification is the last work, and brings us into full happiness to all eternity, than imputed righteousness ceaseth, and faith ceaseth, and prayer ceaseth, and the intercession of Christ ceaseth, but the righteousness of sanctification that is begun is us here, being purchased by Christ also, and wrought by his spirit in us that abideth with us, to all eternity, for it is eternal life begun in us, than what a miserable delution is that which speaketh evil of that eternal life that is begun within us, saying, what have we to do with that dungy dirty duties of sanctification, we thank God through Jesus Christ, we have nothing to do with them: these are works for horne-book Christians, but let me tell them, that the promise of heaven and happiness, is only made to holiness: Blessed are the pure in heart, for they shall see God, Mat. 5. And without holiness, no man shall see the Lord, Heb. 12.14. Again, Heaven is the inheritance of them that are sanctified, Acts 20.32. But no unclean thing shall enter into it, Rev. 21.27. Now all the persons in Trinity may be said to sanctify us: To them that are sanctified by God the Father, Judas 1. I am the Lord that doth sanctify you, Exo. 31.13. Levit. 20.8.21.8. The very God of Peace sanctify you, 1 Thes. 5.23. God the father sanctifies us, by giving his son to purchase it for us, and by sending the holy Ghost to work it in us, and by hearing and granting those petitions which are moved in us, by his own spirit, Rom. 8.26. Secondly, God the Son is said to sanctify us, first by the purchase that he gave for it, he hath washed away our sins in his own blood, Rev. 1.5. The blood of Christ doth purge your consciences from dead works to serve the living God, Heb. 9.14. Secondly, by his ordinances, the word and Sacraments: Christ gave himself for his Church, that he might sanctify it with the washing of water by the word, Ephes. 5.26. First by the word, in showing us our sins by it, and also our duties, and begetting faith in us by it, whereby we have both knowledge of, and power to do these duties, and to refrain those vices discovered by it, and also by the Sacraments, by strengthening and increasing faith, & all other graces in us. Thirdly, We are sanctified by the spirit of God, 1 Cor. 6.11. 2 Thes. 2.13. Now as the Father works by the Son, and the holy Ghost, so the holy Ghost works both from the Father and the Son, therefore it is said: Your heavenly father will give the spirit to them that ask him, Lu. 11.13. The Father shall give you another comforter, John 14.16. And saith the Son: If I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you, John 16.7. Now saith the Apostle: He saved us by the washing of regeneration, and renewing of the holy Ghost, which is shed on us abundantly, through jesus Christ our Saviour, Tit. 3.5, 6. The spirit of God sanctifies by changing us into the same image from glory to glory, that is: From the glory of grace begun, to the glory of grace perfected, 2 Cor. 3.18. And by leading us into all truth John 16.13. This is done by inward motions and comforts, increasing that, which he before infused into us.  
Again, it is said, that faith sanctifies, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith, Acts 26.18. Purifying their hearts by faith, Acts 15.9. When faith takes hold and receives the blood of Christ, and makes it ours, so it justifies us, as an instrument or a hand laying hold on Christ the justifier; But as faith works by love, Gal. 5.6. And stirs up all other graces in their lively motion, so it sanctifies us, when it makes us love God unfeignedly, and stirs up a lively hope that maketh not ashamed, and fear to offend God, and care to please him, and a zeal for his glory, humility, & self denial, mortifying sin, and a cheerful walking with God in all holy obedience: thus faith may be said to sanctify, and although other graces were infused into us by the spirit of God, as well as faith, yet when faith acts them, and stirs them up in their lively motion, this second working may be called the fruits of faith, because they are acted and increased by it instrumentally, although the graces themselves are all the fruits of God's spirit wrought in us, Gal. 5.22. But our Antinomians are strangers to this kind of working, for they will have the spirit of God to do his own work, and they must be as empty trunks for it, and as dead stones, without life or motion, yea their faith they so much boast of, must be but a spectator to look on, their love must free them from obedience, and their faith is without labour, but saith Paul; Remembering without ceasing your work of faith, & labour of love, 1 Thes. 1.3. Heb. 6.10. Again, the Saints are not rewarded according to the righteousness of Christ imputed to them, for than they should be as high in glory as Christ, yet I grant that to be the cause of our salvation, but we are saved according to the measure of our sanctification that is wrought in us by the spirit of God: neither are the reprobates rewarded according to the imputation and guilt of original sin, although that was the cause of damnation, for then all should be tormented alike: but they are rewarded according to their actual sins committed in their own persons: For he that treasureth sin, he treasureth up wrath against the day of wrath, Rom. 2.5. There are degrees of torments in hell, as there are degrees of sin here: A wicked man's heart gathereth iniquity to itself, Psal. 41.6. Now he that gathereth most sin here, shall have the most torment hereafter, for so he treasures up wrath against the day of wrath: Evil men and seducers wax worse and worse, 2 Tim. 3.13. Then them that for a pretence make long prayers, when they intent to devour widow's houses, such shall receive the greater damnation, Mat. 23, 14. And some have more means to prevent sin then others: Therefore it shallbe easier at the day of judgement for Sodom, then for Capernaum, and for Tyre & Sidon, then for Chorazin & Bethsaida, Mat. 11.22.24 Again, some their sins are as gnats and moats, and some are as huge as beams and camels, Mat. 7.14.23, 24. Therefore some shallbe beaten with many stripes, and some with few stripes, Lu. 12.47.48. For he shallbe punished more that sins against knowledge and conscience, against counsel and admonition, against promises and Covenants, and under the means of grace, and clear sunshine of the Gospel, than he that sins through much weakness and ignorance, and beset with strong temptations, and without the means of grace, and without admonition or counsel to the contrary the former shall certainly be punished more than the latter, of these: Again, some, their sin is more scandalous than others, being in some eminent place in the world, whose example doth much hurt to others, saith the Lord: Thou makest the enemies of God to blaspheme, 2 Sam. 12.14. This being against much mercy, shallbe punished more than he that hath not received so much, as being in a mean place, and not taken notice of, his sins being more private. Again, he that goeth on in sin 30. or 40. years, shallbe punished more than he that dyeth an Infant: Yea an untimely birth is better than he, Eccles. 6.3. It is some mercy to a reprobate to be taken away in his youth for the longer he lives here, the more he increaseth his torment hereafter? his going on in sin, is a bringing fuel daily to that unquencheable fire.  
