spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
by thy mortification of sin consider Rom. 7. 4. God may for ends best knowne to himselfe suffer corruption to be too strong for thee it may be to abase thee more in thy own eyes to see thy weaknesse and to see a more need of Christs strength God may leave thy personall Sanctification the more imperfect that wee might the more minde and behold Jesus Christ and our Righteousnesse in him and live the more upon him and joy the more in our Justification by him Rom. 4. 6 7. 5. It s one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to subdue sinne in thee 6. The reason fin so much prevailes is because yee live so much in discouragements live in the apprehension of the love of God and downe goes sin and discouragements but if yee live in discouragements sin prevailes as you may see Psal 77. 2. 7 8 9 10. 7. We ought not to fetch our comfort from our subduing of sin but from Christ who is made unto us both Righteousnesse and Sanctification 1 Cor. 1. 30. When wee are at the best wee may not live in our selves nor by sighâ— buâ— by faith and when wee are at the worst wee ought to live upon Christ by faith and comfort our selves in him and in him onely It s the folly of many when they want strength and comfort they seeke it in their duties â—nd subduings of sinne and comfort themselves there but Christ is not in all their thoughts Psal 10. 4. 9. Dis What I once felt is now decayed 1. The ground of our faith is God in his Word and not our sight and feeling that is sensuall Wee live not by sight but by faith 2 Cor. 5. 7. 2. Whilst thou maintainest feares and jealousies of Gods love to thee it s no wonder it is so with thee call to minde the dayes of old as Psal 77. With him there is no variablenesse nor shadow of turning Jam. 1. 17. Whom he loves he loves for ever Joh. 13. 1. 3. A childe of God may decay in parts sight feelings and exercise of faith as Phil. 4. 10. these are sometimes more sometimes lesse as God seeth best that so wee might rest and relie upon Christ alone I see and feele nothing in my selfe or all is as nothing to me to Jesus Christ who is all to me 4. We ought to beleeve that we neither see nor feele saith is the evidence of things not seene Heb. 11. 1. To live by faith is to walke after the Spirit and to live by sight and feeling is to live after the flesh Rom. 8. 1 2. 10. Dis I am discouraged because nothing is made good to me I doe not possesse is 1. If thou beest included and art under the promise of it thou shalt possesse it 2. It may be made good to thee without thy possession of it there is neither faith nor hope in what we possesse to have right in it and to possesse it are two things They dyed in faith they did not possesse what they beleeved Heb. 11. 17 18. Abraham beleeved he should have a Sonne here was his faith Rom. 4. 3. 17 18. yet then he did not possesse his Sonne to make injoyment essentiall to faith is a very great mis-take 11. Dis I have no assurance of salvation and therefore have no faith 1 Faith and assurance are two distinct things assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith but an effect of it and a higher measure then that is and the greater our feelings of assurance are the lesser is our faith 2. Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule seeth or feeleth in it selfe but from something it apprehends in God in his Word Rom. 4. 20 21 22. Sometimes faith is attended with much strife and strugling for Satan saith to the soule it s in vaine to beleeve Christ saith Come I will ease thee now for the soule to rest upon the ability and fidelity of Christ in his promise is no small measure of faith Assurance is not from the nature of faith nor from the direct act of faith but from the reflect act of faith which is for a man to see and know that he beleeves which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a beleever causing the soule to know it beleeves the Spirit it selfe beareth witnesse to our spirits that wee are the children of God Rom. 8. 16. 3. There be some that have faith by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. Babes are unskilfull and have not experience of Gods dealing with his for order and manner so that when faith doth not act and when Christ doth not clearly appeare in the soule he doubts whether he be not deceived but when the Lord appeares againe the doubt is dissolved and the soule satisfied and he is armed with experience against such a time if he be able to judge and neglect not to marke well but where use and exercise is wanting there is not so cleare a discerning Heb. 5. 11 12. 12. Dis I feare the opposition in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will and my inlightned conscience I grant all the combates in men are not right many are deceived herein yet the difference may be discerned as 1. The naturall conscience though inlightned acts onely in a naturall way at the most it is but morall as not to â—lie steale sweare and such grosse acts 2. It stirres not unlesse it be forced and onely to that its forced unto 3. Conscience inlightned strikes onely at the branches of sin but not at the roote 4. It sets one faculty against another as the will and affections against the understanding 1. But the Spirit of Christ causeth an opposition in the same faculty as in the will c. 2. The Spirit of God makes a free full constant impartiall resistance against all sin 3. And discovers to the soule her secret corruptions in their colours the Spirit overpowereth the soule causing it to hate sin and leave it 4. The Spirit causeth the soule to be more glad the more sin is discovered 5. The Spirit of God teacheth the soule to oppose all sin even the appearance of evill equally proportionably and orderly 6. The Spirit causeth the soule not to turne the truth of God into incouragements to sin as some doe 13. Dis I am so troubled with hideous temptations as I beleeve no childe of God is 1. Christ was tempted Mat. 4. There is no temptation but a childe of God may be tempted with see 1 Cor. 10. 13. 2. If they be hatefull and burdensome to you and you cry to God for helpe against them they shall not be laid to
