JUSTIFICATION BY CHRIST ALONE, A Fountaine of life and comfort, Declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the Objections against this are Answered, for the consolation of such as be­leive; & that they may not ascribe that which is proper to Christs Preistly Office, to their beleiving.

Isa. 53. 11.

By his knowledge shall my righteous servant justifie many for he shall beare their iniquities.

Joh. 19. 28. 30.

Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled; he said it is finished, and he bowed his head and gave up the ghost.

Col. 21. 22.

In the body of his flesh through death, to make you holy and unblamable, and without fault in his sight.

Rom. 5. 9.

Being justified by his bloud.

Cant. 4. 7.

Thou art all faire my love, there is no spot in thee.

By Samuel Richardson.

LONDON; Printed by M. S. & are to be sould by Hannah Allen at the signe of the Crowne in Popes-head-Alley. And George Whit­ington at the Anchor neere the Royall-Exchange. 1647.

TO ALL THAT LOVE THE LORD JESUS In SINCERITY and truth, (Heires of the pur­chased Possession in Christ Jesus) Who hath loved us and washed away our sins in his owne blood.

Grace and Peace be multiplyed.

DEarly beloved brethren, These are the last times wherein iniquity abounds, and the love of many waxeth cold; so as wee are ready to misconst [...]re, and take all things in the worst part from God or man, For want of love. The times are perilous, I cannot but desire you before I goe hence, That yee keepe your selves pure from the error of the wicked (and from Idoles, and to love one another) And that you may the better doe it. 1. Keepe to and hold fast the wholesome Pattern of sound words, which are expressed in the holy Scriptures, 1 Tim. 6. 3. and 4. 6. For if yee come once to forsake the words and exp [...]ssions of Christ, you will quickly lose the Truth of Christ; and receive error instead of Truth, I cannot but beleive when the Apostle condemnes preaching Christ in wisdome of words, 1. Cor. 2. 17. 8. 24. He mainely strikes at holding out the Truth in strange & curious words, [Page] which tend to render men excellent, a man of great parts and in­comes, so this also suites with the fleshly humors of the hearers; and to pussell their understandings, as Circumlocution Intrinsicall &c. Which is no other to the common people then a strange Language, which they understand not. Also to take heed, that you deny not the truth of the Letter of the Scriptures, (as the manner of some is) nor so to rest in the letter, as to come short of the sense and meaning of it; If the first be admitted we may burne the Bible: For if it be not true, what shall wee doe with it? If some of it be false, why not the rest al­so? And then who can tell what is truth? And so we [...] vent [...] our soules upon uncertainties, this is dishonourable to Christ, and un­comfortable: and to be abhorred by all, and is the onely way to bring in and defend all errors, on the other side, if wee affirme that the minde of God is so expressed in the letter, in so many words as he that can reade may see it, is to deny any Interpretation of Scripture, and to deny them to be a Mystery: But without controversie, great is the Mysterie of godlinesse, and he that observes the variety of expressions in Scripture concerning one thing, may well confesse; that unlesse the holy Spirit reveale to us the deepe things of God, wee cannot knowe them, therefore take great heed you receive not any thing for truth, un­lesse for the substance of it, it clearly appeare in the Scripture: which is to be our Rule, both for Doctrine, and manners. Some place justi­fication to be onely in the Conscience, but wee place it onely in Christ where it is, and to whome it belongs: Justification consists in take­ing away of sinne, and none but Christ can doe that; justification & acceptation are one: For without justification there is no acceptation, and seeing wee are accepted in Christ wee are justified in him; If our justification be a spirituall blessing (as it is) then it is in Christ where all spirituall blessings are, Blessed be God, who hath blessed us with all spirituall blessings in Christ, Ephes. 13. Where our re­demption and righteousnesse is, there is our justification: for righte­ousnesse and justification are one; and this wee have not in our selves, but in Christ, who is made unto us of God, wisdome righteousnesse, 1 Cor. 1. 30. In whome wee have redemption, Col. 1. 14. Our justification is a part of our compleatnesse: Therefore where wee are compleate there we are justified, but wee are not compleate in our selves, but in him Col. 2. 10. If all things on which depends our [Page] happynesse were accomplished, Joh. 19 28. then was our justifica­tion also: for without that no man coulde be saved. This mystery of Christ is a great mystery: oh meditate and dive as deep as you are able into this mystery, the benefit will be great and sweet; The more I am exercised herein, the more I see into it and injoy justification by Christ alone, and more clearely see our beleiving cannot justifie us: yet I deny no [...], but the power to beleive i [...] from the Spirit, which is the life of motion in faith, the life of faith, is the life of Christ, as I have trea­ted else where; what faith is, and what it doth, and wherein it differes from presumption, &c. God hath given faith to his to know, assent and beleive the Truth, Heb. 11. 3, Acts, 28. 24. To incourage us to goe to God, for all wee need, Acts, 26. 18. To inable us to suffer for Christ, Heb. 11. To conquer enemies, Ephes. 6. 16. To make our afflictions easie to beare, to in able us to obey, Rom. 15. To cleave to God, Acts, 11. 23. To his word, Psal. 119. 30, 31. To hope in his mercy, Psal. 147. 11. To depend upon Jesus Christ alone for life and salvation; what more necessary and usefull in this life then faith? There is a light in faith, and as our blind eyes and da [...]ke un­derstandings are inlightned, Ephes. 1. 18. and 5. 13. so accordingly wee are filled with the fulnesse of God, Ephes, 5. 19. Fulnesse of knowledge is that perfection wee are to presse after, Phil. 3. 12. 17. Col. 2. 2. 4, 12. This sight shewes us our justification to be in Christ alone; And the seeking a further measure of knowledge is a seeking to be justified, Gal. 2. 17. Because this knowledge is that which justifieth our Consciences.

Also wee confesse that he that beleives not hath no knowledge of any justification, all that are without faith they are visiblely in a pe­rishing state, there is not the least appearance to the contrary, no man may apply salvation to such as beleive not, nor may they apply any to themselves, such as beleive not have no injoyment of God, no true peace, no evidence of life, no right to Baptisme, or the Supper, they cannot see the mystery of the Truth; He cannot honour God nor love the truth, nor suffer for it. Yet faith cannot satisfie justice, nor merit the pardon of the least sinne, only Christ can doe that. And that expo­sition that gives most glory to Christ and least to man, I beleive is the truth, and that which occasioned me to write at this time. For since my Booke intitled the Saints Desire hath been published, I [Page] have received severall Objections against what I have write in Page 147. Namely, That wee are justified by Christ alone, and not by our beleiving. Some affirme the contrary, their Reasons with an answer I here present to your considerations: Because I am perswa­ded I have written the truth, & that the contrary opinion is disho­nourable to our Lord Iesus Christ, in that they ascribe not their justi­fication to him alone; but to something else, namely, their beleeving. You know this Doctrine I contend for, is the Doctrine of free Grace, in the knowledge whereof you finde sweetnesse, because the works of your salvation is finished by Christ; Whose workes are all perfect, This glads your hearts and keeps your soules from fainting, this re­moves all objections, that otherwise would discourage us, this is the Fountaine that cannot be drawn dry, that ever flowes with sweet & strong consolation, full of Spirit and life: where our soules may drinke freely at all times, and be refreshed with this marrow and fat­nesse, That all is finished. My desire is that they into whose hands this shall come, would consider seriously what I have written, and know that no man is to be beleived upon his bare word; therefore search the Scriptures whether these things be so or no, & if any thing I have written be not according to them, that they let that goe. My whole scope and aime in these few lines, is to prove that we are justified by Christ alone, who is our justification, and that wee are not justified by any thing that is in us. 2. That faith or any thing in us is not a cause, meanes, or condition, required (to pertake of the Covenant of Grace, justification or salvation) but onely fruits and effects of the Covenant, Thirdly, That the elect were ever in the love of God, & did ever so appeare to him just and righteous, in and by Christ. We have known and beleived the love that God hath to us, God is love, and he that dwells in love, dwelleth in God, and God in him. The God of love so unite all the hearts of his people to his truth, and one un­to another, that so we may walke in the truth, and live and die in love.

Your fellow servant and brother in
the Fellowship of the Saints, who
keepe the commandements of
God, & the faith of Jesus.
Samuel Richardson.

TO THE HOLY SPOUSE OF JESUS CHRIST, WHO ARE subject to him in the obedi­ence of the Gospel.

Grace and Peace be multiplyed.
Dearely beloved brethren;

AS there is nothing that fraile man is more lyable to, then in the things of God to mistake; and call darknesse light, and light darknesse, so by how much the more spirituall any Truth is, by so much the more men are apt to fall short of the knowledge of the glory of it; and to inter­mingle with it something of their owne, as that which may make it commendable and beautifull in their eyes: And above all others that which this smale insueing Treatise speakes of, Namely, Justification by Christ alone; Without having respect either to any thing in the creature, or done by the creature. This favouring so much of pure grace in respect of the love of God, and that Covenant which lies between Christ and God; as that the poore creature, man, knowes not how to owne or receive it. And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this, then was put forth in raising up Christ from the dead, Ephe. 1. 18.

And truly amongst those who are the beloved ones of our Lord Jesus, who have a like share & intrest in him as their life & [Page] peace: There is an aptnesse in men to miscarry in the knowledge of this rich grace of God; Some being apt to conceive that there is no Justification of a creature in no sense before and without faith, and so make Faith a joynt-partner with Christ in the bu­sinesse of Justification: For indeed this is to me a certaine truth, that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to, and therefore if there be no Justification in no sense considered, but as it hath respect to faith. It is much to be feared, That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone. That the Scripture holds forth justification by faith in a sense is very cleare: but yet under no other consideration, but by way of evi­dence, Heb. 11. 1, 2. And as it respects the taking away of sin from off the Conscience: For indeed the debt is paid by the bloud of Christ alone, and wee are therefore said to be justified by his bloud, Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt, The Lord having laid upon him the iniquities of us all. So doth he declare this (satisfaction and acceptation of us in Christ) by faith; That being the eye of the understanding where­by the soule comes to see the great things which God the Fa­ther hath prepared for them. Beloved these are the last times, wherein it behooves you to beg with much earnestnesse strength from the Lord; that he may put straight stepps to your feet, that you may walke to his praise, exalting him alone as your life and glory. Which was the maine end of the Author pre­senting these few lines to your consideration, wherefore read it carefully, and noble B [...]rean like try all things, and hold fast that which is good. And it shall be his desire, who desires no­thing more in this world, then your growth in the knowledge of Christ Jesus; and your walking as the children of the light, That the God of all grace may cause all grace to abound in you to his owne glory: So prayeth hee.

That is yours in the Lord, in all
services of duty and love.


REVELATIONS 1. 5.‘Unto him that hath loved us, and washed away our sins in his owne blood.’

THese words contain the virtue, fruit, and effectu­alnesse of Christs death, and the benefit, privi­ledge and happinesse of the sonnes of God by it.

In these words wee are to consider. 1. The persons whose sinnes Christ washed away, and they were all those who were given to Christ, Ioh. 17. 29. Jo [...]. 17. 29. 2. What is he that washed their sinnes away, and that is the Lord Jesus Christ, ver. 5. 3. How and by what meanes he washed them away, and that was with his bloud. It is ascribed to his blood, Because,Heb. 9. 22. Without bloud there is no remission, Heb. 9. 22. Question, Did Christs blood, as bloud, Simply so considered, effect this worke?Heb 9 14. Ans. No, there is something else included in it. As ap­peares, The bloud of Christ, who through the eternall Spirit, offered himselfe without spot to God, Ioh. 1. 14. Heb. 9. 14. The word was God, the word tooke flesh, Joh. 1. 14. Christ who is God: by taking flesh, united the Elect by his flesh to himselfe, and so became one [Page 2] with God,Ioh. 17. 22, 23. as God and Christ are one, Joh. 17. 22. 23. So that the flesh of Christ became (in an unspeakable maner) one with the perfection of the Divine,Heb 10. 20. and Infinite Being, which was the life and substance of all, which lay hid under, This vaile that is to say his flesh, Heb. 10. 20. So that by the power of his Divine Nature, he might make satisfaction in and by the humane; and by reason of this union there was an infinite value and worth in Christs bloud;Act. 20. 28. therefore it is called, The precious bloud of Christ, 1 Pet. 1. 19. yea the blood of God, Acts 20. 28. So that we may not know Christ simply after the flesh, 2 Cor. 5. 16. but in the flesh, and in the Spirit together, 2 Cor 5. 16. 4. The time when he washed their sinnes away, which was then when he shed his bloud: for in his bloud they were washed away, Christs bloud and their sinnes went away together. 5. The ground and cause why he tooke their sinnes away: Was his love which was in himselfe, nothing in us or done by us, could move him to die for us.

The Summe of all is, That Jesus Christ by once offering the Sacrifice of himselfe when he was upon the crosse, he tooke away, put to an end, blotted out and utterly destroyed all the sinnes of his people for ever; and presented them just, righte­ous and holy, without spot before God.

This will appeare, to be true if yee consider these severall Reasons, which are proved by plaine Scriptures.

1. Because that was the time which Christ was to doe this worke in. Dan. 9. 24, 25, 26, 27. Seventie weeks are determined upon thy people, and upon the holy City, to finish the transgressions, and to make an end of sins, and to make reconciliaton for iniquity, and to bring in everlasting righte­ousnesse, and to seale up the vision and Prophecie, and to anoint the most holy. And after threescore and two weeks shall the Mesiah be cut off but not for himselfe. And he shall confirme the Covenant with many &c. Dan. 9. 24, 25, 26, 27. Which time was at an end when Christ died, therefore it is said, The yeare of my Redeemed is come,Ioh. 17. 1. Isa. 63. 4. Yea, the houre is come saith Christ, Joh. 17. 1.

2. Because, Christ was ordained of God to take away sinnes, and to present us holy, Who verily was fore ordained to redeeme us with his precious blood, 1. Pet. 1. 19. 20. For he hath made him [Page 3] to be sin for us that knew no sin, that we might be made the righteous­nesse of God in him: 2 Cor. 5. 21. Who of God in made unto us wis­dom, righteousnesse,1 Cor. 1 30. sanctification and redemption. 1 Cor. 1. 30.

3. Because Christ was mighty to save. Therefore he did do this work himself alone: Isa. 63. Who is this that cometh from Ed [...]m with dyed garments from Bozrah? that is glorious in his apparell, travelling in the greatnesse of his strength? I that speak in righteous­nesse, mighty to save. I have troden the wine-presse alone, and of the people there was none with me. I looked, and there was none to help; therefore my own arm brought salvation unto me. Isa. 63. So that Christ did all this work alone, for none else could help. Then thou spakest in a vision to thy holy One,Psal 89. 19. and said, I have layed help upon one that is mighty. Psal. 89. 19.

4. Because Christ took flesh on purpose to effect this work: Wherefore when he came into the world,Hebr 10. he said; Sacrifices and offer­ings thou wouldst not; but a body thou hast prepared for me: in burnt offerings and sacrifices for sin thou hadst no pleasure. Heb. 10.

5. It was the will of God that Christ should by the shed­ding his blood sanctifie his, by the which will we are sanctified through the offering of the body of Jesus once for all. Heb. 10. 5. to 11.

6. Because Jesus Christ came on purpose to take away our sins, 1 Ioh 3. 5. &c. Then said I, L [...], I come to de [...]hy will, O God. Heb. 10. He was manifested to take away o [...] sins, and in him i [...] no sin. 1 Joh. 3. 5. Once in the end of the world hath he appeared to take away sin by the sacrifice of himself. Heb. 9. 12. 25, 26, 28.

7. Because Jesus Christ was made a curse for us, and suffer­ed all the punishment due to us for sin: Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Gal. 3. 13. Sure­ly he hath born our griefs,Isa. 53. and carried our sorrows: we did esteem him stricken, and smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him: the Lord hath laid on him the iniquity of us all. He bare the sins of many, and made intercession for the trans­gressours. Isa. 53.

8. Because the Scriptures saith he hath obtained eternall redemption for us:Hebr. 9. Having obtained eternall redemption for us, Hebr. 9. In whom we have redemption through his blood, the for­givensse [...] [Page 6] reproveable in his sight. Col. 1. 20, 21, 22. For this end Christ gave himself for his Church, Eph. 5. 25. that he might present it to himself a glo­rious Church, not having spot or wrinkle, or any such thing, but that it might be holy without blemish. Mi [...]. 7. 19. Ephes. 5. Therefore the Scrip­tures say, all our sins are scattered, removed, cast behinde his back: Thou hast cast all my sins behinde thy back. Isa. 38. 17. They are cast into the depth of the Sea: Mich. 7. 19. As farre as the East is from the West, Psal. 103. 12. so farre hath he removed our t [...]ansgr [...]ssions from us. Psal. 103. 12.Psal. 32. 1. This is something, but this is not all, they are covered: Whose sin is covered, Psal. 32. 1. Yet the soul is not satisfied, be­cause a thing may have a being that is covered; therefore God saith they are b [...]otted out,Isa. 44. 22. I have blotted out as a thick lond thy transgressions, and as a cloud thy sin. Isa. 44. 22. This is more, for now they are not,Isa. 43. 25. they have no being. But God can re­member that which is not: this is answered, for God saith, I will not remember thy sins: Isa. 43. 25. I will remember their sins no more: Ier. 31. 34. Jer. 31. 34. I hope now you are satisfied.

16. Because they are holy, and without spot. Therefore Christ saith of his,Song 4. 7. Thou art all fair, my love, there is no spot in thee. Song 4. 7.Song 2. 10. My love, my fair one: Song 2. 10. They are without fault before the throne of God. Rev. 14 5. Revel. 14. 5. Now this could not have been,Eph. 5. 27. if Christ had not in the body of his flesh through death made them so holy, and presented them so to God. As Col. 1. 21, 23. Eph. 5.