So likewise there are degrees of glory in Heaven, as there are degrees of grace here, For every one shall receive according to his own labours, 1 Cor. 3.8. For God will render to every man according to their works, Psal. 62.12. Now man's works or labours differ in their goodness; First, in their kind, some are employed in curing bodily diseases, and some are employed about curing of souls; now this latter is a more noble work, than the former, and rewarded accordingly; For they that are wise, shall shine as the brightness of the firmament, but they that turn many to righteousness, shall shine as the Stars, Dan. 12.3. Now as the stars exceed the firmament in glory; so those that are employed in the curing of souls, exceed in glory, those that have been employed about the diseases of the body: Again, the labours of the righteous differ in the manner of performance, some are done with a greater love, and a greater zeal, and a greater care, and conscience to discharge their duties, and some with less love, zeal, care, and conscience to discharge their duties; now the former shall receive the greater reward, for so it is promised, Every one shall receive according to his own labours, 1 Cor. 3.8. Again, they differ in their measure; Some labour but one bower, & some bear the burden and heat of the day; and some have better employed their talon, than others, for some have gained ten more, and some but five more, Luke 19.16.18. So answerable, was their glory, ver. 17.19. But suppose they object and say, those that wrought but one hour in the day, and those that bore the burden and heat of the day. every man had his penny, Mat. 20.10. Here I might give an answer to this, as some have done, and say, this penny is to be understood Caesar's coin for substance, and not for quantity, as, when Christ called for Caesar's coin they shown him a penny. Mat. 21.19. Aswell they might have brought a shilling, if it was of Caesar's coin, but I have not liking to this answer, for when the last received a penny, the first supposed that they should have received more, yet they likewise received every man a penny, ver. 10. So that the quantity being equal to those that wrought but one hour, is the thing that offends them: Again, some it may be will answer, that such a one as Paul, coming into the vineyard but one hour, might do as much work in that hour, as others that had laboured all the day, and so receive all alike; but this I wave also, knowing that the most labouring Christians many times are as long and sometimes longer in the vineyard of Christ, than those that have been something remiss, and therefore in reason should have a greater reward, yet not for their work, but according to their work, Psal. 62.12. But these answers I approve not, for in the Chap. before, Peter said unto Christ; Behold, we have forsaken all, and followed thee, what shall we have; Christ answered, in this world an hundred fold, that is, a sufficiency of outward things, such as they had forsaken, and this Parable comes in as a reason of it; For the Kingdom of Heaven is like unto an Housholder, which went out early in the morning to hire Labourers into his vineyard, and some agreed for a penny a day, and some stood to their Lord's courtesy, Mat 20.1.2.4.  
Now this vineyard is the spiritual Kingdom, or Church of Christ, and this penny, is to be understood all outward things, and this day, is to be understood the time of our life in this world; now the Apostles left their possessions, and so did many more, neither said any of them, that aught of the things that he possessed, was his own, but they had all things common, Acts 4 32. Now these went into the spiritual Kingdom, or Church of Christ; never so much as minding these outward things, but cast themselves wholly upon their Lord's courtesy, although they take a journey all the world over, and provide neither gold, nor silver, nor brass in their purse, nor scrip for their journeys, neither two coats, neither shoes, nor staves, for the workman is worthy of his meat, Mat. 10.9, 10. In like manner the seaventy disciples were sent out, Luke 10.3.4.7. Thou shalt not muzzle the ox that treadeth out the corn, the labourer is worthy of his hire, 1 Tim. 5.18. But doth God take care for oxen, 1 Cor. 9.6. And will he not take care for those that labour in his vineyard, that they shall want nothing that is good for them, Psal. 34.9.10. Especially those in the first planting of the Gospel, who left their Trades and callings, as Paul saith; But we will give ourselves continually to prayer, and to the ministry of the word, Acts 6.4. But now it is not required that we should leave our possessions, Trades, and callings when we enter into the spiritual Kingdom, or Church of Christ, only our heart should not be set upon these things. So then all that can be gathered from this Parable, is this, those that enter into the spiritual Kingdom, or Church of Christ, their outward penny for the day of this life shallbe all alike, there is no sort of men that have any promise for more of outward things, than other men, Eccles. 9.2. But what is this concerning the glory of Heaven? saith Paul, There is one glory of the Sun, and another of the Moon, and another glory of the Stars, for as one star differeth from another in glory, so also is the resurrection of the dead, 1 Cor. 15.41.42. So the Saints of God, they that have done most, and in the best manner, being acted by the strongest Faith, and with the purest aims at the glory of God, they shall receive most of God, For the Lord will render to every man according to his work, Psal. 62.12. Blessed are they that die in the Lord, one reason is, because their works follow them, Revel. 14, 13. The Lord will give both, grace and glory to them that walk uprightly, Psal. 84.11. He giveth more grace to the humble, Jam. 4.6. Thus you see they that most, and best improve their Talon of grace here, shall have both more grace here, and glory hereafter, therefore the works of Sanctification are wellpleasing to the Lord in a justified person, and the more Sanctification we have here, the more glory we shall have in Heaven for ever, for what is the glory of Heaven but the perfection of sanctification which is begun here, and the grace of Sanctification is nothing else but glory begun, therefore the Apostle in that golden chain of grace, he puts glorified, in the place of sanctified, Rom. 8.30. He that believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but it passed from death to life, John 5.24. It is eternal life to know God to be the only true God and jesus Christ whom he hath sent, Jo. 17.3. and this knowledge is in all beleivers; So than I conclude, he that most increaseth in grace here, must needs increase his glory hereafter. Yet this hinders not the spirit of God, from being both the Author of grace and glory, and the degrees thereof, for this sanctification is that work of grace, wrought by the spirit of God in believers, which adorns them, and makes them fit Temples for himself to dwell in, he infusing grace into them, makes them all glorious within, Psal. 45.13. This work is done only by the spirit of God in the first infusing of it, and we are more passive in the work, but we improving that Talent, and growing in grace as we are commanded, 2 Pet. 3.18. In this we are labourers together with God, 1 Cor. 3.9. And so doing, we may both increase our grace here, and glory hereafter. This Sanctification, or work of grace that is wrought in the soul, differs both from inherent righteousness, and from imputed righteousness; for inherent righteousness is that civil justice that we have by the light of nature; which is bred and borne with us, and cannot properly be called grace, but nature; The Gentiles do by nature, the things contained in the Law, which shows the work of the Law, written in their hearts, Ro. 2.14, 15. This was not infused into us, but grows from natural principles. But the righteousness of Sanctification, is that work of grace infused into us by the spirit of God, as clean water that is poured into a stinking vessel, which doth something corrupt the scent of it, & takes off that sweet savour that should ascend up into the nostrils of God, so that we dare not appear in the presence of God, at his seat of justice, having nothing but this upon us, yet in its proper place, is wel-pleasing to the Lord, as I said before; For he hath wrought in us that which is wel-pleasing in his sight, Heb. 13.21. But if we should presume to put this righteousness of Sanctification, in the the place of justification, and so stand before God's Tribunal Seat, having only this, it would he as filthy rags, and as a menstruous cloth, Isa. 30.22. & 64.6. and could not justify us in the sight of God.  