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
are justified in the beloved so we are compleat in his compleatnesse not in our selves but in him is our perfection Col. 2. 10. 28 Argu. Our Justification is a part of our compleatnesse therefore where we are compleat there we are justified but we are compleat in him Col. 2 10. Therefore we are justified in him therefore we are not justified in our selves nor by beleeving 29 Argu. If we be justified by grace and beleeving is not grace then we are not justified by beleeving but we are justified by grace Rom. 4. 24. Titus 3 7. Beleeving is not grace the fruits of the Spirit Gal. 5. 22 23. are called graces by men but not by God the Scripture calls them not so faith love meeknesse temperance peace joy c. are not graces but effects of grace gifts of grace or from grace grace is but one there are not many graces though there be many gifts of love which are the effects of it which all are the gifts of grace Rom. 2. 6. 1 Cor. 12. 4. Grace is out of us in the good will and pleasure of God and Christs death was an effect of grace of Gods grace is love Titus 3. 7. We are exhorted to grow in grace viz. in the knowledge of the love of God c. He that beleeves hath the witnesse in him but faith is not this witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. The seed that remaineth in us is not God but the Word of God Luk. 8. 11 12. Rom. 10. 17. Rom. 8. 30. It declareth the order of Gods dispencing these priviledges to us the setting of one thing before another doth not alwayes prove the being of it before it see 1 Cor. 1. 30. Rev. 5. 9. If men be called before justified men are not justified by beleeving for if they be called they beleeve or else how are they called if they be beleevers and yet are not justified it is because beleeving could not justifie them We are also to consider when Scriptures were written if before Christs death or after Some of those before his death saith as some object He shall redeeme Israel Psal 130. 8. He shall justifie Isa 53. 11. He shall save his people from their sinnes Mat. 1. 20 21. These speake in the Future tense he shall come for as yet Christ was not borne but after Christs death the Scripture speaketh in the Present tense because he had then actually done it see Heb. 10. 10. 12. 14. Rev. 1. 5. 5. 9. Before Christs death it was commonly expressed that he should do it now Christ hath done it wee may not say it is to doe Justification by beleeving is not to be understood of Justification it selfe but the manifestation of it in the conscience for the Scripture attributes that to a thing which is not a cause nor meanes nor effect of it but a meere shadow of it as appeares Levit. 16. 30. compared with Heb. 10. 11. Col. 2. 17. Till Christ dyed there was no satisfaction for any one sinne the Father trusted Christ for the sins of the Elect till Christs death and then Christ made payment for the sinnes of his Elect to the end of the world 30 Argu. If we are healed by Christs stripes then we were healed before we beleeved for his stripes were before his death when he dyed upon the Crosse but Christs stripes healed us By whose stripes we are healed 1 Pet. 2. 24. Therefore beleeving doth not heale us then ever since Christs death we have been sound and whole even before we knew it see Eph. 2. 16. 31 Argu. If men are given to Christ before they beleeve then beleeving doth not make men belong to Christ but the first is true Joh. 6. 37. Joh. 17. 6. Therefore the latter is true also 32 Argu. If salvation is in Christ then it is not in us much lesse in beleeving but salvation is in Christ 2 Tim. 2. 10. Mat. 1. 21. 33 Argu. If the cause why we shall live is because Christ lives Joh. 14. 19. then beleeving is not the cause why we shall live if we are alive to God through Jesus Christ 2 Cor. 5. 7. then not through beleeving see Rom. 6. 10 11. for beleeving is not Jesus Christ 34 Argu. If our salvation depends upon the promise of God then it depends not upon our beleeving but it depends upon the promise of God Heb. 13. 8. Heb. 6. 17 18. 35 Argu. If the Reason why we shall not perish is because none are able to plucke us out of his hand then the Reason of our not perishing is not because we beleeve but the Reason we are saved is because none are able to pluck us out of his hand John 20. 28 29 30. 36 Argu. If our salvation depends upon the faithfulnesse of God then it depends not on our beleeving but it depends upon the faithfulnesse of God 1 Thes 5. 23 24. Mica 7. 18. 20. 37 Argu. If the Reason why we are not consumed is Because the Lord changeth not Mal. 3. 6. Then it is not because we beleeve we change oft but he never Heb. 13. 5. The ground of my confidence is not in any thing in me or done by me but in God in his promise Psal 62. 7 8. I rejoyce in the Crosse of Christ Gal. 6. 14. and that my name is written in the booke of life Luk. 10. 