17. Because Christ saith that we are without [...]in;1 Ioh. 4. 17. we may have boldnesse in the day of judgement, 1 Ioh 3 5. because as he is, so are we in this world. H [...]b 9. 28. 1 Joh. 4. 17. How is Christ, I pray, sure he is with­out sin, for so saith the Scriptures: In him is no sin. 1 Joh. 3. 5. Hebr. 9. 28. Thus we are now, as we are in Christ in respect of his righteousnesse, which is ours though it be in him; I say this our perfection and happinesse is in respect of our justification, and as we are in Christ: for as we are in our selves simply so considered (though we were never out of Christ) in our bodies, in the flesh, we are not capable of so great perfection in this life; for the Apostle saith, If any man saith he hath no sin, 1 Ioh. 1. 8, 9. he is a lyar, and deceives himself. 1 Joh. 1. 8, 9. But these Scriptures are all true: therefore we are all fair, without fault and spot, and we are so as we are in Christ, and [Page 7] so we were made all this by Christ when he dyed. And sea­ing it must be true also that we have sin, and do sin, that is, as we are in our flesh, in our bodies, and seeing we are so notwithstanding conversion, and saith, therefore our belee­ving, &c. hath not made us so perfect;Col. 1. 20. 22. and therefore Christ upon his crosse made us so, and so presented us to God. Col. 1. 20. 22.

18. Because Christ did all that was needfull to be done to make us perfect, and present us holy. For what can be more required to the justification of a [...]inner before God then to be free from all sin? Is not he that is no sinner a righteous person? most not he that is free from all sin,2 Cor. 5. 21. of necessity appear just, to him that knows he is so?1 Ioh. 1 [...] 7. as God doth: it is all one to be free from sin, and to be perfectly righteous. 1 Cor. 5. 21. 1 Joh. 1. 7.Isa 53. 11. there is no mediam betwixt them: By his knowledge shall my righteous servant justifie many: for he shall bear their iniquities. So that his bearing their iniquity was that which did justifie them; and by his knowledge he knew whose sins he bore, viz. whom he justified. Isa. 53. 11.

19. Christ upon the crosse did this work for us, because the Scripture saith,Rev. 1 [...] 5. He hath washed away our sins in his own blood: Rev. 5. 1. therefore they are done away. Therefore to say that they are not done away,1 Ioh. 3. 5. is to contradict God in his Word, and very dishonourable to Jesus Christ, that he should be manifested to take away our sins, 2 Cor 5. 21. 1 Joh. 3. 5. that Christ should come to finish the transgression,Dan. 9. 24. and to make an end of sins, &c. Dan. 9. 24. 2 Cor 5. 21. and yet this work is still to do. What is this but to say, Christ came not to do it, or if he came to do it, he did not do it: for he did it not, if it be still to do.

20. Because Christ saith this work is finished, therefore it is so: for he is the faithfull and true witnesse; therefore we may beleeve it, and affirm it is done. These words spake Jesus, I have glorified thee on earth: I have finished the work thou gavest me to do. Jesus knowing that all things were now accomplished (that the S [...]ri­pture might be fulfilled) saith, I thirst. When Jesus therefore had re­ceived the vineger, he said, It is finished: and he bowed his head, and gave up the gh [...]st. Job 19. 28. 30. and 17. 1. to 5. The work God [Page 8] gave Christ to do was the work of our salvation, which con­sisted in taking and destroying our sins, and presenting us holy, Ioh. 19. 28 30. without spot to God; and this he did by being made sin for us,Rev. 1. 5. th [...] so we might be made (by his being made sin for us) the righteousnesse of God in him.2 Cor. 5. 21. 2 Cor. 5. 21.

Therefore if when Christ dyed that was the time this was to be done, and if Christ was ordained to do it, if Christ was mighty to save, if Christ took flesh to do this work, if it was the will of God that he should do it, if Christ came on pur­pose to do it, if our sins were layed upon Christ, and he suf­fered the punishment the curse of them, if he hath redeemed us; if it was prophesied of him that he shold justifie many, and that his work should prosper; if Christ did answer his types; if he hath exceeded all the Priests and sacrifices under the Law; if there needs no more offerings for sin; if Christ hath done all the Law required, if Christ hath done what he came to do, if we are justified by his blood, if he hath made us holy, and presented us without spot, if we are free from all sin, if Christ hath done all that can be done to make us just and righteous, if Christ did wash away our sins in his own blood, if Christ hath said, It is finished; then it's done, it's done, it's done, perfectly and compleatly done: and then what I have said is fully proved, namely, that Jesus Christ by once offering the sacrifice of himself, when he was on the Crosse,Col. 1. 13, 14. 21. put an end to sin, and so destroyed all the sins of his people for ever, and presented them just, righteous, and holy, without spot,Col 2. 13, 14. &c. before God. Col. 1. 13, 14. 21. Col. 2. 13, 14.

Oh what a fountain of consolation is here! [...] Cor. 5. 21. what marrow and fatnesse is here,Eccl 1. 2. what sweetnesse is like to this, to all that beleeve?Isa 50. 11. who now may say, once sin was mine, then it was layed upon Christ,Ioh. 14. 18. and now they are neither mine nor his; because they are not at all:Col 3 3. for by his blood he washed them all away; Heb. 13. 5. and now they are all gone, blotted out, and shall be re­membred no more,Mal. 3 6. no more, no more. Now Christs righte­ousnesse is mine,Eph. 1. 4. as well as his,Ioh 14. 19. for I was made the righteous­nesse of God in him. Isa. 42. 8. 2 Cor. 5. 21. And I did nothing at all to procure these things to me:Ier. 4. 2. in this appears free grace;Col. 3. 4. here [Page 9] is Christ,Ephe. 1. 14. and Christ alone, and nothing but Christ; all things else passe away,Isa 45. 25. because they are under the Sun: Eccle. 12.Rom 10. 3. they are full of mutation and change. Faith may be ob­scured, and the soul greatly deserted,Ti [...] 3. 5. so as to see no light. Isa. 50. 11. yet when at the worst, they need not be comfortlesse: J [...]h. 14. 18. for still God is their God, and their lives are hid with Christ in God. Col. 3. 3. Who is the same to da [...], yesterday, and forever: Hebr. 13. 5. We change oft, but he never changeth. Mal. 3. 6. In this is our happinesse, comfort, and glory: and even then when we cannot apprehend him, yet were we in him, Ephes. 1. 4. and so we are, and ever shall be in him, and one with him, and are comprehended of him: 1 Joh. 5. 20. Because I live, saith Christ, ye shall live also. Joh. 14. 19. What Doctrine in Religion is more sweet & comfortable, more necessarie or profitable [...] yea, or more honorable to the Lord Jesus Christ? This is that which holds forth the love of God, that sets the Crown upon his head, and will not give his glory to another: Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life, Col. 3. 4. p [...]ace, Ephes. 1. 14. glory, Isa. 45. 25. This is that that thrust us out of our selves, our life, our righteousnesse, Rom. 10 3. T [...]t. 3. 5.Ezra 9. [...]5. to his, to live in him, (and caused us to say, O Lord th [...]u ar [...] our righteousnesse, Ezra 9 15. The Lord our righteousnes) which life is most sweet and serviceable,Col 3. 11. because this is sure, and more spirituall. In a word, this makes Christ all in all, Col▪ 3. 11.Psal 89▪ 9 and exalts him above all, which is his place. Psal. 89 19. And surely that which is the life of ou [...] [...]els, that upon which the eternall happinesse of our [...] de [...]ends, is not in any thing in us,2 Co [...]. 5 21. but that is Christ in him, [...] Cor. 5 21. 1 Cor. 1.1 Cor▪ 1 30. 30. it lyes in him, that so it may be [...] for us. And that we might not live upon any thing within us, faith is given that by it we may live out of our selves in another, even the Lord Jesus where our life is. Col. 3 [...]. 4. Surely if our life and happinesse had been infused in us,Col. 3. 3▪ 4. we should have lived in our selves, and not upon God. Adam had his life in him, and he lost it: therefore it's better for us that our life is hid in Christ in God Col. 3. 3, 4.

This is comfo [...]tab [...]e indeed,Ʋ [...]e. [...] God [...]aith: Comfort ye my [Page 10] people, speak comfortably unto her, tell her that her war­fare is accomplished,Is [...] 40 1, 2. and her iniquity is pardoned &c. Isa. 40. 1, 2.

This is good news from heaven indeed, that this great work is finished; it is not now to do, neither for faith nor thee.Ʋse. Ch [...]see that ye adde not, nor detract from it: if thou beest Christs, it's thine, apply it, take comfort in it, admire G [...]ds love, free grace, give God all the glory of it, give none of it to faith, nor to any thing else, rejoyce in God, and thy union with him, witnesse to his truth, and suffer for him; serve and love, and live and dye with him and his.

Objections answered.

We were not justified by Christ upon the Crosse,O [...]j. 1. because Christ rose again for our justification.Rom. 4. 24. Rom 4. 24.

If Christs resurrection did justifie us,Ans. then it was not faith that justified us: and seeing the resurrection of Christ was be­fore we were born, therefore before we beleeved.

Secondly, the re [...]urrection of Christ did justifie him, that justified us, that is, visibly declare him, and those in him to be just:1 Co [...] 15 4. for the resurrection of Christ did wonderfully de­clare him to be the Son of God, [...]. 18. in that he had power to raise himself from the dead by his infinite power. Joh. 10. 17, 18.

Thirdly, Christs resurrection did, and doth declare us to be just who beleeve in him, because we beleeve in him that is the Son of God; [...] Cor. 15. 15. also Christs resurrection doth justifie all them who declare him to be the Son of God, that in so doing they witnesse to the truth. 1 Cor. 15. 15.

But the Apostle saith, [...] 2. if Christ had not risen, they had been in their sins:1 Cor. 15 17. 1 Cor. 15. 17. therefore Christs blood did not take away their sins.

The Apostles words is to be understood,Ans. 1. it had been so, if Christ had not been the true Messias, the Son of God; he had not been he that could have taken away sin, [...] [...]. 9, 11. if he had not risen, seeing the Prophets and Scriptures declare, that the Christ the Son of God should not onely be crucified,Act 1. 15. [...]o 32 but also rise again the third day:Act [...]6. 22. Psal. 16. 9. 11. with Act. 2. 25. to 32.1 Cor 25 4. and 26. 22. 1 Cor. 15. 14. he must rise again the third day: [Page 11] Joh.Ioh. 18. 32 18. 32. Therefore it was not possible that Christ should be holden by death: Act 2. 24. Act. 2. 24. Also Christ said, that he would rise again the third day, Matt. 20. 19. & 16. 21. Matt. 20 19. and 16. 21. And if he had not risen, he had been a false witnesse, and not he that could take a­way sin; and if so, they had been still in their s [...]ns, and their faith vain,1 Gor. 15. 17. to beleeve a lye; and this is the scope of the Apo­stles words, 1 Cor. 15. 17. But seeing Christ did rise again, he must needs be the Son of God,Rom. 1. 4. and the true Messias, declared to be the Son of God with power, according to the Spirit of holinesse by the resurrection from the dead: Rom. 14. Because else he could not have raised himself from the dead as he did. Therefore it must follow, that seeing that he did rise again, they were not in their sins, because he had jus [...]ified them in washing their sins away in his own blood. Rev. 1. 5.

In as much as Christs satisfaction was sufficient,2. it was impossible but it must be effectuall, and could not be in vain: but it had been in vain, if notwithstanding the payment of that price, it had been still due, and we in our sins, and what were they the better for to have their sins layed upon Chri [...]t, if notwithstanding they were still in their sins? yea, and how were they layed upon him, if they were never taken from us, (or taken from us) and layed upon us again? and how was all things accomplished, and finished, if our justification were not finished? all had done us no good.

If Christs merits were not of greater merit then satisf [...]cti­on for sin,3. and so our justi [...]ication, how could we be said to enjoy sonship, and glory by his satisfaction? seeing to for­give and pardon a traytor is one thing, and to confer glory and honour upon him is another: so that we may be said to be adopted and glorified by his merits,Eph. 1. 5, 6. because all the grace and glory we shall enjoy is given for Christs sake,Gal. 4. 5. by vertue of his mediation,Luk. 22. 29. and consequently by his merits, Ephes. 1. 5,Eph. 2. 14. 6. Gal. 4. 5. Luk. 22. 29. Ep [...]e. 2. 14. Col. 1. And although I see not that Christs resurrection is a part of our justification,Col. 1. yet unlesse he had risen again,1 C [...]r. 15. 23. we should have been so far from enjoying everlasting life, that we must have lyen in the grave: as appears, 1 Cor. 15. 23.

[Page 12] Many contend, whether we be justified by Christs active or passive obedience;Io [...]. 12. 49. all that Christ did for mans salvation was nothing else but obedience: [...] [...]4. 33. as may appear, J [...]h. 12. 49. and 14. [...] 10. [...]8. 33. his dying also, Jo [...]. 10. 18. By the obedience of one, we are made righteous, Rom. 5. 18, 19. And so long as any place an [...]ascri [...]e the whole work of mans salvation to God, and Christ, I [...]m s [...]tisfied; I onely exclude all created graces and qualifications in us, to be any cause of our justification, or salvation.

The work of mans salvation is not yet accomplished,O [...]j. 3. be­cause Christ is now a speaking,H [...]b 7. 21. and making intercession for us in heaven; [...] 1. 1, 2. for he doth advocate to God for us, when we sin, therefore our sins are not fully pardoned. Hebr. 7. 25. 1 J [...]h. 1. 1, 2.

These Scriptures hold forth to us (not that Christ speaks and so intercedes for us in heaven) the continuance,Ans. vertue, fruit,H [...]b 7. 25. and efficaciousnesse of that sacrifice, Christ offered up­on the Crosse: that it doth for ever remain in force, which makes much for the consolation of those who know they have interest in i [...].Heb 12. 24. Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the mean­ing is: [...]. 11. 4.

1. [...]. 19. 28.▪ 30. Because the Scriptures declare, that this work was ful­ly done on the Crosse.Heb 10. 14. Joh. 19. 28. 30. Hebr. 10. 14.

2. Because he is said to be set down: now sitting declares this work is fully done. Therefore it is said, that the Priest standeth daily mini [...]ring, and offering oftentimes the same sacrifices,H [...]b. 10. 11, 12 and which can never take away sins. But this man after he had offered one sacrifice for sins for ever, sate down at the right hand of God. Hehr. 10, 11, 12.

3.Isa. 53. 5. There is none of this work now to do in heaven, be­cause we need no speaking for us:1 P [...]t 1. 24. seeing that by his stripes we are healed,Matth 3. 17. Isa. 53. 5. 1 Pet. 1, 24. We have Christs word for it, and God from heaven hath declared, that he is well pleased (with us) in Christ. Matth. 3. 17. And the spirits hath witnessed that our sins shall be remembred no more. Heb 10. 17, 18.

4. Because if Christ should speak now for us with a voice, [Page 13] as some ignorantly say, it would follow that there is no pe [...] ­fection in heaven, no not in God, that Christ should [...]eed to sp [...]ak words to God, that so he might know his minde, and so prevail, &c.

5. This cals in question the immutability of God, and makes him changeable, in that he did love us, and elected us, give us Christ, yet now he is unsatisfied, is as one that is changed,Mal. 3. 6. and repents, and ready to destroy us for our sins; which is contrary to the Scriptu [...]e, I am the Lord, I change not. Mal. 3. 6.

6. This implyes, that there is lesse love in the Father to us then there is in Christ: so as he stands in need to be prayed, and be [...]eeched to pardon, &c. but Christ needs none to pray him; whereas if there were more in one then in another, it would appear to be more in the Father, in that it speaks as if he had been the originall fountain of love, in chusing us, and sending Ch [...]ist to dye for us.1 Ioh. 5 7. And yet we may not once think but the three are one, 1 Joh. 5. 7. alike equall in love, and whatsoever else ye can name: And the Father needs no more intreating to shew mercy to us then Christ doth, that is none at all. Also as the Scripture declares, Christ dyed to recon­cile us to God; but it is not said, that Christ (purchased love, or) reconciled God to us, which is worth the observing: More might be said, but I forbear.

If Christ shedding his blood took away our sins, then be­fore his blood was shed there was no sin taken away,Obj. 4. and so they before Christ dyed did perish in their sins.

They that belonged to the election of grace before Christ,Ans. were saved,Act. 4. 12. and in the same way we are; We beleeve that through the grace of our Lord Jesus Christ, we shall be saved even as they. Act. 15. 11.

2. If any thing but Christ could save them, why not us also? but salvation is in Christ. Act 4. 12.

3. Christ is said to be the L [...]m [...]e sl [...]in before the foundation of the world: 1 Pet. 1. 19, 20. Rev. 13. 8. Christ being appointed to dye, Wh [...]ve­rily was ordained before the world. 1. Pet. 1. 19, 20. God looked upon him as slain.

[Page 14] 4. For the sins that were past before Christ had payed the price of them,Rom. 3. 25. God was coment to trust Christ for payment; and this is called Gods forbearance, to declare his righteousnesse for the remission of sins that are past through the for e [...]ance of God: Rom. 3. 25. as a debtor may be re [...]ea [...]ed by the sureties un­dertaking to pay it before actuall payment be made. So it's here: But Christ by his death m [...]de actuall payment for all the sins of his from the beginning to the end of the world: therefore God did accept of Christs payment, so G [...]d was in Christ, 2 Cor 5. 19. reconciling the wo [...]ld to him [...]elf, not imp [...]ting their trespasses unto them. Ps [...]l 32 12. 2 Cor. 5. 19. Psal. 32. 1, 2.

Mens sins are not pardoned before they be committed.O [...]j. 5.

All the sins of the elect,Ans. 1. past, present, and to come, are par­doned by Christ,H [...]b 10. 10. 12. 14. he dyed once for all, Heb. 10. 10. far ever, v, 12. For by one [...]ffering (they were deuroyed) he hath perfected for ever them that are set apart. v. 14.

2. If it were not so, Christ must come and suffer again, or else we should perish in the unpardoned sin:Heb 9. 22. 26. for without blood there is no remission, Heb. 9. 22. 26. There is no blood in faith; and if faith, or any thing else could pardon one fin, why not two, and why not all? and if so, Christs death might have been spared.

3. Our faith ought to be of as large an extent, as Christs death is; therefore seeing the death of Christ was of so large an extent, as to comprehend all sin past, present, and to come; so likewise by one act of our faith, we are to appre­hend the pardon of them all past, present, and to come: so that we beleeve those sins we shall commit are as fully and freely pardoned,Rom. 5. 11. to 24. as any sins we have committed. See Rom. 5. 11. to 21.

