before conversion by working or acting grace in his heart or was he then led by the spirit of God into all truth Iohn 16.13 When he persecuted and made havocke and breathed out threatning and slaughter against the Saints of God was the love of God then shed into his soule 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 wolfe 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 soule 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 Iam. 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 beleeved ye were sealed with that holy spirit of promise which is the earnest of our inheritance Ephes 1.13.14 Meaning the graces of Gods spirit Mat. 7.11 Compared with Luke 11.13 Therefore the promises commonly run and are made to them that are sanctified and seldome or never to them that are justified because the perfecting of sanctification is the last work and brings us into ful happinesse to al eternity then imputed righteousnesse ceaseth and faith ceaseth aad prayer ceaseth and the intercession of Christ ceaseth but the righteousnesse 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 then 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 durty duties of sanctification we thank God through Jesus Christ we have nothing to do with them these are workes for horne-book Christians but let me tel them that the promise of heaven and happinesse is only made to holinesse Blessed are the pure in heart for they shall see God Mat. 5. And without holinesse 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 sanctifie us To them that are sanctified by God the Father Jude 1. I am the Lord that doth sanctifie you Exo. 31.13 Levit. 20.8.21.8 The very God of Peace sanctifie 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 worke 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 sanctifie us first by the purchase that he gave for it he hath washed away our sins in his owne blood Rev. 1.5 The blood of Christ doth purge your consciences from dead workes 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 sanctifie it with the washing of water by the word Ephes 5.26 First by the word in shewing us our sins by it and also our duties and begetting faith in us by it whereby wee have both knowledg of and power to do these duties and to refraine those vices discovered by it and also by the Sacraments by strengthning and encreasing 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 workes both from the Father and the Son therefore it is said Your heavenly father wil give the spirit to them that aske him Lu. 11.13 The Father shal give you another comforter John 14.16 And saith the Son If I goe not away the Comforter will not come unto you but if I depart I wil 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 Iesus 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 encreasing that which he before infused into us Again it is said that faith sanctifies that they may receive forgivenesse 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 unfainedly 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 denyall mortifying sin and a chearful walking with God in all holy obedience thus faith may be said to sanctifie and although other graces were infused into us by the spirit of God as wel as faith yet when faith acts them and stirres them up in their lively motion this second working may be called the fruits of faith because they are acted and encreased by it instrumentally although the graces themselves are all the fruits of Gods 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 boost 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 Remembring 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 righteousnesse of Christ imputed to them for then they should bee 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 originall 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
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 Divell as for example Suppose the spirit of God shal move us to the duty of prayer or any other duty according to his wil this motion they grant to be good but when we receive this motion by faith and perform this duty that we are moved to doe this say they is as bad as the work of the Devil And when the spirit of God moves us and drawes us this is goed But when we run after him as the Spouse saith Cant. 1.4 This is no better then the work of the divel and when the spirit of God perswades 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 divel and so when the spirit of God pronounceth us just that is good but sanctification wherby we declare our selves just that is as bad as the work of the Divell Again I answer if it were possible to separate the works of faith in a beleever from the works of corrupted nature then this might be true Yet I grant that their failings and sinful actions as Davids adultery Peters denying of his Mr. these were the works of corrupted nature because the divel was the Author of them But there repentance and reformation was not the workes of corrupted nature then it appears to me that all their actions were not so bad as the works of the devill neither was Pauls 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 goodnesse 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 Gods people are not so bad as they were before conversion as the works of the divel For the spirit lusteth against the flesh that they cannot sin as they would Gal. 5.17 Again The life of a beleever 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 then 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 Divel 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 cheare 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 wee 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 doe those things we would Gal. 5.17 Then are Gods people as dead as before and all their works as bad as the works of the Divell Againe we are made living stones and built up into a spirituall house and we are an holy Priest-hood to offer up spirituall Sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But the sacrifice of the wicked is abhomination Pro. 15. And their praier 