20. O yee that love the Lord Rejoyce in the Lord Phil. 3. 1. Alway Phil 4. 4. Evermore 1 Thes 5. 16. I would know of you that hold we are justified by beleeving whether faith in the nature and power of it doth justifie or no if yea I would know how the power to beleeve apart from the exercise of it can be knowne to us and how it may be called faith when there is no beleeving and whether the light and power by which we beleeve be not the same by which we obey the rest of the commands of God and how it can be distinguished apart or without beleeving if it justifieth us without its act can you tell how and when you were justified for if it may be in the soule one houre and not act why not two seven yeares and whether this opinion doth not imply that a man may have faith and be justified by it and yet not know it nor beleeve if faith justifieth in respect of the righteousnesse and meritoriousnesse of it whether it will not follow that we are not justified by the righteousnesse of Christ but by that of faith which is in our selves and so need not looke at a righteousnesse in another in Christ if the act of faith justifie whether we are justified by one act or many if by one how we may know it or distinguish it that we may not so act faith againe needlesly for what need is there of more then one if one be enough if many acts of faith be required to justifie us it is necessary to know how many that so we may know when we are justified
our Righteousnesse Ezra 9. 15. 7. All that fallen man needed was onely a perfect righteousnesse to justifie and save him if beleeving could have been that to them Christ might have been spared 8. That which is our righteousnesse causeth us to be accepted and that is Christ Eph. 1. The Saints expect not any acceptance for any thing in them or acted by them Dan. 9. 18. Isa 71. 10. 16. It s most evident that Christ he is made unto us Righteousnesse 1 Cor. 1. 30. Therefore beleeving is not made our Righteousnesse Therefore our Righteousnesse is not in any thing but Christ in and by whom we are more righteous then Adam in his puritie and greatest glory Geree Beliefe makes us the children of God Ans Men are sonnes first by creation secondly by generation or thirdly by adoption A fourth way we know not The Elect are Sonnes before they beleeve which appeares by these Reasons 1. We are children and sonnes by adoption Eph 1. 5. We were sonnes when elected for Election is nothing else but our adoption by adoption Christ and the Elect became sonnes to God adoption and choice is one the Elect were chosen before the world Eph 1. 4. Adoption is acceptation of us in Christ therefore we were children before we beleeve before God declares mercy to Ephraim he calls him his Sonne Ephraim my Sonne I will surely have mercy upon him Jer. 31. 20. 2. The action of the Father is before the action of the Sonne adoption is attributed to the Father therefore it must in order be before Redemption which is the worke of the Sâ—nne so that the Elect were chosen before Christ did redeeme them by his death Rev 5. 9 Therefore adoption is before our redemption Eph. 1. 3 4 5. And our Redemption was before we beleeved Rev. â— 10. And therefore wee were sonnes before we beleeve 3. If we were not sonnes before Christ suffered he could not have brought sonnes to glory through suffering Heb. 2. 10. If not sonnes before he suffered how could we be his brethren It behâ—ved him to be like unto his brethren vers 17. But if they had not been children they could not be his brethren also Christ by his death justified children 4. We were given to Christ before he suffered for us then we were heires sonnes If ye be Christs then are ye Abrahams seed and heires c. That is children of God Gal 3. 29. So that our being Christs makes us the seed and not our beleeving 5. If a childe differs nothing from a servant Gal. 4. 1. That is one that is not a childe then he is a childe before he beleeves for if he beleeves he differs apparently 6. We are sonnes before we beleeve because we cannot beleeve without the Spirit for faith is a fruit of the Spirit Gal. 5. 22. Therefore we have the Spirit before we beleeve and we are sonnes before we have the Spirit for the Spirit had not been sent into their hearts if they had not been sonnes Because yee are sonnes God hath sent forth the Spirit of his Sonne into our hearts Gal. 4. 5. If the Reason he sent the Spirit into their hearts was because they were sonnes then it was not because of the smallnesse of the measure they had received therefore Gal. 4. 5. is to be understood of the first sending it into their hearts 7. If beleeving makes us the children of God it will follow we have no union nor interest in God without our act for we beleeve this sutes well with Popery 8. It s against truth and reason to beleeve that by beleeving I make my selfe a son and God my father if I beleeve my selfe to be a Kings sonne will beleeving it make me so if I beleeve brasse is gold will it be so he that is a Prince knowes not that he is so untill some time after he is so yet he is a Sonne and a Prince whether he knowes it or beleeves it or no therefore beleeving makes us not sonnes but by it we see our selves to be sonnes and injoy the comfort of it by beleeving 9. Some teach and say by baptisme I was made a member of Christ a childe of God and an inheritor of the kingdome of heaven and you say by beleeving yet it s by neither 10. Some have beleeved themselves to be sonnes yet see what God saith Isa 58. 