The 3.Rom. 3. 25. Rom. 25. is brought against this, but by sins past, there we are to understand those sins which were committed before Ch [...]i [...] dyed, whereof some might doubt: also if Christ hath not pardoned, and done away all our fins to come, as well as the rest, tell me who shall take them away, and de­stroy them. But it is objected, this Doctrine opens a gap to licentious liberty. Answ. 1. We have the Scriptures to war­rant [Page 15] this for truth. Secondly, the contrary Doctrine to this is to be abhorred, in that it saith, we are but partly justified, and are not perfected for ever, Heb. 10. 14. which is contrary to Heb. 10. 14. Thirdly, none shall stumble and hurt themselves by this truth, but such as shall perish; and it's no matter for them: the children must have bread though dogges may snatch it. Fourthly,1 Ioh. 2. 1. the Apostle saith, If any man sin, we have an Advocate with the Father, Iesus Christ. 1 Joh. 2. 1. May not men cavill as well at this, and take encouragement to sin? Lastly, they that are contrary to us herein, that say no sin is pardoned till after it be committed, do affirm and teach, that all the sins of the elect shall all be pardoned, it is impossible for them to perish, no sin they can commit can separate them from the love of God,Rom. 3. 33 &c. life and salvation; we say they are pardon­ed; they say they shall certainly be pardoned. If it be sure to be pardoned, a corrupt heart will be as bold to venture up­on that principle as this.

If all our sins be pardoned,O [...]j. 6. then we need not pray for par­don of them,Matth▪ 6. as Matth. 6.

By pardon in Matth. Ans. 1. 6. we are to understand the mani­festation of pardon, the assurance and enjoyment of pardon in the conscience; the effect is here put for the cause.

2. It must be so understood, because there is no pardon but this now attainable: therefore not to be prayed for. For seeing Christ will dye no more,Heb. 10. 26. there remaineth no more sacrifice for sin. Heb. 10. 18. Heb. 10. 26. It [...]s in vain for any to pray for the pardon the remission of that sin,2 Cor. 5. 19. which is not remitted before in Christ. Heb. 10. 18. 2 Cor. 5. 19.

3. There is that which attends the act of sin, which dark­ens, sads and clouds the souls peace, (though it ought not so to do) which we are to pray to God to prevent or remove from us.Psal 51. 9. 12. David when he was converted did thus pray.

Unbeleevers are still in their sins,Obj. 7. and therefore they are not justified.Ans.

The elect are in their sins visibly,Rom. 8 33. [...] 8. [...]. [...] 16. 6. untill they beleeve, and declare it by good works.

They have sin in them, and they are free from sin, they [Page 16] are charged with sin,Iam. 7. 17. and yet they are free from all charge. Rom 8. 33. [...] 11. to [...]4 and clean from all sin; he doth sin, and he cannot sin,Isa 53. 5, 6 this is a mystery: they have sin. 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin: 2 Cor. 5. 21. Jam. 5. 17. Gal. 2. 11, 12, 13, 14 Yet they are free from sin.Song 4. 7. Isa. 53. 5, 6. 2 Cor. 5. 21. Song 4. 7. 1 Job. 4. 17.1 [...] 4. 7. [...] 3. 9. They cannot sin. 1 Joh. 3. 9.

This is a mystery when Christ said,Ioh. 16. 16, 17. A little while, and ye shall see me, and a little while, ye shall not see me. They said, What is this that he saith? we cannot tell what it is that he saith. Joh. 16. 16, 17, 18. Shall, and shall not was a contradiction in their under­standings: so will what I say be to many.Obj. 8.

Mens sins are not forgiven till they be redeemed from a vain conversation.

Then no mans sins are forgiven though they beleeve;Ans. and so cannot enjoy forgivenesse of sin in this life:Eph 1 7. seeing every act of sin is a branch, and so a part of a vain conversation, and in many things we sin all. Psa 51. 12. Then David notwithstanding he was converted, and enjoyed the pardon of his sins, as ap­pears, Psal. 51. 12. yet he was not delivered from a vain con­versation, as appeared in the matter of Bathsheba, and Ʋrijab: and if our justification and remission of sin did depend upon our holy walking, then the Papists do well to teach justifica­tion by works.

All men are by nature children of wrath,Obj. 9. and under the curse till they beleeve. Ephes. 2. 3.

I grant all the elect are so by nature, Ans. under a state of wrath and curse;Eph 2 3. and they had perished in it, had not Jesus Christ by his death redeemed them out of that state. And although they were so by nature, yet at the same time they were also sons of grace and love; by nature accursed, by grace in ele­ction sure to escape it, and blessed. By wrath I understand is meant the curse of the Law, the punishment due to sin. By nature I understand the state of nature, viz: the state and con­dition of man by reason of Adams fall,Rom. 5. 18. for all men were con­s [...]dered in him, and by his fall he made them all sinners: as Rom. 5. 18. So all the elect were considered in Christ, who by his death did free all the elect from that Fate of sin and [Page 17] death; so as never since Christs death, none of the elect were under that state of wrath or curse, nor indeed could possible. be for these Reasons.

1.Gal 4. 4. 5. Because then Christ redeemed them from under the Law: Gal. 4. 4, 5. Thou hast redeemed us by thy blood. Rev. 5. 9. Christ was made under the Law, that we might be taken from under it; We are the children of the free woman, Gal. 4. 26. 31. We are de­livered from the Law,Gal. 4. 26. 31. wherein we were held: Rom. 7. 1. &c. Now we know,Rom. 7. 1. &c. that whatsoever the Law saith, it saith to them that are under the Law.Rom 3. 19. Rom. 3. 19. But we now are not under the Law, therefore it hath nothing to say to us, Rom 6. 14. we are under grace. Rom. 6. 14.

2. Because Christ by his death put an end to the Law, the Law was not to last no longer then till Christ came;Gal. 3. 19. The Law was added till the seed should come. Rom. 10. 4. Gal. 3. 19. Christ is the end of the Law: Rom. 10. 4. It was never in force against any of Gods elect since Christs death. We are freed from the Law by the body of Christ. Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments: Rom. 7. 4. Ephes. 2. 15, 16. Col. 2. 13. 4. Now we are deli­vered from the Law, Eph 2. 15, 16. Rom. 7. 6. Against such there is no law: Gal. 5. 23.Col. 2. 13, 14. If the Son shall make you as free in your consciences, as the elect are free in him,Rom. 7. 6. you shall see, and say you were free indeed.Ioh. 8. Job. 8.

3.Rom. 7. 1 to 7. Because the Law is dead to us, and we to it: As a woman is freed from the law of her husband and if he be dead: so are we from the law. Wherefore my brethren, we are become dead to the law by the body of Christ, that we should be married to another, even to him, that we should serve in newnesse of spirit, and not in the oldnesse of the letter. Rom. 7. 1. to 7. The new husband is better then the old; welcome Christ, and farewell Law. Now we have no­thing to do with the Law, Rom. 6. 6, 7, [...]. nor the Law with us: Our old man is crucified with him. Rom. 6. 6. He that is dead is freed from sin: v. 7. We are dead with Christ. v. 8.

4. Because there is none of Moses law now in force, to the elect,Deut. 27. 4. with curses to be under: no law, no transgression, no curse,Gal 3, 10. no penalty in force now; for when the Law ceased, the curses of the Law ceased also with [...]t. The Law said, Cur­sed [Page 18] is every one that continueth not in all things which are written in the back of the law to doe them, Gal. 3. 10. Deut. 27. 10. 26.

5. Because Christ hath redeemed us from the curse of the law, being made a curse for us, Gal 3. 13. 14. that the blessing of Christ might come upon us. Gal. 3. 13, 14. Christ hath under went all the curse, that all his chosen might not suffer any at all of it; and seeing none could be redeemed from the curse without his death, Christ did dye: and there shall none be saved, but such as were by his death then redemed,Heb 9. 25. 26. for he will dye no more. Heb. 9 25, 26.

6. Because that liberty which the Saints stand in and in­joy, when they beleeve, was not procured by their conversi­on and faith,G [...]l 5. 1. &c. but by Christ upon the Crosse. Stand fast in the liberty a herewith Christ hath made us free. Heb. 10. 14. Gal. 5. 1. This li­berty Beleevers now injoy, but it was purchased then by Christs death, for then we were perfected for ever. Heb. 10. 14.

Yet untill men be converted, they are visibly in a state of wrath and death.

7. We were never since in our sins, therefore the curse hath no place, it hath nothing to doe with us, we have no sin, for all our sins were laid upon Christ, Esay [...]3. 6. as Isa. 53. 6. Christ was made sin for us. 2 Cor 5 21. 2 Cor. 5. 21. and Curse for us. Gal. 3. 13. He then destroyed the power of death and the Divell for us, Heb. 2. 14. Heb. 2. 14. or else we can­not be saved.Rom. 5. 18. 19. Consider, Rom. 5. 18. 19. the head and the members,Heb. 2. 11. 1 Cor. 12 12. viz. Christ and all the Elect, are but one. Heb. 2. 11. they make but one body, Gal. 2. 20. one Christ, 1 Cor. 12. 12. therefore we were crucified with Christ, Rom 6. Gal. 2. 20. dead and buried with Christ, Ephes 2. 5. 6. Rom. 6. and were quickned together with Christ, and raised up together with Christ. Ephes. 2. 12. to 17. Ephes. 2. 5, 6. we were without God afar off, are made nigh by the blo [...]d of Christ, the enmity was slaine and reconciliation was made by the Crosse, and by nothing else. Eph. 2. 12. to 17. So that never since Christs death, none of the E­lect are under wrath or curse, for Christ hath fullfilled the law for us.

Lo this is the liberty of the Sons of God; (though none but Beleevers can know that they are Sons or elected) a Beleever he may triumph and say,Rom 7. 6. Act [...]3. [...]9. 48. Blessed be God who hath given us vi­ctory [Page 19] by Jesus Christ; the law with the curse is dead, the visage of it terribly affright many. But I see it is without any life, therefore law I care not for thee, I feare thee not, doe thy worst, thou hast no power to hurt me, I will not be justified by thee, I will not let thee come into my conscience to trouble me, I will not heare thee, nor have any thing to doe with thee, no law, no curse, no Divell, no death, nor any thing else, cannot hurt me, nor any of the Elect, For we are not under the law, but under grace. Rom. 6. 14.

I may be this light will offend some, for when the Sun breakes forth, and shines in its strength, it's an offence to weake eyes, because they are not able to behold it. It's re­ported of the Eagle, that shee can looke upon the Sun, and shee tryeth and rejecteth those to be her young, that cannot looke on the Sun when it shineth it it's strength. So none but Eagle eyed Saints, can indure to looke upon the Sonne of righteousnesse, thus shining in his glory. And as it is also observed, that the light of the Sun puts out the fire, and the light of the Candle, &c. as not induring any light but it self: So it's here where this Sonne Jesus Christ comes, out goes all fire and candle light; not a sparke of our own fire remaines, but all is in an instant put quite out, not one sparke is left to warme or comfort us withall,Esay 50 10. Isay 50. 10. All our good workes and righteousnesse is departed from us,Rom. 10 3. but 'tis no matter,Dan 19 8. let them all go, because Christ is come; he is light and heat,Esay 1 [...]. 10. and a better strength and comfort, we need no o­ther light,Col. 3 11 now Christ is come and shines most powerfully and gloriously in his brightnesse without the helpe of any thing else,1 Cor. 15. 28. that so Christ may be all in all. Col. 3. 11. 1 Cor. 15. 28.

What then shall we sunne, because we are not under the law but un­grace? God forbid.Rom 6. 14. 15. Rom. 6. 15.

When the Apostle had taught, that we were redeemed from the law, and the law was abolished by Christ, and we were dead to the law, &c. It seemes by the Apostles words, that some did judge that he destroyed the law,Rom. 3. 31. therefore he saith,Rom. 7. 12. 14. doe we then make void the Law, God forbid, yea, we establish the law, Rom. 3. 31. The law is holy, just and good; this was ne­cessary [Page 20] to silence Cavileers, and also to informe such belee­vers, who through mistake might thinke that they were law­lesse now, they might do any thing, which is a miserable mi­stake; all that beleeve are bound to observe the morall Law, now we are dead to Moses Law,Rom 7 4. but not to Christs, now we are married to another, Matth. 3. 17. Rom. 7. 4. So Christ, we ought to be sub­ject to him and obey his commands, and though we may not heare Moses, we must heare Christ, he hath a yoak for our necks and we must put it on,M [...]tt 11. 29. and bear it, Take my yoak upon you, Mat. 11.Mat. 14. 23. 31. 29. Christ gives the same law, to be a rule to all his to walk in, and obey him in. Christs Testament is his will, which is full of commands. I grant we have nothing to doe, as a cause or meanes of our exceptation, justification, or salvati­tion, &c. Yet we have much to doe, for to honour and glori­fie God,Ioh. 158. and herein is my father glorified, that ye bring forth much fruit. John 15. 8. And although there is no curse or wrath an­nexed to Christs commands,Gal. 3 10. (as there was to Moses law. Gal. 3. 10.) to constrain us to keep the law, or to be inflicted upon us,2 Cor. 5. 14. when we faile and come short, yet know, the power of divine love, sweetly and violently constrains a soule to obey Christs words,Tit 3 12. The grace of God that bringeth salvation, teacheth us to deny ungodlinesse and worldly lusts, [...]hn 14 23. and to live soberly and righte­ously and godly in this present world, I [...] 5 16. Titus 2. 11. & 3. Christ saith if any man love me, Eph. 2 10. he will keep my wards. John 14. 23. and 15, 16. See Ephes. 2, 10. Therefore, if there be any that love sin, live in sinne, take liberty to sin, live basely, in laciviousnesse, or drunkennesse, or uncleannesse, or lying, or cheating, or in any sinne,1 Ioh 1 6. let them say what they will, they are Lyars, 1. John 1. 6. they mock themselves and others,Hos. 11. 12. let them consider, Gal. 5. 13.Rom. 7 7. to 23. and 6. 5. 7. 8. Rom. 2. 17, &c. and all men are to look upon them to be lyars, yea, and the basest among men, that turn Gods grace into wantonnesse. For as a man beleeves, so he obeyes, and as a mans workes are, so is his faith good or bad.

Where Christ comes, all old practises are done away, and all things are become new, 2 Cor. 5. 17. 2 Cor 5. 17. they cast not off the com­mands of God, but desire and indeavour with all their souls, [Page 21] to obey them, (and though we are not capable of perfection in our obedience) it is as naturall where the love of God hath appeared, where it is in truth in the soule, as for fire to burne, there it constraines the soule to submit to Christ in o­bedience, and fire shall as soone cease to burne, as for such as are converted for to cease to live godly, and live wickedly: they judge Christs yoke easie, and a sweet mercy it is for them to observe it, it's good to do good, and to cease to doe evil,Ioh 6. 28, 29. as I have proved else where. Christ saith, he came not to doe his owne will, but the will of him that sent him, John 6. 28, 29. therefore farre be it from us to thinke that we have li­berty to doe our owne wills, no, no, we must serve the Lord Christ, yet in visible appearance before they be called there is no difference.

Such as beleeve not cannot please God,Obj. 10. Heb. 11. 6. there­fore they are not justified.

The Apostle speakes of actions,Ans. without faith are sinfull, because the goodnesse of an action is required, that all the parts the circumstances of it be good also, whereof faith is one, and when that is wanting, the action is sinfull, and con­demned by God;Heb. 11. 6. therefore he saith, By faith Abel offered unto God a more excellent Sacrifice then Cain, Heb. 11. 4.

But God hates all the workers of iniquity,O [...]j. 11. Psal. 5. unbe­leevers are workers of iniquity: therefore God doth not love them, and so they are not justified.

Then it seemes that Gods love and Grace,Ans. is to men accor­ding to their workes,Rom 5. 8, 9, 10. and as they deale with him; this is the old principle of the Papists,Psal. 10 [...]. 10. and quite contrary to the Scrip­tures, as appears, Rom. 5. 8, 9, 10. Psal. 103. 10. and 130. 3. 8.

The Elect before their calling, and after, do many actions that are sinfull, in which they are workers of iniquity, yet God was ever pleased with their persons in Christ, in whom they were accepted: God never hated the persons of those that belong to the election of grace, he loved them before the world began, so as to chuse them, although he knew what they were, and what they wo [...]ld do: is he so changeable, as now [Page 22] to hate their persons when they sin, and afterwards to love them again when they beleeve; God saith (otherwise) I have l [...]ved thee with an everlasting love, Ier. 31. 3. therefore with loving kindnesse h [...]v [...] I drawn thee. M [...]c. 7. 18. Jer. 31. 3. I am the Lord, I change not, therefore the sons of Jacob are not consumed. Mich. 7. 18, 19. And to say, God did purpose to love them, but he did not love them, is rediculous; for God loved them as much before they belee­ved, as he doth when they beleeve, though it appeared not.

Before conversion men are dead,Phil. 1. 29. and cannot beleeve till God give faith. Phil. 1. 29. Is conversion and faith a fruit of hatred or love?Isa. 53 1. If you say, of love, for so it is, then it will follow that God did love the elect when they did work ini­quity, yea before they did beleeve, else he would not have given them faith;Psal 5. 5, 6. therefore those, Psal. 5. 5. are such as be­long not to the election of grace; for the next verse saith, Thou shalt destroy them: v 6. But the elect shall never be destroy­ed; or else the Scripture is to be understood, that persons who live in sin appear to be such as shall be destroyed. Which I grant, and when they beleeve and forsake such wayes, it appears otherwise,2 Tim. 19, 10. that even then when they were at the worst, [...] 4. they were in the love of God, and ordained to life. See 2 Tim. Act. 13. 48. 1. 9, 10. Ephes. 1. 4. Act. 13. 48.

All that do not beleeve are in a state of condemnation,O [...]j. 12. yea they are condemned already: therefore they are not justified. Mar. 16. Job. 3.

We are to understand these and the like Scriptures,Ans. to speak what men are according to vis [...]ble appearance,Ioh. 3 16. and not what men are in respect of Gods eternall decree and ap­pointment.Mar. 16 16. If it be said, the Word of God is the will and minde of God, I grant it according to the true sence and meaning of it; and if it be the will of G [...]d that they shall be damned, then I say they shall never be saved: because the Lord saith,Isa. [...]6. 10. My counsell shall stand, and I will do all my pleasure: Isa. [...]ct 2 23. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea, and if they be con­demned already, Heb 6. 17. there is no way to escape it. Also seeing all that now beleeve, were sometimes unbeleevers; and if it was the wil [...] of God then, that they should be damned for their [Page 23] not beleeving, for the Word saith, Whosoever beleeved not shall be damned: Mark 16. 16. according to your exposition God hath or must change his will,Isa 14 24. or else all men must of necessity perish for their former unbelief. See I [...]a 14. 24.