Now imputed righteousness, is that holiness of the humane nature of Christ, which is without us, and remains only in Christ, and therefore it is pure, and clean in the sight of God, as the water in the Fountain; In this alone, we dare appear in the presence of God, and by this perfect righteousness of Christ, without us; the defects of our Sanctification in our own persons, is covered, so that now our works of Sanctification are accepted, and all our failings are made up by that perfect reghteousnesse which only remains in Christ, and imputed unto us, and all our sins are imputed to him, so long as we carry about with us this body of sin, Christ makes interession for all our failings, till this mortal, shall put on immortality, and this corruption, shall put on incorruption, and we by death, be freed from sin, Rom. 6.7. Then shall this imputation of Christ's righteousness cease, and we shall be fully, and perfectly sanctified in degrees, and this shall be our glorification, and our happiness to all Eternity, when all defects, and weaknesses shall be done away; This shall be the honour of all the Saints, Psal. 149.9.  
Thus you see, that God did not actually love his people from all eternity, if we look beyond the Creation, it was but intentional, or a purpose to love them, and when Adam was created, than God loved him as the principle of his creatures, and after the fall before conversion, God only loves that workmanship of his in man that is left since the fall, and after conversion, as his own child, yet but in part sanctified, and in heaven as wholly sanctified: Again, some have more grace here, than others, and shall have more glory, than others, and therefore more beloved, than others, yet the change lies only in us, and not in God, For there is no variableness with God, neither shadow of turning, James 1.17. Christ is the same yesterday, to day, and for ever, Heb. 13.8. And saith the Lord: I change not, therefore the sons of Jacob are not consumed, Mal. 3.6. But as all the creatures differ in their goodness, so every one receives his measure of the love of God: take the creatures in their first creation, yet than God did not love a dog, so well as he loved a man, nor the fowls of heaven as the Angels of heaven.  
If this were well observed, it might be sufficient to convince them of another gross error that was then defended against me, & still they hold the same, which is this: After a man is converted, he is as dead as before, even as dead as a stone, and all his actions in themselves, as they came from him, are as bad as the works of the devil. They being empty trunks for the spirit of God to move in personally, as they say, without any change of the man, therefore after conversion, they are as dead as before, and only those works that the spirit of God doth alone by himself in them, are good, but for those that the spirit of God doth by us, those they say, are as bad as the works of the Devil, as for example: Suppose the spirit of God shall move us to the duty of prayer, or any other duty according to his will, this motion they grant to be good; but when we receive this motion by faith and perform this duty that we are moved to do, this say they, is as bad as the work of the Devil? And when the spirit of God moves us, and draws us, this is goed: But when we run after him, as the Spouse saith, Cant. 1.4. This is no better than the work of the devil, and when the spirit of God persuades us that our sins are forgiven, and that we are in Covenant with God, reconciled in Christ, this they say is good: but when we receive & take this by our faith; This say they, is as bad as the work of the devil: and so when the spirit of God pronounceth us just, that is good: but sanctification whereby we declare ourselves just, that is as bad as the work of the Devil. Again I answer, if it were possible to separate the works of faith in a believer, from the works of corrupted nature, than this might be true; Yet I grant, that their failings and sinful actions, as David's adultery, & Peter's denying of his Mr. these were the works of corrupted nature, because the devil was the Author of them: But there repentance and reformation was not the works of corrupted nature, than it appears to me, that all their actions were not so bad as the works of the devil: neither was Paul's preaching so bad as his persecuting and blaspheming before conversion? For when a child of God is in the way of obedience, although his actions are not perfectly good, yet they are not without some goodness in them, being acted by faith, and regulated by the word of God, and tend to his glory; Such actions cannot be before conversion, neither are they to be found in devils: nay the very sins of God's people are not so bad as they were before conversion, as the works of the devil: For the spirit lusteth against the flesh, that they cannot sin as they would, Gal. 5.17. Again: The life of a believer is by faith in the son of God, Gal. 2.20. The just do live by their faith, Hab 2.4. Neither can they live without it: So than they cannot sin as before, because the seed of God remaineth in them, 1 John 3.6.9. And the spirit of God leadeth them into all truth, John 16.13. And the spirit of God dwelleth in them so, that if the Devil tempt them to sin, greater is he that is in you, than he that is in the world, 1 John 4.4. And if the world tempt us (saith Christ) be of good cheer, I have overcome the world, John 16.33. And we are borne of God, and we have faith, and this is the victory by which we overcome the world, even our faith, 1 John 5.4. And if the flesh would sin, the spirit lusteth against the flesh, that we cannot do those things we would, Gal. 5.17. Then are God's people as dead as before, and all their works as bad as the works of the Devil; Again, we are made living stones, and built up into a spiritual house, and we are an holy Priesthood to offer up spiritual Sacrifices, acceptable to God by jesus Christ, 1 Pet. 2.5. But the sacrifice of the wicked is abomination, Pro. 15. And their prayer also, Pro. 28.9. And we are made new creatures, and cast into a new mould of Doctrine, and led by another Principle, which made Peter say, We cannot but speak the things that we have heard and seen, Acts 4.20. We do not obey by constraint, but willingly, Phil. 14. Thy people shall be a willing people in the day of thy power, Psal. 110.3. So that although we be changed, and our heart set upon another object, yet we go on freely, the will being changed, wheels all parts of body and soul, as a willing instrument in the hand of Christ, who is the author and finisher of our faith. Heb. 12.3.  
Then although we had no hand in the first infusion of grace, but were mere passives in the work, yet when the new life of faith is put into us, and we made living stones, than we are labourers together with God, & that salvation which he hath begun, we work it out with fear and trembling, and increase our talon of faith by trading, and so shallbe our salvation hereafter in greater glory, as I shown before; For it is our only business here to improve our Talon, Luke 19.13. And to grow in grace, 2 Pet. 3.13. And the strongest Christians must say with the Apostles, Lord increase our faith, Luke 17.3. Then sure our works are not so bad as the works of the Devil, neither are we as dead as a stone, if we sin after grace is given, it is either through some weakness, or in some passion, or through the violence of some temptation, for there is an inward principle flat against it; Then eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works, Eccles. 9.7. And so I leave the reader to judge, whether the actions of God's people, be as bad as the works of the Devil, and themselves as dead as a stone. Again, my Opposite at that time maintained against me, that God was the Author of sin, for (saith he) murder is a sin, yet God commanded Abraham to slay his Son, and deceit and robbery are sins, yet God gave way to Israel to rob the Egyptians, Exod. 3.21. And who gave jacob for a spoil, and Israel to the robbers, did not the Lord? Isa. 42.24. And lying is a sin that shuts out of heaven, yet God sends the Devil to be a lying spirit in the mouth of Ahab's Prophets, and the Lord stirred up David to number the people, 2 Sam. 24.1. And we pray that Christ may not lead us into temptation.  