2 3 4. Besides God saith Some beleeved for a time and after fell away Luk. 8. and that the Devils beleeve as James 2. Were these the sonnes of God if no then beleeving cannot make any a son sons by saith in Gal. 4. By faith is understood Christ or by faith we know our selves to be sonnes and by faith we appeare to be sonnes faith and workes being inseparable in any other sense it cannot be extended as I have proved Geree None can be in Christ without faith Rom. 11. 20. Eph. 3. 17. p. 97. Ans The Scriptures saith not any are in Christ by faith Christ saith Every branch in me Joh. 15. 2. 4. c. That is in the visible Church for that is called Christ 1 Cor. 12. 12. In this sense men may be in Christ and perish a contrary exposition inforceth a finall falling away c. There is a being in Christ by election Eph. 1. 4. But this not by beleeving therefore your conclusion is without a foundation Geree We are dead till we beleeve Ans We are so in our selves but alive unto God by Jesus Christ our life is hid with Christ in God Col. 3. 3 4. Geree That which is sinfull may justifie from sinne p. 91. Ans So you say but the Scripture doth not say so reade me this out of the word of God if ye cannot it must be placed among the unwritten verities or fables God doth not approve of that which is sinfull much lesse doth he justifie us for it or by it all that is sinfull is detestable and accursed the wrath of God is against it Rom 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent makes us just and that is not sinne but Christ who is our righteousnesse Geree It justifieth not in regard of it selfe or worke but in regard of that which it holds being most worthy p 91. They over-honour faith indeed that say the very act of faith justifies which we utterly disclaime in the Arminians p. 90. Ans If faith justifieth as it holds then it justifieth as it is an act for to hold a thing is an act and yet ye say the act of saith doth not justifie I see you can contradict your selfe and disclaime what ye affirme 2. If faith justifie because by saith we receive justification then the act justifieth for its an act to receive also it will follow by this Reason that he that receives a pardon from a Prince may say his hand pardoned him because the hand received it and may â—e not as well say he pardoned himselfe because he received it The reason
us Gal. 3. 13 14. He that is hanged is accursed of God Deut. 21. 23. He bare the punishment that we should not beare it He bare our griefes and carried our sorrowes he was stricken smitten and afflicted he was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was laid upon him c. Isa 53. He bare our sins viz. the punishment of them in his own body on the tree 1 Pet. 2. 24. So that Christs payment of our debt is our discharge for by the law of God and man if the debt be paid the debtor is freed as fully as if he had never ought any thing for Justice can require no more then a full payment if my debt be paid it matters not whether I paid it or another so it be paid doth not he to whom it is due reckon he is paid when he hath received it if he be asked is not such a one in your debt his answer is no I am paid he oweth me nothing and my booke is crossed But if you aske the debtor are not you in such a ones debt it may be he will answer yes to whom answer may be made you are mistaken you owe him nothing therefore you are not in his debt your surety hath paid it and I asked your creditor and he told me all is paid and you ought him nothing and that his booke is cancelled crossed c. Saith the debtor if it be so I owe him nothing I did not know so much before neither the creditor nor my surety did not tell me that my debt was paid therefore I thought it had not been paid Will not the debtor be glad rejoyce and triumph and say I am glad my debt is paid I was not able to pay I was affraid to be cast into prison but now I know I owe him nothing I am not afraid of any thing he can doe to me now my debt is paid it s so in this case Remission of sin could not be given before Christs death but in reference to this price Heb. 9. 15. In all their sacrifices Christ was presented slaine to teach that in his bloud is remission without his bloud no remission For the sinnes of the Elect that were past before Christs death God was content to trust Christ for payment this is called Gods forbearance Rom. 3. 25. The debt being paid forbearance ceaseth He was made a Priest to make reconciliation for the sinnes of the people Heb. 2. 16 17. We were by his death reconciled and since it is declared to us before we beleeve it Christ suffered for us without any act of our own yea without our consent or knowledge of it and he then justified his that he might have all the glory of our salvation Argu. 2. If Christ hath saved us and redeemed us then he hath saved and redeemed us from the punishment of sin else from what are we saved but Christ is he that hath saved us 2 Tim. 1. 9 10. He gave himselfe to redeeme us from all iniquity Titus 2. 14. with Eph 5. 2. Gal. 1. 4 Heb. 7. 27. To be redeemed from iniquity is to be redeemed from the punishment of sin the slaying of Christ was our redemption Rev 5. 9. Redemption and forgivenesse of sin is one Eph. 1. 7. Col. 1. 7. 14. Remission and Redemption is the taking away the blame and punishment of sin When he was cut off he made an end of sin Dan. 9. 24 2â— 26 27. with Isa 53. 7 8 9. Joh. 10. 10. 15. To make an end of sinne is to make an end of the punishment of sin which was removed in one day Zach. 3 9. When Christ dyed then the houre of that day was come Joh. 17. 