2.Rom. 6. 14. The elect are not under the Law, but under grace: Rom. 6.Ephes. 1. 4. 14 Therefore the Law hath nothing to do to sentence and curse them,Rom 8. 1. 33. they being in Christ. Ephes. 14. There is no condem­nation to them. Rom. 8. 1. 33.

The Scriptures saith,Obj. 13. he shall redeem Israel, and he shall justifie many;Psal. [...]30. 8. but they are not redeemed, nor justified untill they beleeve.Isa. 53 11. Psal. 130. 8. Isa. 55. 11.

We are to consider when these and the like places were written,Ans. which was before Christ dyed. From hence it is, that they are most commonly expressed in the future tense, he shall,Matt. 1. 20, 21. and that not onely in the Old Testament, but in the New also, it is said, He shall save his people from their sins. For as yet Christ was not born, as appears, Matth. 1. 20, 21. But af­ter Christs death, the Scriptures speaks in the present tense as done, Heb 10. 10, 12, 14. because indeed he had actually done it: therefore it is said, We (are) sanctified through the offering of the body of Jesus. Heb. 10. 10. He hath offered one sacrifice for sins for ever. v. 12. By one [...]ffering he (hath) perfected for ever. Heb. 9. 12. v. 14. Having obtained eter­nall redemption for us. Heb. 9. 12. So he hath loved us, and washed away our sins in his own blood. Rev. 1 5. Rev. 1. 5. So that it is alreadie done, and therefore it is not now to do.

Men are not Justified untill they are in Christ,Obj. 14. and men are not in Christ untill that they beleeve; for men are in Christ by faith: And so Andronicus was in Christ before Paul.

The Scripture saith,Ans. that Christ dwels in our hearts by faith: but where doth it say,Eph. 1. 4. that we are in Christ by faith? The in being in Christ,1 Cor. 12. 12. in Ephes. 1. 4. is by election, and not by faith; the visible Church is called, Christ, and those in the vi­sible Church are said to be in him:Ioh. 15. 34. and this is the being in Christ that is spoken of, Job 15. as appears, v. 2. 4. A con­trary exposition inforces failing finally from grace. In this visible Church, one is in before another, as Andranious was.

Also he being converted before Paul, he appeared to be in [Page 24] Christ before Paul did so appear:Ephe 1 4. but the being in Christ, Ephes. 1. 4. the elect are not in that one before another, and a third being in Christ we know not.

The Scripture doth not say,O [...]j▪ 15. that any shall be saved but such as beleeve; therefore faith is essentiall to salvation.

No more do the Scripture say,Ans. 1. that any shall be saved but such as obey him: 2 [...] 1. 8, 9. 2 Thes. 1. 8, 9. Heb. 11. 14. and 5. 9. Prov. 28. 18.Heb. 11. 14. Matth. 19. 17. 23. Joh. 14. 23. Who can do this, it will follow by your reason,Pro. 28 28. that good works are absolutely ne­cessary to salvation,Mat 19 17, 23. and perseverance to the knowledge of it,Ioh. [...]4. 23. (because the Scripture saith. He that continues to the end shall be saved: [...] [...]3 3. Mar. 13. 3. as well as he that beleeves shall be saved. Joh. 3. [...]h 3 16. 16.) and so when men have persevered to the end of their dayes they may know it.

Secondly, the Scripture declares unbeleef to be a sin,Psal [...]9. 28. to [...]9. and that the sins of the elect shall not deprive them of the love of God, [...] 8 33. to [...] nor salvation: as appears, Psal. 89. 28. to 39. with Rom. 8. 33. to 39. What the Lord hath purchased for his they shall enjoy in his time, [...] 10 23. because he is faithfull that hath promised it. Heb 10.2 Tim. 2. 13. 23. if we beleeve not, yet he abideth faithfull, he cannot de­ny himself: as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God, Rom. 8. ult. unbeleef shall not. Rom. 8.

But God hath decreed the means as well as the end,Obj. 16. and faith is one of the means.

We grant God hath decreed the end and the means,Ans. 1. and whatsoever God hath decreed, shall unavoidably come to passe.

2. But we deny that faith is any means of our Redemp­tion, justification, or salvation: nothing but the Lord Jesus Christ is the means of our salvation.

3. There be means that are necessary to the revealing and injoying the comfort of it, as the holy Spirit, and as Mini­sters to reveal it, and faith to receive it.

4. Also there be fruits and effects of the love of God, and calling, &c. as faith, love, and our obedience to Christ, which all the Lords price in their place, yet are no means of our salvation.

[Page 25] Faith makes us sons,Obj. 17. for we are the sons of God by faith: Gal. Gal 3. 26. 3. 26. So that application of Christ, makes him ours.

By faith we know our selves to be sons of God.Ans. 1.

2.Ephes. 1. 5. Faith makes us not sons, but predestination: Rom. 8. 29. We were made the sons of God when we were prede [...]nated; Having predestinated us to the adoption of children. Ephes. 1. 5. By being given to Christ,Ioh. 17. 6. we became sons and brethren to Christ:Isa. 8. 18. Job. 17. 6. Isa. 8. 18, Heb. 2. 13. we were given to Christ before Christ dyed:Heb. 2. 13. In bringing many sons unto glory through suf­fering. Heb.Heb. 2. 10, 11. 2. 10, 11. For he that is set apart, and they that are set apart are one, for which cause he is not ashamed to call them brethren: So that adoption is acceptation of us in Christ;Gal. 3. 29. and our be­ing Christs,Ephes. 1. 5, 6. makes us the seed, (sons) Gal. 3. 29. Therefore not our beleeving,Heb. 2. 10. for adoption is without, and before our beleeving: Ephes. 1. 5, 6. Heb. 2. 10. Adoption is before our re­demption, and comprehends all spirituall priviledges,Rom. 3. 24. & 8. 29, 30. as re­demption, reconciliation, justification, glorification, Rom. 3. 24. and 8. 29, 30. The elect were sons before they beleeved; Because ye are sons, Gal 5. 22. God hath sent forth the Spirit of his Son i [...] to your hearts: Gal. 4. 6. unlesse they could beleeve without the Spi­rit. Gal. 5. 22. They were sons before they beleeved, for be­cause they were sons, God sent them the Spirit of his Son, that so by it they might beleeve and know that they were sons: both then, and before they beleeved.

And to say they did not appeare to be Sons untill they be­leeved, is true,Heb. 2. 11. but to say the Elect are not one with Christ, & no sons untill they beleeve, and that beleeving makes them sonnes, is to say our beleeving makes Christ ours, this we can­not assent to: for this is to set faith above Christ, and makes our happinesse to depend not upon Christ, but upon faith; if that must give us interest and union with Christ, and so un­lesse we beleeve, Christ is not ours, nor is to no purpose. So then Christ dyed for the sinnes of no man, or so died for mens sinnes, as he saved no man by his blood, and so Christ must dye for us, but our faith must save us: Thus ma­ny make Christ a servant to wait and tend upon faith, and [Page 26] to be at the command of faith, and this we may not beare.

The Scripture saith,O [...]j. 18. we are justified by faith, Rom. 5. 1.

The word Faith is diversly understood,Ans. 1. sometimes by faith is meant knowledge,Rom. 14. 22. as Rom. 14. 22. and sometimes faith is meant the doctrine of faith,Iude 3. Jude 3. So also for the profession of faith,Rom. 1. 8. Rom. 1. 8. Thus Simon Magus beleeved. Also by faith we are to understand the power by which we believe,Gal. 5. 22. as Gal. 5.Rom. 4. 13. 22. and sometimes by the word faith, we are to understand Christ,Gal 3. 16. Rom. 4. 13. Gal. 3. 16. with 19. 23. ten times at least in this Chapter the word Faith is put for Christ.

Also we are to consider, the Scripture speaks the same things of works that it speaks of faith: Mark 16. 16. He that beleeves shall be saved:Prov. 28. 18. Mark 16. 16. He that walks uprightly shall be saved. Prov. 28. 18. If thou wilt sell all, and give it to the poore, and f [...]llow me, thou shalt ha [...]e treasure in heaven. If thou wilt enter into life, keep the Commandments.Matth. 19 17. &c. Matth. 19. 17. to 23. He that continues to the end shall be saved. Mark 13. 3.Mark 13. 3. A man is justified by works, and not by faith onely.Iam. 2. 24. Jam. 2. 24. Take heed unto thy self, and unto the do­ctrine: continue in them; [...]im 4. 16. for in doing this, thou shalt save thy self, and them that hear thee.1 Cor. 7. 16. 1 Tim. 4. 16. What knowest thou, O man, whether thou shalt save thy wife? &c. 1 Cor. 7. 16. So salvation is ascribed to faith: Luk 7. 48 &c. And he said unto her, Thy sins are forgiven thee, thy faith hath saved thee.Rom. 8. 24. Luke 7. 48, 49, 50. We are saved by hope. Rom. 1 Pet. 3 21. 8. 24. Baptisme saves us. 1 Pet. 3. 21. yet Christ is he that saves his people from [...]heir sins.Matth. 1. 21. Matt. 1. 21.

So the Scriptures do oft give that to faith which is proper to Christ, as we live by faith: Galat. 2. 20. by Christ, Joh. 6. 57. we have remission of sins by faith. Act. 13. 38, 39. by Christ, Eph. 1. 7. Col. 1. 14. We a [...]e justified by faith: Rom. 3. 28. Gal. 3. 24. by Christ, Isa. 53. 11. Rom. 5. 9. We have peace with God by faith: Rom. 5. 1, 2. by Christ, Ephes. 2. 8. & 3. 12. we are sanctified by faith, Act. 15. 9. by Christ, Heb. 10. 14. 1 Cor. 1. 30. we overcome the world by faith. 1 Joh. 5. 4, 5. by Christ, Joh. 16. 33. 1 Cor. 15. 57. We are the s [...]ns of God by faith: Gal. 3. 26. by Christ, Ephes. 1. 5. we have an heavenly inheritance by faith, Act. 26. 18. by Christ, Gal. 4. 7. we have eternall life by faith: Joh. 3. 16. and 5. 24. and 6. 47. [...] Christ, 1 Joh. 5. 11, 12. we are saved by faith, Ephes. 2. 8. by [Page 27] Christ, Matth. 3. 21. Joh. 3: 17. These things are not proper to faith, Rom. 8. 33. but onely to Jesus Christ alone.

Also the Scripture saith,Rom. 3. 24. It's God that justifieth: Rom. 8. 33. with 3.Isa 45 25. 24. Christ is said to justifie: Isa. 45. 24. & 53. 11. that we are justified by his blood, Isa 53. 11. Rom. 5. 9. with Rom. 8. 34, 35. the Spirit of God is said to justifie,Rom. 5. 9. & 8. 34, 35. 1 Cor. 6. 11. These three are one. 1 Joh. 5.

The question then is,1 Cor 6. 11. by which of these we are justified be­fore God:1 Ioh. 5. we conceive that is onely by Jesus Christ. Our Reason why we ascribe it to Christ alone, is:

1.Isa. 45. 25. & 53. 11. Because it was promised of Christ, that he should justifie many. Isa. 45. 25. and 53. 11.

2. Reason: Because when the Scriptures expressions seem to contradict one another, those expressions that ascribe most to Christ are the clearest and nearest the center, the rest are to follow that, and be interpreted by them; for the Scri­ptures are to be interpreted for Christ, and not against him.

Thirdly, Because the whole voice of the Scripture being layed together, doth wholly drive to set up, and exalt Jesus Christ alone,Col. 3. 11. to acknowledge him to be as he is all in all: Col. 3.Heb. 5. 9. 11. therefore he is called, The Author of salvation: Heb. 5. 9. and the means of our salvation through his blood: Eph. 1. 7. Ephes. 1. 7. Col.Col. 1. 14. 1. 14. and Salvation it self: Isa. 49. 6. And if we should not ascribe our justification to God,Isa 49. 6. to Christ alone, God could not be all in all.1 Cor 15. 28. 1 Cor. 15. 28. Col. 3. 11.

4. Because all things else besides God are but means of our knowing and injoying him that is the substance.

5.Act. 26. 18. Because all that faith can do, is onely to receive remission of sins. Act. 26. 18. it cannot give remission of sins, faith can­not satisfie justice, nor merit pardon for the least sin, &c.

6.Rom. 5. 9. Because the Scripture saith, We a [...]e justified by his blood: Rom. 5. 9, &c. These and the like Reasons cause us to con­ceive that we are justified onely by Christ alone.

And therefore when the Scripture saith we are justified by faith, by faith, we are to understand Christ: or else to under­stand it not properly, but in a large sense, not as if faith did justifie us, but onely Christ. For 1. it is the language of the Scripture to give

[Page 28] The names of things to that which is not the thng, but the similitude of it;1 Sam 28. 14, 15. thus the similitude of Samuel is cal­led Samuel: 1 Sam. 28. 14, 15. And an Image is called a God: So the Priests offerings are said to cleanse men from sin, Levit. 20.Heb. 10. 11. 30. and yet they nor their offering did not take away sin.

2. So we may be said to be justified by faith, as well as we are said to be justified by our works:Iam 2. 24. Jam. 2. 24. because by it we are justified to men, and cannot be justified before men without faith and works. Jam. 2. 24.

3. Because faith hath a relation and dependance on Christ, the one implyes the other as a father implyes a son; and an husband a wife, they are relatives. Faith looks onely to Christ,1 Pet. 1. 20, 21. and fixed in God: That your faith and hope may be in G [...]d. 1 Pet. 1. 20, 21. Faith and Christ go together, where one is present, the other is present also. And,

4. Inasmuch as faith most honours God, and is all for God,Phi. 3 1 [...]. and we enjoy the comfort of our justification through faith,Rom 5. 1. Phil. 3. 9. Rom 5. 1. it may have the name, in as much as faith is an effect of justification; Now it is the manner of Scripture to put the effect for the cause:Rom. 9. 33. as Rom. 9. 33. with Isa. 28. 16. for making haste in Isa. Paul saith, shall not be asha­med. Shame and confusion being an effect that follows haste. So sinners are said to love death, because they love sin which is the cause, and death the effect. Some affirm faith doth justi­fie, because by faith we receive our justification: by the same reason the hand that receives a pardon from the Prince, it may be said his hand pardoned him; and why may he not as well say he pardoned himself, because his hand did re­ceive it? I thought giving and receiving had bin two things. And if faith may be said to justifie, because it receives justifi­cation, sure it is in a very large sence. And seeing we by the act of faith receive justification, &c. then it's the acts of faith that justifieth. Which yet some evade.

Secondly, our faith, that is to say, our beleeving cannot justifie us, because it is not our righteousnesse. For not any thing can be our righteousnesse or justification unto us, but that which is made sin and curse for us, onely Christ is both [Page 29] these to his:Gal. 3. 13. He hath made him to be sin for us, Christ hath redeem­ed us from the curse of the law, being made a curse for us. Gal. 3. 13. therefore he bare our sins, 1 Pet 1 18. and was wounded for us, that be might bring us to God. 1 Pet. 1. 18.

Nothing can justifie us, but that which is our reconcilia­tion, our righteousnesse and peace; and nothing can procure peace to us, but that which justifieth us, and covereth our iniquities, that separate us from God: Isa. 57. and 59. 2. For he is our peace, Isa 57. & 59. 2. who hath broken down the middle wall of partition between us. Ephe 2. 1 [...], [...] 17 Ephes. 2. 14, 15, 17. Can faith do these things for us? sure­ly no. Christ became our righteousnesse by his obedience. Or more strictly by his obedience to the death of the Crosse:Col. 1. 20. Col. Ephes 2. 16. 1. 20. Ephes. 2. 16. God did ordain him to be our righte­ousnesse, 1 Pet. 1 Pet. 1. 18, 19, 20 1. 18, 19, 20. and therefore we ought to look upon Christ to be our righteousnesse, because God hath made him so: 1 Cor 1. 30. 1 Cor. 1. 30. 2 Cor. 5. 21. Nothing can redeem us, and set us free from bondage but Christ:2 Cor. 5 21. He [...]. 2. 14, 15. Heb. 9. 26, 28. Nothing can present us holy,Heb 2. 14, 15. & 9. 26. 28. and unblameable, but Christ: Col. Col. 1. 22. 1. 22. therefore Christs Testament declares, that all the parts of our redemption,Eph 2 16. justification, reconciliation, salva­tion, are attributed to Christs blood,Heb 9 & 10 to his death: Col. 1. 20. Ephe. Rom. [...] 9 2. 16. Heb. 9. and 10. Rom. 5. 9. the slaying our enmity, the destroying our spirituall enemies, 1 Cor 5. 18 [...] &c. is attributed to his Crosse: therefore the word of the Gospel is called the Word or prea­ching of the Crosse. 1 Cor. 1. 18, 23. Therefore the main and spe­ciall thing the Apostle desired to know, and drove at in all his Preaching, was nothing else but Jesus Christ and him cruci­fied. And if the preaching of Christ in wisdom of words, the Crosse of Christ might be made of no effect,1 Cor. 1. 17. as 1 Cor. 1. 17. much more do they make the death of Christ of no effect, who will have any thing besides Christ alone to be their righteousnesse, in whole or in part: men please themselves with a conceit that they do not dishonour Jesus Christ, in their ascribing their justification to faith; because faith is a grace of Christ, and so from Christ. But by the same reason we may ascribe our justification to love, patience, te [...] pe­rance, goodnesse, &c. because they are from Christ, and [Page 30] fruits of the same spirit faith is:Gal. 5. 22. Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spiri­tuall performances, prayers, tears, and all our good works; because the power by which we do these, is from Christ: For without me, Ioh. 15. 5. faith Christ, ye can do nothing. Joh. 15. 5.