To these I answer, that God is above his Laws, and doth whatsoever he pleaseth; I know that the Lord is great, our Lord is above all Gods, whatsoever the Lord pleased, that did he, in heaven and in earth, in the sea, and in all deep places, Psal. 135.5.6. If he add a new commandment upon some special occasion, or if he take away, who can hinder him, or who will say unto him, what dost thou? Job 9: 12. Why dost thou strive with him, he giveth no account of his matters, Job 33.13. Then how dare these men call God to give account to them? Nay but o●●man, who art thou that repliest against God? Rom. 9.20. Shall he that contendeth with the Almighty, instruct him? he that reproveth God, let him answer it, wilt thou disannul my judgement, wilt thou condemn me that thou mayst be righteous? Job 40.2.8. Then what if God was pleased to try Abraham's faith? Heb. 11.17. Must they harbour ill thoughts against God; Touching the Almighty, we cannot find him out, Job 37.23. Oh the depth of the riches, both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out? Rom. 11.33. Then what if God permit the Devil to be a lying spirit, he did not infuse lies into him, but as a just Judge upon Ahab that would not hear the Prophet of God when he spoke the truth, he is now punished by them that speak lies; And so was jacob given to the spottle, and Israel to robbers, not by infusing the sin of theft into those that rob and spoiled, but as a punishment of some sin in Israel, abusing those creatures, either to pride or drunkenness, gluttony or whoredom, or some way or other, for commonly, the sin may be seen in the punishment, certainly some way or other they sinned with those creatures, that the Lord in justice caused them to be taken from them, and because the Egyptians were so cruel to Israel, the Lord by his overruling providence, who hath the hearts of men in his own hand, therefore he can easily make these enemies to be at peace with those that please him, Pro. 16.17. So that he gave them favour with the Egyptians to lend them jewels, and other needful things for their use, and then the Lord brought them out of that Land, that they could not restore them again; now this was no sin, because they did obey the revealed will of God, both to borrow, and to go away with them; now actions are not first evil, and then God is offended with them; but when God is offended with them, than those actions become evil; as on the contrary, actions are not first good, and then approved of God, but first approved of God, and then good, because he approveth them: Again, God hath hedged his people about, and Christ prays God to keep them from the evil, john 17.13. But if they grow wanton of God's protection, and slight the prayer of Christ, and be remiss, and careless to please God in all things, what if God withdraw his protection from them, and so they fall necessarily into sin and misery, must God be blamed for it, who shall bind him to keep them from sin and misery? he gave them power at the first tostand, and they prodigally lost that power, now, must God be bound to supply prodigals at their pleasure? they have carelessly wasted that which they were trusted with already; now I suppose, they themselves would not still supply a prodigal whom they have much trusted already, and he takes no care to keep, not to improve any thing, but spends all that comes into his hands; then why should God be blamed for not doing that which they would not do themselves? Again, God knows how to bring good out of evil, and he can make the very falls of his people to be profitable unto them, so that all things shall work for their good, yea their very sins; as we read of many failings in David, before those great and foul sins of murder and adultery, but those falls gave him cause to see his weakness, and ceiling the smart of it in his conscience, he ever walked more watchfully afterwards; and so Peter was full of failings before that he fell into that great sin of denying his Master, with cursing and swearing, but that so pierced his heart with grief and sorrow, that it stirred up more caresulnesse to please God, and fear to offend him, than before, so that we read not of so many of his failings after that, as before; nay after this (saith he) must we obey God, or men? judge ye, he that denied Christ through fear of men, now he cannot but speak the things which he hath seen and heard, Acts 4.19.20. & 5.28.29. So then God may have a hand in sin as it is an action, and yet be clear from the defilement of it, as also he is the Author of all actions, and yet not the Author of that sin that cleaves to, and defiles those actions; as a man is the cause why his horse moves, yet if he move lamely, that is from himself, no sin can be committed without God, he hath a hand in all sin, and yet no sin can cleave to him. Oh the infinite holiness of our God Ioseph's brethren sold their brother into Egypt, yet (saith he) you did not sell me, it was the Lord that sold me hither; now they sinned through malice to their brother, and through envy to prevent the accomplishment of his dreams, this was their end in it why they sold him, but God did mercy to him, and them, and their posterity, to save much people alive, Gen. 50.2.  
And the Jews crucified Christ, yet (saith Peter) you have done but what God determined should be done, Acts 4.28. But they finned in murdering him without a cause unjustly, and all to satisfy their lust and malice upon him. But God saw that his death was just, when he took our sins upon him by imputation, and so condemned him for the same, yet not aiming at that end which they did, to satisfy his malice, but in his great mercy to his Church and people, to save their souls eternally.  
Thus God by his overruling providence, can make the wrath of man to praise him, and the remainder of wrath will he restrain, Psal. 76.10. Like a wise Physician, who is able to make a sovereign medicine of rank poison; he can handle sin, and he can make good use of sin, and yet be free from the guilt of it; for in him we live, move, & have our being, so that the hand that is stretched cut to slay another, could not move without the Lord, and yet he is clear from the sin of murder; for no action in itself is a sin, for God is the Author of it, but the finfull intent of the heart makes it to be a sin, and this was infused by the Devil, and not by the Lord. Then let us say with David, Against thee only have I sinned, and done evil in thy sight, that thou mayst be justified when thou speakest, and clear when thou judgest, Psal. 51.4. O Lord righteousness belongs to thee, but unto us confusion of faces, Dan. 9.7.  
But these men speak rightly of themselves, out of their own mouths they may justly be condemned, being as they say, as dead as a stone after conversion, and all they have to do, is but to let the spirit of God do his own works in them, and by them, so that their best works as being acted by them, are done; But as we move a stone, so the spirit of God moveth them by their own confession, and still they are as dead as a stone, and their best works are no better than the works of the Devil.  
Again, if they sin, they say the spirit of God is the Author of it, for they are as dead as before, even as dead as a stone, and therefore alas they cannot sinne of themselves, but as he leads them, neither can they have any thought of sin, but as be infuseth it; As if a sword kill a man, must we blame the sword, or the man; So if the spirit of God take and move them to do some sinful action, must they be blamed who are as dead as a stone, or the spirit of God that moveth, & employeth them about that sinful action.  
On the horrible Blasphemy of these men against the pure and blessed spirit of God, now in this clear and glorious Sunshine of the Gospel of Jesus Christ! how near do these men come to that unpardonable sin? Let the judicious and godly Reader judge, that ye may the better mark them which caused divisions and offences contrary to the Doctrine which ye have learned, and avoid them; For they that are such, serve not the Lord jesus, but their own bellies, and by good words, and fair speeches, deceive the hearts of the simple, Rom. 16.17.18.  