14 Joh. 1. 29. So that ever since that day and houre the punishment of our iniquities have been removed from us He tooke away sin by the sacrifice of himselfe Heb. 9. 26. Wee weâ—e reconciled to God by the death of his Son Rom. 5. 9 10. Therefore ever since his death we have been reconciled before Christ entered the heavens he had obtained an eternall Redemption for uâ— Heb. 9. 12. 24. Eternall life promised 1 Joh. 2. 15. 1 Joh. 1. 2. 2 Cor. 5 6. 8. Phil. 1. 23 24. Argu. 3. If nothing can take away sin but Christ then no sin from the beginning to the end of the world shall ever be taken away but what he then tooke away by his death but nothing else but Christs death could take away sin the bloud of Buls and Goats could never take away sin the Priests by all their offerings could never take away sin Heb. 10. 11. Our prayers teares nor any worke of righteousnesse we could doe could not doe it Titus 3. 5. Christs beleeving could not doe it much lesse our beleeving if it could why did he dye He tooke away sin by the sacrifice of himselfe Heb. 9. 20. The offering of the body of Jesus tooke it away once for all Heb. 9. 15. 26. 10. 17 18. 1 Joh. 1. 7. Our sins were too heavy a burden for us to beare Psal 38. 4. He was mighty to save therefore able to beare them Psal 89. 19. Therefore the Lord was pleased to lay on him the iniquitie of us all yea the punishment of them all was laid upon Christ Isa 53. 6. and so saved us from the punishment of them therefore Christ is called the Author of salvation Heb. 5. 9. because he is the author of our freedome from the punishment of sin and the meanes of salvation through or by Jesus Christ because it was through him and by him effected Eph. 1. 7. Col. 1. 14. Mat. 1. 21. He came into the world to save sinners 1 Tim. 1. 15. Therefore when he was in the world he did save his from their sinnes else he lost the end of his coming He is called Salvation it selfe Isa 49. 6. Because he alone hath saved us without us without our beleeving or workes he hath fully and wholly saved us he is no halfe Saviour he saith My own arme hath brought salvation Isa 63. Therefore it s not now to bring because he hath saved us from the punishment of sinne for he bore our sinnes and carried them away Isa 53. 4 5. with Lev. 26. 21. If he had not then freed us from the punishment of sin Christ had not exceeded the Priests under the law and their offerings but had bin as very a shadow as they were Lev. 16. 30 with Heb. 10 4 5 10 11. Col. 2. 17. Argu. 4. If the bloud of Christ clenseth us from all sin â—oh 1. 29. 1 Joh. 1. 7. then not any thing â—lse doth not nor cannot clense us from any sin Some weakly conceive Christ hath been taking away sinne this sixteene hundred yeares and yet this worke is still to doe this is contrary to Zach. 3. 9. Say some can sin be taken away and in us too I answer yes in a several consideration they have sin
us seeing they are continually as you say if all that Christ can aske is lesse yea far lesse then the service he hath done to God comes to our lives pardon salvation if these be not enough but too small a requitall as you affirme p. 244. there is no ground or reason justice or equitie that Christ should for ever aske and pray before he or we can have it especially if we consider God teacheth us to give to others their due without a continuall asking yea before they aske to pay and pray comes not freely off 5. Because the Father himselfe loveth us his heart is as much for our happinesse as Christs is therefore Christ need not pray to God to love us the reason is rendred by Christ Joh. 16. 26 27. Joh. 3. 16. Eph. 1. 3. 5. 9. 11. The Spirit of the Lord doth not nor need not helpe us to make requests to be loved to be justified saved from the punishment of sinne these things are already done onely to know it not or more fully to know it Christs prayer John 17. is to keepe us from evill and we are to pray for many things though not to be loved c. 6. If Christ by his death had fully satisfied for our sinnes as you confesse and that at Christs Resurrection God gave Christ an acqâ—â—â—â—nce for all our sinnes a discharge p. 103. to 107. And that Justification gives title to eternall life Rom. 5. 18. p. 161. and that by Christs Resurrection our justification is made irrevocable for ever p. 103. Then there is no need of any intercession it is safe and sure there is no danger there needs no care or feare because it s done and past recalling he dyed as a publique person he rose as a publique person and there is a formall legall irrevocable act of Justification of us passed and inrolled in the Court of heaven between Christ and God in his being justified we were justified in him so that thereby our justification is made past recalling p. 286. If so there is no need of Christs praying and intreating in his person in glory for us He saith Intercession is a praying for us in heaven otherwise the salvation by his death were not perfect the performance of that part in heaven is the perfection of it p. 189. The vertue of his bloud with prayers in the heavens makes atonement by both p. 180. Bloud hath the loudest cry of all things else in the eares of the Lord as Judg. 12. 13. Gen. 4. 10. Christs bloud cryeth louder then Abels p. 218. 249. 251. Rev. 9. 