O all ye sons and daughters of the most High, lift up your voice, and cry, No inherent holinesse to justification, as well as no works of the Law; for whatsoever is in us, and acted by us, and passeth through us, is defiled by us: All our righte­ousnesses are as filthy rag [...]. Isa. 64. 6. Not by worke of righteousnesse which we have done, [...] to 9. but according to his mercy he saved us. &c. Tit. 3. [...] 45. 24, 25. 5. to 9. But in the Lord have I righteousnesse. Isa. 45. 24, 25. He is our righteousnesse, [...] 2 [...]. 6. Jer. 23. 6. I will make mention of thy righteous­nesse, even of thine onely. [...] 71. 16. Psal. 71. 16. My tongue shall talk of thy righteousnesse all the day long: ver. 24. For no other righteous­nesse is not to be compared to this, as it is acted by us, is not worth the talking on.

3. Our beleeving cannot justifie us, because nothing that we do (though by grace) is perfect, our best acts and works of righteousnesse, by reason of the sin and corruption in us that cleaves to all we do, is defiled with some spot of sin, and hath not that perfection the Law of God requires; so that our beleeving is so far from justifying us, as God may reject, it as sin; as when our love is not so much or such as it ought to be,Mar 9. 24. then it is imperfect, and we [...]: so we say of our faith, our beleeving is called unbeleef Mark 9. 24.

His purity cannot justifie us,Isa 64 6. for that which is not perfect, if all our righteousnesse be as filthy rags: Tit. 3. 5. Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so?Dan 9. 18. doth not Daniel include his most holy acts, when he names his righteousnesses? Dan. 9. 18.

The perfect love in 1 Joh. 1 Ioh 4. 18. 4. 18. is the love of God mani­fested to us, not our love to him.

Fourthly, our beleeving cannot justifie us, because the act of faith is a work; and if we be justified by our faith, then we are justified by works. That the act of faith is a work, ap­pears:

1. Because we are commanded to beleeve (as we are) to love [Page 31] one another,1 Ioh 3. 23. as he gave us commandment. 1 Joh. 3. 23.

2. To obey a command, is a work; but to beleeve, is to obey a command. 1 Ioh 3. 24. 1 Joh. 3. 23, 24. Faith is an obeying of the will of God; therefore it's a work, and a good work.

3.Matth. 6 3 [...]. It's a work, because we are reproved for the smalnesse of our faith:Matth 8. [...]. Christ said, O ye of little faith, Matth. 6. 30. why are ye fearfull? wherefore do ye doubt, O ye of little faith? Matth. 8. 26. If faith were not acted by us (although the power is of God) why are we reproved for not beleeving?

4. It's a work, because the Saints are exhorted to exercise faith:Heb. 10. 22. Let us draw neer with full assurance of faith. Heb. 10. 22. We are not exhorted to nothing but to that which is our duty, as it is to do a good work, as beleeving is.

5. It's a work, because to beleeve is a work of all the facul­ties of the soul, viz: memory, conscience, affections, princi­pally the understanding and will.Rom. 10. 9. Rom. 10. 9, 10.

6. To receive a thing is an act of the whole man; but to beleeve in Christ is to receive him:1 Ioh 1. 12. 1 Joh. 1. 12. Therefore to beleeve in Christ is a work.

7.Tit. 3. 5. Because unbeleef is a work of darknesse; therefore to beleeve is a work of righteousnesse. Tit. 3. 5.

8. Because to a good work faith is required: therefore it partakes of the nature of a good work,Heb. 11. 4. and so is a part of every good work.

9 It's a work,Act. 3 37. because we are said to do it: If thou beleevest, I do beleeve, Rom 10 Act. 8. 37. To beleeve is the action of the heart, viz: will: With the heart man beleeveth. He doth it as truly as he confesseth with his mouth. Rom. 10. 9, 10.

10. If to confesse Christ be a duty and a work (though by grace we do both) then is the act of beleeving a work al­so, and a work that we do,Tit 3 9 and is one of those works of righ­teousnesse that we have done. Isa 64. 6. Tit. 3. 5. with Isa 64. 6.

If it be objected, that faith is put in opposition to works, therefore faith is not a work.

I answer. When faith is put in opposition to works, then by faith is alwayes to be understood Christ, for he alone is the matter of our righteousnesse: therfore when the Apostle [Page 32] excludes works from justifying us, we are to understand all our outward and inward acts, and all internall vertues, faith it self:Rom 3. 22. Rom. 3. 28. For no command of the Law could be o­beyed without faith; therefore faith was a part of the ful­filing of the Law:Matth. 22. 37, [...]8 40. that faith was required, appears, Matth. 22. 37, 38, 40. The Law required purity, but such as beleeve not are defiled, [...] 1 15. their minds and consciences are defiled. Tit. 1. 15. Therefore faith was required as a deed of the Law.Rom. 3. 28. Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us. Tit 3. 5. Tit. 3. 5. Doth not the Apostle in these words exclude all in us, or that we do to justification? And inasmuch as to beleeve is required the power of God: so that in respect of the power by which we beleeve in Christ it may be said to be a work of God. Ioh 6 29. Joh. 6. 29. And as acted by man, a work of man by Gods grace. [...] 10. 9, 10. Rom. 10. 9, 10.

Fifthly, if we speak of justification in the conscience, in a strict sense, faith cannot be said to justifie the conscience, for this is the work of the Spirit of Christs, which speaks peace to the soul:Cor 2 9 10. The things God hath prepared for us, he hath revealed un­to us by his Spirit, Heb 10. 15, 17 1 Cor. 2. 9, 10. saying, I am thy salvation, I have done away thy sins, I will remember them no more. Heb. 10. 15. 17. The Spirit beareth witnesse to our spirits, Rom. 8. 18. that we are the children of God. Rom. 8. 16. Now the work of faith is, to assent to the truth of this testimony, and receive it. Now to assent unto, and receive a thing, is not to manifest it; for giving and re­ceiving are two things;Ephes 3 5. as to declare a thing, and to beleeve the Declaration are two things. Ephes. 3 5.

There are three that bear record in heaven, the Father, the Word, and the Spirit, these agree in one, that our sins are forgiven. There are three that bear witnesse on earth, 1. the Spirit, 2. water, viz. dip­ping Baptisme, 3. Bloud: viz. the Sacrament of the Supper, wherein Christs blood is shed, and his body broken, and these three agree in one,1 [...]oh 5. 7, 8, 1 [...], 12. that is, they witnesse, hold forth, and declare the record, which is, that God hath given unto us eternall life, and that this life is in his Son. 1 Joh. 5. 7, 8, 11, 12. By which [...]t appears, that faith is none of the three witnesses in heaven, nor any of the three on earth.

[Page 33] If faith did justifie us, would it not follow that faith were greater,1 Cor. 13 13. and more to be prized then love? yet love is greater: 1 Cor. 13. 13.

We may more properly be said to be justified by the Scrip­tures the Word of God, then by our beleeving, for that is that which evidenceth to us our justification by Christ, and happinesse by him; for how could we know the safetie and happinesse of a beleever without the Word? or that the world was made of things that did not appear but by the Word. Heb. 11. 2, 3. Heb. 11. 2, 3. How could we try the spirits, but by the Word of God, which is more purer then our beleeving, and I will rest upon that more then on my beleeving:Psal. 119. 42. 89. Psal. 119 42. 89.

Sixthly, we are not justified by our beleeving, because all that are justified are justified before they beleeve: which will appear, if ye consider,

1. The titles given to such persons whom Christ justified, they are termed sinners, Rom 4. 5. & 5 8. 10. enemies, ungodly: Rom. 4. 5. & 5. 8. 10. The Scripture doth not call any that are beleevers, ungodly; they have their name from their better part: therefore be­leevers are called holy, Saints, living stones, babes in Christ. And therefore seeing they were justified when ungodly, they were justified before they beleeved; and therefore their beleeving did not justifie them. Christ justified many, by bearing their iniqnity;Isa. 53. 5. 6. 11. he in taking away our sins, made us righteous, and this was our justification:Rom. 5. 9. Isa. 53. 5. 6. 11. Rom. 5. 9.

2. If I am to beleeve I am justified, and that all my sins are forgiven me, is it true or false? If it be true, that I am to be­leeve: Isa 40.Isa. 40 1, 2. 1, 2. then I was a justified man, and free from all sin before I beleeved it;Rom 8 16. and therefore I am to beleeve it be­cause it's true. If it be not true, and so is false, then it seems I am to beleeve a lye; and for me to beleeve I am justified when I am not, is to deceive my self in beleeving that which is false. Also if I am to beleeve I am justified, when I am not justified, that so I may be justified, is to beleeve that which is false that it may be true; which is unreasonable: because neither faith nor unbeleef can make any thing true or false, [Page 34] nor cause the being of that which had no being before.

Therefore when Christ by his Spirit and Word of truth declares and reveals to a soul that all his sins are forgiven, and washed away in the blood of Christ, &c. it is a certain truth,1 Ioh. [...] 6. and it is the holy Spirit that bears witnesse, because the Spi­rit is truth. 1 Joh. 5. 6. Therefore seeing we are justified by Christ before we beleeved it, we may not beleeve, that faith in us was either a cause or a means, or any instrument of it, but onely a means of our receiving the knowledge of it, and of our injoying the comfort of it.

And as for such as are troubled because they cannot be­leeve, as they think; all that I can say to them is, Use the means to know where life is: wait upon God, he cals one at the third houre, and another at the eleventh, thou knowest not but there may be life in the Son for thee, it is there for thee if thou belong to the election of grace, else not. Also if if thou hungerest and thirstest after righteousnesse, viz: Christ, Matth. 5. thou art blessed, and shall be saved.

Seventhly, they that say they are justified by their belee­ving, know not what to stand to; sometimes it is the act of faith justifieth them: sometimes it is not the act, but as it is a grace, then not for the excellency of it, but because God im­putes it for righteousnesse, then that there is a righteous­nesse in faith it self. We place justification in Christ alone, by which means we are at a certainty.

And they that think otherwise, if they please, let them sa­tisfie me in these few questions. 1. Whether faith in the na­ture and power of it unacted do justifie, or no: if yea, I desire to know how the power to beleeve apart from the exercise of it, can be known to us. 2. How it may fitly be called faith, when there is no beleeving, as there is not without the act, seeing faith and to beleeve is one thing: and whether the same light and power, &c. be not the same power by which we obey the rest of Gods commands: and if it be, how you can distinguish it apart from it's act; and if it justifie as it is a grace unacted, can you tell how, and when you were justi­fied? [Page 35] and if it may abide in the soul one houre, and not act, why not two, and so two seven yeers? and whether then this opinion doth not imply that a man may have faith in him, and be justified by it, and yet he never beleeve, nor know it. And if Faith justifie in respect of the righteousnesse or meri­toriousnesse of it; whether it will not follow, that we are righteous in our selves, and so stand in no need of any righ­teousnesse in another; and so need not live by faith in the Son of God, seeing we have our righteousnesse in us.

If there be no merit, no righteousnesse in the act of our beleeving, but onely God is pleased to accept it for righte­ousnesse, and reckon it so; whether it will not follow, that God esteemes, and accepts of that for righteousnesse, and imputes it for righteousnesse which is not so in it self? and whether this is for his honour or no? and whether it tends not to the dishonour of Christ, that his righteousnesse in him is not sufficient, and may not be that which justified those he dyed for?

Also whether one act of faith justifieth, or many? if but one, how we shall know and distinguish it, that we may know we are justified, that we may not after that act, act it so again in like manner needlesly: for what need more then one, if one be enough?

If many acts of faith be required to justifie a sinner, then it's necessarie to know how many, that so we may know when we are justified: if we are continually to act our faith, because we sin continually, then it will follow, that we are not fully and compleatly justified, and that we may despair of ever having one quarter of an houres sweet injoyment of justification, because in lesse time then that, yea in the 40. part of an houre, no man can say he hath not sinned in that time. And if so, then he is to be justified again, because he is unjust, and appears so to God: so a man cannot say three minutes together he is a justified man, till by faith we be justi­fied again. And whether this be not for a man to justifie him­self, as L [...]k. 16. 15. surely it was not well done that will last no longer,Luk. 16 15. and is to so little purpose. [...]ut this 'tis for a man [Page 36] to justifie himself,Heb. [...]0. 1, 2, 11. he may see himself in the Priest under the Law, and his work to as little purpose. Heb. 10. 1, 2, 11.

Also the holding that our beleeving justifieth us, draweth in many errors.

That faith is the matter of our righteousnesse, and makes us righteous.

That God accepts of faith, and so of us for it; that for that he justifieth us.

That God looks at, and respects our faith as much if not more then Christ.

Because all the fruit of Christs death, &c. is made of no eff [...]ct without faith.

That faith is a means essential to salvation, and so a cause, and so denyeth that salvation depends alone upon Christ; and that he is not the means, but a part of the means of our salvation.

They limite God in his love, in saying, some sins are for­given, but not all.

They make faith the greatest means of their salvation, in saying, all other means are not to any purpose, or not effe­ctuall without it.

They attribute righteousnesse in part to themselves, in at­tributing it to their beleeving.

They quite overthrow the grace of God, in bringing in their work of beleeving.

They make justification not to consist in pardon of sin, but in a work of obedience, viz: their beleeving; and denyes Christ to have satisfied Justice for the sins of the elect.

They rob Christ of the greatest part of his work, his glory, and give it to faith▪ and set faith in Christs throne. And an hundred errors more may be reckoned up that will fol­low their opinion.

We do not say, that we are justified by faith alone, but Christ and faith together, &c.

This is as bad to us, in that you give not Justification to Christ alone; in that you say, that Christ doth not do it, but Christ and faith together: and so Christ is but half a Savi­our, [Page 37] if you make him so much.

2. I desire to know why you may not adde to Christ and faith,Phi 1. 19. prayer, [...]ph. 2. 8. seeing the Apostle saith, that this shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ. Phile. 1. 19. ye see our salvation is attributed to be through our prayers as through faith: Ephes. 2. 8. Why do you leave out good works,Iam. 1. 24. seeing James saith,2 [...]m. 2 10. A man is justi­fied by works, and not by faith onely. Jam. 2. 24. Also Paul saith, Therefore I suffer all things for the elects sake, that they may obtain salvation. 2 Tim. 2. 10.

3. In that ye joyne any thing to God, to accomplish this work as a copartner with Christ,Rom. 10 9, 10. Christ cannot have all the glory of our salvation; faith must have a part of it, if not we our selves, for we beleeve. Rom. 10. 9, 10.

4. Ye deny that Christ hath justified those for whom he dyed upon the Crosse:Rev 5 1. you deny we are justified by him, by his blood: Psal 89 19. that he hath not washed away all our sins in his blood.Isa. 45. 25. & 53. 11. Rev. 5. 1. Psal. 89 19. with Isa. 45. 25. & 53. 11. Ephes. 1. 7. Col. 1. 14. in saying, Christ hath not presented us holy to God before we beleeve:Col 1 14. Ye contradict Christ himself.Ephes. 5. 27. Ephes. 5. 27. Joh. 19. 28. 30.Ioh. 19 28. 30. O treason, treason! Thus many wayes ye dishonour Jesus Christ, which is onely to be honoured; therefore ye are guilty of treason against the King of Saints, our Lord Jesus Christ. Take notice of that, and consider of it.

We grant faith doth not justifie,O [...]j. 20. but it's God that justifi­eth. But yet he doth it through faith, and therefore not without it. Rom. 3. 25.

Through faith,Ans. that is through Jesus Christ, In whom we have redemption through his blood. Ephe. 1. 7. Ephes. 1. 7. Through the redemp­tion that is in Jesus Christ. Rom. 3. 24. Rom. 3. 24. So the word through him is used:1 Ioh▪ 4. 9. 1 Joh. 4. 9. through him,Ephes 1 5. 7. and by him is all one: Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ. Galat. 3. 14. 8. So that through faith is through Christ. But if you will have it through faith, then it must be as through a pipe of conveyance we come to re­ceive it:Gal. 3. 14. That we might receive the promise of the Spirit through [Page 38] fait [...]: Gal. 3. 14. And that is not to be justified by faith, but to receive it; and so as through a prospective gl [...]sse, we see all our righteousnesse to be in Christ, and by faith we receive it, and come to injoy it in our consciences: and this we grant, and this will stand with Justification by Christ alone.

When we say, that we are, and ever were just and righte­ous before God in and by Christ, we learn to distinguish be­tween our own sight and the sight of God. Ezekiel speaks of our own sight,Ezek. 20. 43. 20. 43. Job speaks in the sight of God; for that is in the sight of God, that is not in our own sight: so that no man is justified by the law in the sight of God, Gal. 3. 11. So to be just with God, [...]b 9 2 [...]. is to be cleared in his sight. Job 9. 20. Rom. 3. 20.Act 10 30, 3. So that when Christ was made our righteousnesse in the sight of God,C [...]l [...] 22. then we were justified in his sight, which was be­fore all time:Rom 9. 10. for those who appear without sin, must needs appear just:R [...]v. 5 5. but the elect appear so to God in Christ. They are without fault before the throne of God: Song 4. 7. Rev. 15. 5. Song 4. 7.

Those whose sins were layed upon Christ are just,Isa 53▪ 11. and there­fore appear so to God. Isa. 53. 11.

Those against whom nothing can be charged, are just, and appear so to God. Rom. 8. 33.

Those who are in Christ are just: but the elect were so be­fore the world.Eph [...] 1. 4. Ephes. 1. 4.

Those who are reconciled must needs be just:2 Cor 5. 19. but this the elect were before the world. God was in Christ reconciling the world to himself. 2 Cor. 5. 19. and they were actually reconci­led, in and by Christ on the Crosse, by the death of his Son. Rom. 5. 10. therefore before we beleeved.

Those who are justified are just:Ioh 5. 10. but this the elect were by Christs blood. Rom. 5 9. Rom. 5. 9.

Those who are redeemed by Christ,Eph 1. 7. are made just: In whom we have redemption by his blood. Col. 1 2 Cor [...] 5. 18. to 21. Ephes. 1. 7. Col. 1. 14. &c.

Those whose sins were all remitted are made just: but so are all the sins of all the elect by Christ. 2 Cor. 5. 18, 19, 20, 21.

Those who have a share in Christs righteousnesse,2 Cor 5. 21. they are righteous: but so have all the elect. 2 Cor. 5. 21.

Those to whom God imputes no sin, they are just and [Page 39] righteous:2 Cor. 5. 19. but God imputes no sin to the elect. God was in Christ, not imputing their trespasses unto them. 2 Cor. 5. 19. there­fore then blessed.

