The Perfection of Justification, Authors apology

The Perfection of Justification · Authors apology

p. 1Truth breaking forth through a miſt and cloud of Slanders.

Section 1.

THe firſt Errour which is charged upon me is this. That the morall law is of no uſe at all to a believer; no rule for him to walk by. And that Chriſtians are free from the mandatory power of it. Delivered by Mr. Simpſon, witneſſe Mr. Gataker—

This Article doth conſiſt of four branches. The firſt, That the law is of no uſe at all to a believer.

Anſw. When ſome either through ignorance, miſ-apprehending, or through malice miſ-reporting what I had delivered in opening the Doctrine of the Law and Goſpel, had ſpread this abroad; to wit, that I denyed the uſe of the Law. To ſtop the mouth of lying fame, I preached at Algate (where I was then an unworthy Steward of the myſteries of God) upon theſe words of the Apoſtle, 1 Tim. 1.8. Wee know that the Law is good if a man uſe it lawfully: and did wholly diſavow this tenet, proving the uſefulneſſe of the Law, p. 2and ſhewing what uſe Believers, and the Preachers of the Goſpel might make of it. A believer is a creature ſpiritua ly intelligent, and rationall, and by the helps and light of grace can make a good uſe of every thing, and ſo conſequently a good uſe of the Law. So that to my beſt remembrance I was never ſo much as tempted, to think that the Law is of no uſe unto him. And what I then delivered concerning the law, & the uſefulneſſe of it, might have prevented this charge; If my Father had not ſeen it good for me for a time to lye under a cloud of ſlanders & reproaches, that ſo I might be made conformable unto my head. It is uſual with ignorant and malicious hearers of the Goſpel, to draw wilde and looſe concluſions, from good premiſes and ſound truths, which they heare from the mouths of their teachers, and then to faſten them upon them, as though they were their own tenents. Thus ſome did ſlanderouſly report concerning Paul, that he affirmed that men ſhould doe evill, that good might come, Rom. 3.8. And thus the Papiſts have charged the Proteſtants (and firſt inſtruments which God did make uſe of, to bring us from Popiſh and Antichriſtian darkeneſſe) as men who opened a gap to all looſeneſſe and licentiouſneſſe of life and converſation, becauſe they aſſerted that Chriſtians might be, and p. 3ought to be aſſured of their ſalvation; and denyed the falling away from grace: and thus ſome have been too bold with me in this particular. And when I have proved the law to be uſeleſſe unto us in many particulars, they have concluded that I did totally deny the uſe of the Law, which hath been the ground of this groundleſſe aſperſion: unto which I think it needleſſe to give any larger anſwer.

Concerning the 3. other branches in this Article, to wit, that it is no rule for a Chriſtian to walk by, nor to examine his life by: and that Chriſtians are freee from the mandatory power of it: I can either affirm, or deny them all. I doe acknowledge that in a ſence we may be ſaid to be under the rule and power of the Law, and in a ſence it is true, that we are not under the rule and power of it; which if it be well weighed by the ballance of right reaſon, whether theſe who have charged me with this, not ſtateing the queſtion as I did when I delivered my judgment, and ſuppreſſing my meaning in their Article, may be juſtified in this action, I leave it to any man truly rationall, and unprejudiced concerning me, yea to themſelves when God ſhall awaken their conſciences, to judge. Wherefore that the truth of God, and my meaning may be more evident, I ſhall preſent to the view of the Reader p. 4the diſtinctions which I made uſe of in the handling of this controverſie.

The firſt diſtinction is this, that the Law may be conſidered as delivered in Sinai & Sion, Gal. 4.24. As the covenant of Sinai, or as a part of the covenant of Sion, Iſa 2.3. For out of Zion ſhall goe forth the Law, and the word of the Lord from Jeruſalem.

2^ly. As 1. delivered by the hand of Moſes, 2. by the hand of Chriſt. And though this diſtinction hath beene branded by ſome of the learned Teachers of our times in their Pulpits and Preſſes, with the infamous mark of Antinomianiſme, yet I doe not doubt, but that I ſhall eaſily prove it to be a Scripture diſtinction. This is the meaning of that ſpeech of John, Joh. 1.17. The law was given by Moſes, but grace & truth came by Jeſus Chriſt. By Moſes, that is, by the hand of Moſes? As it is plain by Lev. 26.46. Theſe are the laws w^ch the Lord made between him and the Children of Iſrael in mount Sinai by the hand of Moſes. So grace and truth is given by the hand of Jeſus Chriſt. Chriſt is ſtiled the Mediator of the better Covenant, Heb. 8.6. And as he is the Mediator of this better Covenant, he doth give the law to the Saints by his hand in this Covenant. This diſtinction is frequently uſed by Zanchius (4. Tom. operum delege.) (Tranſlata eſt lex a Moſe ad Chriſtum, e manu p. 5Moſis in manum Chriſti veri mediatoris: ſicut et ſacerdotium ab Aarone ad Chriſtum verum aeternumque Pontificem tranſlatum eſt. Tranſlato autem ſacerdotio, neceſſe eſt (inquit Apoſtolus) ut et legis tranſlatio fiat.) The law (ſaith hee) is tranſlated from Moſes to Chriſt, out of the hand of Moſes, into the hand of Chriſt, the true Mediator, as the Prieſt-hood is tranſlated from Aaron to Chriſt, the true and eternall high Prieſt. For the Prieſt-hood being changed, it is needfull (ſaith the Apoſtle) that there be a change of the Law. And in the ſame booke he hath afterward theſe words. (Dicimus legem, quatenus fuit in manu Moſis, abrogatam jam eſſe per Chriſtum fidelibus: ſed quatenus jam eſt in manu Chriſti confirmatam eſſe, & conſtabilitam.) We ſay that the Law as it was in the hand of Moſes, is now abrogated to believers by Chriſt: but as it is in the hand of Chriſt, it is confirmed and eſtabliſhed. Brethren give mee an anſwer in the ſpirit of love and meekeneſſe to this queſtion: why ſhould you cenſure me to be an Antinomian for makeing uſe of this diſtinction, ſeeing ye account Zanchius to be a ſound and orthodox writer, who maintaineth the ſame thing?

Having premiſed theſe diſtinctions, I ſhall anſwer plainly to theſe ſeverall branches, and not be affraid to owne what I have delivered, p. 6becauſe I am ſtill confident, that it is the truth of Chriſt.

1. The law as delivered by Moſes is not the rule by which a believing Chriſtian doth walk, but as it is delivered unto him in the covenant of grace by the hand of the Lord Jeſus. I ſhall prove this by this argument. A covenant of works is not the rule by which a believing Chriſtian doth walk.

The law as delivered in Sinai by the hand of Moſes, is a Covenant of works.

Therefore the law as delivered in Sinai by the hand of Moſes is not a rule by which a believing Chriſtian doth walk.

I doe ſuppoſe that you will not deny the major propoſition; You will not ſay, that a covenant of workes is the rule of a Chriſtian: for then a Chriſtian ſhould worke, that hee might live, whereas a true Chriſtian doth work becauſe he doth live, and hath life without works.

If ye ſhall deny the minor or ſecond propoſition, I ſhall prove it by theſe reaſons which are drawn from Scripture.

Reaſ. 1. The Apoſtle doth frequently oppoſe the righteouſneſſe of the law, and the law to the righteouſneſſe of grace, & the covenant of grace, which hee could not doe if the law were a covenant of grace. 1. Hee oppoſeth p. 7the righteouſneſſe of the Law and Goſpel, Rom. 10.5.6. Moſes deſcribeth the righteouſneſs which is of the Law, that the man which doth thoſe things ſhall live by them. But the Goſpelrighteouſneſſe is the righteouſneſſe of faith, verſ. 6. Obſerve the Apoſtles words well, he doth not ſay that the Law requireth doing and working for juſtification, according to the falſe gloſſes, and interpretations of the Phariſees, as ſome Writers of late with the Papiſts of old have aſſerted. But Moſes deſcribeth the righteouſneſſe of the law ſo.

2^ly. He oppoſeth the law and the Covenant of grace, Rom. 6.14. Sin ſhall not have dominion over you, becauſe ye are not under the law, but under grace. What ſence can you make of theſe words, if ye ſhall aſſert the law to be a covenant of grace: for then this will be the meaning of the words. Sinne ſhall not have dominion over you, becauſe ye are not under the law or covenant of grace, but under grace.

Reaſ. 2. The Apoſtle doth affirme, that no fleſh ſhall be juſtified by the law, becauſe by the law is the knowledge of ſinne, Rom. 3.20. But if the law were a covenant of grace, a man might be juſtified by it. And therefore I conclude that it is not a covenant of grace.

Reaſ. 3. The Apoſtle affirmeth, that if righteouſneſſE come by the law, then Chriſt is dead in p. 8vaine. And ſhall wee ſay that that is the covenant of grace by which righteouſneſſe cannot come unto us.

Reaſ. 4. The Apoſtle plainly ſaith, that the law is not of faith: but the man that doth them ſhall live in them, Gal. 3.12. Fom whence I frame my argument thus;

That covenant which requireth works, and not faith for juſtification, is not a covenant of grace: but the law requireth workes, and not faith for juſtification.

And therefore the law is not a covenant of grace.

But that I may not be miſtaken in what I have here ſpoken, I ſhall lay downe ſuch cautions which were laid downe, when I handled the point more largely.