6. Christs bloud cryeth for pardon p. 250. If his righteousnesse be put into the opposite ballance with all our sinnes will carry it by meere righteousnesse and equitie p 246 247. Ans Then that cry is enough and another needlesse then his righteousnesse is enough and there is no need of more you answer and contradict your selfe you deny the sufficiency and perfection of Christs righteousnesse and adde something to it to make atonement and so deny Christs death to be sufficient to perfect us contrary to Heb. 10. 10. 14. and so piece it out to make it up but if it be by both one is not sufficient to doe it nor is it by the offering of himselfe and in another place yee extoll it beyond all bounds T. G. God hath two attributes Justice and free grace the first is satisfied by bloud the latter by intreaty p. 192. Free grace must be sought too and intreated by Christ p. 193. Favour and intreaty to effect it p. 175. Ans 1. If Justice be satisfied there is no more required 2. You lessen the glory and freedome of free love That love it selfe need to be satisfied or was ever unsatisfied that it ever needed any intreaty I remaine unsatisfied tell me in what place in the Bible may I reade that free grace the free love of God was ever to be satisfied or to be intreated or that intreaty is any satisfaction at all T. G. The greater the person Christ the sooner he will prevaile p. 15. All matters of intercession are carried by way of favour if he should deny him any thing he should deny himselfe which God can never doe Eph. 1. 6. The beloved of the Lord 2 Sam. 12. 24. p. 335. Ans If Christ and the Elect are one tell me which is the greatest the Elect are a piece of himselfe flesh of â—is flesh and bone of his bone We are not onely in favour and so shall ever be but we are in union with God and one with him thy Maker is thy Husband Isa 54. 5. Christ saith I goe to my Father and to your Father and to my God and your God Yee are of God little Children they are one with God and God is one with them John 4. 4. John 10. 30 31. We have favour and interest with God we may have boldnesse Heb. 10. 19. We are well we are healed and delivered from the curse Christ hath destroyed him that had the power of death that is the Devill Heb. 2. 14 15. He brought Sonnes to Glory Heb. 2. 10. Having loved his own Joh. 17. The Elect are his own and God loves them T. G. His obedience can never be requited p. 245. Ans What not by God he obeyed as man aud it is sufficiently requited the divine being cannot be beholding to the humane T. G. Salvation is as free as if Justice had not been satisfied p. 193. Ans It s so to us but not to Christ he paid a great price for it T. G. Obs We are saved over and over p. 175. Ans That which is more then enough is needlesse Obj. Christs favour with the Father and intercession alone might have procured pardon for us but it was Gods will to have Justice satisfied Ans If it had not been his will to make a Law and to have it satisfied we should never have needed neither favour nor Saviour But you say those words of Christ viz. I say not that I will pray the Father for you Joh. 16. is such a speech as Christ used Joh. 5. 45. I will not accuse you to the Father he insinuates that he will as we say I doe not love you p. 279 280. Ans This your exposition teacheth us not to beleeve what Christ saith and that his words are not truth that he doth not meane as he saith but the quite contrary and that Christ would not have us thinke that he meaneth as he saith Christ saith Doe not thinke that I will accuse you to the Father Joh. 5. 45. Yet you say he insinuateth that he will By this rule I may say when God saith Thou shalt not commit adultery he would not have us thinke he meaneth so these words insinuate that we may Is not this the same I wonder at your rashnesse vanitie and boldnesse An Answer to a Treatise intituled Tbe Doctrine of the Antinomians in Answer to Doctor Crisps seven Sermons by Steven Geree
6 Argu. If all things were accomplished the prophecies concerning Christs death were finished then he justified us but the first is true Jesus knew that all things were accomplished that the Scripture might be fulfilled saith I thirst when he had received the vinegar he said it is finished and he bowed his head and gave up the ghost Joh. 19. 28. 30. Christ came to save sinners and when he gave up the ghost upon the Crosse he tels us the worke was finished Joh. 17. 4. and I beleeve him 7 Argu. If I am to beleeve I am justified it is either true or false if true then I was justified before I beleeved it if not true then for me to beleeve I am justified when I am not is for me to beleeve a lye and deceive my selfe nor doth God require me to beleeve a lye and for me to beleeve I am justified that so I may be justified is to beleeve a lye that it may be true which is unreasonable for my beleeving cannot make any thing true or false nor give being to that which had no being before if I beleeve brasse is gold is it gold therefore I was justified from the punishment of sinne before I did beleeve it Rom. 5. 19. 8 Argu. If our beleeving cannot satisfie Justice nor pardon the least sin then it cannot justifie us from the punishment of sin but the first is true 1 Joh 3 5. it cannot give remission of sin Acts 28. 18. Beleeving addes nothing to Christ nor to our salvation 1 Cor. 13. 2. Luk. 8. 13. 13. 25 26 27. Mat. 13. 20 21. Mark 4. 16. Heb. 6. 4 5. with Isa 48. 6 7. 58. 2. Jam. 2. 19. Charity and prophesie is greater and more to be desired then faith 1 Cor. 13. 13. 14. 1. But how could it be so if beleeving did justifie us for without justification there is no salvation no freedome from the punishment of sinne also there is not that said of beleeving which is said of charity see Mat. 25. 