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 Wee cannot but speake the things that we have heard and seen Acts 4.20 We doe 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 wee bee changed and our heart set upon another object yet wee goe on freely the will being changed wheels all parts of body and soule 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 meere passives in the worke yet when the new life of faith is put into us and we made living stones then we are labourers together with God that salvation which he hath begun we worke it out with feare and trembling and increase our talent of faith by trading and so shal be our salvation hereafter in greater glory as I shewed before For it is our onely busines here to improve our Talent 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 workes are not so bad as the works of the Divel neither are we as dead as a stone if we sin after grace is given it is either through some weaknes 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 drinke 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 Gods people be as bad as the works of the Divell and themselves as dead as a stone Againe 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 Egiptians Exod. 3.21 And who gave Iacob for a spoile 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 Divel to be a lying spirit in the mouth of Ahab's Prophets and the Lord stird up David to number the people 2 Sam. 24.1 And wee pray that Christ may not lead us into temptation To these I answer that God is above his Lawes and doth whatsoever hee 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 deepe places Psal 135.5.6 If he adde a new commandement upon some speciall 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 oâ—â—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
David acting those fins now and will see them so for ever and because Christ once looked upon Peter when he denyed 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 Sathan 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 Wil 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 abhominations 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 groanings of Israel in Egypt under the Task-masters he looked upon them and had respect unto them Exod. 2.24 25. But wil 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 Iob 3.17 18. And so time was when God saw Hezekiah sicke of the plague but now doth God see him sick of the plague in heaven and God saw Davids wounds stinke and putrifie for it was inflicted on him for his foolishnesse Psal 38.5 But now doth God see Davids 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 wildernesse yet saith he I remember the kindnesse of thy youth when thou walkedst after me in the wildernesse Jer. 2.2 But God sees all these things now as past yet in his perfect remembrance as wee 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 Noahs flood but it were folly to thinke that God now sees the water spread over all the earth above the highest mountaines all of us drownd 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 wil 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 justifie the heathen through faith Gal. 3.8 But yet not in actuall 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 minde 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 wil some of those cursed heritiques 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 falne 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 wil these men cleare themselves of blasphemy if they hold these wicked tenets that man is actually justified in the sight of God because hereafter he shal be justified by this argument the whole earth was cursed of God and some of the Angels were falne and then cursed as soone 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 mans sin will these men say that God now looks upon divels sinful men as in the time of their Innocency and because God once said they were all very good wil he now say they are very good what blasphemy is this God saith wo be to them that call evil good and wil 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 alwaies sees man innocent for God sees those that are effectually called to be actually justified therefore he alwaies 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 hee hath a perfect remembrance of them as if they were in present being but yet he sees them as past and for things to come as not yet in present being God wil hereafter justifie sanctifie adopt and save his elect yet they are not so till they have faith effectual calling Other sheepe 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 hee may be damn'd for all that but suppose they say that God in his love and in his pitty redeemed them carryed 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 bee 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 ô Lord with that favour thou bearest unto thy people ô visit mee
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 doe some sinfull action must they be blamed who are as dead as a stone or the spirit of God that moveth imployeth them about that sinfull action On the horrible Blasphemy of these men against the pure and blessed spirit of God now in this cleare and glorious Sun-shine of the Gospell of Jesus Christ how neere doe these men come to that unpardonable sin Let the judicious and godly Reader judge that yee may the better marke them which caused divisions and offences contrary to the Doctrine which yee have learned and avoid them For they that are such serve not the Lord Iesus but their owne bellies and by good words and faire 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 agon and still they hold the same errors that Eaton raked out of the dunghill of former Heretiques and now they are wrapped up in that sweet honey-combe that they may the better goe downe to poyson their soule which is the end for which the father of lies doth imploy them while they are in his service An answer to certaine cavils made against my Book Intituled 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 Booke intitled A short