A faithfull MESSENGER Sent after the ANTINOMIANS To try their power in their last place of refuge who are fled to Gods Decrees for shelter as Ioab did to the hornes of the Altar and say that they will dye there 1 Kings 2.29.30 Imprimatur Ja. Cranford You that were sometimes alienated and enemies in your minds by wicked workes yet now hath he reconciled Col. 1.21 The Scripture foreseeing that God would justifie the Heathen through faith Galat. 3.8 If ye hearken to these judgments and keep and do them then the Lord thy God shall keep unto thee the Covenant and the mercy which he sware unto thy Fathers and he wil 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 beleeve on his name John 1.12 LONDON Printed by M. Okes for T. Bankes and are to be sold in Black-fryers 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 mast needs be that offences come but woe be to that man by whom the offence commeth Math. 18.7 Then rouze up thy selfe as against all sects and schismes so against this one heresie trimd up with some additions by our Antinomians in which they confound Gods Decrees and his workeâ— together and also his promâ—ses and performances and they cast a cloud over the omissience of God and so would perswade 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 kingdome when hee 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 sâ—w mans birth and death all at once as if he saw Angels very good and yet cursed Devills at the same time and as if he saw man in innocency and falne all at once and that he should blesse 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 severall conditions all at once as to be in their bloud and yet justified all at once and to see them in their innocency and faln 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 then these men say that they were in the favour of God justified sanctified called and adopted the sons of God but can a fountaine send forth salt water and fresh Iam. 3. If not how shall the fountain of living water do so Doth God say that al his creatures were made very good Gen. 1.31 yet at the same time so great part of them cursed divells and reprobates what blasphemy is this to charge the God of truth that cannot ly with lying and desembling or else with blindnesse as if he did not see them cleerely and so call them good through mistakes as Isaac blessed Jacob so because the heathen shall hereafter be justifâ—ed 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 performe 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 wil not follow that God saw them so soone as they were made neither on the contrary wil 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 severall 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 Iesus Christ might be given to them that beleeve 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 Iames 1.17 But the Creatures change daily evill and waxe worse and worse 2 Tim. 3.13 And Gods 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 himselfe because there was no other object and this love to himselfe was the moving cause why he made all the creatures to set forth his owne glory and those that glorifie 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 Iustified Sanctified called Adopted before they have any being these things are more largely answered in this Booke 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 Iesus Thomas Bakewell A faithful messenger sent after the Antinomians to their last refuge who are fled to Gods decrees for SHELTER THe occasion of this addition to my former discourse against the Autinomians tenets is their flying for shelter to Gods decrees which I had thought I had sufficiently barrd
his purpose Rom. 8.28 Again it is the manifold wisedome of God made knowne to his Church It is according to the eternall purpose which he purposed in Christ Iesus Ephes 3.10 11. Again hath God made known to thee the mistery of his will it is according to his good pleasure which he had purposed in himselfe 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 eternall inheritance It is because he did predestinate them according to his purpose who worketh all things according to the counsel of his own wil yet they enjoy it not til the dispensation of the fulnesse of times then God wil 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 justifie the heathen through faith Gal. 3.8 Thus God purposed to justifie 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 antient times the things that are not yet done saying My counsel shal stand and I wil do all my pleasure yea I have spoken it I wil also bring it to passe I have purposed I wil also do it Esa 46.10 11. And saith David in thy booke were al my members written this was in Gods 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 wombe 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 workes 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 wil carpe at the next words because it is written by Mallacâ—y Jâ—cob have I loved Esau have hated vers 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 wast for the dragons of the wildernesse so that Esau saith we are impoverished vers 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 Iacob bowed himselfe seven times together to him called him his Lord Esau Gen. 33.3 Aagine the Assyrian was a Caedar in Lebanon yet saith the Lord I have delivered him into the hand of the mighty one of the heathen hee shall deale with him I have driven him out for his wickednesse 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 foote then shal his yoak depart from off them and his burden from their shoulders now marke this is the purpose that is purposed for the Lord hath purposed and who shall disanul it Isa 14.25.26 27. And so every purpose of