These things are the substance of that disputation which I had with some of them so long agone, and still they hold the same errors that Eton raked out of the dunghill of former Heretics, and now they are wrapped up in that sweet honeycomb, that they may the better go down to poison their soul, which is the end for which the father of lies doth employ them while they are in his service.  
An answer to certain cavils made against my Book, Entitled (A short view of the Antinomian Errors) by some of them, and sent to me in two letters, in the name of John Walker, but I know none such.  

MAster Walker, I have received your Letter, in which you make many cavils against my Book, entitled (A short view of the Antinomian Errors) you say that I have trimmed up those fine Tenets in terms of my own, and given them a name at my pleasure, with a promise of conviction, which are but so many lies in the Front of it: For first have I trimmed them up, or whether have I not rather stripped them naked to the eternal shame of the Authors of them; and are they my terms, when as the Authors of them have owned them before that grave and worthy Assembly of Divines in my hearing, and many hundreds more, and did I give them a name? no, they were called Antinomians Errors before you were borne, only they lay a while in the privy, or house-of-office, till Eton began to root among the dung for some sweet odour, and he conceived some of it to be very sweet, and pleasing to his , and so he kept it by him; and when he was gone and left an ill savour of his dung behind, yet some there was that made much of this dung, in special one Mr. Lankester, he put in the press, and squeezed it, and presently in his conceit it was so sweet as the honeycomb; then crisp he got a scrop, & away went he like the snuff of a candle Ishold here have told you how it poisoned Shaw, so that now he is become a professed enemy of Jesus Christ & how young Grace was tainted & the Lord in mercy to his Church, smore him that he died. Thus some were restrained by imprisonment and some smitten to death, and others turned professed enemies of Jesus Christ, yet now there is sprung up three or four in their stead, whom the Father of lies hath found for his purpose, one Simpson a child, whom he saw began to scorn the judgement of our grave Divines sits his tooth in this thing, and like a child is carried abous with every wind of Doctrine, Ephes. 4.14. Then he finds out Randall, that loves his 〈◊〉- bottle better than the eternal Law of God, and instead of feeding the souls of his hearers, he fills their bellies with sack, especially the younger sore, who came from him to their Father, and make him let them in at one or two a clock in the night, and he not knowing what is become of them, they tell him saying ●o Father, I have been with Mr. Randall, and we have had as much Sack as our bellies could hold; This man walking in the spirit of falsehood and lies, will prophesy of wine, and of strong drink, than he shall be the Prophet of this people. Micah 2.11. He will prophesy smooth things, and deceits as they would have him, Isa. 30.10. Then the Devil fought for a third, and found one Battey; who loves their tenets dearly, and he will be licking when their lips drop of that honey comb, and he hath a place of residence for green aprons to come for satisfaction, unknown, or at least unliking to his wife. I proceed, you say that I promise you a conviction, but you do belly me, for I will not take upon me to convince stubborn hearts, and obstinate sinners, yet I say, if this were well observed, it might convince them, Page 2. But if any receive any profit, benefit or satisfaction, let them give God the praise. Now for the five tenets; First, you say you are justified in the sight of God before faith, or calling, and yet you say that I grant that the righteousness of Christ was purchased for all the Elect, aswell before the coming of Christ in the flesh, as afterward, but you leave out virtually for beleivers; for (saith Paul) We which have believed, do enter into rest, but as for others, the Lord hath sworn in his wrath that they shall never enter into his rest (now mark) although the works were finished from the foundation of the world, see Heb. 4.3. He was ordained before the foundation of the world, and slain virtually from the fall of Adam, but for whom? I answer, For those who do by him believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God, 1 Pet. 1.20.21. This well observed, might convince Simpsons' bold error, maintained before the Assembly of Divines, saying the people of God, before Christ came in the flesh were saved for their sincere obedience to the moral Law of God; And you say that I affirm, that this purchase was actually paid above sixteen hundred years agone, when Christ died in our nature for us actually and really on the Cross, all which I grant, but will it follow hence that all the Elect have a true title to it, because the purchase is paid, when as they are uncapable to receive it, for neither is Christ given to them, nor they to Christ, neither are they capable to enter into Covenant with Christ, being dead in sin, and having neither life, nor motion, in that condition, Christ may come to his own, and his own receive him not, John 1.11. And the Ministers of Christ, may beseech them in the name of Christ, and yet not receive him till faith be given, and they have an inward & effectual calling by the spirit of God, than they have that privilege with Christ to have all things, than all is yours, and not before. But by nature we are all dead in trespasses and sins, both the Elect and the Reprobate, when Christ bought this purchase for his Elect, therefore of necessity, we must be made alive, and have the eye of Faith to see it, and have the hand of Faith to take hold, before we are capable to receive, and take it; Then your consequence is false, that we must needs be justified before faith, and calling, because that the purchase was paid, although it was neither given by Christ, nor received by us.  
The second Tenet is, that you are as perfectly righteous as Christ, and that God cannot see your sin, and thus you are, as soon as you have a being, and faith doth but declare it to you, yet you say that I confess we are justified at once; this I grant, that when God gives us faith, and calling, at the same time he actually justifies us, and at once; yet I deny your damnable inference, that all the Elect are actually justified at the same instant of time that every one is: For as one is actually justified at once, ni one go of the world, wherein he hath his being, yet another is not justified till another age of the world, wherein his being is, and yet all this hinders not, but that we are justified at once, although spiders will gather poison where ever they come: The Scripture foresaw that God would justify the heathen through faith, Gal. 3.8. But the time was not yet come, but what of his; whether is this rover travelling, I have proved clearly by Scripture, that God sees the sin of those that are justified, and that they are not so righteous as Christ and I see nothing to the contrary, and sol leave this, and speak something to the last clause of this Tenet, which is, that saith doth but declare this unto them; they make it to be only an eye to see, burthey deny it to be a hand or instrument whereby they become righteous by taking or receiving the righteousness of Christ to themselves, by application, thatso they may be righteous.  
Yet I grant that faith declares to us something that was done before we had it, but it is not justification nor adoption, nor sanctification, nor the love and favour of God, nor reconciliation: yet I grant, that the world was made before that faith was given to us, and by our faith we come to know or understand the worlds were made by the word of God: And things that are seen, were not made of things which did appear, Heb. 11, 3.  