All the elect were made these by Christ upon the Crosse: therefore they were then justified: therefore they were justi­fied before they beleeved.2 Tim. 1. 9, 10. Yea, God gave them grace in Jesus Christ before the world began, but manifested by Christs appear­ing. 2 Tim. 1. 9, 10. But it's objected, that these Scriptures are to be considered to be spoken unto beleevers, and whom God did so look upon because beleevers. I answer. If it were so, that is enough for me, if they appear so to God. Now they beleeve, they appeared so to God from eternity, for what God now seeth, he ever did, and ever shall; knowledge is his fight, or else he was not ever infinite in knowledge: but that he was. Therefore the elect ever had a being in the knowledge and love of God; therefore God looks upon the elect before they beleeve as well as after:1 Ioh. 4. 16. Ioh 17 23. And seeing the love of God is, and ever was infinite, for God is love: 1 Joh. 4. 16. God hath loved them as Christ was loved, Joh. 17. 23. There­fore God loves not any the more, or the better because they beleeve.

The Scripture doth not call Christ faith,O [...]j 21. therefore by the righteousnesse of faith, Rom. 4. 13. is not meant Christ, but the grace of faith that is in us by which we beleeve.

By faith in this place we are to understand Christ (as we are in some others) because he onely is our righteousnesse,Ans. which I prove by these Reasons.Rom 4. 13.

1. Because faith and Christs righteousnesse are two seve­rall things:2 Pet. 1. 1. To them that have obtained like preci [...]us faith thr [...]ugh the righteousnesse of God, and our Saviour Jesus Ch [...]st: 2 Pet. 1. 1. therefore faith is not this righteousnesse.

2.1 Cor 1 30. Ph [...]. 3. 9. Because God hath made Christ to be our righte [...]us [...]sse, who of God is made unto us righte [...]usnesse, &c. 1 Cor. 1. 30. therefore faith is not our righteousnesse. Phi. 3. 9.

3. Because the title righteousnesse, is onely proper to Je­sus Christ, who is our righteousnesse, this is his Name, [...]he [...]eby he shall be called, [...] [...]3. 6. [...] The Lord our righteousnesse. Je [...]. 23. 6. [...] the [Page 40] righte [...]usnesse in Mat.Matt 5 6. 5. 6. is meant Christ. Righteousnesse [...]elongs to God: D [...]n 9. 7. Dan. 9. 7. Faith is not God.

4. Because faith shall cease, and be done away: 1 Cor. 13. But this righte [...]usnesse shall never cease, therefore faith is not this righteousnesse: My righteousnesse shall be for ever. Isa. 51. 8. Gods righteousnesse.Isa. 51. 8.

5. Faith is a fruit of the Spirit, that is within us, but Christs righteousnesse is without us, and not in us; it cover­eth us, and makes us comely, beautifull, and glorious: Ʋnto her was granted that she should be arayed in fine linen,Rev. 19 8. & 7 9, [...], 4. white and clean: the fine linen is the righteousnesse of the Saints. Rev. 198. & 7.Isa. 6. [...]0 9. 13, 14. I will greatly rejoyce in the Lord, my soul shall be joyfull in my God: for he hath covered me with the garments of salvation, he hath covered me with the ro [...]e of righteousnesse. Isa. 61. 10.

6. Because this righteousnesse in which is our happinesse and glory, by which we are accepted is in Christ, and not in us,2 Cor 5. 21. it's the righteousnesse of God in him: 2 Cor. 5. 21. In the Lord h [...]ve I righteousnesse. [...] 25 [...]4 1 [...]or 1. 30. Isa. 45. 24. Rom. 4. 24. But faith is in us, therefore faith is not this righteousnesse, all this is out of us, and without us. 1 Cor. 1. 30.

7. Because this righteousnesse of which we speak, was not brought in in Daniels time, but was to be brought in after the end of Daniels seventie weeks:Dan 9. 24. [...]. Seventy weeks are determined to make reconciliation for iniquity, and to bring in everlasting righ­teousnesse. Dan. 9. 24 My salvation is neer to come, and my righteous­nesse to be revealed. Isa. 56. 1. But faith was not this righteous­nesse, because that was within long before Daniels time; for Abraham and the Saints beleeved. Also if faith had been this righteousnesse, Christ had not brought it in, because it was in before he came.

8. The Saints did not count faith this righteousnesse, nor their own righteousnesse, Christ was that to them: ther­fore they said, [...] 16. 24. In the Lord have I righteousnesse. Psal. 71. 16. The Lord our righteousnesse. Jer. 23. 6. Jer. 23. 6. they comforted themselves in this righteousnesse. He will bring me forth into the light, I shall behold [...]is righteousnesse. Micha 7. 9. He then beleeved, there­fore faith was not this righteousnesse. For righteousnesse [Page 41] and glory doth not consist in faith, but rather subsisteth in us by it; I mean the comfort of this righteousnesse.

9. Christ onely is our righteousnesse, because he filleth all in all things:Col. 3 11. Col. 3. 11. The fulnesse of him that filleth all in all. Ephes. 1. 23.Ephes. 1. 23. Who is the beginning, the first born from the dead, that in all things he might have the preheminence: For it pleased the Fa­ther that in him should all fulnesse dwell. Col. 1. 18, 19. Col. 1. 18, 19. He that placeth any righteousnesse in any thing but in Christ, denies Christ the preheminence in all things. Therefore we say, O Lord, Ezr [...] 9.▪ 15. thou art our righteousnesse. Ezra 9. 15.

10. Man when at the worst, all that he stood in need of, was onely a full and perfect righteousnesse, by which he might be justified; which if faith could have been that to him, Christ might have been spared, because God could have given us faith in himself, if faith could have taken away our [...]ins, and so justified us. Heb. 9. 26.

11. It appears that faith is not this righteousnesse, be­cause this righteousnesse of God is through faith: Phi. 3 9. The righteous­nesse of God through faith. Rom. 3. 25. Phi. 3. 9. Through faith: Rom. 3. 25. Therefore faith is not this righteousnesse.

12. Because the Saints expect not acceptance for any thing that is in them,Dan 9. 18. or acted by them: therefore they say, We do not present our supplications before thee for our righteousnesse, but for thy mercy sake: Dan. 9. 18. with Is [...]. 64. 6. Not by works of righteous­nesse which we have done, but according to his mercy be saves us. Tit. 3.Tit. 3. 5. 5. (our beleeving must come in amongst the rest of the righ­teousnesse which we have done:) therefore they say, I will make mention of thy righteousnes, even of thine onely. Psal. 71. 10. 16.

13. That faith is not this righteousnesse, it will appear if you consider what faith is (in it self, simply so considered apart from Christ) it is no righteousnesse at all, much lesse this righteousnesse we speak of. The Apostle in 1 Cor. 15. 17. speaks of the faith of such as did truly beleeve;1 Cor. 15. 17. he tels them that if Christ was not risen, their faith was vain: that is, worth nothing. So that if Christ had not been the true Me [...]as, and so the right object for their faith, their beleeving could not have done them any good: for all their beleeving they had [Page 42] been in their [...]. So that faith considered apart by it self, it's like a picture without life, an empty and cold businesse, onely to please the fancie. But if faith be filled with Christ, with light and love,Heb. 11. it's the powerfullest thing in the world: as Heb. 11.Eph 3. 16. &c. Gen. 2. 7. Ephes. 3. 16. &c. Man at the first was earth, till God breathed in him life, Gen. 2. 7. and such as his life is, such is his food, earth, bread; yet he lives not by bread onely, but by the Word of God: Matth 4 4. Matth. 4. 4. Bread,2 Cor. 5. 6. & 4. 14. 1 Cor. 11. 28. &c. strengthens the senses, and they faith:Ioh. 6. 35. the Spirit gives life to faith. 2 Cor. 3.Gal. 2. 20. 6. & 4. 13. Christ is this bread: Joh. 6. 35. He is our life. Gal. 2. 20,Col. 3. 3. Col. 3. 3. This life is discovered and made known to us:2 Cor. 14. 10, 11. 2 Cor. 14. 10, 11. Our life is hid with Christ in God. We shall live with him. Col. 3. 4. 2 Cor. 13. 4. Col. 3. 4. In this life we injoy our life by faith:2 Cor 13. 4. Faith is the evidence of things not seen. Heb. 11. 1. Heb. 11. 1. In this world crosses are frequent,1 Cor 15. 19. & 10 15. and comforts few, if the Saints were to have no more then they have in this life, they were of all men most miserable. 1 Cor. 15. 19. & 10. 15. according as Christ shal fill our faith with the discoveries of life and love, our lives shall be sweet,1 Cor. 13. 3. 9. and comfortable, and serviceable, &c.2 Pet. 2. 20. Though I have the gift of pr [...]phesie, and understand all mysteries, and all knowledge, Heb 4. 4, 5, 6. had all faith, yet this alone profits nothing. See 1 Cor. Heb 10. 26. 29 Isa. 48. 1, 2. 13. 3. 9. 2 Pet. 2. 20. Heb. 6. 4, 5, 6. & 10. 26. 29. Isa. 48. 1.Isa. 58. 2. 2. & 58. 2. Luk. 8. 13, 14. Many make a god of their belee­ving, and depend upon it,Luk. 8. 13, 14. and fetch all their comfort from it, and venture all their salvation on it: if men did live upon, and prise Christ as they do their beleeving, I had spared this labour.

Because men beleeve, some fly out in high expressions, say­ing, their faith is God, and they are goded with the God­head of Christ, and that the divine nature is in them. I grant we are made partakers of the divine nature, but how? by u­nion, not by infusion: the seed that remaineth in us, is not God,Rom. 10. 8. but the Word of God. Rom. 10. 8. we are born of God, 1 Job. 5. 18. that is, made the sons of God: he sinneth not, that is,1 Ioh. 5. 18. so as the wicked one can touch him, or come neer to hurt him for it: 1 Joh. 5. 18. He is freed by Christ, he is free indeed, he need not fear curse, nor wrath, hell nor devil, &c. [Page 43] He that beleeves hath the witnesse in him:1 Cor. 2. 10. 1 Joh. 5. 20. But faith is not that witnesse.2 Cor. 4. 13. 1 Cor. 2. 10. 2 Cor. 4. 13. If you search the Scriptures above-named, it will appear our life [...] hi [...] with Christ in God [...] we enjoy not life it self,Col. 3. 3, 4. but the knowledge of it, and the comfort of it. We can tell you what great things are provided for us; and though we have them not now, we shall have them. Therefore Paul prayes that this mystery may be revealed to us. Christ prayed that Peters faith might not fail,Luk. 23. 32. Christs prayer was heard▪ that which keeps the Saints is not their faith,1 Pet. 1. 5. but the power of God. [...] Pet. 1. 5 [...] 2 Cor. 2 Cor. 13. 4. 13. 4. Col. 3. 3, 4. Because I live, Col 3. 3, 4. saith Christ, ye shall live also. Ioh 14. 19. Joh. 14. 19.

It doth not appear that there was any difference in the house that fell, and that which stood, save onely in the foun­dation; the one being built on the Rock Christ, and the other was built upon the sand, not upon Christ: something else, qualification, faith, &c. Faith is to have it's denomination from the object of it, and the foundation of it: the confidence of an hypocrite may be as great that he shall be saved, as his is that shall be saved: as I have proved elsewhere out of Isa. 44. 20.

Abraham beleeved,Obj. 22. and it was imputed to him for righ­teousnesse.

So Phineas executing judgement was counted,Ans. viz▪ im­puted to him for righteousnesse unto all generations. Psal. 106, 30, 31. Psal. 106. 30, 31. that is, it was a good act, a righteous action to be com­mended.

If God did impute his beleeving to him for righteousnesse, then it was made his righteousnesse▪ but it was Christ the object of his faith that was his righteousnesse▪ for nothing can make us righteous but Christ,Rom. 5. 19. By whose obedience we are made righteous. Rom. 5. 19.

Righteousnesse is imputed not faith, and so much the word beleeving doth import, that our righteousnesse is else where, and not in faith, nor in our selves for faith appre­hends that which is out of us in another,Rom. 4. 7, 8, 11 the righteousnesse of Christ, Ier. 23. 6. Rom. 4. 7, 8, 11. Who is our righteousnesse, Jer. 23. 6. 1 Cor. [Page 44] 1. 30.Rom. 3. 25. Our propitiation, Rom. 3. 25. 1 Joh. 22. Our peace, Ephes. 2. 14.Ioh. 1. 22. Our sanctification, Tit. 2. 14. our victorious Conqueror, Col. 2. 14, 15.Ephe. 2. 14. our Redeemer, Saviou [...], eternall life: 1 Joh. 5. 11, 12, 20. He that hath him,Col. 2. 14, 15. hath all▪ he that hath not him, hath no­thing at all.

A man is first called before he is justified,Obj. 23. for justification i [...] after calling. Rom. 8. 30.

Then men are not justified by faith;Ans. for if they be called, they beleeve:Rom. 8. 30. or how else are they called? and if they are be­leevers, and yet are not justified, it was because their faith could not justifie them.

Although the elect are justified, yet no man can know that he is justified untill he beleeve:Act. 10. 43. whosoever beleeveth on him shall receive remission of sins. Act. 10. 43. so that men receive not re­mission of sins till after they beleeve. So that God dispenceth out these priviledges, and that we receive them in this order, as 1. calling, then justification, and after glorification, which seems to be the meaning of the Apostles words, which I deny not but we receive them in this order.

He that beleeves,Obj. 24. and is baptized, shall be saved: and [...]e that be­leeveth not, shall be damned. Mark 16. 16. therefore faith is a condition required to salvation.

Faith saves not as a cause or condition,Ans. as Ministers re­mits sins,Ioh. 20. 23. & 3. 16. so faith saves declaratively. Joh. 20. 23. & 3. 16. Mark 16. 16.Mar. 16. 16. These words declare how the Gospel is to be preached, and applyed by the Preachers and hearers there­of, so that neither of them may apply to themselves, nor un­to any others salvation untill they beleeve: and therefore this is a rule to direct how the Gospel is to be preached. When he sent them forth, he said unto them, Go ye into all the world, and preach the Gospel to every creature: He that bele [...]ves, and is baptized, shall be saved: and he that beleeveth not, shall be dam­ned. Mark 16. 14, 15, 16. and so they preached the Gospel.

2. If faith and Baptisme be a condition required abso­lutely necessarie, without which no man can be saved, then our salvation depends upon works now, as it did under the Law.

[Page 45] 3. If faith be a condition required to partake of the covenant of grace, then there is a condition required, and so the covenant of grace is not absolute, nor free. If it be said, God gives what he requires. I answer. That makes the con­dition easie to be performed; but still if faith be as a condi­tion required, there is a condition: but the covenant of grace is absolute and free, and unconditionall on our part. And that this appears,

1.Psal 89. 19. 24. 27, 28. Because the covenant of grace is not made with man, but is onely between God and Christ: Thou spakest in a vision to thy holy One, thou saidst, I have layed help upon one that is mighty, I have exalted one chosen out of the people. My faithfulnesse and my mercy shall be with him: I will make him my first-born, higher then the Kings of the earth. My mercy will I keep for him,my Cove­nant shall stand fast with him. Psal. 89. 19. 24. 27, 28. So that all the conditions of the covenant did onely belong to Christ to perform; seeing Christ had undertaken it, and he onely was ingaged to it, and he did it to the utmost, which was,Psal. 53. 10, 11 that Christ should be made a sacrifice for sin, and be should see his seed, Psal. 89. 35, 36, 37. and prolong his dayes: and the pleasure of the Lord should prosper in his hands. Isa. 42. 6. Isa. 53. 10, 11. See also Psal. 89. 35, 36, 37.

2. And seeing no covenant is made with the elect, there is nothing required from them as any cause or conditions without which they cannot be saved: as appears, Heb. 8. 10, 11,Heb. 8. 10, 11, 12. 12. For our salvation depends not upon our beleeving, but upon Christ: Because I live, ye shall live also. Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation, appears by these words: His seed will I make to endure for ever. If his children forsake my Law, and walk not in my judgements; if they break my Statutes, and keep not my Commandments: then will I visit their transgressions with the rod, and their iniquities with stripes. Never­thelesse my loving kindnesse will I not utterly take from him, nor suffer my faithfulnesse to fail. My Covenant will I not break, nor alter the thing that is gone out of my mouth. Act. 2. 25. Once have I sworn by my holi­nesse, that I will not lye unto Christ. Act. 2. 25. His seed shall endure for ever. Psal. 89. 29. to 32.

[Page 46] 3. Faith is a fruit of the Covenant, and a branch of the Covenant, but not a condition on our part to perform.

4. All the elect were ever in this Covenant, for they were ever in Christ:E [...]h 1. 3 [...] Blessed be the God and Father of our Lord Jesus Christ, who hath b [...]essed us with all spirituall blessings (in Christ) acco [...]ding as he hath chosen us (in him) before the foundation of the world. Ephes. 1. 3▪ 4. Christ is this Covenant: I will give thee for a Covenant of the people,Is [...] 42 6, 7, 8. & 49. 9. for a light to the Gentiles to open their eyes, to bring out the prisoners from the prison, and them that sit is darknesse out of the prison house. Isa. 42. 6, 7, 8. & 49. 9. Therefore faith is not required as a condition to partake of this Cove­nant nor salvation. My kindnesse shall not depart from thee, nei­ther shall the covenant of my peace be remoued,Isa. 54 10. saith the Lord that hath mercy on thee. Isa▪ 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell, confirmed it by an oath: that by two immutable things (oath and covenant) in which it is im­possible for God to lye, [...]b [...] 17, 18 we might have strong consolation. Heb. 6. 17, 18.P [...]al 89. 35, 36 with Psal. 89. 35, 36. Oh this is strong consolation in­deed, behold the liberty of the sons and daughters of God.

To be justified,Obj 25. is for to be declared or pronounced just by sentence.

The word justifie,Ans. properly signifieth to make just, and men are made just,

1.E [...]l. 7. 29. By infusion, when the habite or vertue of justice is put into a person: so God made man upright, or just: Eccl. 7. 29.

2. Men are made just by the justice of another; so were we by Christ:Rom. 5. 18, 19 As by one mans disobedience many were made sinners, so by the obedience of one many are made righteous. Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification. And to af­firm we are not made just by Christs justice, is to overthrow the foundation of Religion, and mans salvation.