42. The Papists say we are saved by charity others by beleeving the Papists ground is as good as theirs 9 Argu. That which is imperâ—ect and defiled and is stained with sinne cannot justifie us from sinne but our beleeving is so its imperfect something is wanting in our faith 1 Thes 3. 10. It s defiled with sin All our righâ—eousnesse is as filthy ragges Isa 42. 6. with Titusâ— 5. Daniel includes hâ—s most holy acts when â—e names his righteousnesse Dan. 9. 18. Our beâ—eeving is called unbeliefe Mark 9. 24. Therefore our beleeving cannot justifie us from the punishment of sinne it s onely a means of our knowing or injoying the knowledge and comâ—ort of it Wee say not that good workes are â—innes we put a difference between the action God commands and the corruption of it â—s acted by us by reason of the corruption in us it s stained and defiled with some spot of â—inne all our actions our righteousnesse is so 10 Argu. If our righteousnesse be like unto a stinking filthy clout Isa 46. 10. then every good worke we doe is tainted with some sin â—or they were converted and were not without the fruits of the. Spirit when they so said of themselves see Psal 130. 3. Dan. 9. 7. 18. Ezra 9. 15. Job 9. 3. 28. 1. Joh. 1. 8. 1 Joh. 2. 7. Titus 3. 5. Psal 143. 2. Which sheweth that wee are not justified for nor by any thing we doe also from these Scriptures it is evident that there is no perfection in the flesh nor in any thing we doe and therefore that which is not perfect is not our righteousnesse and therefore cannot possibly be our Justification viz. our freedome from the punishment of sinne 11 Argu. If Christ saves us beleeving doth not save us if we be reconciled by Jesus Christ 2 Cor. 5. 18. beleeving doth not reconcile us if Christ takes away the sins of the world beleeving takes away no sinne if we are justified by his bloud then not by beleeving if we are reconciled to God by the death of his Sonne Rom. 5 9 10. then not by beleeving if Christ hatâ— delivered us from the wrath to come 1 Thes â— 10. then beleeving doth not deliver us froâ— wrath if he hath delivered us from the cursâ— Gal. 3. 14. then beleeving delivereth us noâ— from the curse if Christ hath made me freâ— Gal. 5. 1. beleeving maketh not me free our sinnes are forgiven for Christs sake Eph. 23. then not for my sake nor for beleeving if men are Christs sheepe before they beleeve Joh. 10. 26. then beleeving doth not makâ— them his sheepe if men are of God before thâ— heare Joh. 8. 17 then before they beleeve if Christ hath washed us from our sinnes Rev. 5 beleeving doth not doe it if we are set out of the pit of destruction by the bloud of the Covenant Zach. 9. 11. then not for nor by our beleeving if we were not justified by his death how are we justified by his bloud if the bloud of Christ clenseth from all sinne 1 Joh. 1. 7. beleeving clenseth from no sinne 12 Argu. If the sinnes of the Elect shall not hinder their salvation then their salvation dependeth not upon their beleeving buâ— the sinnes of the Elect shall not hinder their salvation it is evident Psal 89. 28. to 39 Oh how sweet is this place and that in Rom 8. 1. 33. to the end It depends upon his promise and not upon our beleeving He is faithfull that hath promâ—sed Heb. 10. 23. What if some did not beleeve shall their unbeliefe make the faith of God of none effect God forbid Yea let God be true and every man a lyer Rom. 3. 3 4. If we beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2. 13. see Isa 14. 24. If we beleeve not observe Gods faithfulnesse in saving us depends not upon out beleeving see Rom. 11. 29 30 31. It depends upon Gods election predestination in the immutability of his Counsell Heb. 6. 16 17. Therefore our salvation is certaine to say wee shall not misse of salvation unlesse we will not beleeve is a vaine conceit if nothing can be charged upon the Elect Rom 8. 33. they are freed from all curse or wrath before they beleeve yea consider this truth and the sweetnesse of it 13 Argu. If God loves the Elect before they beleeve then beleeving is not any cause of his love but God loves the Elect before they beleeve he that is an enemy to the Gospel doth not beleeve it as concerning the Gospel they are enemies but touching the election they are beloved Rom 11. 28 29. He accepts of our persons before he accepts of any thing we doe Heb. 11. Therefore we are loved and accepted before we beleeve Eph. 1. 4. 6 7. 14 Argu. If not any thing shall separate us from the love of God then unbeliefe shall not but not any thing shall separate us from the love of God as
if we are to act faith continually to be justified because we sin continually it will follow we are not justified for ever and that we may despaire of ever injâ—ying one quarter of an houres sweet injoyment of Justification because in lesse time we sinne and so are unjust and to be justified againe and if it be so no man can say three minutes together he is a justified man because in lesse time he sinneth and then he is by faith to be justified againe but this it is for a man to justifie himselfe as the blind Pharisees justified themselves Luk. 16. 14 15. Call you this Justification which will last no longer and is to so little purpose it s but a shadow there is no truth nor substance in it they are like the Priests under the Law and their worke to lesse purpose Heb. 10. 