Firſt, Though I deny the law to be a rule as it was delivered in the letter upon Mount Sinai, yet I doe not deny the matter & ſubſtance of it in the ſpirit, as it is delivered unto us by the mighty Counſellor, and great Law-giver, our Lord Jeſus, Iſa. 33.22. I doe ſubſcribe unto that as a truth, which is delivered by Zanchius: That this difference of divine lawes is not ſo much from the various ſubſtance of the lawes, or diverſity of times, as from the various reaſons, with which they were promulgated by God, and exhibited to the Church. p. 9(Differentia haec legum divinarum, non tam a variâ legum ſubſtantiâ, temporumve diverſitate, quam a variis rationibus quibus illae fuerunt a Deo promulgatae, atque exhibitae eccleſiae.) I doe acknowledge with Paul, that in the minde I my ſelfe doe ſerve the law of God, not only by believing in the grace of God through Chriſt for juſtification: but by loving God and my brother by a ſanctifying work of the ſpirit of grace in mee. I confeſſe that the law is olde for the matter & ſubſtance of it, as it commandeth love to God and our neighbour; and yet it is new in us and to us, as it is delivered in the covenant of the Goſpel. According to that of John. A new Commandement, to wit, of love, I write unto you, which is true in him and in you, 1 John 2.8.

2^ly. I doe not deny, but that this law written or preached, may be called the externall rule of the Spirit, as the law of the Spirit in us is the internall and powerfull rule. And that I may not now be cenſured, as I have formerly been by ſome, when I have ſpoken unto them, concerning the law of the Spirit, I ſhal ſpeak in the words of another, whom you acknowledg to be ſound in the faith, & not in my own. The law of the Spirit in the ſubſtance of it, is nothing elſe but the will of God, but imprinted in vivified hearts by the Spirit of God, by which p. 10wee doe not only truly know God, and piety and equity: but we are ſo moved to feare him, to truſt in him, to love him, to worſhip and adore him: and to love and ſerve our neighbour, and to mortifie our ſelves, and to beare valiantly all perſecutions for God, and to lead a life in Chriſt, that we willingly run to the doing of theſe things. (Ad ſubſtantiam autem quod attinet lex iſta ſpiritus, nihil aliud eſt, quam voluntas Dei, ſed cordibus per ſpiritum ſanctum vivifiatis impreſſa, quâ non ſolum novimus vere Deum, pietatemque & aequitatem, ſed etiam ad eum timendum, ei fidendum, eum amandum, colendum, adorandum: ad proximum item diligendum, eique inſerviendum: denique ad noſtri mortificationem ad mala omnia propter Deum fortiter perferenda, et ad vitam tantum in Chriſto traducendam, ita impellimur ut ultró accurramus, Zanc.)

3^ly. I doe grant, that Moſes did acquaint the people with Jeſus Chriſt, after he had delivered the law of workes unto them: which is evident by that paſſage in Deut. 18. when the people being terrified at the giving of the Law, deſired that they might heare the voyce of the Lord no more; God doth affirme in the 17. verſ. that they had ſpoken well; and in the 18. verſe doth give them a promiſe of Chriſt. I will raiſe them up a Prophet from among their Brethren, like unto thee, and will put my words in his mouth, and hee p. 11ſhall ſpeak unto them all that I ſhall command him, &c. which is ſufficient to wipe away the dirt and filth which is throwne upon mee by ſome ſcurrilous Pamphleters, with whoſe names I wil not burthē the page, who have aſſerted that I denyed that there was any Goſpel or covenant of grace in the times of the old Teſtament: and that men were then ſaved by the covenant of works. Though I can in truth profeſſe, that by my beſt remembrance at the preſent, I cannot remember that ever I was tempted to think any ſuch thing, ſince I received any ſpirituall light for the knowledge of the Goſpel. And thus much in anſwer to the ſecond branch of this Article.

I ſhall not need to ſpeake much to the third, it being eaſie for any rationall man, to gather my meaning of it from what hath been delivered in opening of my mind concerning the ſecond branch. The law in the new Covenant is that, by which a Chriſtian doth examine his life: he liveth but under one Covenant for juſtification & ſanctification, when he liveth as a ſpiritual man ought to live. He hath not received the ſpirit of bondage again to feare: but the ſpirit of adoption by which he cryeth Abba father, Rom. 8.15. But if hee ſhould examine his life by the law as delivered in Sinai, he would fear again, for that law worketh fear and horror in thoſe p. 12who are under it. Suppoſe a man ſhould command his ſonne and his ſlave the ſame thing for ſubſtance; and withall ſhould informe his ſon that if hee ſhould not obey his command, hee ſhould diſpleaſe a loving father; but if the ſlave ſhould not obey his command, hee ſhould loſe his life by his diſobedience; would not any man affirm that theſe two did examine themſelves by the ſame rule of their obedience? Thus it is in the point in hand: God commandeth love in the firſt Covenant, with threatnings of death and condemnation for diſobedience; and in the ſecond Covenant we are aſſured that wee are paſſed from death to life, and ſhall not come into condemnation; and that nothing ſhall ſeparate us from the love of our Father in Chriſt Jeſus, Rom. 8. Yet this is made known unto us, that though by ſin we ſhall not totally fall from grace, and fall under condemnation: yet we may offend our Father, and grieve his holy Spirit, by which we are ſealed unto the day of redemption. Whether theſe two have the ſame rule given unto them for the examination of their lives, I will leave it to thoſe who have ſpirituall eyes in their heads to judge? To whom it will be evident, that Saints doe not fall from grace to the law when they examin themſelves: but they examin themſelves how they keep the Commandements of the new Covenant, which are ſummed up in p. 13few words by the Apoſtle John, to wit, to believe in the name of the Lord Jeſus, and to love one another as he gave us Commandement.

I ſhall now fall upon the fourth branch of this Article: and ſhall deſire my Reader to cary in his eye thoſe diſtinctions and cautions, which I have already laid down, while we ſhall more largely prove, that a believer is not under the mandatory power of the law of the olde Covenant, but under the mandatory power of the law in the new Covenant of grace. It is impoſſible that a believing Chriſtian ſhould live under the Covenant of grace, as it is delivered unto us in the clear light of the Spirit, and ſhould at the ſame time be under the mandatory power of the law as it was delivered in Sinai. It is impoſſible that a man ſhould in the Spirit doe good works freely, becauſe hee is juſtified, and yet doe good works that he may be juſtified. But the law of Sinai doth command me to work that I may live and be juſtified: and in the covenant of grace I am informed that I am freely juſtified, & therefore it is impoſſible that I ſhould be under grace, and under the mandatory power of the law, as delivered in Sinai, at the ſame time.

Again, it is impoſſible that I ſhould do good works becauſe I ſee my ſelf free from condemnation, and doe good works, for feare of condemnation. p. 14But the law commandeth me to doe good works for feare of condemnation, & the Goſpel, becauſe I am free from condemnation, and therfore it is impoſſible that I ſhould be under the Covenant of grace in ſpirit, and under the mandatory power of the law as delivered in Sinai. I ſhall draw the ſtrength of theſe arguments into a few words.

Gods juſtified children are not under the commands of a Covenant of works.

But the commands of the law as delivered in Sinai, are the commands of a Covenant of works.

Therfore they are not under the commands of the law as delivered in Sinai.

2^ly. It is a contradiction to ſay that a man is under the commands of the law of Sinai, but … under it for juſtification or condemnation. For the Law as it was there delivered, doth … command without promiſes of life to the …, and threatning of death to the diſobedient. 2 Cor. 3. for that it ceaſeth to be the law … delivered, if you take from it the pro… threatnings.

3^ly. Lawes are diſtinguiſhed by their rew… and penalties. And though the ſame … commanded in ſeverall laws, yet wee ſay … are ſeverall lawes, becauſe they have ſeverall rewards & penalties annexed to them. p. 15Suppoſe the puniſhment of death which is due to thieves ſhould be changed into the penalty of reſtoring of what he hath ſtollen foure-fold, or working in a Gallyſeven years. We ſhould ſay that the olde law is repealed, and that there is a new law made concerning theft: and hee that after all the Goſpel-light which hath broken forth, is not able to ſee a change of the rewards and penalties of the law of Sion from thoſe of Sinai, doth for his wilfull and affected ignorance, deſerve to be more blinded.

4^ly. The Covenant of which the Prophet propheſied, Jer. 31.31. is new in reference to the commands of holineſſe which appeareth by Heb. 8.10. And therefore Chriſtians are not under the commands of the old covenant of Sinai as they were there delivered, but under all Commandements as delivered in the new covenant of Sion. Muſculus and Zanchius doe both make uſe of this place for the proving of this point.

5^ly. A believing Chriſtian is commanded to doe all good workes in faith of his free juſtification.

But the law doth not command him to doe good workes in faith of his free juſtification.

And therefore a believing Chriſtian is not commanded to do good workes by the law.

I ſuppoſe that the firſt propoſition will paſſe without an exception.

p. 16For the ſecond, it is evident by Gal. 3.12. The law is not of faith; but the man that doth them ſhall live in them.

6^ly. The Apoſtle plainly ſaith, Gal. 3.18. That if wee be led of the Spirit, wee are not under the law. But if wee are under the mandatory power of the law, as delivered in Sinai we are under it: according to that of the Apoſtle, Rom. 3.19. Wee know that whatſoever the law ſaith, it ſaith to them who are under the law, that every mouth may be ſtopped, and all the world may become guilty before God. Ye cannot put a man under the commanding power of the law as delivered in Sinai, but ye muſt put him under the commanding power.