view of the Antinomian Errors you say that I have trimm'd up those fine Tenets in tearmes of my owne 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 trimm'd them up or whether have I not rather stripped them naked to the eternall shame of the Authors of them and are they my tearmes 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 onely they lay a while in the privy or house-of-office till Eaton began to root among the dung for some sweet odour and he conceived some of it to be very sweet and pleasing to his pallat and so hee 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 speciall one Mr. Lankester he put in the presse and squeesed it and presently in his conceit it was so sweet as the honey-comb then Crispe he got a scrop away went he like the snuf of a candle Ishold here have told you how it poysoned Shaw so that now he is become a profest enemy of Jesus Christ how young Gray 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 foure in their stead whom the Father of lyes hath found for his purpose one Simpson a child whom he saw began to scorne the judgment 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 eternall Law of God and instead of feeding the soules of his hearers he fils 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 â—o Father I have beene 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 prophesie of wine and of strong drinke then he shall be the Prophet of this people Micah 2.11 He will prophesie smooth things and deceits as they would have him Isa 30.10 Then the Divel fought for a third and found one Battey who loves their tenets dearly and he will bee licking when their lips drop of that hony combe and he hath a place of residence for greene aprons to come for satisfaction unknowne or at least unliking to his wife I proceed you say that I promise you a conviction but you doe bely me for I will not take upon me to convince stubborne 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 righteousnesse of Christ was purchased for all the Elect aswell before the comming of Christ in the flesh as afterward but you leave out vertually for beleivers for saith Paul Wee which have believed doe enter into rest but as for others the Lord hath sworne in his wrath that they shall never enter into his rest now marke although the workes were finished from the foundation of the world see Heb. 4.3 He was ordained before the foundation of the world and flaine vertually from the fall of Adam but for whom I answer For those who doe by him beleive 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 morall Law of God And you say that I affirme that this purchase was actually paid above sixteene hundred yeares agon when Christ died in our nature for us actually and really on the Crosse all which I grant but will it follow hence that all the Elect have a true title to it because the purchase is payed 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 owne and his owne 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 then
they have that priviledge with Christ to have all things then 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 wee must needs be justified before faith and calling because that the purchase was payed 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 soone as you have a being and faith doth but declare it to you yet you say that I confesse 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 poyson where ever they come The Scripture foresaw that God would justifie 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 righteousnesse 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 seene were not made of things which did appeare Heb. 11 3. But wil our Antinomians hence conclude that faith is but a declaritive grace to shew them that they were justified adopted sanctified and in the favour of God reconciled and all this before they had it let us turne backe 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 then Cain vers 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 c. But was this done before he had faith and when hee had faith he came to see this and so by faith Noah prepared an Arke to the saving of his houshold 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 Countrey But wil they say that he went before he had either faith or calling and when hee 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 childe 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 wil 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 Iacob blessed the sons of Ioseph wil 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 Ioseph when he dyed 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 soules 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 chusing rather to suffer afflictions with the people of God esteerning the reproach of Christ greater riches then 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 Ierichâ— fell downe after they had compassed them about seven dayes and the Harlot Rahab by faith received the spies but were all these things done before they had faith The time would faile me to speake of all who through faith subdued Kingdomes stopped the mouths of Lyons quenched the violence of fire and women received their dead of life Againe no say our Antinomians they first subdued Kingdomes stopped the mouths of lyons 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 righteousnesse 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 Jewes 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 worke of the same spirit of God to be any means whereby you may know it then you come as the false witnesses came to Christ and say that I affirme that the spirit of God beares witnesse to our spirit which is contrary to my writing and to Pauls words which faith The spirit witnesseth with our spirit Rom. 8.16 Whereas you by your sophistry deny one of the witnesses But our rejoycing is the testimony of our conscience 2 Cor 1.12 My conscience beareth witnesse in the holy Ghost Rom. 9.1 And you to great purpose say that no flesh living shall be justified as if you had
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