11. Geree For satisfaction that they may see we derogate not a jot from Christ see Wards Sermon p. 68. Ans It seemes Wards Sermon saith they doe not therefore they doe not this is proofe enough for those that will thinke it so Geree How can this be a derogating unto Christ or an abrogating unto faith to say by beleeving we live and are justified from sinne c. Joh. 3. 33. p. 92. Ans How can it be otherwise seeing yee dishonour Christ and put him to open shame it is a very great evill yee doe your evill is great and grievous For 1. Christ should be lifted up but yee pull him downe in that yee deny him his perfection and glory yee derogate from his sacrifice in that yee deny it to be sufficient to save us 2. Yee bring in workes beleeving and repentance c. as joynt causes of salvation and deliverance from wrath 3. In desiring something beyond his perfection yee make Christ an imperfect Priest and his sacrifice imperfect 4. Ye disgrace Christ in adding your righteousnesse to his ye deny the efficacy of his death and deny him to be able to save to the uttermost 5. In that ye would have something done for salvation ye deny it depends alone upon Christ for it depends not alone upon him if it also depends upon any other condition or additions 6. Ye deny salvation to be a free gift freely given us if we must doe for it and so earne it else as you say we shall not have it and so you make salvation uncertaine and doubtfull 7. Ye make Christ a meere shadow in comparison of your workes in saying the promise of God and the death of Christ is frustrate to us unlesse we performe such conditions 8. In saying we are justified by beleeving ye deny we are justified by Christ which is dangerous though it hath a shew of truth because Christ and beleeving are two things so that it s to divide our Justification between God and man Christ and us his workes and ours 9. Ye deny Justification and Salvation to be accomplished by Christs obedience in making it to depend upon our obedience and so ye impute it in part if but in part to our selves so overthrow the death of Christ 10. Ye make not Christ but faith and repentance c. the meanes of our salvation 11. Ye give that to beleeving c. which is proper to Christ in that ye attribute Justification which is the chiefe and maine thing Christ hath done for us to beleeving Isa 45. 24. 53. 11. 12. You make beleeving a cause of Justification in saying without it we cannot be justified 13. In saying beleeving is imputed for righteousnesse ye make it our righteousnesse or charge God to impute that for righteousnesse which is not righteousnesse 14. Your opinion ingendreth unto bondage it leaves the conscience in feare it robs it of peace joy and consolation it s an enemy to a chearfull and free serving of God 15. To say that we are justified by Christ and faith together is dishonourable to Christ for if we be justified by both then not by one and so Christ is made no Saviour in their judgements he is but a halfe Saviour I desire to know how it can be made out that we are justified by Christ if we be justified by beleeving if we are justified by his bloud Rom. 5. 9. Unlesse beleeving be his bloud we are not justified by beleeving the Scripture doth not say that any one is justified from sinne by beleeving but we have been taught so and it is no easie matter to unlearne and leave a corrupt principle 16. Christ hath not all the glory of our salvation if we joyne beleeving or workes to Christ as a copaâ—ner with him faith must have a part of it and we our selves for wee beleeve as you confesse p. 6. 17. In saying we are not loved nor accepted untill we beleeve ye deny we are accepted for Christ sake 18. Ye attribute righteousnesse in part to our selves in attributing it in part to beleeving many please themselves with a conceit that they doe not dishonour Christ in attributing salvation to beleeving because faith is from Christ 19. If we may ascribe Justification to beleeving then by the same Reason we may ascribe Justification to love patience temperance c. yea to all our performances our good workes prayers teares c. Because the power by which we doe these is Christs Without me ye can doe nothing Joh. 15. 5. 20 You make Christ no Saviour at all though you confesse Christ dyed for us yet you affirme beleeving and workes save us He is all yet you make him nothing at all unlesse man please â—o make him and what he hath done something by beleeving c. Christ will be all 〈◊〉 thing in that if ye make him not all ye 〈◊〉 upon him O ye sonnes and daughters of the most High lift up your voyce and cry no inherent holinesse no workes of the Law to Justification It s not of workes of righteousnesse we have done but according to his mercy he saved us Titus 3. 5. to 9. In the Lord have I righteousnesse he is our righteousnesse Jer. 23. 6. My tongue shall talke of thy righteousnesse even of thine onely Psal 71. 16. 24. Geree Methinkes Ezek. 36. 26 27 28. should make him blush if he were alive they shall be my people and I will be their God p. 79. Ans You have cause to blush for writing your selfe a Preacher of the Gospel and are so ignorant a Preacher of the Law yea of Popery to be a Minister of the Law is to be a Minister of the Letter as appeares 2 Cor. 3. 6 7 8 9. Such a Minister you are 2. Such as belong to the Election of grace ever were and shall be the people of God yea all the world and all in it is Gods he saith My Gold it s his Ezek. And the beasts of ten thousand mountaines the world and all in it is his but when God saith I will be their God and they shall be my people the meaning is he will declare