Reaſ. 7. The approved diſtinction betweene legall and evangelicall obedience in point of ſanctification, will be ſound unſound; For all the obedience of the Saints which they yield unto God by their holy walking, wil be by legal principles, and not Evangelicall, if we place them under the mandatory power of a covenant of works. I hope by this time that the judicious and ſpirituall Reader doth begin to ſee that I am no enemy to the law, by eſtabliſhing it for juſtification by believing, and ſanctification by holy walking: and that my expreſſions are juſtifiable by the Scripture of truth. And if I am to be blamed for any thing, it is becauſe p. 17I have been ſo bold in theſe Anti-chriſtian and Anti-ſcripturian dayes, rather to keep cloſe to Scripture-expreſſions, than to tye my ſelfe up to the forme and methods of men in ſpeaking of theſe covenants, which I hope will further appeare by what ſhall be delivered in anſwer to the ſecond article.

Sect. 2.

The ſecond thing which Mr. Gataker doth charge upon mee, are theſe exclamations in the Pulpit. Away with the law, away with the law.

Is this ſuch a ſtrange and hereticall ſpeech to one that profeſſeth himſelfe a Teacher in Iſrael, that with all his learning and love hee cannot poſſibly make a favourable conſtruction of it? Might not love which thinketh no evill, but beareth all things, and hopeth all things, 1 Cor. 13.7. have ſuggeſted this unto the ſpirit of a conſciencious Chriſtian, that ſomething which either preceded or followed it in my diſcourſe, had ſuch an influence upon it, to free it from the poyſon and venome of falſe doctrine and hereſie? What an eaſie thing were it to gather many ſuch ſpeeches out of the bookes of Ancient and modern Writers, which may ſound as harſh to a tender eare as this doth? and doe yet make a delightfull ſound to the eare of Truth, as they lye in their bookes. To inſtance in a few: Ambroſe upon the 7. of the Romans p. 18hath theſe words. (Nec enim legis erit adulter, ſed Evangelij; qui mortuà lege vinctus Evangelio, poſt redit ad legem, Mortua enim lex dicitur cum ceſſat ejus authoritas.) Hee is not an adulterer by the law, but by the Goſpel, who being bound to the Goſpel, the law being dead, doth return unto the law: For the law is dead when its authority ceaſeth. And a little after this; (Mori legi, Deo eſt vivere,) To dye to the Law, is to live to God. Luther upon the 5. chap. of the Galatians, hath theſe words. (Habes pulcherimum et optimum librum omnium legum in corde tuo. Noneges ullo doctore hac in re, tantum conſule tuum proprium cor, hoc ſatis abunde docebit te, ita diligendum eſſe tuum proximum, ut teipſum.) Thou haſt the faireſt and beſt booke of all lawes in thine owne heart, thou needeſt no other teacher in this matter, only take counſell of thine owne heart, that will ſufficiently teach thee, that thou ſhouldſt love thy neighbour asthy ſelfe. And in the ſame booke upon the ſecond Chapter. (Quod ſpectaculum valde jucundum eſt, proponit & producit legem velut furem, aut latronem aliquem jam damnatum & adjudicatum morti. Pingit enim per Proſopopeiam, legem captivam teneri, cui jam manus & pedes juncti ſunt, omniſque poteſtas adempta, ita ut amplius non poſſit exercere tyrannidem ſuam, hoc eſt, non poſſit accuſare et condemnare Et hac jucundiſſimâ p. 19diſſimâ picturâ reddit eam contemptibilem in conſcientîa, ut credens in Chriſtum jam auſit legi, ſanctâ quadam ſuperbià, inſultare all hunc modum: Ego ſum peccator, ſi quid potes contra me lex facito, tantum abeſt, ut credenti ſit lex nunc formidabilis.) It is a pleaſant ſight to behold, how he bringeth forth the law as a thiefe or a robber adjudged to death. For he painteth forth the law by a Proſopopeia, as a Captive whoſe hands and feet are bound, and all its power taken away, ſo that it cannot exerciſe its tyranny any more over us; that is, it cannot accuſe, and condemn. And by this pleaſant picture he maketh it contemptible in the conſcience, ſo that he that believeth in Chriſt doth now dare to inſult over the law by an holy kind of pride after this manner. I am a ſinner, if law thou canſt doe any thing againſt mee, doe it: ſo far is the formidability of the law from a believer. The like ſpeech is that of Zanchius, in his booke of the law of God. (Conſtat legem ſolis Judaeis datam fuiſſe, non autem gentibus.) It is manifeſt that the law was given only to the Jewes, and not to the Gentiles. A parallell place to this we have in Muſculus. (Legem Moſaicam literis comprehenſam non inter Chriſtianos duntaxaat, qui ex Iſraele Chriſtum filium dei ac ſalvatorem mundi credendo receperunt, ſed et inter Judaeos admodum de lege gloriantes, reipſà abrogatam p. 20eſſe conſtat.) It is evident (ſaith he) that the law of Moſes, written with letters is abbrogated, not among the Chriſtians only, who by faith have received the Sonne of God and Saviour of the world: but among the Jewes, who glory in the law. I could likewiſe produce ſpecches out of the Scripture which may ſound harſh to ſome eares, and may ſeeme to be very darke to ſome, if they ſhould be taken out of the places where they are ſet by the holy Spirit, from which they receive light, that they may be more eaſily and plainly underſtood by us. But leaving this, grant me liberty to prove by ſpirituall reaſon and Scripture, that in ſome caſes it may be lawfull for a Miniſter of the Goſpel to make uſe of ſuch an expreſſion as this is; Away with the Law, &c.

Reaſ. 1. If we ſpeak of the law as it is (faedus legale) a legall Covenant; ſo I ſpeaking unto believing Chriſtians, may ſay, Away with it. Put not your ſelves under the Jewiſh Covenant. The Apoſtle will juſtifie this expreſſion by his owne, Gal. 4.30. foreign Caſt out (ſaith he) the bond woman. Will you know what he meaneth by the bond-woman, he himſelfe will informe you, and tell you that it is the Covenant of Sinai, verſ. 24. which expreſſion is moſt harſh, to compare the Law or Covenant of Sinai to a bond-woman, and to command us to p. 21caſt her out, or elſe to ſay. Away with the law?

Reaſ. 2. When wee ſpeake of the law in oppoſition to the Covenant of grace as the Apoſtle doth, Heb. 8. ſo I may ſay, Away with the old Covenant, that God may glorifie himſelfe by revealing the new Covenant of grace unto you, will not the word of truth likewiſe hold me guiltleſſe in this expreſſion, if we conſider what is ſpoken in the laſt verſe of that chapter, where the Apoſtle ſaith, that it waxeth old, & is ready to vaniſh away. From w^ch words Mr. Dickſon doth draw this concluſion: that in the times of the Prophet Jeremiah, the legall or Levitical Covenant, was neare to death, and vaniſhing away: and by conſequent after the comming of Chriſt, under whom all things are become new, it is expired. (Temporibus Jeremiae Prophetae, prope erat ut moreretur, & evaneſceret faedus legale ſeu Leviticum, et per conſequens poſt adventum Chriſti, ſub quo nova facta ſunt omnia, expiravit.) If I thus ſpeake of the law; Is there any greater abſurdity to ſay, Away with it, than to ſay that it is vaniſhed away?

Reaſ. 3. When juſtification is preached, and an experienced ſervant of Chriſt knowing that men naturally ſeeke righteouſneſſe by the law, and the works of the law: it is neceſſary for the Miniſters of the Goſpel to perſwade their p. 22hearers, not to looke to that law for Juſtification, but to the grace of God in Jeſus Chriſt. Paul ſpeaking of Saints, ſaith, that they are dead to the law by the body of Chriſt, Rom. 7.4. May not a man bid people to put away the law in point of juſtification and ſalvation, as well as to informe them that they muſt be dead unto it, that they may live unto Chriſt. Luther hath many expreſſions higher than mine in this point, and yet you doe not looke upon him as an Heretique. Will not the Spirit of God teach us to be as favourable to the living, as dead ſervants of Chriſt in our Cenſures? will not grace teach us to be as loving to thoſe who are preſent with us, as to thoſe who are abſent from us. I ſhall for the ſatisfaction of the unpreingaged Reader ſet downe a few of his ſpeeches. Paulus eſt hic haereticus omnium haereticiſſimus, eſtque haereſis ejus inaudita: quia dicit mortuum legi vivere Deo. Pſuedo-apoſtoli docebant, niſi vixeris legi, non vixeris Deo.

Paul is here the moſt hereticall of all Hereticks, his hereſie is un-heard of hereſie: becauſe he ſaith, that he who is dead to the Law, doth live to God. The falſe Apoſtles taught, unleſſe ye live to the Law, ye cannot live to God.

And afterwards, If thou wilt live to God, it behooveth thee to dye altogether to the law. Reaſon and humane wiſdome cannot receive p. 23this, and therefore it alwayes teacheth the contrary unto it: Si vis vivere Deo, oportet te omnino mori legi. Hanc doctrinam ratio, et ſapientia humana non capit, ideo perpetuo contrarium docet.

Againe he hath theſe words. When ſophiſters doe apprehend that the Ceremoniall law is only abrogated, doe thou believe that Paul and every Chriſtian is abrogated to the whole law.

Cum ſophiſta intelligit legem abrogari, eamque ceremonialem, tu potius intellige Paulum & quemlibet Chriſtianum univerſae legi abrogari.

Simplicitur mortuus ſum legi, hoc eſt, nihil plane commercij eſt mihi cum lege. Luth.

I am dead to the law, that is, I have nothing to doe with the law.