the Lord shal be performed against Babylon Ier. 51.29 Therefore heare the counsel of the Lord that he hath taken against Babylon his purposes that he hath purposed against the land of the Caldeans Thus you see what ever actions the Lord doth it is to performe his purpose that went before and to say that any of the workes 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 egges in the sand and forgetteth that the foot may crush them or that the wild beast might break them Shee is hardened against her young ones as though they were not hers her labour is in vaine without feare because God hath deprived her of wisedome neither hath he imparted to her understanding Iob 39.13.14.15.16.17 Then what blasphemy is this to say God doth any workes without premeditation or a purpose going before by hab nab as fools use to do that have neither wit nor forecast The Antinomians may doe well to confider what it is to confound the decrees and purposes of God with his workes and actions Saith the Lord I will performe my good word towards you I know the thoughts that I thinke towards you thoughts of peace and not of evill to give you an expected end Jer. 29.10.11 He will performe 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 Gods Decree againe How could he keepe his promise to a thousand Generations Psal 105.8 Again what use were there of the faithfulnesse of God which keepeth Covenant to a thousand Generations Againe if all things were actually done from all eternity when they were all decreed then to what use should wee have of Faith to believe perticular promises to be performed in severall ages of the world for we know some are yet to be performed if all were done already how should we live by Faith Againe to what purpose is it said that yee have need of patience that after yee have done the will of God yee might receive the promise Heb. 10.36 And what a vain thing it were to pray for the performance of any promise if we doe beleeve that all is actually done already well may these people cast off all holy obedience to the Law of God and faith also from fastning upon any promise as yet to be performed for say they all is done already and no duty is left for them to doe 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 Gospell ô my soule 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 Counsell of Gods will was from all eternity for saith Christ This is the Fathers will which hath sent me that all which he
been slumbring 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 appeare by your dealings with men and you with me at this time The fourth tenet you hold that God cannot correct you for sâ—n and yet you say that I confesse that God doth not punish and plague his people in wrath sury 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 dumbe saith the Angel because thou beleevest not my words Luke 1.20 But if you be not satisfied read my book better and answer those Scriptures alleadged 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 naturall conscience flyes 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 confesse that the Judiciall law was not made for us and that the Ceremoniall Law was ended in Christ and that we obey the morrall 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 againe if we be negligent in our obedience to it but this is not our controvercy 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 beleevers so that they wil not be moved by love nor feare to obey the law for say they it is no rule for them Thus Mr. Simpson expressed himselfe to me and confested the same before the Assembly of Divines if you would leave your sophistay and desire satisfaction I would entreate 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 theeves and whores who love those sins and as a sweet morsell can hide them under their tongue yet they would not be called theeves and whores by no meanes but it is my disposition you must bear with me for I shal cal a spade a spade and I am the more bold now the baudy Courts are down yet I must needs confesse it is not very toothsome to them that are guilty and if you say that I take upon me to be both witnesse and Judge I have answered you already that your hereste hath been condemned by all good men ever since Luthers time and you tax me for slandering accusing you but you need not except you could cleare your selves 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 storme against those that have inherent holinesse when I only bring it in for distinction betweene the imputed righteousnesse of Christ and our inherent righteousnesse or sanctification Page 1. But marke here who they be you know not for stil you are but dead stones and empty trunks Again because I say that the imputed righteousnesse 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 righteousnesse I answer faith for the goodnesse or worthinesse of it as a grace is not imputed but as a hand or instrument taking hold of Christs righteousnesse and thus faith hath a long arme which can reach from earth to heaven and take hold of Christs righteousnesse and yet not bring it into the soule by infusion A Beggar can take a suit of cloaths with his hand and cloath himself although he doe not put it into his belly then take heed how you say that it is a lame faith that brings not the righteousnesse of Christ into the soule 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 affirme that the sinnes of Gods people lay on Christ upon the Crosse and yet you say that I affirme we are in a damnable estate before we beleeve as if it was not Christ but our saith that takes away our sins but this I have answered in the first Tenet Againe 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 divels practise to Christ and his children