But will our Antinomians hence conclude, that faith is but a declaritive grace to show them that they were justified, adopted, sanctified, and in the favour of God reconciled, and all this before they had it, let us turn bacl to the same 11. of the Hebrews, and see whether all that faith mentioned there be only declarative, first by faith, Abel offered unto-God a more excellent sacrifice than Cain, verse 4. Will those people say that his Sacrifice was offered before he had faith, and when he had faith, it did but declare what was done before, and so by faith, Enock was translated, etc. But was this done before he had faith, and when he had faith he came to see this, and so by faith Noah prepared an Ark to the saving of his household, but was this ark made before, and by his faith only came to see it, and Abraham by faith when he was called, went into a strange Country: But will they say that he went before he had either faith or calling: and when he had faith, he came to see what he had done, before he had it, and so by faith Sarah received strength, and conceived seed, and was delivered of a man child, but was all this done before she had faith, and when she had it, she came to see what was done before; And so by faith Abraham offered up Isaac: But will they say that he was offered up before he had faith, and by it he came to see what was done before: And so Isaac blessed his sons by faith, and jacob blessed the sons of joseph, will they say that those things were done before they had faith, and by it they came to see what was done, before they had it: And by faith joseph when he died, made mention of the departing of the children of Israel; and if they say these things of dying men were done before they had faith, then sure their souls departed to fetch it, that they might come to see what they had done before they had it, but the folly of these men cannot be hid; and so by faith when Moses was bome, was hid by his parents, but was this done before they had faith: By faith Moses refused to be called the son of Pharaohs daughter, choosing rather to suffer afflictions with the people of God, esteerning the reproach of Christ greater riches than all the treasures of Egypt, and by faith he forsook Egypt: and through faith he kept the Passeover: but were all these done before he had faith, & when he had it, he came to see what was done before; by faith they passed through the red Sea, and by their faith the walls of Ierich● fell down after they had compassed them about seven days, and the Harlot Rahab by faith received the spies: but were all these things done before they had faith? The time would fail me to speak of all, who through faith subdued Kingdoms stopped the mouths of Lions, quenched the violence of fire, and women received their dead of life, Again, no say our Antinomians, they first subdued Kingdoms, stopped the mouths of lions, and quenched the fire, and received their dead to life, and then they had faith to see it and not before: and so they first receive the righteousness of Christ, and are justified, and then they have faith to see what they have done, and so nothing with them is done by faith, but all without it, and by their faith they only come to see what they have done, and with the Jews, speak against all those things which were spoken by Paul, contradicting and blaspheming, Acts 13.45.  
Thirdly, you say the way to know your justification, is from a bare testimony, you say from the spirit of God, when as you deny the operation or sanctifying work of the same spirit of God to be any means whereby you may know it, than you come as the false witnesses came to Christ, and say that I affirm; that the spirit of God bears witness to our spirit, which is contrary to my writing and to Paul's words, which faith: The spirit witnesseth with our spirit, Rom. 8.16. Whereas you by your sophistry deny one of the witnesses: But our rejoicing is the testimony of our conscience, 2 Cor 1.12: My conscience beareth witness in the holy Ghost, Rom. 9.1. And you to great purpose say that no flesh living shall be justified, as if you had been slumbering: For what of this, I am not here speaking of the causes of our justification, but of the witnesses, which is the spirit of God, and our spirit or conserence: But one of these you have lost, which is your conscience, many of you which I can make to appear, by your deal with men, and you with me at this time.  
The fourth tenet you hold, that God cannot correct you for s●n, and yet you say that I confess that God doth not punish and plague his people in wrath & fury: but what of this. Will it hold therefore that God doth not correct them at all for sin, saith David: There is no rest in my bones by reason of my sin, Psalms 38. But if thou be made whole, sin no more, lest a worse thing come unto thee, John 5.14. Thou shalt be dumb saith the Angel, because thou believest not my words, Luke 1.20. But if you be not satisfied, read my book better, and answer those Scriptures alleged to prove it, or else for shame leave cavilling.  
The fist Tenet, and so here you own them all, although you say that they are in my trimming, but here your natural conscience flies in your face, saying, tongue thou liest: but for this Tenet, which is, that the free grace of Christ hath freed you from the commanding power of the law of God, and yet you say that I confess that the Judicial law was not made for us, and that the Ceremonial Law was ended in Christ, and that we obey the moral law freely, without the lashing or constraining power of it, but what of this, we obey the law, and so escape a whipipng, but the best of us may be whipped again, if we be negligent in our obedience to it, but this is not our controversy about the manner of our obedience to the law of God, whether it be love, or whether it be fear that moves us to obey it, but whether the commanding power of the law of God be abrogated or made void to believers, so that they will not be moved by love nor fear to obey the law, for say they, it is no rule for them. Thus Mr. Simpson expressed himself to me, and confested the same before the Assembly of Divines, if you would leave your sophistay, and desire satisfaction, I would entreat you to read my book better.  
In the next place, you say I must not call you Aypocrites, and sons of Belial, and rejecters of the law of God; just like thiefs and whores, who love those sins, and as a sweet morsel can hid them under their tongue, yet they would not be called thiefs and whores, by no means, but it is my disposition, you must bear with me, for I shall call a spade a spade, and I am the more bold now the bawdy Courts are down, yet I must needs confess it is not very toothsome to them that are guilty, and if you say that I take upon me to be both witness and Judge, I have answered you already, that your hear hath been condemned by all good men ever since Luther's time, and you tax me for slandering & accusing you, but you need not, except you could clear yourselves better, and for rash anger, but I being angry at your sins, and not at your persons, I may be angry and yet not sin: And then you tax me with contradictions, but in the mean time you can prove none: Then you say that I storm against those that have inherent holiness, when I only bring it in for distinction between the imputed righteousness of Christ, and our inherent righteousness or sanctification. Page 1. But mark here who they be you know not, for still you are but dead stones and empty trunks.  
Again, because I say that the imputed righteousness of Christ abides in him, and not in us, although our faith receives and makes it ours, but you say faith abides in me, and faith is imputed for righteousness.  
I answer, faith for the goodness or worthiness of it, as a grace is not imputed, but as a hand or instrument taking hold of Christ's righteousness, and thus faith hath a long arm which can reach from earth to heaven, and take hold of Christ's righteousness, and yet not bring it into the soul by infusion. A Beggar can take a suit of  with his hand, and  himself, although he do not put it into his belly, then take heed how you say that it is a lame faith that brings not the righteousness of Christ into the soul by infusion, that justifies you, but leaves it without; but he is the blessed man whose sins are covered, for the being of sin is there still: You say that I affirm that the sins of God's people lay on Christ upon the Cross, and yet you say that I affirm we are in a damnable estate before we believe, as if it was not Christ, but our saith that takes away our sins, but this I have answered in the first Tenet.  