(Eſt autem mori legi, lege non tencri, ſed liberum eſſe a lege, et neſcire eam.) To be dead unto the law, is not to be held by the law, but to be free from the law, and not to know it.

Reaſ. 4. If we preach conſolation, and doe exhort people to expect comfort from God, we may bid them put away the law, and their confidence of expecting comfort by it. The law worketh wrath, Rom. 7. and therefore it doth not worke joy. The ſpirit of joy is not received by the workes of the law, but by the hearing of faith. We receive the promiſe of the ſpirit through faith, Gal. 3.14.

p. 24Reſ. 5. Though the law requireth holineſs, yet it doth not make us holy. A man that will be truely fanctified, muſt not live under the Law, but under the Goſpel. This is the argument of the Apoſtle, Rom. 6.14. Sinne ſhall not have dominion over you, becauſe ye are not under the law, but under grace. Muſt not the law in ſome ſenſe be put away, that we may not be under it? Let my arguments be well weighed, and I am contented to be cenſured. In the meane while I ſhall comfort my ſelfe in this, that I am not the firſt of Saints, who have been reproached and perſecuted as an enemy to the law. The falſe witneſſes which were ſet up againſt the Proto-martyr Stephen, did bring in this againſt him, that he ſpake blaſphemous words againſt the law, Acts 6.13. And it is probable that ſome ſuch thing was charged upon Paul by the Jewes, as we may gather by his defence for himſelfe before Feſtus, where he profeſſeth, that hee had not offended againſt the law of the Jewes, Acts 25.8. His propoſing and clearing objections ſo frequently in his Epiſtles, when he ſpeaketh of the Law and Goſpel, leſt hee ſhould be traduced as an enemie to the law, doth ſufficiently prove what was in the hearts and tongues of men who were oppoſers of that doctrine of free grace which he preached. I ſhall ſhut up my reply to this Artitle with the words p. 25of this choſen Veſſell, ſpoken by him in the like caſe, Acts 24.14. This I confeſſe, that after the way which they call hereſie, ſo worſhip I the God of my Fathers, believing all things which are written in the law and the Prophets.

Sect. 3.

The next Article which the Subſcribers doe bring againſt me as matter of errour, which they have received from the penne of the ſame witneſſe, is that horrid ſpeech of mine (as they were pleaſed to call it.) The law cuts off a mans legs, and then bids him walke.

Reply. When theſe Articles were brought againſt me, it being demanded of me, whether I would owne them as my tenents and opinions. I doe well remember that I gave them this anſwer, after I had read them over. That I had made uſe of ſome phraſes and expreſſions which were in that paper; and that ſome things which were therein being underſtood in a right ſenſe (ſano ſenſu) might paſſe for the bleſſed truths of the Lord Jeſus. But as they lay in the paper which was given unto me, ſo I did not own them as my tenents and opinions, becauſe thoſe things which were in my Sermons and diſcourſes, which held forth light for the underſtanding of them, were not conjoyned with them in that paper. And that anſwer may more eſpecially reach theſe particular p. 26words, I am not aſhamed to acknowledge, that in a Sermon I did make uſe of theſe expreſſions, ſpeaking of the impoſſibility of our fulfilling the law for juſtification, the irritating power of the law, by which ſinne is ſtirred up in us, we by accident being made worſe by it, and while the law commandeth men who are under it, to yeild perſonall and perfect obedience unto it, though it giveth us no power to doe what it commandeth us. And I doe not doubt but in the ſtrength of grace, I ſhall free the expreſſions from that horridneſſe which the Subſcribers following Mr. Gataker have put upon it, or elſe I ſhall willingly acknowledg, that it was a raſh, inconſiderate, yea horrid expreſſion which fell from me. But before I come to defend the innocency of the expreſſion, I cannot but ſtand ſtill a little and pauſe upon it, wondering that ſo many men who by their profeſſion, are tyed and engaged to the ſtudy of the Scriptures ſhould be ſo little acquainted with the language of the Scriptures, that they ſhould not be able to remember one Scripture expreſſion among ſo many which are like unto it, to free it from that horridneſſe which they would put upon it.

Friends, conſider what you doe; If ye cenſure my expreſſions as horrid, which the holy Spirit will juſtifie by the like expreſſions of his p. 27owne in Scripture, take heed that ye doe not cenſure the Spirit as well as me, and ſtrike at the truth through my ſides. It is the ſpeech of Plutark. The thick clouds do often darken the Sun and the cloud of paſſions the light of reaſon. foreign And thus I am apt to think it is with you. Your paſſions certainly are high, or elſe how could you be ſo low in your reaſons, ſo unadviſedly to condemn that as an horrid ſpeech? which by warrant from Scripture I ſhall prove to be harmleſſe. But in the firſt place, let us enquire where this horridneſſe doth lie. I am ready to believe that ye are not ſuch enemies to the law, to aſſert the latter part of the ſpeech hath any thing horrid in it? Yee will not ſay that it is horrid, to ſay that the law bids men to walke? The horrid treaſon then of the ſpeech muſt lye in the former part of it (foreign) I have found, I have found out the horridneſſe of it. It is horrid to affirme, that the law doth cut off a mans legges. Let us bring it to the bar of truth to be tryed: and if it cannot bring ſpeeches in Scripture, like unto it, where the Apoſtle is ſpeaking of the ſame points, which I handled when I delivered it: let it be ſtil branded with the hot iron of the Subſcribers, and paſſe for an horrid errour.

1. Let us compare this ſpeech with that of p. 28Paul, 2 Cor. 3.6. The letter ki…eth. Which Expoſitors with one conſent (uno ore) doe expound to be meant of the law; and which the words following of the Apoſtle do ſo plainely prove, that it is bootleſſe, and in vaine for any man to deny it; wee ſhall take it therefore for granted, That the law killeth; and this is Pauls, or rather Gods aſſertion, who gave this law. Now let the indifferent Reader judge, whether it be more horrid to ſay, that the law killeth a man, or cutteth off his legs.

Friends, I am perſwaded that ſome of you have experimentally found, as I have done, that the law killeth. And when ye were ſlaine and killed by the law, were you freed preſently from the mandatory power of it? I am perſwaded that ſome of you can profeſſe in truth with mee, that ye were not. The law then did command you to doe, and walke. What horridneſſe is there more in this (if I may make the compariſon) to affirme, that the law cutteth off a mans legs, and then biddeth him to walke; then in this, To affirme that the law killeth a man, & doth yet bid him to doe it and walke.

Object. But ſome may ſay, that Paul ſaith, that the letter killeth, becauſe it giveth not ſtrength to fulfill it. (Litera occidit, nempe quia non conſert vires ad praeſtandum.)

Anſw. I ſpake it in this ſenſe too, and is it p. 29not lawfull for me to imitate Pauls expreſſions? Unleſſe the ignorant world muſt be made to believe, that my ſpeeches and exclamations are horrid and blaſphemous? I might multiply arguments from this Chapter, if I ſhould runne over all the expreſſions of the Apoſtle, eſpecially theſe, where he calleth the law (foreign) A miniſtration of death, a miniſtration of condemnation (foreign) and (foreign) a thing to be aboliſhed, or aboliſhed and done away. And whatſoever is ſpoken by any of the godly for the making good of theſe expreſſions, I might make uſe of the ſame for the juſtifying of mine, ſeeing I ſpake them in the ſame manner as Paul did. But that it may appeare that I ſpeake not this for the reproaching of you, but the vindicating of wronged & abuſed truth; and knowing that a word is ſufficient to a wiſe man, when a thouſand ſtripes will not enter into a foole; I ſhall not inſult over your weakeneſſe, but rather cover it, as farre as I may without injury to the truth. Let mee only leave this word to your conſideration, which in this place is very ſeaſonable: to wit, That it is the mind of God that we ſhould be as favourable in interpreting the expreſſions of ſpirituall men in their writings and ſpeakings now, as in interpreting the expreſſions of thoſe ſpirituall men, who are now p. 30with the Lord, knowing that they both ſpeak by the ſame ſpirit, which ſpirit doth retain his liberty to ſpeake in us, as it did in them.

2. Compare this ſpeech with that of the Apoſtle, Rom. 7.5. The motions of ſinne which were by the law, which will ſound as harſh as to affirme that the law doth cut off the legs of ſinners. But if ſome ſay this is only occaſionally and accidentally, men running the more into ſinne, by how much the more they are forbidden to commit ſinne. According to that of the Poet. (Tendimus in vetitum) wee have a tendency in us to that which is forbidden. I anſwer, that the ſame expoſition will ſufficiently qualifie my ſpeech to take away from it the leaſt appearance of evill. The law doth cut off a mans legs occaſionally and accidentally. A man by reaſon of the corruption which is in him, findeth by experience that he is of leſſe ſtrength to run in the wayes of God, the more he doth endeavour to get ſtrength by the law of workes. Muſculus compareth it in this reſpect to a chaſte Matron in a Brothelhouſe, which by her good advice doth prove an occaſion to ſome impudent whores to be more bold and ſhameleſſe in their impiety. Had the ſpirit of love (without which wee are nothing) taught you ſomething concerning this ſpeech, you would have been favourable in p. 31interpreting it, and not rigidly cenſorious in condemning it. Oh that you who ſeeme to he zealous for the law, would conſider that this commandement, to wit, that we ſhould love our neighhour as our ſelves, is one of the great Commandements, upon which all the Law and Prophets doe hang, Mat. 22.40: And then how would you dare to be ſo rigid and uncharitable in your cenſuring of your Brethren? If indeed you have received the law from Moſes, may I not ſay as my Saviour did to the Jewes, John 7.19. Did not Moſes give you the law, and yet none of you keepeth it. And then remember what the Apoſtle ſaith, Rom. 2.13. That not the hearers (or preachers) of the law are juſt before God, but the doers of the law ſhall be juſtified.