will follow their example Againe you say that I confesse 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 Againe you say that I affirme that Gods spirit wil not dwel where sins are yet that I should say that sin is where the spirit of God dwels the last of these I grant but the first of these is a manifest lye 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 wil not dwel in that foule and filthy heart where the divels reigne page 4. line 3.8.15.20 Christ wil not be an underling in that soule where the Divel reignes in ful possession but there is no such word in my book that Christ wil not dwel where sin is the Divell may come sometimes where Gods spirit dwels as an intruder where he hath nothing to do but to trouble and molest the best of Gods people Againe you say that I affirme 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 heare of it any more I answer I shewed you my author wher 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. Taylors book I doubt but that you know him and besides your doubt is of my proofe but you deny not the thing which shewes that you are or may be ashamed
of it you say that I affirme that you may sin and instance a woman that should prostiate herselfe to uncleanesse and said that no law did forbid her nor was she under the law but under grace and then you advise me to marke them that are such as make the liberty of Christians to be a cloak of malitiousnesse 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 soule come not thou into their secret and into their Assembly myne honour be thou not united Gen 49.6 Againe you say that I wonder at such blasphemy to say that the spirit of God should dwel where Sathan is I answer this is but a repetition of your lyes 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 baud to cursed Divells where they rule and range page 4. line 40. Read it better and you say that I wonder to heare 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 booke might convince your folly if you had but common reason page 6. but you condemne me of ignorance like Nicodemus that knew no way to be born againe but by entring the second time into his motherr wombe But remember how you said before that it was a lame faith that did not bring the righteousnesse of Christ into the soule by infusion that justifies you but this cursed errour I have answered already but for your warrant that Nicodemus if hee had bin questioned would confidently affirme that Christ taught him that hee 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 shal 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 wil tread it under foot and abolish it and why doth he call such enemies to the truth But you say Luther wel 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 boook in my hand at this time to see these words but I am confident that they are errant lyes 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 tel me that it is against the law of all Nations and against nature it selfe but your hellish constructions of that worthy mans work wil not help you at all but make you the more appear to the world to be a shamelesse lier like your father the divel but in the neck of this comes another as bad or worse you say that to the people of grace the morrall Law is principally aimed at by Paul to be abollished but this I have answered in the sist Tenet and for Calvin and Perkins you want means and leisure which is but a weak excuse but let it passe I hope all are not of your blinde 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 non-sence saying Christ and our title to him are both the free gift of God but who denyes it you know that I confirme it in the fourth cause of justification but mark your next words and make sence 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 unpossible as the other but what other you mean I know not I must cast him off with silence til he hath more wit to expresse himselfe better I may suppose Randalls sack-bottle was too near him and so I leave him to take a nap Then comes blind Byard and saith your contradictory alledging Scriptures your making them prove the things they never did intend in 40. places of your book at least but when you thought to bring them in there was none appeared only one he puls 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 confesse 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 wil not down with Iohn Walker to be of free grace nor to be rightly alleadged for that purpose but for the other 39. places I hear no more of them but here the Asse in the Lyons skinne thought to make other beasts afraid but when the upshot came he could not hide his ears nor alter his braying and then you conclude all with a notorious lye 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 Iohn Walkers wisedome and lyes may come for the world shall see who is a weather-cock and a windmill and fit for Bedlame now if you have not gotten the haunt to Randalls 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 errours and so become a good legallest as you scornefully use to tearm 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 Booke it seemes it hath netled your gall'd concience by shewing the damnable errors that you Antâ—â—omians hold which almost perswades you with King Agâ—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 owne conscience and will maintaine against it that you were justified before you had either faith or calling your reason is because the purchase of it was paid 1600 yeares agon although no surrender of that righteousnesse was ever made unto you by Christ the purchaser of it nor ever yet received by you but to confirme this you say That Christ was made sin for us that wee might be made the righteousnes of God in him 2 Cor. 5.21 