Again, you say that I say God is of purer eyes then to behold sin, but here you mistake my words again, & leave out with approbation, for the very next words of the Prophet are these: Wherefore lookest thou upon them that deal treacherously, Hab. 1.13. This was the devil's practice to Christ, and his children will follow their example. Again, you say that I confess that the children of God have sins, and that God sees them. I answer, God sees them as mortally wounded, and as dying daily, yet we are not freed from sin till death, Rom. 6.7. But yet God sees them, read my book better. Again, you say that I affirm that God's spirit will not dwell where sins are, & yet that I should say that sin is where the spirit of God dwells, the last of these I grant, but the first of these is a manifest lie, as if by sophistry you would make me to be ignorant of what I have written, it is true, I say that the spirit of God will not dwell in that foul and filthy heart where the devil's reign, page 4. line 3.8.15.20. Christ will not be an underling in that soul where the Devil reigns in full possession, but there is no such word in my book, that Christ will not dwell where sin is, the Devil may come sometimes where God's spirit dwells, as an intruder where he hath nothing to do, but to trouble and molest the best of God's people. Again, you say that I affirm some things that are doubtful, as where I charge you to hold, that you must neither repent nor be sorry, nor pray for the pardon of any sin past, present, or to come, neither must we hear of it any more. I answer, I shown you my author where it was written by some of your own gang, & I suppose you have seen it, the author was be that made the answer to Dr. Tailor's book, I doubt but that you know him, and besides your doubt is of my proof, but you deny not the thing which shows that you are or may be ashamed of it, you say that I affirm that you may sin, and instance a woman that should prostiate herself to uncleanness, and said that no law did forbid her, nor was she under the law, but under grace: and then you advise me to mark them that are such as make the liberty of Christians to be a cloak of maliciousness, now I thank you for your good advice, and I hope I shall take your counsel, and esteem them as sons of Belial, that will not have the law of God to be a rule for their better obedience: My soul come not thou into their secret, and into their Assembly; mine honour be thou not united, Gen 49.6. Again, you say, that I wonder at such blasphemy, to say that the spirit of God should dwell where Satan is, I answer, this is but a repetition of your lies already answered: It is true, I say it is blasphemy to say that the blessed spirit of God should be a companion, yea a very bawd to cursed Devils, where they rule and range, page 4. line 40. Read it better, and you say that I wonder to hear them say they are as righteous as Christ, I answer, so I may at your bold presumption, and you have nothing to say to the contrary, and I think my book might convince your folly, if you had but common reason, page 6. but you condemn me of ignorance, like Nicodemus that knew no way to be born again, but by entering the second time into his motherr womb: But remember how you said before, that it was a lame faith, that did not bring the righteousness of Christ into the soul by infusion that justifies you, but this cursed error I have answered already, but for your warrant, that Nicodemus if he had been questioned, would confidently affirm that Christ taught him that he must enter the second time into the womb and be born again, I answ. The man suspected his misapprehention of Christ, & asked him presently what he meant, before he stirred from him, saying: How can a man be borne when he is old, Joh. 3.4. Other things you say that I affirm, but are not true, and you instance Luther, but I must send you back to my book, and read it better, and you shall see that he saith it is a guide to truth, and a rule to sever your actions by, else why doth he examine them that fear God, to learn out of Paul to understand it, & why doth he fear that some will tread it under foot, and abolish it, and why doth he call such enemies to the truth; But you say Luther well observed faith, the true use of the law is only to accuse, curse, and condemn, and for no other use, page 222.223. I have not the book in my hand at this time to see these words, but I am confident that they are errand lies, for in reason doth Luther admonish all that fear God, to learn to curse, condemn, and accuse their brethren: if this be so, why then do you blame me for't in your letter, & tell me that it is against the law of all Nations, and against nature itself, but your hellish constructions of that worthy man's work will not help you at all, but make you the more appear to the world, to be a shameless liar like your father the devil, but in the neck of this comes another as bad, or worse, you say that to the people of grace, the moral Law is principally aimed at by Paul to be abolished, but this I have answered in the sister Tenet, and for Calvin and Perkins, you want means and leisure, which is but a weak excuse, but let it pass: I hope all are not of your blind opinions, you say that I affirm boldly, that faith applying makes Christ ours: I answer, so I have, and proved it too strongly for any Antinomian to confute; But this sucking objection I have beaten twice from the stage already, and now let him take a kick on the arse and be gone with silence: Then comes up nonsense saying, Christ and our title to him, are both the free gift of God, but who denies it, you know that I confirm it in the fourth cause of justification, but mark your next words, and make sense of them if you can, saying, your justification by free grace in the 3 page, is as impossible as the other: you confirmed my 4th cause in saying Christ was the free gift of God, and faith is the free gift of God, and now you say it is impossible as the other, but what other you mean I know not, I must cast him off with silence, till he hath more wit to express himself better, I may suppose Randall sack-bottle was too near him, and so I leave him to take a nap. Then comes blind Byard, and saith your contradictory alleging Scriptures, & your making them prove the things they never did intent, in 40. places of your book at least, but when you thought to bring them in, there was none appeared, only one he pulls in by the head and shoulders, which is that which I brought in to prove justification to be of free grace, because Christ was freely given to us in these words; God so loved te world, that he gave his only begotten Son, Jo. 3.16 And this you did confess not many lines past, that Christ was the free gift of God, and when I proved that nothing in us moved him to give his Son, yet this will not down with john Walker, to be of free grace, nor to be rightly alleged for that purpose: but for the other 39 places, I hear no more of them, but here the Ass in the Lion's skin, thought to make other beasts afraid, but when the upshot came, he could not hid his ears, nor alter his braying, and then you conclude all with a notorious lie, saying, that you want paper, and yet you have two sides to write, and so you end with approbrious words, not worthy to be named & besides, I would leave a little spot of paper to cover the writing, not knowing through how many hands, the manifesting of john Walkers wisdom, and lies may come, for the world shall see, who is a weathercock, and a windmill, and fit for Bedlam, now if you have not gotten the haunt to Randall Sack-bottle at one a clock in the night, nor too much frequented Batties place of meeting, which is unpleasing to his wise, there is hope that you may be brought to repentance of your Antinomian errors, and so become a good legallest, as you scornfully use to term them, that have any conscience to obey the law of God.   

Another answer to more of J. Walkers cavils written in another Letter.  