Brethren, I am not ſuch an enemie to the law, but I can with freedome of ſpirit make uſe of that pertinent portion of Scripture unto you, Jam. 2.8, 9. If yee fulfill the royall law, according to the Scripture; Thou ſhalt love thy neighbour as thy ſelfe, yee doe well. But if ye have reſpect to perſons, (in your cenſuring & judging them. And the ſame thing in effect, delivered by one man ſhall be accounted ſound by you, and ſhall be a horrid error if delivered by another man,) ye commit ſince, and are convinced of the law as tranſgreſſors.

3^dly. Looke ſeriouſly upon thoſe words of p. 32Paul, Rom. 5.20. The law was given that the offence might abound. And then tell me whether there be not the ſame figure in my expreſſion, which is in Pauls. And why may I not make uſe of a figurative expreſſion, as well as Paul, expounding my meaning more plainly afterwards, as he doth, which I alſo did in my diſcourſe. Calvin ſaith, that by theſe words Paul doth ſimply ſignifie the encreaſing of the knowledge and pervicacy. (Deſignatur hic ſimpliciter incrementum notitiae et pervicaciae.) And another ſaith, that it it ſaid that it aboundeth by the law, becauſe it aboundeth in our knowledge of it (ut abundare agnoſcetur.) And will not this which is uſually ſpoken upon this place by Expoſitors, make our ſpeech paſſeable too? And as Paul ſaith, that the Commandement which was to life, he found to be unto death, Rom. 7.10. So may not I ſay, that the law which was for holy walking. I found to cut off my legs: becauſe being under it, I was no more able to walke in the way of it, than a man is able to walke without legs? I leave it to the ſpirituall man who judgeth all things, 1 Cor. 2.15. to judge of this thing betweene us. And that you may not any farther to the diſhonour of God and your profeſſion, the prejudicing of the worke of the Lord in my Miniſtery, vent forth ſlanders and reproachas againſt me. I do p. 33profeſſe that I am not conſcious to my ſelfe of denying the uſe of the law in any way, in which it is held forth in the new Teſtament. But know, that the law is good if a man uſe it lawfully. Knowing this, that the law is not made for a righteous man, but for the lawleſſe & diſobedient, for the ungodly and for ſinners, for the unholy and prophane, for murtherers of fathers, and for man-ſlayers, for whoremongers, for perjured perſons, and lyars: and if there be any other thing that is contrary to ſound doctrine, 1 Tim. 1.9, 10. And am likewiſe perſwaded, that he who loveth Chriſt, will keepe his Commandements, John 14.15. and Phil. 4.8. will follow things honeſt, pure, lovely, and of a good report in the Spirit, deſiring holineſſe as well as happineſſe by Chriſt, and as much longing to be in Heaven, becauſe it is a place of holineſſe, as becauſe it is a place of glory and happineſſe. And am alſo confident, that if we ſpeake with the tongues of Angels, and have all faith, ſo that we could remove mountaines by the name of Chriſt, and have not that faith which worketh by love, it will not advantage us at all, for our Juſtification & Salvation before that God, who doth juſtifie us without love. To whoſe grace alone, let ſalvation be aſcribed for ever, Amen.

p. 34Section 4.

MAſter Gatakers fourth Article unto which he is brought in as a witneſſe by the Subſcribers in the 17^th. page of their booke, is this,

That God doth not chaſtiſe any of his children for ſinne: nor is it for the ſins of Gods people that the Land is puniſhed.

Some few weekes for want of experimentall knowledge I was a little clouded in my ſpirit concerning the doctrine of affliction. And though God did ſhine into my ſoule at that time to give me a wonderfull light concerning the doctrine of free grace; yet I had not ſuch a cleer and truely ſpirituall knowledge of this point, as God did afterwards in the houre of tryall, temptation, and affliction give unto me. But though there was ſome hay and ſtubble in mee in this particular, and ſome miſ-apprehenſions concerning a place or two of Scripture, which I have publiquely to my ſhame & Gods glory acknowledged (though my miſtake was never charged upon me by my accuſers) yet in my darkeſt and moſt cloudy diſcourſes, I held forth enough to charitable and loving hearers to free me from this charge, and more fully to informe them of the difference between legall puniſhments, and fatherly p. 35chaſtiſements. I then did preach that afflictions were Gods fornace, in which he did take away that droſſe out of our lives and converſations, which he had taken away before by his grace through faith in our Juſtification. And afterward while I yet continued my preaching at Algate, before I was ejected from thence by the potency and prevalency of my opppoſers, in the Citie, (that I may ſpeake favourably of them.) To ſatisfie thoſe, whom I did conceive did miſ-apprehend me; I did ſpeak from thoſe words of our Saviour, Rev. 3. As many as I love I rebuke and chaſten; be zealous therefore and amend. In the handling of which words for the better clearing of my meaning, I took liberty to handle two propoſitions ſeemingly contradictory.

Firſt, That God doth not chaſtiſe his people for ſin, or from ſin.

2^dly. That God doth chaſtiſe his people for ſinue and from ſin.

And this was the reaſon of my action. Not long before this I had preached, that God doth not puniſh his juſtified people for ſinne; From whence ſome concluded that I denied fatherly chaſtiſements to be for ſin. Wherefore that it might appear unto them, that they had not drawn good conſequences from my premiſes. I proved that theſe two. Propoſitions ſeemingly p. 36contradictory, might ſtand well together as two bleſſed truths of the Lord Jeſus: which thing I can prove by many witneſſes, and by ſome who did take the ſame Sermons verbatim in ſhort-hand. And I ſhall obſerve the ſame method in clearing of this thing, which is here charged upon me for my reproach.

And that my meaning may more plainely appear, this Article having two branches in it, I ſhal ſpeak of them ſeverally.

The firſt branch is, That God doth not chaſtiſe any of his children for ſin. The word which I did uſually make uſe of, was puniſh, and not chaſtiſe. But if the word be taken in a large ſence, as ſometimes it is in Scripture, in which it ſignifieth as much as a legall puniſhment, properly ſo called: according to Iſaiah's acception of it, Iſa. 53. The chaſtiſement of our peace is upon him. I am willing to let it paſſe: and in this ſence hold it for a truth, That God doth not puniſh or chaſtiſe his people for ſin; which I ſhall further briefly prove for the ſatisfaction of the Reader by theſe arguments.

Arg. 1. The chaſtiſements or legall puniſhments due unto us for our ſins, cannot be laid upon us, which are laid upon Jeſus Chriſt for us.

But theſe chaſtiſements or legall puniſhments due unto us for our ſins, are laid upon p. 37Jeſus Chriſt: and therefore they cannot be laid upon us.

The firſt propoſition is evident, becauſe Juſtice doth not twice require ſatisfaction for the ſame fault, as the learned Davenant doth well prove it againſt the Papiſts in his determinations. Upon this poſition, that the ſinne being forgiven, the puniſhment is alſo forgiven. (Remiſſâ culpâ remittitur paena) where he affirmeth that if God ſhould puniſh ſin after it is pardodoned, he ſhould not exerciſe an act of Juſtice, but ſeverity, or his abſolute power. (Is non juſtitiae ſed ſaevitiae, aut ſaltem abſolutae potentiae actum exerceret.

The ſecond propoſition is plainly proved by Iſa. 53.4.5.

Arg. 2. God hath ſworn, that he will not be wroth with us, or rebuke us, Iſa. 54.9. And therefore hee doth not puniſh us with a legall puniſhment. For a legall puniſhment or chaſtiſement is an effect of his wrath.

Arg. 3. When God doth remember ſin no more, he doth not puniſh ſin with a legall puniſhment properly ſo called.

But God doth not remember our ſins any more, Jer 31. Heb. 8.

And therefore he doth not puniſh us with any legall puniſhment properly ſo called.

Arg. 4. God doth not puniſh us for thoſe p. 38ſins, from which we are cleanſed and purged by grace.

But we are purged and cleanſed from our ſinnes by grace, 1 John 1.7. Heb. 1.3. Apoc. 1.5.

And therefore we are not puniſhed for our ſinnes.

Arg. 5. Believers when they are without fault, blame and reproofe in the ſight of God, cannot be puniſhed with any legall puniſhment.

But Believers are without fault, blame and reproofe in the ſight of God, Col. 1.22.

And therefore they cannot be puniſhed with any legall puniſhment.

Arg. 6. Beleivers cannot be puniſhed by God in his juſtice, as under the law when nothing can be charged upon them.

But nothing can be charged upon them, Rom. 8.33.

Therefore they cannot be puniſhed by the juſtice of God, as under the law.

Arg. 7. When God is fully appeaſed and ſatisfied for the ſins of believers by the ſacrifice of the death of Chriſt, he cannot then puniſh them with any legall chaſtiſement properly ſo called.

But God is fully appeaſed and ſatisfied for the ſins of believers by the ſacrifice of the death of Chriſt, Rom. 3.25.

p. 39And therefore they cannot be puniſhed with any legal puniſhment properly ſo called.

Arg. 8. They for whom Chriſt is made a curſe, and hath freed from the curſe of the law, are not lyable to any puniſhment as a curſe.

But for believers Chriſt was made a curſe, and hath freed them from the curſe of the law, Gal. 3.13.

And therefore they are not lyable unto any puniſhment as it is a curſe.

Arg. 9. Sin, the cauſe of legall puniſhments being taken away, the effects of it are taken away.