3. Men are said to be made just, or justified by sentence, or pleading one to be just, in this sense a man may justifie himself,Iob. 9▪ 20. Job 9. 20. and be justified by witnesses: Isa. 43. 9. 26. In this men are said to give righteousnesse,Isa. 43 9 26. and to take the righteousnesse of the righteous from him. Isa. 5. 23. This is not to be understood strictly,Isa. 5 23. but in a large sence: for al­though [Page 47] this hath the name of justification yet sometimes it is worth nothing, having onely but an appearance or sha­dow of justification, and doth men no good at all, and is of no force, except onely with such as are ignorant and de [...]u­ded, and is to be abhorred;Prov. 17. [...]5. & 24. 24. is when persons are declared to be just when they are not so: which is to justifie the wicked. As, Prov. 17. 15. & 24. 24.

Now to declare one to be just, cannot make one just for these Reasons.

1. If to declare one to be just doth make a man just, then he was not just before.

2.Rom 3 3, 4. God and wisdom are said to be justified by men; Rom. 3.Matt. 11 19. 3, 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so, makes him so,Luk. 7. 35. then he was not so before. Which to affirm, is blasphemy.

3. If to declare one to be just, doth make him so; is it not good to justifie the wicked, and their actions? because it must needs be good to make the unjust just. But all the declarati­ons of justification the wicked and their actions can have, they remain wicked, and their actions sinfull still.

4. We grant, God by his Spirit declares to the soul that he is just and righteous; but if they were not made just (by Christ upon his Crosse) before, will it not follow, that he ju­stifieth the wicked? which, he saith, is abomination to him. Prov. 17. 15. for they must either be just or wicked▪ if just, then the declaring them to be so by sentence did not make them just. And if they were not just, what were they but wicked? is there a third state?Exod. 34. 7. God hath said, He will by no means clear the guilty. Exod. 34. 7.

5. Because men are not just and righteous; because they are declared to be so; But they are declared to be so, because they were so before. Therefore such as God declares to be just, they were made just, justified in and by Christ; and he looked upon them to be just (as they were) before he decla­red them to be so. And no man may declare another to be just and innocent, before he appear to be so.

Three things are essentiall to justification.

[Page 48] 1. Persons that need to be made just, sinners; a perfect man neither need nor can be made just.

2. One that can and will make just, and that none can do but God.Rom. 8. 33. Ro [...] 8. 33. it's God that justifieth.

3.Ephes. 1. 5. The means by which he must be made just, and that is Christ,Rom 3 24. By Jesus Christ: Ephes. 1. 5. Through the redemption of Je­sus: Rom.Heb. 1. 2. 3. 24. Christ is God: Hebt. 1. 2. He hath redeemed us by his blood: Rev. 5. 9. Rev. 5. 9. My righteous Servant shall justifie many: Isa. 53.Isa. 53. 11. 11. Rom. 5. 10. He is our justification it self, for he is our righteousnesse:Rom 5. 10. 1 Cor. 1. 30. Righteousnesse and justification are one.1 Cor 1. 30. Isaiah prophefied of Christ that he should justifie many: Isa.Isa 45. 25. 45. 25. which he fulfilled when he was made sin for us. Isa. 53.2 Cor. 5. 21. 2 Cor. 1 Pet. 1. 24. 5. 21. with 1 Pet. 1. 24.

And this must needs be so, for those who are made just, or justified by satisfaction, they are made just where the satis­faction is,2 Cor. 5. 21. and that is in Christ: 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous,Rom. 3. 24. there­fore perfectly just.Phi 3. 9. As in the first Adam we were made sinners, so in the second Adam the elect were made righteous.Rom. 5. 14 to 20. As by the first Adams disobedience we were made sinners, so by the second Adams obedience all in him were made righte­ous: Rom. 5. 14. to 20. And as Christ is the author, and means, and justification it self; so he is the author of our salvation, and the means, and salvation it self; as is above proved. So that Christ is all in all.

Justification is first to be considered in the will of God, sometimes called purpose,Isa. 45. 10. counsell, choice, election, prede­stination, love,Ephe. 3. 11. the good pleasure of his will: Ephes. 1. Rom. 9. Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will; it had no cause going before to cause it to be, or so to be: if it had, how can it be eternall, and in­finite? surely it had no beginning.2 Tim 3. 9, 10. And thus the elect are said to be saved before the world, 2 Tim. 1. 9, 10. And this is cal­led justification:Tit. 3. 4. 7. Tit. 3. 4. 7. Then our life was hid with Christ in God:Col. 3. 3. Col. 3. 3. This is justification in purpose.

Secondly, Justification is to be considered in the act or ex­ecution of it in the means of it, when it was effected in and [Page 49] by the means,Rom. 5. 19. viz: Jesus Christ, By his obedience did justifie ma­ny, Rom.Isa. 53. [...]1. 5. 19. Isa. 53. 11. And now justification is actually done, for there were all the elect then present considered in Christ:Ioh. 17. 2 9. Ephes. 1. 4. He comprehended all that were given to him.Ioh. 6. 37, 38, 39. See Joh 17. 2. 9. & 6. 37, 38, 39. Rom. 11. 7. set apart, Heb. 10.Rom. 1. 7. 10. As the Priest did bear the names of the children of Israel before the Lord,Heb. 10. 10. Exod. 28. 21, &c. so Christ, a publick person,Exod. 28. 21. did bear, and represent all the names and persons that shall be saved,Heb. 2. 11. that were given to him to justifie and save; yea they were one with him: Heb. 2. 11.

Christ took not onely the nature of man, but the persons of the elect; else how did he answer the type, Exod. 28. else how could he bear the sins of many, if he bore not the sins of no persons?Rev. 1. 5. and how did Christ wash us, and present [...] holy to God, Col. 1. 21. as he did, Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons? Also if Christ took onely our nature, the na­ture of all men being one and the same, it will follow he did as much for all men as for one; and that he bore not the sins of any man: for the nature of man may be considered apart from the person of a man, or else they know not what they say, who affirm, Christ took our nature, but not the person of any.

Justification being accomplished by Christ, it is his good pleasure to reveal the same to those to whom it belongs, by his Spirit and Word, and his people and ordinances; all which hold forth and declare this his infinite love, and free grace to their souls, that so they may enjoy the comfort of it.

The effect of this revelation of love, &c. begets love in the soul to God,Col. 3. 11. and carries the soul out of it self, it's own life, it's righteousnesse, to Christ; and his righteousnesse looking to him as all in all, and so to set him above all. Now the soul falls into admiration of free love, free grace, highly pricing it, is satisfied in it, and thankfull for it: and now the soul ac­cording to the revelation of this love, &c. so it's filled with love to God, peace and joy in God, &c. So he submits to Christs yoke, obeys him, and suffers for him; now he follows God [...]re abundantly and freely then ever before.

[Page 50] So then the cause of our salvation, or justification, it:

1. The love of God, the good pleasure of his will, this is called the efficient cause of our salvation.

2. The materiall and instrumentall cause is Jesus Christ by his death, in dying for us.

3. The [...] all cause is the end why God those and saved us,Eph. 1. 6. that was his glory, to the praise of the glory of his grace:

The work being accomplished. The Spirit reveals it is done for him;Act. 26. 18. Rom. 8. 1 [...] saith beleeves it's done for him,Iam. 2. 24. and receives it: [...] 26. 28. good wor [...] declare that it's done for [...] Jam. 2. 24.

Justification [...] where but in the conscience,Obj. 26. and it is a taking of [...] of the conscience; therefore untill sin be taken out of the conscience men are not justified.

Justification to be placed in Christ where it i [...] [...] Epistle [...] Ans. 1.

2. If [...] taking sin out of the conscience, then faith doth not [...], because it doth not take sin out of the conscience, no, nor assure the conscience that he is [...] childe of God,Rom. 8. 16. to speak strictly, for that is the work of the Spir [...] as Rom. [...]. [...]6.

3. A man [...] the Lord, and obey the voice of his Servant, and yet he may walk in darknesse, and see no light: as appears,Isa. 50. 10, 11. Isa. 50. 10, 11. [...] were not a beleever, how doth [...] appear that God is [his] God if sin be taken out of his [...] God is his God, how doth [...] no light [...] to see that all that Christ hath done is for [...], and to see all sin taken our of the conscience is a great light.

4. If the knowledge that a man is a beleever takes away [...] not away; for it is o [...]e thing to [...] know I bele [...]ve: as it is one thing to see, [...] to know I see; this latter is by a reflexion. So by your reason it will follow, that neither God, nor Christ, nor the Spirit, nor faith, doth not, neither together, nor apart, justifie a sinner; but the knowledge or taking sin out of the conscience,Ioh. 1 7. which is assurance Christ is the Lambe that took away all sin.Isa. 53. 6. 1 Joh. 1. 7. with Isa. 53. 6.

[Page 51] 5. If assurance of justification be justification, then a be­leever [...] be [...] his conscience; yea he may be so clouded and diserted, that he may not enjoy the assurance [...] doubt [...] or no: thus it was with Heman, Psal. 88. Psal. 88 who yet was a beleever.

6. It [...], it will fol [...]ow that [...] a man, commits, makes a man an [...] untill he doth [...] [...]ith, to take [...]in [...] of his, conscience; and so a man shall be a justified man, and an unjustified man (and appear so to God) in lesse then ten minutes, because in lesse time he may sin greatly; also it may lye heavy upon his conscience, and greatly accuse him. Thus it was with [...] and [...] &c.

Also by the [...] it will follow, that those are un­converted, and have no [...], untill they have assurance, and all sin is taken on of their conscience they remain unjusti [...]ed persons, and still in their sins; and so there is no faith but assurance, and yet assurance is no faith at all: For faith and assurance are two things, as appears, We beleeve, and are sure. Joh. 6 68, 69. it is an error therefore, to think men must be­leeve, and be assured of remission of sins, to the end they may be remitted.

Thus in placing justification to consist in assurance, many of the children of God who is yet enjoy not assurance, but walk in darknesse, and see no light▪ are concluded to be in their sine, unjustified persons; which is contrary to the Scri­ptures, [...] [...]

Justification in the conscience is not justification i [...] self, but onely the knowledge of it, which is necessary to [...] depends not upon our knowledge of it,1 Cor. 15. 28. nor assu­rance of it;Col 3. 11. that which saves us, [...] us; and that which [...] and that is onely the Lord Jesus Christ, who is our justification and salvation, and all in all.

An Answer to a Treatise, intitu­led, Sins suffered for, but not remitted, &c. by Mr. HUET, and some others.

YOu say, Man is delivered from the curse of the Law, &c. in the time of his justification.

We say the same; onely the difference betwixt us is, when the time of Justification is, it seems by your discourse, you judge that time to be after we beleeve: we judge that we were justified by Christ upon the Crosse. Our Reasons you may see in this Treatise.

You speak of judgements and punishments of sin: but we desire you to prove, if you can, that Christ hath not made satisfaction for the sins of the elect; or that God doth inflict any thing upon his people for sin, in anger or revenge, for to suffer by way of satisfaction: if you say not this, you say nothing against us. We say, that that which is in it self a great plague and judgement, is sent in love to them, and is a mercy to them: as appears, Psal. 119. 11. Rom. 8. 28. Heb. 12. 5. to 12.

You say, that sin was not before the [...]inning person had a being, and was fastned to his soul, &c.

Ans. It seems by your words, that sin was not till we were born, &c. But if our sins cannot be considered in no sence to have a being till we be born, then before we were born we had no sin; and then when Christ dyed he did not bear any of our sins, because they were not. And how can it be just that Christ should be punished for that which was not? and if Christ did not the [...] bear our sins, as Isa. 53. 4, 5, 6, 11. we cannot be saved: for Christ will dye no more, and without his blood there is no remission. Heb. 9.

Obj. By faith we receive pardon, therefore we are not pardoned before we sin.

Ans. We grant no man doth receive it till he beleeve: yet sin was destroyed and blotted out before we beleeve; as [Page 53] I have proved in this Treatise.

Obj. The Advocate hath nothing to do for us concerning sin, except we commit it. 1 Joh. 2. 2.

Ans. We beleeve Christ hath finished this work before we were born, as the Scriptures declare.

Ob. After sin be committed, Christ doth advocate for us.

Ans. This is answered afore, p [...]. 12.

Ob. We put a difference between the Covenant, and the performance of it.

Ans. So do we: and we say, that when Christ dyed he performed the conditions of the Covenant.

Ob. Heaven was then pu [...]chased, and they may as well say they have that now, as pardon of sin before it be com­mitted.

Ans. You may as well say, seeing we have not all that was purchased, as heaven, although we beleeve; therefore we have no pardon of sin. The Scripture saith, He washed away our sins in his blood: Rev. 1. 5. &c. But the Scripture doth not say, we are glorified in his blood upon the Crosse; and there­fore the reason is not the same.

Ob. The Popes Bull was in that manner sins past, present, and to come: but the Scriptures speak onely of sins past. Rom. 3. 25.

Ans. Your Exposition is a meer bull, and quite besides the Scripture, as I have proved in the Answer of this Ob­jection. pag. 14.

Ob. We put a difference between the Salve in the Chir [...] ­gions box, and the healing of the wound, &c.

Ans. So do we: yet we say, when Christ was upon the Crosse, He [...] sins; and by whose stripes we are healed. Isa. 53. 1 Pet. 1. 24.

Ob. We beleeve that the fountain is set open to wash in, because some whose sins Christ bore upon the Crosse are yet unwashed: Z [...]ch. 13. 1.

Ans. Z [...]ch 13. 1. is a prophesie of Christ to come, at which time he should wash away the [...]ins of his people: and this Christ did when he shed his blood, Rev. 1. 5. And if our fine [Page 54] were not then washed away, we cannot be saved. But they are not now to be washed away. See pag. 7, 8.

Obj We beleeve that Christ doth the work upon his [...] purifying them as o [...]ten as they [...] be [...] with sin. Mal. 3. 2.

Ans. We beleeve Christ by one offering did effect this work fully upon the Crosse. See pa▪ 1. [...]o 9. And; that there is [...] the [...] [...] 7. 20. and that Chri [...] by his Spirit doth strengthen them against it so often as they [...]ppose it.

O [...] Christ [...] something to de for the S [...]ints con­cerning sin, which Priesthood and advocation is one.

'Ans. This is answered before.

O [...]. Ch [...] doth give re [...]ission of sins; forgivenesse of sins is after they are born.

Ans. The question is not when Christ gives, and we re­ceive remission of sins; this is when men beleeve. But the question [...]rs, when our sin [...] were destroyed, and we made just; we say, and have proved, that it was when Christ dyed▪ and not after we beleeved and i [...] there had not been, remission of sins in Christ for us, how could he have given it us when we beleeved?

Ob. We beleeve that all the sins the Saints shall commit, shall be pardoned. Matth 12. 31. Mic. 7. 8. (shall b [...] is not.)

Ans The question i [...]; what you mean by pardon▪ the ma­nifestation of [...] is the revealing and assuring the soul that his sins are pardoned: this you call pardon. The taking away of sin, as [...] 53. the destroying sin we call pardon, in time we know i [...], and enjoy it: do you call the manifestation of pardon▪ pardon? it shall be manifested to all the elect (and shall be, is not) we place the substance of all to consist in what Christ did for us upon the Crosse, there is our pardon, [...] then she revealing it.

O [...]. Its a mocking of God to a [...]k him to do that he hath done already.

Ans So then God hath not as yet pardoned your sins: or if [...], you ought not to pray for pardon of sin any more▪ See pa. 15.

[Page 55] Ob. As for that text, Heb. 9. 28. you say, we acknowledge it to our comfort that Christ did bear our sins they being foreseen, he satisfied for all that the Saints should commit: but there is a difference betwixt bearing them, and giving us pardon for them. As, Act. 5. 3.

Ans. If Christ satisfied for them all, then they were satis­fied for before they were committed; and God hath nothing to charge upon the elect for any sin: because full satisfaction is made by Christ upon the Crosse. He so did bear them, as he destroyed them, and freed us from them, and after that he reveals to us that they are pardoned; and you seem to say no lesse. So you expound 2 Tim. 1. 9. is to be understood con­cerning his purpose. Ans. We grant it to be so, and that we were justified in time, viz: when Christ was upon the Crosse, and when we beleeve, then we know it is done for us.

O [...]. Hebr. 10. 10. doth prove, that by one act Christs death God was satisfied.

Ans. Now the Law is satisf [...]ed by Christ it is enough to sa­tisfie us, though men may cavill and be unsatisfied.

Ob. Forgivenesse of sins conveyed by the Spirit is called pardon.

Ans. We call it the manifestation of pardon: if you please to call it pardon: this is not that we contend for.

Ob. Heb. 10. 14. Perfecting is not mean [...] pardon of sin, for 1 Cor. 6. they were sins, and after washed.

Ans. What then doth it mean, tell me what is he that is perfected? is not he without fault, holy? &c. Christs blood washed the elect enough, and to purpose: as Rev. 1. 5. Christ by himself purged our sins. Heb. 1. 3.

Ob. O but, say they, Gods people cannot sin in Gods ac­count.

Ans. We neither say so, nor think so: but we think and say the contrary. Such as beleeve do s [...]n, and man doth see it, therefore God much more; and God accounts it as it is, sin: doth not the Scripture say Christs blood hath cleansed us, hath washed our sins away, and God seeth us to be clean, seeing we are so? Also we say that there is no condemnation [Page 56] to be inflicted upon the elect for their sin: So you say Israel stood without sin, consider what you say, & see if we say more.

Ob. They also alledge, 1 Joh. 3. 9. & 5. 18. Whosoever it [...] of God si [...]eth not.

Ans. If we do so, I hope we do but as the Apostle did, and yet we say with the Apostle, we have sin, and do sin, &c.

Ob. The Reasons why we cannot have communion with such as say, sin is pardoned before it be committed, &c. is: 1. Because they know not the posture of a redeemed childe of Christ, whose Covenant revealed rejoyces the heart. 2. Be­cause they do not feel the sense of sin, if they did they would cry to God: nor know the sweetnesse of pardon. 3. They stumble the weak in not asking for pardon.