MAster Walker, I have received your Letter, wherein I find some more of your cavils against my Book, it seems it hath nettled your galled conscience, by showing the damnable errors that you Ant●●omians hold, which almost persuades you with King Ag●ippa to be a Christian, Acts 26.28. So you almost disavow those errors in the beginning of your other letter, yet you afresh, master up your affections, to fight against your own conscience, and will maintain against it, that you were justified before you had either faith, or calling, your reason is, because the purchase of it was paid 1600 years agone, although no surrender of that righteousness was ever made unto you by Christ, the purchaser of it, nor ever yet received by you; but to confirm this, you say, That Christ was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21. And so the just, suffered for the unjust, 1 Pet. 3.18. But is Christ made sin in the abstract? how then was he just, when he suffered for the unjust? and if he was a lump of sin by moulding, or infusing our sin into him, or if Christ took away the being of sin, as Simon the Cyrenian took the substance, and being of the Cross clearly from his shoulders, and laid it upon his own, than we should be just before he suffered, and so by consequence he died not for us, but for himself, being made a lump of sin in the abstract; But if Christ were made sin itself, how then could God love him before he suffered? and say, This is my beloved Son in whom I am well pleased, my beloved in whom my soul is well pleased; this is my beloved Son in whom I am well pleased, hear him, Mat. 3.17.12. & 18.15. Doth God love sin? Oh damnable blasphemy! Again, if Christ were made sin, how came he into Heaven, where no unclean thing shall enter? Revel. 21.27. And how came he to God's right hand? Surely God hath no pleasure in wickedness, neither shall evil dwell with him, Ps. 5.4, 5. To say that Christ was made sin in the abstract, is to make him worse than the Devil, or any reprobate, for they are the creatures of God, and some good things are in them, but so is not sin; than you must be constrained to say Christ is not in Heaven, or forced to say, that although our sins were imputed to him, yet was he the Lamb without spot of sin, 1 Pet. 1.19. If the least sin had entered into his righteous soul, the whole work of Redemption had miscarried, Then jesus was only made a surety for our sins, Heb. 7.22. But still they remain in us, and are not in hi●, as I have told you in my Book, Page 2, neither did Christ part with that righteousness whereby we are justified, and leave himself nothing but sin, that righteousness that makes us just, remains in him still, else, if you had stripped him, and gotten all his righteousness from him, and left him to be nothing but a lump of sin, how then could he be saved?  
But is this your love to Christ you boast so much of, to reproach, and villefie him thus, to be nothing but a lump of sin, and so unjustly take the righteousness of the righteous from him, and as job did, so do you condemn God, that you may be righteous, Job 40.8. In so doing, ye degrade Christ of his Godhead, and of his righteousness, and all this to deify yourselves; and than you say, God sees no sin in you, because that all your sins are put into Christ, and so you have none, for he is made sin for you in the abstract, and you have gotten his righteousness, and so you are righteousness itself in the abstract, oh cursed and hellish blasphemy! you might have observed my Book better, and been convinced of this your error, for although Christ hath given to believers his righteousness, yet it remains in him still, and not in us, and although our fins are given or charged upon him yet they remain in us still, & not in him, Page 2. Then you would father so●e of your abominable lies upon me, in saying it were a foolish thing to think that the holy spirit of God should dwell where the Devil ●eignes, and leads them Captive at his will; yet that I should say, such are all the Elect mincing my words, as the Devil did when he tempted Christ, leaving out a sentence and so do you, for you leave out, till they are recovered out of the snare of the Devil, 2 Tim. 2.26. But not afterwards, God be thanked; Ye were the servants of sin, but now ye are the servants of righteousness, Rom. 6.17.18. Then you belch out another damnable lie, saying, that I should affirm, that all the Elect are made the righteousness of God in Christ 1600 years agone, although they were not borne, but you are ashamed to name the page, because you cannot; yet such is your Sophistry, to make contradictions where none is, and double dealing in the sincerest heart, and because that I say the guilt of original sin is done away by Christ, page 2, line 4, from this the spider sucks poison, and saith that I affirm, that the being of sin is taken away, when I only say, that the guilt is taken away; but you not only belie me, but you belie David, a man after Gods own heart, and Moses, who was faithful in all his house, when they say, I have sinned in the sight of God, and my foolishness is not hid from thee, all our iniquities are in the light of thy countenance Psal. 51.4. 69.5. & 90.8. Although they speak as they were moved by the holy Ghost, 2 Pet. 1.21. Yet you say, them that say God sees the sin of his people, such belie the spirit of God; but take heed how you give up yourself to lying, and blaspheaning the holy spirit of God, lest your sin be found unpardonable.  
Then you say, that you are not corrected for sin, but this I have answered already in my other letter, and that you know your condition from a bare testimony of the spirit of God, this also I have answered already, and to my Book I refer you, if you be not satisfied, only you say, when two witnesses come together, you must hear but one of them, like some partial Judge, although God bid you to try all spirits, aswell his own, as any other, 1 John 4.1. Yet you like that branded reprobate King Ahaz, you will not tempt the Lord to ask a sign, this you say is to mistrust him, but in this that you despise marks and signs, you do not only weary men, but you (saith the Prophet) weary my God also, Isa. 7.11, 12, 13. But if you weary him, He will ease him of his adversaries, and avenge him of his enemies, Isa. 1, 24. see Amos 2.13, 14. Then you say that I affirm, that the judicial Law was ended in Christ, which is another abominable lie, see page 14. And because I say, from the curse of the Law, and from the reign of sin, we are freed by Christ, Rom. 8.1. Gal. 3.13. From this the spider sucks poison, and saith that I affirm, that we are not under the commanding power of the Law of God, but under grace, but read page 14 a little better.  
Then you conclude, saying if you could speak with me, which is no extraordinary matter to do, than you could show me some downright lies, and nothing but contradictions, and Scriptures most barborously racked, and misapplied: but not so much as one of them is named, no not so much as that one that was brought in stead of forty in your other letter, but it seems that your conscience hath whipped you for fetching that one, that now you dare write none at all,; yet you encourage yourself as the Syrians did when they were beaten by the God of Israel on the hills, but they thought to beat him in the valleys, but they were mistaken, 1 Kings 20.23.28. So your conscience beats you now in your writing, that you dare not set down those downright lies, but you think to be too hard for conscience, and in spite of it you will tell me them when you come to speak with me; But if your conscience condemn you, God is greater than your conscience, and knows all things, 1 John 3.20. Take heed of the judgement of God upon liars, 2 Kings 5.25.27. Acts 5.4.5.8.9. Revel. 21.8. & 22.15. Then knowing the terror of the Lord, we persuade men, but we are made manifest unto God, and I trust also are made manifest in your consciences, 2 Cor. 5.11.12. If they may but freely speak.    

The Errata.  
P. 1. l. 9 for the, r. this p. 3 l. 9 for his, r. and his. p. 6. l. 20. for us, r. as. p. 9 l. 19 for low, r. not. l. 36. for as, r. or. p. 12. l. 2. for grace, r. peace. p. 13. l. 9 for distractions, r. distinctions. p. 14. l. 21 for people, r. Prophet. p 16 l. 15. for recovereth, r. receiveth. p 18. l 8. for tho, r. the. p. ●2. l. 31. for proves, r. grows. p. 27. l. 10. for did mercy, r. did it in mercy. p. ●● l 14. for every, r. any. l. 15. for ni, r. ●n. for ge, r. age. l. 20. for his, r. this. p. 32. l. 31, for Aypoc● it●, ● Hypocrites.  
FINIS.