But Chriſt hath taken away finne which is the cauſe of legall puniſhments.

And therfore he hath taken away the effects which are legall puniſhments: and therefore one ſpeaking of the afflictions of Saints, ſaith, that they are medicines, not puniſhments. (Medicinae non paena naturam obtinent.)

The truth of this argument is built upon the known axiome. The cauſe being taken away, the effect is taken away. (Sublatâ cauſâ tollitur effectus.

Arg. 10. That being taken away, which doth binde over a man to legall puniſhment, the legall puniſhment is taken away.

But guilt which bindeth a man over to legall p. 40puniſhment is taken away.

And therefore the legall puniſhment is taken away.

Arg. 11. God doth as fully forgive us our treſpaſſes, as he would have us to forgive the treſpaſſes of men againſt us.

But when we do forgive their treſpaſſes, we are not afterward to inflict any vindicative puniſhment upon them.

And therefore God doth ſo fully forgive us our treſpaſſes, that hee doth not afterward inflict any vindicative puniſhment. This is the argument of a learned writer, (Deus debita noſtra non minus gratuito, et plene nobis dimittit quam docuit nos debitoribus noſtris dimittere.) God ſaith he, doth no leſſe freely and ſully forgive us our debts, than he would have us to forgive our debters.

I might multiply ſentences of Writers, who with one conſent do under-write to this truth. Polanus ſaith, That they who are temporally puniſhed for ſin here, are to be puniſhed to eternity. (Qui temporaliter puniuntur in aeternum puniendi ſunt.) And that chaſtiſement is not ſo much for the purging of ſins paſt, as to teach to avoid ſin for the future. (Non adhibetur pro purgandis praeteritis peccatis, ſed pro futuris vitandis, Pol. ſynt. l. 6. c. 4. Willet hath many ſpeeches to this purpoſe in his Synopſis. Davenant p. 41writing on this point againſt the Papiſts, ſaith; what is it to remit the ſin or the fault, then not to puniſh a man any more for it. (Quid aliud eſt peccatum ſive culpam remittere quam illud ad poenam hand amplius imputare.) But I ſtudy brevity, knowing how diſtaſtfull long controverſies are to the pallats of men of theſe times. And therefore in few words to put a period to what I intend to ſpeak concerning the firſt branch of this Article, I conceive that man may be conſidered two manner of wayes:

Firſt, as hee is in the firſt Adam, and ſo all afflictions are properly puniſhments, and curſes of the law unto him.

2^dly. In the ſecond Adam: and thus the nature of afflictions and chaſtiſements for ſinne are changed unto him. The ſting is taken out of death, and every affliction. Afflictions are benedictions to him. (Afflictiones benedictiones, Bern.) Not curſes, but bleſſings unto him. And therefore 2^ly. God will chaſten his juſtified people in his fatherly love to them, and diſpleaſure againſt ſinne, that they may be partakers of his holineſſe, Heb. 12.10. by the ſpirit of ſanctification; as they are partakers of Chriſts righteouſneſſe in their Juſtification; which maketh true Saints not only to beare afflictions patiently, but to glory in tribulation, p. 42Rom. 5.3. And though in a ſence they are afflicted neither for ſin, that it is not to ſatisfie Gods juſtice, which is already ſatisfied by Jeſus Chriſt, nor from ſin (as ſome ſpeak;) for the blood of Jeſus Chriſt cleanſeth us from all ſin. Yet God doth afflict us, that in the afflictions he may powre forth his Spirit upon us, for the removing of ſin out of our ſpirits, which doth grieve his Spirit: and out of our converſations, which doth diſhonour his name. And for the preventing of ſinne for the future; the Prodigall will take heed how hee doth runne from his Fathers houſe, when hee hath beene among the Swine. And the ſoule beloved of Chriſt, when ſhe is forſaken of all lovers, and in miſery, will reſolve to returne unto her firſt love, and ſay, for then was it better with me than now, Hoſ. 2.7. And thus much briefly by way of anſwer to the firſt branch of this Article.

The ſecond branch of this article is this; That the Land is not puniſhed for the ſins of Gods people.

What hath been ſpoken concerning the precedent branch of this Article for the clearing of this. As no legall puniſhment properly ſo called, can be inflicted upon the perſon of a believer for his ſinne; ſo no puniſhment can be inflicted upon the Land in which he liveth for his ſinnes. Yet I doe not deny, but that God p. 43who puniſheth the unjuſtified perſons of a land in his wrath, for their rebellions and tranſgreſſions, may chaſtiſe ſome of his people by a nationall calamity and affliction for their humiliation and reformation. But though in a nationall viſitation, the ſame affliction, if it be materially conſidered, may be laid upon a believer, which is laid upon unbelievers; yet the affliction which is laid upon a Saint is formally diſtinguiſhed from that which is inflicted upon unjuſtified perſons; the one flowing from the love of a Father, the other from the wrath of an enemie. The leaſt of theſe is properly, materially & formally a legall puniſhment, the other materially a judgment or puniſhment: but formally a fatherly chaſtiſement, and a pledg of Gods love to a Saint.

Sect. 5.

THere is yet one Article more which the Subſcribers have taken out of Mr. Gataker, page 16. That if a man by the Spirit know himſelfe to be in the ſtate of grace, though hee be drunke, or commit murther, God ſees no ſinne in him.

If I ſhould but name the man who brought in this Article againſt me, it were enough to acquit me from the charge, in the judgment of thoſe who know him. But I am reſolved that p. 44the world ſhall ſee, that I ſtudy not revenge, but the clearing and vindication of truth in my anſwer.

When one in the Star-chamber demanded of me, whether an Article ſomething like unto this were my tenet, and whether I had delivered it in ſuch words. I did reply, that I might affime of it, what Martiall did of his poem, that it was his, as made, compoſed, and delivered by him: but it ceaſed to be his, and became the repeaters, when it was evilly repeated by another. (Sed male dum recitas incipit eſſe tuum.) So the truth contained in this Article, to wit, That God ſees no ſinne in his juſtified children in the ſence in which I delivered it, it is my tenet, or rather Gods truth.

But while it is repeated with ſome words of the accuſer, to bring an odium upon the truth, and that being not mentioned which was largely laid downe in my diſcourſe to give light unto it; I doe affirm that it doth begin to be the accuſers own.

The ground of this Article was my preaching plainly of this truth, That God doth not ſee any ſinne in his juſtified children; which is a truth which I hope to maintain unto death. I ſhall therefore acquaint the Reader with my ſence of the words. 2^ly. with ſome reaſons which I have laid downe to demonſtrate it to p. 45be a truth. 3^dly. In what ſence I do conceive it to be an errour, which I hope will abundantly ſatisfie the intelligent Reader, and cleanſe mee from the filth and guilt, which is caſt, and charged upon mee by the Subſcribers.

1. When I preach that God ſeeth no ſin in his juſtified children; my meaning is in reference to Juſtification. God ſeeth his ſin, guilt, and puniſhment laid & charged upon Jeſus Chriſt, and therefore cannot ſee any ſinne in him: according to that ſweete and elegant ſpeech of Hierom. That ſaith he, which is covered, is not ſeene; that which is not ſeene, is not imputed; that which is not imputed, ſhall not be puniſhed. (Quod tegitur non vidertur; quod non videtur non imputatur; quod non imputatur non punietur.) And the ſame truth is laid downe by Mr. Ward of Ipſwich, whom you all will acknowledge to be a faithfull & ſound writer; by whoſe Treatiſe entitled The life of faith. The Lord was pleaſed to beame in at my firſt converſion, ſome Goſpel-light into my ſoule, while I was endeavouring to eſtabliſh my owne righteouſneſſe. The words following are to be found in the 9. chap. of the life of faith, pag. 85. What ſaith he if God looke upon the hand-writing againſt us: doth be not ſee the bills cancelld with the precious p. 46blood of his Sonne and our ſurety? which for matter of guilt, defilement and puniſhment, is ſufficient to expunge, cover, nullifie, aboliſh, and wholly to take away our ſins in ſuch ſort, that he neither ſees, will ſee, nor can ſee them as ſins, and debts, bearing action againſt us, obliging us to any penalty.

I might heap up places out of the bookes of the faithful which have ſubſcribed to the ſame truth, in the ſame or the like words. There is no phraſe ſo commonly uſed by Luther in his Commentary upon the Galatians, as this, that God ſeeth no ſin in his children. But becauſe the teſtimonie of men to truth is of no authority with my ſelfe, conſidering that we ſhould not conſider ſo much who it is that ſpeaketh, as what is ſpoken. (Non quis ſed quid, &c. Salv.) I ſhall not burthen the page with quotations out of Writers: but ſhall rather preſent unto you ſome grounds from Scripture; by which it will appeare that in a Scripture-ſence God may be ſaid to ſee no ſin in his children.

Arg. 1. Chriſt hath redeemed us from all iniquity, Tit. 2.14. And therefore God ſeeth no ſin in us, from which we are not redeemed.

Arg. 2. God hath forgiven us through Chriſt all our treſpaſſes, Col. 2.13. And therefore there is no treſpaſſe in us which God can ſee as not forgiven, Eph. 4.32.

p. 47Arg. 3. Hee hath loved us, and waſhed us from our ſins in his own blood, Rev. 1.5. And therefore can ſee no ſin in us from which wee are not waſhed. When ſpots are waſhed out of a cloath, they doe not remaine in it ſtill. God hath waſhed away the ſpots of our ſouls, and therefore they do not ſtill remaine upon our foules.