And so the just suffered for the uâ—just 1 Pet. 3.18 But is Christ made sinne 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 tooke away the being of sin as Simon the Cyrenian tooke the substance and being of the Crosse clearly from his shoulders and laid it upon his owne then we should be just before he suffered and so by consequence hee died not for us but for himselfe being made a lump of sin in the abstract But if Christ were made sin it selfe 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 soule is well pleased this is my beloved Son in whom I am well pleased heare him Mat. 3.17.12 18.15 Doth God love sin Oh damnable blasphemy Againe if Christ were made sin how came he into Heaven where no uncleane thing shall enter Revel 21.27 And how came he to Gods right hand Surely God hath no pleasure in wickednes neither shall evill dwell with him Ps 5.4 5. To say that Christ was made sin in the abstract is to make him worse than the Divell or any reprobate for they are the creatures of God and some good things are in them but so is not sin then 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 Lambe without spot of sin 1 Pet. 1.19 If the least sin had entred into his righteous soule the whole worke of Redemption had miscarried Then Iesus was onely made a surety for our sins Heb. 7.22 But still they remaine in us and are not in hiâ— as I have told you in my Booke Page 2 neither did Christ part with that righteousnes whereby we are justified and leave himselfe nothing but sin that righteousnes that makes us just remaines in him still else if you had stripped him and gotten all his righteousnes 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 righteousnesse of the righteous from him and as Iob did so doe you condemne God that you may be righteous Job 40.8 In so doing yee degrade Christ of his God-Head and of his righteousnesse and all this to deifie your selves and then 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 righteousnesse and so you are righteousnes it selfe in the abstract oh cursed and hellish blasphemy you might have observed my Booke better and been convinced of this your errour for although Christ hath given to believers his righteousnes yet it remaines 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 soâ—e of your abhominable lies upon me in saying it were a foolish thing to think that the holy spirit of God should dwell where the Divel â—eignes and leads them Captive at his will yet that I should say such are all the Elect mincing my words as the Divell did when he tempted Christ leaving out a sentence and so doe you for you leave out till they are recovered out of the snare of the Divell 2 Tim. 2.26 But not afterwards God be thanked Yee were the servants of sin but now yee are the servants of righteousnesse Rom. 6.17.18 Then you belch out another damnable lie saying that I should affirme that all the Elect are made the righteousnes of God in Christ 1600 yeares agon 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 originall sin is done away by Christ page 2 line 4 from this the spider sucks poyson and saith that I affirme that the being of sin is taken away when I onely say that the guilt is taken away but you not onely belie me but you belye David a man after Gods owne heart and Moses who was faithfull in all his house when they say I have sinned in the sight of God and my foolishnesse is not hid from thee all our iniquities are in the light of thy countenance Psal 51.4 69.5 90.8 Although they speake 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 your selfe to lying and blaspheaning the holy spirit of God lest your sin bee 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 Booke I refer you if you be not satisfied onely you say when two witnesses come together you must heare but one of them like some partiall Judge although God bid you to try all spirits aswell his owne as any other 1 John 4.1 Yet you like that branded reprobate King Ahaz you will not tempt the Lord to aske a signe this you say is to mistrust him but in this that you despise markes and signes you doe not onely weary men but you saith the Prophet weary my God also Isa 7.11 12 13. But if you weary him He wil ease him of his adversaries and avenge him of his enemies Isa 1 24. see Amos 2.13 14. Then you say that I affirme that the judiciall 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 reigne of sin wee are freed by Christ Rom. 8.1 Gal. 3.13 From this the spider sucks poyson and saith that I affirme 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 speake with me which is no extraordinary matter to doe then you could shew me some downe-right 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 seemes that your conscience hath whipped you for setching that one that now you dare write none at all yet you encourage your self as the Syrians did when they were beaten by the God of Israel on the hills but they thought to beat him in the vallies 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 down-right lies but you think to be too hard for conscience and in spight of it you will tell me them when you come to speak with me But if your conscience condemne you God is greater than your conscience and knowes all things 1 John 3.20 Take heed of the judgment of God upon lyars 2 Kings 5.25.27 Acts 5.4.5.8.9 Revel 21.8 22.15 Then knowing the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manisest in your consciences 2 Cor. 5.11.12 If they may but freely speake 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. â—2 l. 31. for proves r. grows p. 27. l. 10. for did mercy r. did it in mercy p. â—â— l 14. for every r. any l. 15. for ni r. â—n for ge r. age l. 20. for his r. this p. 32. l. 31 for Aypocâ— itâ— â— Hipocrites FINIS