Arg. 4. Chriſt is the Lamb of God which taketh away the ſins of the world: And therefore God doth not ſee any ſinne which is not taken away.

Arg. 5. Chriſt hath made an end of our ſins; And therefore God in this reſpect doth not any longer ſee them.

Arg. 6. God hath removed ſin as far from us as the Eaſt is from the Weſt, Pſal. 103.12. And therefore he doth not ſee them, or us as unjuſtified from them.

Arg. 7. God hath blotted them out of his debt-booke; And therefore he doth not ſee them as chargeable upon us, Iſa. 43.25. I, even I am he that blotteth out thy tranſgreſſions for my owne ſake, and will not remember thy ſin.

Arg. 8. God is pacified toward us for all that we have done, Ezek. 16.63. And therefore he doth not ſee ſin in us.

Ar. 9. God by his Son hath removed the iniquity of his people in one day, Zech. 3.9. And p. 48therefore hee doth not ſee them as not removed away.

Arg. 10. Chriſt Jeſus doth ſave his people from their ſinnes, Mat. 1. And therefore God doth not ſee any ſin in them, from which they are not ſaved.

Arg. 11. All that believe in him are juſtified from all things, Acts 13.39. And therefore God doth not ſee any ſin in them from which they are not juſtified.

Arg. 12. God hath covered the ſins of his people, Rom. 4.5. And therefore God doth not ſee them.

Arg. 13. Believers are not in their ſinnes, 1 Cor. 15.17. And therefore God doth not ſee them as yet in their ſins.

Arg. 14. Chriſt is made unto us of God, wiſdome, righteouſneſſe, ſanctification, and redemption, 1 Cor. 1.30. And therefore God doth not ſee ſin in us.

Arg. 15. Chriſt is made ſin for us, that we might be made the righteouſneſſe of God in him, 2 Cor. 5. laſt. And therefore God doth not ſee ſin in us.

Arg. 16. Chriſt hath given himſelfe for our ſins, that he might deliver us from this preſent evill world, according to the will of God, and our Father, Gal. 1.4. And therefore the Father doth not ſee ſin in us.

p. 49Arg. 17. We are holy, unblameable, and unreproveable in the ſight of God, Col. 1.22. And therefore he ſeeth no ſin in us.

Arg. 18. The conſcience is purged from ſin by the blood of Chriſt to ſerve the living God, Heb. 9.14. And therefore God doth not ſee ſinne inns.

Arg. 19. Chriſt hath borne our ſinnes: And therefore God doth not ſee them upon us, but knoweth where he hath laid them, 1 Pet. 2.24. Iſa. 53.

Arg. 20. We have an anſwer of a good conſcience by the reſurrection of Jeſus Chriſt, 1 Pet. 3.21. And therefore God doth not ſee ſinne in us; For a conſcience guilty of ſin, is an evill conſcience.

Arg. 21. He that denyeth this, doth in effect deny the comming of Chriſt, and is an Anti-chriſt. For he was manifeſted to take away our ſins, 1 John 3.5. and in him is no ſin.

Arg. 22. Nothing can be laid to our charge, Rom. 8.33. And therefore God ſeeth no ſin as chargeable upon us, or to be imputed to us.

For theſe and many other reaſons which might be produced, it may be truly ſaid, that God ſeeth no ſin in his juſtified people. And therefore Chriſt ſpeaking of his juſtified Church, ſaith, That his Love is all faire, and p. 50that there is no ſpot in her, Cant. 4.7. And the Kings daughter is all glorious within, Pſal. 45.13. And in theſe termes and expreſſions or the like, I have formerly acquainted thoſe who have heard me, concerning my judgement in this point.

But thirdly, Though I affirm all this, concerning Gods not ſeeing ſin in his children: yet I doe not deny but that in a ſence God may be ſaid to ſee ſin in his juſtified children. God, though hee ſeeth us perfectly juſtified from all ſin, yet he ſeeth and knoweth that we are not perfectly ſanctified. And in this reſpect he may be ſaid to ſee ſinne in us. And I doe apprehend it to be a groſſe errour, and deſtructive to the power of godlineſſe, to maintaine that God in no ſenſe may be ſaid to ſee ſin in his people.

Reaſon 1. It is by the light of the Spirit, that wee doe behold the ſinne which is in our fleſh, when we doe believe that all our ſins are pardoned, and not ſeen by God in reference to our juſtification: and therefore it is contrary to ſpirituall reaſon, Scripture, and the experience of all thoſe who are truly faithful, to aſſert, That God in no ſenſe may be ſaid to ſee ſin in his juſtified children.

Reaſon 2. If God did not ſee ſinne in any ſenſe, he could not help us againſt our ſinnes, p. 51luſts, and corruptions, againſt which we goe unto him in the name of Chriſt for ſtrength: But hee doth give us helpe againſt particular luſts and corruptions (as true Saints have found, and doe finde by experience.) And therefore in a ſenſe he may be ſaid to ſee ſinne in us.

Reaſon 3. His Spirit doth mortifie ſinne in us: and what an abſurd thing is it for a man to affirme, that God in no ſence may be ſaid to ſee that ſin, which hee doth mortifie in us by his own ſpirit?

Arg. 4. Saints may grieve the holy Spirit of God, whereby they are ſealed unto the day of redemption, Eph. 4.30. And therefore in a ſenſe God may be ſaid to ſee ſin in them; for how can wee imagine that the Spirit of God in a Saint ſhould be grieved by ſinne: and yet that God ſhould not ſee it?

Arg. 5. God doth inwardly checke us in the ſpirit for many frailties and infirmities, which will ſufficiently evidence the thing to every man, who will not be captivated to errour in his underſtanding; that God in a ſence may be ſaid to ſee ſinne. Though God doth not rebuke us in wrath as an enemie; yet hee doth rebuke us in love for walking unworthy of his grace and favour in Chriſt Jeſus.

p. 52Arg. 6. God doth work in us evangelicall ſorrow, and humiliation for ſins which wee doe commit after our juſtification through faith. And therefore it is evident that hee ſeeth and knoweth the ſins which we commit after our Juſtification.

Arg. 7. God doth chaſten his juſtified children for their profit, that they may be partakers of his righteouſneſſe, Heb. 12.10. And therefore it muſt be granted, that God in a ſence doth ſee ſin in them.

Arg. 8. The fleſh luſteth againſt the Spirit in Gods juſtified children, Gal. 5.17. which is a ſufficient demonſtration of Gods ſeeing of ſin in a ſence in his juſtified children.

And by this you may perceive, that by making uſe of diſtinctions grounded upon plaine Scripture, it is warrantable to ſay that God doth ſee ſin in his children, and that he doth not ſee ſin in his children; which if it be well weighed, may teach us not to cenſure our brethren in ſuch points and controverſies, untill we have received their tenets from themſelves; which if it had beene granted unto mee, it might have prevented many reproaches which I have lain under, and prevented many ſinnes in thoſe who have raſhly cenſured me.

I ſhall put a period to my reply to this anſwer, with acquainting you with a ſtory p. 53which I have read concerning that renowned ſervant and Martyr of Chriſt, John Hus; who comming to the Councell of Conſtance, to anſwer to what was brought againſt him; it is ſaid, that by the out-ragiouſneſſe of the Councell againſt him, ſo many interrupting him at every word, and ſome mocking, and making mouths at him, it was impoſſible for him to make a perfect anſwer to any thing. Let it not be reported abroad for the ſhame of Religion, that ever any man or men were ſo uſed in this Kingdom. But let this be known, that when I endeavoured to acquaint the Committee fully concerning my mind, I was ſo interrupted, that it was impoſſible that any man ſhould clearly know my minde or judgment. And that this was frequently added by my Brethren, that that day was a day in which I was to heare the charge againſt me. And that there would be a day appointed wherein I ſhould have liberty to bring in my anſwer to the Committee of Parliament: and why there is not ſuch a day yet to be found, will be a good Quaere; when Aſtraea leaving the heavens, ſhall again returne to the earth for to doe juſtice to the oppreſſed. In the meane while, though I am throughly acquainted with the carriage of things againſt mee, I ſhall endeavour not to overcome evill with evill; but overcome p. 54evill with good; forgiving thoſe who have wronged me, even as God for Chriſts ſake hath forgiven me.

Section 6.

THus far in anſwer to the Subſcribers of the new Province. I might here make an end, but that I finde ſomething yet behind in their witneſſe, which they have not publiſhed, upon what grounds I know not. It may not be ſuppoſed, that they are more affraid of this teſtimonie in theſe things, than in thoſe articles they have borrowed from him, w^ch he received from his fellow Subſcribers of the Synod; which may diſcover what an excellent and fit witneſſe Mr. Gataker is in this buſineſſe. But to let that paſſe; the next thing which I ſhall deſire you to take notice of, is that paſſage of his againſt mee in the 25. page of his booke, where ſpeaking of the 40. Pſalm, and the 12. and other typicall propheſies, hee hath theſe words.

One thing I am ſure of, that thoſe who greſly a buſe them, who taking their riſe from Luthers application of them, with ſome harſh expreſſions unto Chriſt, ſtrain them ſo farre, as to diſſwade Chriſtian people from troubling themſelves about confeſſion of their ſins, as being enough for them to believe, that p. 55Chriſt here hath confeſſed them for them already. Maſter Simpſon preaching on that Text—

Sir, If God had given you grace to have ſeriouſly thought upon that place in the Proverbs, 25.18. A man that beareth falſe witneſſe againſt his neighbour, is a maul, and a ſword, & a ſharp arrow. You would not ſo ſuddenly and raſhly have come forth as a witneſſe againſt mee in print concerning this thing; when you your ſelfe doe preſently acknowledge, that it is not ſo clear or certain as thoſe others are before aſſedged. Doe you walke according to the rules of purity, to publiſh flying reports againſt the ſervants of Chriſt, before you give them any notice of it, or enquire fully concerning the truth of them? Can you juſtifie your practiſe before the Lord Jeſus, before whom you and I muſt appear; to defame me ſo much in print, before you did endeavour to cure mee by one word of your mouth, or line of your hand, if I had been infected with errour. The Apoſtle commandeth us who are ſpirituall, That if any man be overtaken with a fault, to reſtore ſuch a one in the ſpirit of meekeneſſe, Gal. 6.1. When the cry of Sodome and Gomorrah was great and grievous, the Lord went down to ſee whether they had done according to the cry of it. And when p. 56this cry came unto you concerning me, you might have done well according to the will of God, to have imitated God, and to have queried whether it were according to the cry: and I could have ſent you divers godly people at that time, who ſhould have taken an oath of it, if it had been lawfully given them, that I delivered things oppoſite and contrary to what you have preſented to the world, rather then what you affirme that I ſaid. I ſhall therefore crave leave to give a true report unto the world of that which I have delivered concerning this thing; not ſeeking your diſcredit, but endeavouring to free my ſelfe and the truth from the diſcredit which you have brought upon us by your falſe relation.

1. I doe acknowledge that at Wapping I ſpake from theſe words of the Pſalmiſt, Pſal. 40.12. Innumerable evills have compaſſed me about, mine iniquities have taken hold upon me, ſo that I am not able to looke up, they are more than the haires of my head, therefore my heart faileth mee. And in the opening of them I did affirme that if any ſhould aske me as the Eunuch did Philip, Acts 8.34. Of whom ſpeaketh the Prophet this; of himſelfe or of ſome other man? I ſhould anſwer that it would be plain that he did prophetically ſpeak of Jeſus Chriſt; if the Holy-Ghoſt might be heard as an Expoſitor; p. 57and if wee did interpret Scripture by Scripture, which is the beſt way of interpreting Scripture.

The place which I made uſe of for the proofe of this, is in Heb. 10.5. where the Apoſtle doth apply the precedent words unto Jeſus Chriſt. And whereas you ſay that I did take my riſe from Luthers application of them with ſome harſh expreſſions unto Chriſt. I doe affirme that this is altogether falſe. For it was then unknowne unto mee, that Luther had ever expounded them ſo. God hath taught me better, then that I ſhould make Luther my rule for interpreting of Scripture. I have learned to call no man maſter but Jeſus Chriſt. (Nullius aſtrictus jurare in verba Magiſtri.) Luther is not of greater authority with me than Maſter Gataker, farther than I doe apprehend that he ſpeaketh according to the truth of God, and meaning of Scripture. If I had had a deſire to have perſwaded the people that I preached the truth of God unto them from the authority of Expoſitors, it had been an eaſie thing to have ſtuffed my diſcourſe with quotations drawn from them, and not to have made uſe of Luthers only. Ancient and moderne Writers have uſually expounded the words, as I did. Muſculus ſaith that all the Ancients doe expound this of p. 58Chriſt, not that our ſins are properly his, but by diſpenſation, as hee was a Mediatour between us and the Father. (Hoc veteres omnes ita de Chriſto exponunt, ut noſtra peccata ſint ipſius non proprie ſed diſpenſatione, quâ ſe mediatorem inter nos et patrem obtulit.) Pomeranus ſaith, that iniquities take hold of Chriſt, not which he himſelfe had committed, but which he had taken upon himſelfe. (Chriſtum comprehenderunt iniquitates ſuae non quas fecerat, ſed quas pro nobis ſuſceperat diluendas.) And thus I then expounded the words, according to that of Fulgentius. Hee that had no ſinne of his owne, did beare ours. (Qui non habuit propria portavit aliena.) Chriſt did acknowledg that they were his ſinnes, not becauſe they were inheſively in him, but becauſe they were imputed unto him. Hee was contented that they ſhould be charged upon him, that wee might be diſcharged from them. I am not the firſt who have aſſerted that Chriſt hath confeſſed that our ſinnes are his, 2 Cor. 5. Iſa. 53, &c. But whereas you would make your Reader believe, that upon this account I would wholly take away confeſſion of ſinne, this I doe deny. And I can prove that the maine uſe of this Sermon was to teach believers how they ſhould in an Evangelicall way confeſſe ſinne over the head of the Scapegoat, p. 59Levit. 16.21. to wit, in faith, beholding them laid and charged upon Jeſus Chriſt; that being the beſt confeſſion of our ſinnes, in which wee doe confeſſe and acknowledge to the glory of Gods grace, and Chriſts goodneſſe, that our ſi…s are laid upon Jeſus Chriſt. But you are not the firſt who have endeavoured to perſwade the world that I am againſt the confeſſion of ſin; though about the ſame time I preached publiquely at Coleman-ſtreet upon theſe words, 1 John 1.9. If we confeſſe our ſins, he is juſt and faithfull to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. And in Gracious-ſtreete and at Algate upon the ſame Text; which Sermons are not out of the memory of many who heard me; who therefore will not believe you, if you ſhould get the whole Province to ſweare that you have ſpoken truth. And that I may declare my ſelfe to be no enemie to confeſſion of ſin; I doe beſeech you in the bowels of Chriſt, to confeſſe your owne ſinnes and faults, in faith and ſincerity to your owne ſhame and Gods glory. Confeſſe them not only as Pharaoh, Exod. 9.27. who confeſſed his owne ſin, and the ſinne of his people. And Saul, 1 Sam. 27.17. And Judas, who went from his confeſſion to an halter, and ſo to his owne place. But confeſſe p. 60them with the beliefe of this truth in your heart; That Chriſt with one offering hath perfected for ever them that are ſanctified, Heb. 10.14 Confeſſe them for your owne humiliation, and for the elevation of free grace, Ezek. 16. laſt. Job 42.6. And as you doe profeſſe your ſelfe a friend to confeſſion of ſinne in your judgment, to ſhew your ſelf to be a friend to confeſſion and forſaking of ſin by your practiſe, Prov. 28.13. Or elſe you may lay a ſtumbling blocke in the way of the weake, who may be apt to looke upon you as one of the Phariſees, who ſay and doe not.

Section 4.

SIr, I am inforced to begin again with that exhortation with which I did ſhut up the former Section; Beſeeching you, that in the confeſſion of your ſin, you would not forget to confeſſe this great and horrid ſin of yours, in charging mee for exhorting people to ſinne as faſt as they will, (becauſe there is a fountaine open for them to waſh in. I doe think that if the Devill himſelfe ſhould get up into a Pulpit to preach, who doth often preach by his Vicars and Curates;) that he would not make uſe of any ſuch exhortation. Neither did ever any man but your ſelfe, aver the ſame thing againſt p. 61mee. I doe confeſſe that this Article was brought in againſt me, that I ſhould deliver in a Sermon theſe words; Let Believers ſinne as faſt as they will, there is a fountaine open for them to waſh in. But it being demanded by ſome, whether I did deliver it by way of exhortation: the accuſer was ſo ingenious to acknowledge that it was not delivered as an exhortation: And therefore it is probable that your Brethren of the new Province, have had ſo much grace to leave it out in their charge (though it be in the ſame page in which they have taken out the other Articles:) and it will be for your credit more then for mine, to leave it out in your next Edition: You may as well take out that part of a verſe in Revel. 22.11. He that is unjuſt, let him be unjuſt ſtill: and he that is filthy, let him be filthy ſtill; and conclude that God in Scripture exhorteth men to be unjuſt and filthy, as to draw out ſcraps and fragments out of my diſcourſes, to perſwade the world that I in my preaching exhort people to commit ſin, which I doe deſire to deſtroy in my ſelfe, and thoſe who heare mee, by preaching the grace of God in Chriſt. Your learning, if not love, might have taught you to have put a more favourable conſtruction upon theſe p. 62words. The word let, is not always uſed by way of exhortation, as appeares by thoſe words, Rev. 22.11. But ſometimes by way of ſuppoſition, and doth frequently ſignifie as much as the word though doth. And take it in this ſence, it is as ſeaſonable a truth, as I can in deſire of your good, leave upon your ſpirit. Though you, who profeſſe your ſelfe a believer, have ſinned as faſt as you can in my apprehenſion, againſt the lawes of love, and the Commandements of the Lord Jeſus; yet there is a fountaine opened, in which, if God give you faith, you may waſh your ſelfe from theſe ſins. In the meane while I ſhall comfort my ſelfe, that there is nothing charged upon mee, but the ſame hath beene charged upon thoſe who were more filled with the Spirit for preaching then I am. They were charged with the ſame thing by ſome ignorant or malicious hearers, as appeareth by Rom. 3 8. And not rather as we be ſlanderouſly reported, and as ſome affirme that wee ſay, Let us doe evill that good may come; whoſe damnation is juſt. You may now expect, that before I put a period to my anſwer, I ſhould ſpeak ſomething to your reproachfull & railing ſpeeches againſt me. But you know who ſaid, men have learned to reproach me, and ſpeak evill of me, but I to ſuffer p. 63reproaches. (Didicerunt illi maledicere ego pati.) And I ſhall learn of the Angel to ſay this to all my defamers: The Lord rebuke you, Zech. 3.2. And ſhall intreate God for his Sons ſake to give grace and patience, to his afflicted and oppreſſed ſervant, Amen.