Ans. To the first, if we know it not, I wish you had reveal­ed it to us, if you know it. You say, Christs Covenant rejoy­ceth the heart, and this we know, blessed be God. Ans. to 2. If you mean by sence the feeling of horrour and terrors for sin, if you desire such a sence of sin, we do not wish it you: we wish you not to fetch your comfort from your sence of sin, tears, or crying: but onely and alone from Gods free grace. We have made a god of our tears and crying, &c. To the 3. see pa. 15. Also it's your opinion that stumble the weak, it's you that say, if it be pardoned they need not pray for it. We passe not what you judge, nor for nothing you say, un­lesse you can prove it by Scripture.

An Answer to a Treatise intituled, An Antidote against Antinomianisme: published by Dr. HOMES.

IN that he intituleth his book, An Antidote, it seems to de­clare that his book is (not poyson, but) some rare extract to expell poyson; so he crowns the truth we contend for with odious names of disgrace (which is powerfull to de­ceive the s [...]ple) calling it unjustifiable & Antinomianisme: but this is easier said and proved. I wish we had no cause to say, th [...]t such as have taken down his Antidote are soundly [Page 57] poysoned, and stand in need of a contrary Antidote. What you say will be currant with many, but the wise will try the spirits. 1 Joh. 4. 1.

He confesseth actuall justification is by union; which if it be true, he hath overthrown the substance of his whole book, and then we were actually justified before we beleeved, because we were united to Christ before we beleeved. As is proved, Heb. 2 11. Joh. 1. 14. And the Scripture saith, we were crucified with Christ: Gal. 2. 20. which could not be, unlesse the elect were considered in Christ: as Ephes. 1. 4. and united to him.

Ob. The instant of union is when Christ is in us by faith. Ephe. 3. 17. Joh. 3. last. Joh. 1. 12.

Ans. These places speak not a word of union, much lesse the time of our union; a thing may be in us, when the thing it self is not in us, but the comfort of it. Christ is said to be in us by faith: Ephes. 3. 17. because by faith we enjoy the presence of that which is not present, nor seen: as, Heb. 11. 1. Faith is the substance of things hoped for, and the evidence of things not seen.

Secondly, sin is in us, yet are not we united to it, it's not I, but sin that dwelleth in me: Rom. 7. 20. If they were one, then he could not truly say, it's not I, sin and I are two things, though sin dwelleth in me: A man dwels in an house, yet is not united to it, so as to be one with the house: so it's here. As for Joh. 6. 36. that declares who hath everlasting life, viz. he that beleeves hath it, but what is this to union with Christ, or the time of union? And although we say not that men have not life till they beleeve: we say there is life in the Son for the elect before they beleeve, and they shall have it. See Joh. 5. 11. And as for Joh. 1. 12. declares, that such as re­ceive Christ are sons, and they have right to the priviledges of sons: which we grant.

Ob. Ephes. 2. declares, that beleevers before they beleeved there was no difference between them and others; for they were by nature the children of wrath afar off, and unrecon­ciled.

[Page 58] Ans. The same Chapter declares that they were made nigh by the blood of Christ, v. 13. to 18▪ we are to consider what it was that made them nigh, and reconciled them; and when they were made nigh and reconciled, this was ef­fected by Christ upon his crosse. See Col. 1. 21, 22. And if we were not reconciled then, why doth the Scriptures say they were?

Ob. For sin to be crucified, and to be mortified is one, and a part of sanctification. Gal. 5. 22.

Ans. We know that our old man is crucified with him, &c. Rom. 6. 6. & 7. 24, 25. Sin is a work of the devill, &c. Christ destroyed it upon the Crosse: Christ hath made an end of sin. Dan. 9. Psal. 103. 12. &c.

Ob. Justification by faith, R [...]m. 5. 1. is justification it self, and not the manifestation of justification.

Ans. The 1. v. of the 5. Chap. belongs to the last ver. of the former Chap. and is to be read with it; the misplacing the stops, and cutting asunder books into Chapters and ver­ses, hinders the right reading and understanding of the words; the division of Chapters and verses, you know, are but of late invention. As I understand by the doctrine of the Scriptures, the words are to be read thus: Who was delivered for our [...]ffences and raised again for ou [...] justification: Therefore being justified. By faith we have peace with God through our Lord Jesus Christ. And then the sence is this, That we are justified by Christ, and by faith we enjoy it: the effect of which is joy and peace. See pa 26.

Ob. Without faith its imp [...]ssible to please G [...]d: the word please signifieth a delight to him. So Basil and Bud. &c.

Ans. This is answered before. And seeing the Scriptures do declare that God's well-pleasednesse with us depends not upon our p [...]easing of him, we are satisfied; we regard no mans testimony, we own no Doctors but Christ.

Ob. Can God approve of a greater thing without faith, namely, our persons, and yet not approve of a lesser thing, namely, our actions without faith? this is strange.

Ans. It's not faith, but Christ that makes our persons ac­cepted: [Page 59] and unlesse the action be according to the rule, it is not accepted, but condemned of God, in them whose persons are ac­cepted: faith is a part of a good action; and unlesse the other parts of the action, as matter, manner, measure, time, end con­curs, the action comes short of the rule, and so far it is [...]in, and is not accepted neither for Christ nor faith.

Our happinesse doth not consist in Gods acceptations of our acti [...]ns, but in our union with him, and in that our sins are not imputed to us. Joh. 17. 23, 24. Heb. 2. 11. Ephes. 5. 30. Psal. 32. 1, 2.

Ob. Our actions are accepted because our persons are accept­ed Gen. 4.

Ans. It's strange to me that you should say so. Oh the horrible and tragicall effects that naturally flow from this doctrine! Was not David a beleever before he fell so foully concerning the matter of Bathsheba and Ʋrijah? And was not Peter a beleever when he denyed Christ, and Peter and Barnabas when they dis­sembled? Gal. 2. Many of the actions of beleevers are in some re­spect worser then the same actions in unbeleevers; and God in his Word is so far from accepting them, that he condemnes them as deeply as the actions of others. If God accepts of mens actions because he accepts of their persons, it will follow, that when a man is a beleever his person is accep [...]ed: and therfore all his actions after are accepted, because his person is accepted. So that after a man is once a beleever, whose person is accepted, he cannot sin in any of his actions; or if he do sin, his sinfull action is accepted. We abhor to open such a gap for sin to enter. If you speak even of the best actions of a beleever, you cannot free them to be without sin, for all our righteousnesses are as fili [...]y rags. Isa. 64.

Ob. The word reconcile declares that God is at enmity with us, and us with him; Re signifies again; con, signifies together, ciliation, to call or move to: how is there a moving, where there was never a removing? how together of those who were never asunder? how again, unlesse there had been once an onenesse which was broken apieces?

Ans. Though the word signifie so, yet it will not follow that God was ever at enmity with the elect; Fury is not in me: Isa. 27. 4. There are movings and removings in us who are changeable; [Page 60] but it is not so in God, because he is unchangeable, love in him is unchangeable. You confesse Gods essentiall purpose is like himse [...]f, eternall, and unchangeable, &c. God is love: 1 Joh. 5. And although the elect did sin, and so depart from God, yet the Scripture doth not say, that they fell from the love of God; or that God hated the elect for their sin. Consider Joh. 17. 23, 24▪ Heb. 13 8. Rom. 5. 9, 10.

Ob. In saying, God was never an enemy to the elect, you make the fall of Adam (in whom the elect are included) a fiction, you make the Story of the Gospel, touching Christs sufferings, a fable, and Chri [...]ts passion a vanity, and ye overthrow the nature of God, whose purity cannot endure sin. You deny many Scri­ptures that te [...]tifie, tha [...] God was at enmity with the elect. Ephes. 2. Isa. 63. 10, 11 Levit. 26 40, 41, 42. Ezek. 16. 62, 63.

An. Alas, alas, here are many high charges and hard speeches indeed: Jud. 13. 13. are not these raging w [...]v [...]s of the Sea, that look bigge, and rise high, and fall as suddenly into meer fables? for no such thing will follow that we professe. We say what the Scriptu [...]es speaks concerning Adams fall, and Christs sufferings, and death, &c. they are not [...]ctions, but reall things: and unlesse Christ had dyed, we had perished in our sins. We were in sin, and under the cur [...]e we were children of wrath, viz: the curse not only in appearance, but we were so in deed, & in truth: so Christ was made a cur [...]e for us, not in appearance, but in deed, and in truth He was [...]o made under the Law, that so he might free us from under it: Christ not onely revealed love, (for seeing men can revea [...] love each to other without dying, much more could [...]d) bu [...] also free us from the curse of the Law wherein we we [...] [...]: therefore Christ did dye. So that in the [...] God, and Ch [...]s death [...]ay our e [...]ernall happinesse. [...]nd this do [...]trine doth w [...]ll agree with what we contend for.

We [...]ay, [...] paved a full price, and satisfied the Law to the [...] ▪ neither [...] we [...]. God accepts of any sinfull action, nor [...] any sin Gods pu [...]i [...] hares [...]in in beleeve [...]s, as wel [...] as in othe [...]s: now wh [...]h way doth this doctrine destroy the nature, or the [...] of God?

We deny [...]o [...]criptures at all, we onely deny such interpreta­tion [Page 61] of them as are not warranted in the Scriptures. Also you presume above what is written, in that you have no Scripture to warrant your exposition. We intreat you to tell us in what place of the Scripture we shal read, that God was ever at enmity with the elect, either before or after conversion. You say, that till conversion comes, God is as well at enmity with the elect, as they are with him. The Scriptures you alledge to prove it do not say so: nor do we know where to read these words in the Scri­pture, but to consider what the Scriptures you bring say. Eph. 2. saith no such thing; there is the word wrath, but this is answer­e [...] before. Isa. 63. 10, 11. there is the word enemy, which is to be understood, God was so in some acts of his dispensation. The text saith, he fought agai [...]st them, so he appeared to be their ene­my. Levit. 26. 40 &c. God did walk contrary to them, yet it will not follow that he did so from any enmity or hatred he had to them; for then he [...]oved them, and owned them for his people, as appears, v 45. &c. I have given the dearly beloved of my soul into the hands of her ene [...]ies. [...]er. 12 7. then they were dearly beloved. As for the word pa [...]ified, Ezek 16. 62, 63 When I am pacified to­wa [...]ds th [...]e, that is, when I shall let thee know that thou art a son or daughter of my eternall love: if you compare the 4. last ver­ses together i [...] will appear he spake of their knowledge of his love: for he saith, I will est [...]b [...]ish my C [...]venant with thee, and [...] know [...]h [...] Ianth L [...]d [th God] ver. 2. with Joh 14 20. An [...] how­soever God may hide himself, and seem angry, and handle them roughly, yet he loveth them not the worse for that: Jer. 31. 20. even then he loveth them dearly. As appears, J [...]h 17 23 24. At that day ye shall kn [...]w I am in he Fath [...]r, and [...] ▪ and I [...] you Joh. 14 20. he saith, he is the same yesterday and to day, and f [...]r ever Hebr. 13. 8. (if y [...]u please to beleeve him) I am the L [...]d, [...], Mal. 3. 6. [...]e never changeth. Fu [...]y is not [...]. I [...]a. 27. 4. Therefore your br [...]ther was very much mi [...]ake [...], to think there was anger in God against the elect till he was pa­cifie [...].

O [...]. I [...] G [...]ds enmity had not concurred with Eves enmity ag [...]t h [...]m, she had not in all like [...]ihood eaten the forb [...]dden fruit.

[Page 62] Ans. The fall was not from any enmity in God against her, but God would by that means bring about his glory. See Ephes. 1. 6. to 12. & Rom. 3. 19.

Ob. God is a God of wrath to us till faith in Christ comes: Ephe 2. Rom 5. 1, 2. it is as evident as evident may be, that by faith in Christ, God is reconciled to us, and we to him.

Ans. I wonder ye are not afraid to sa [...] so, seeing the Scrip­tures say no such thing, as we have already proved. Read me what you say in the Bible, either in the Old Testament or New, and I will Print my Recantation: if you cannot, I would intreat you to Print yours. Oh that you did but know what you ha [...]e done. For in that you deny any reconciliation to be before we beleeve, you deny that Chri [...]t hath reconciled any upon the Crosse; which is contrary to many plain and expresse Sc [...]iptures. As Ephes. 2. 13, 14, 16. with Col. 1. 14. 20, 21. & 2. 13, 14. Ephe. 5. 25, 26, 27. &c.

Also in ascribing our reconciliation to faith, in whole or in part, ye sleight our Lord Jesus Christ, and trample upon him, in making him but a half Saviour. So also you say, that faith is a cause of justification: do not our eternall happinesse depend upon our reconciliation and justification? and do you ascribe these, and the like to faith?

Ob. But God is not pleased with the elect till they beleeve. Rom. 9. 25.

Ans. By my people, we are to understand those that I have de­clared to be mine in a speciall and peculiar manner: I have own­ed them, and they are mine by profession. So the Nation of the Jews were called the people of God, as Isa. 5. 13. because God had owned them to be his people which were not my people before: In this sence, as appears, v. 26, 27. but in another sence, the earth and all in it is his: and in respect of choice and [...]ove, the elect were ever his. Ephes. 1. 4. 2 Tim. 1. 9.

Ob. I say then actually God cannot be said to be reconciled to man, while man is not reconciled to God.

Ans. We say, that we were reconciled to God by the death of his Son. Rom. 10. 9, 10. 2 Cor. 5. 18, 19. What Christ did was actu­all. Will it not then follow upon your grant, that the elect were [Page 63] then reconciled? And seeing Christ dyed before we beleeved▪ it will follow we were reconciled before we beleeved. Notwith­standing we grant that no man can know or be assured that he is one of them that is justified, and shall be saved, untill he be­leeves. And whereas you ask what conversion that is, that is without calling? We answer. None at all: neither is any man called in this sence untill he beleeve. We grant with you, that what was done before the world concerning our salvation, was onely in Gods decree, purpose and love.

Ob. Faith brings us into Christ. Ephe. 2. 8, 9. Joh: 6. 37. Joh. 3.

Ans. You do but say so, the Scriptures do not sa [...] (as you would have them say) faith brings us [into Christ] so you say that faith is a part of Christ: But if it be so, I would gladly see that proved. Also you say, that faith is a part of the Divine Na­ture, 2 Pet. 1. 4, 5. The Divine Nature is God, if God can be di­vided into parts, he is not infinite: the Divine Nature is incom­municable; we are made partakers of the Divine Nature by union, not by infusion. It is no wonder that you ascribe all so to faith as you do, if you think faith is God.

So you ask, if God saves us without our being in Christ, and whether God doth not love to see us in Christ, rather then our of him. I answer. If God considered the elect to be in Christ, Ephes. 1. 4. can you tell when God considered them out of Christ? or can you tell in what place of Scripture it is said, that the elect were ever out of Christ, or that the elect by sin fell out of Christ, or out of the love of God? shew me the Scripture that say these things, and I will say so too. Ephes. 2. 4, 5.

Ob. When in Ephes. 2. 5. doth not import a difference in time.

Ans. But it doth; for when we were dead, then was the time that we were not alive. Ephes. 2. 5.

O [...]. Evermore say the godly learned Schoolmen (we call not the Papi [...]s in) put a difference between Gods decree, and the ex­ecution of it.

Ans. So do we, but not because they say so: if the Scriptures be clear, why call you in any at all, we will not beleeve men: therefore [...]pare that labour when you write again.

We do not say, we were actually justified from all eternity; we [Page 64] say we were in the knowledge and love of God from all eterni­tie: we say we were actually justified in time when Christ upon the Crosse presented us holy to God without spot, &c. Ephes. 5. 27. So you tell us, that what ever appears in time, appeared be­fore God before all time, therefore faith appeared then also. This we freely grant, and also tell you, that all that did appear before God was not the cause, means, nor instrument of our justification.

Ob. Why is God said to be wroth with the same Ephesians whilest out of Christ? Ephes. 2. 1, 2.

Ans. You abuse the Word of God: for the Scripture doth not say, that they were ever out of Christ; or that God was wroth with them.

Ob. Tremble to say, that God loved Paul with as great love when he persecuted the Church, as when he preached the Go­spel.

Ans. Let them tremble that teach such doctrine as you do, or that say, that persecution of the Saints is as good as preaching the Gospel. I wonder if you did not tr [...]mble when you writ your Antidote against the truth, in which you make God so change­able, and love in God not to be finite, in affirming there are degrees in love in God, and sometimes more, and sometimes lesse; and that sometimes God was without any love at all: for you say, it was but a purpose of love, not actuall love; and that purpose and an act of love are immediately contraries. It seems I was mistaken, I thought a purpose of love could not be with­out love; and that a purpose of love was love in act. Consider Jer. 31. 3. Joh. 17. 23, 24. Joh. 3. 16. Ephes. 2. 4, 5. Rom. 5. 9, 10. 1 Tim. 1. 14, 15, 16.

Therefore concerning your distinction of Gods love of bene­volence to the sinner before conversion, and his love of compla­cency after conversion; there is no light in it. Shew me where I shall read this distinction of love in God in the Bible, or else I shall be ready to beleeve it came out of the brains of dead mens souls from the impure fountain of the blind Schoolmen.

Ho [...]ever this [...]ay sute with man I passe not, but to refer this to Go [...] [...]. to make him imperfect: God loved me, and gave himse [...]f [Page 65] for me. Gal. 2. 20. I did not beleeve when Christ gave himself for me.

Ob. I wonder why you contend so for this expression, that God loved the elect from all eternity; seeing the Scripture for once calling it love, cals it purpose, choice, counsell, election, predestination, &c.

Ans. It's no wonder we contend for it, seeing there be many that deny it to be love: A little leaven leaveneth the whole lump. Gal. 5. 9. And when men will confesse it is love, as the Scriptures declare, we will cease contending. We beleeve also that all those expressions do hold forth love, and are one with it.

And seeing you confesse it's called love, we earnestly intreat that you, nor no other do deny it to belove: for as Gods pur­pose and will is eternall, and unchangeable, so is his love; God is love. 1 Joh. 4. 16. Heb. 13. 8.

So you ask where is life, and where is peace till faith comes? I answer. It is where it should be, it's in Christ: Col. 3. 3, 4. Who is our peace. Ephes. 2. 14. And when we beleeve, we enjoy the com­fort of our life, and not till then.

So you object against this doctrine (of justification by Christ alone) what need we take care what we do, if we beleeve he will not love us the better; if we beleeve not, he will not love us the worse: then a man may dye without faith, and yet be saved. Ans. If this be all, the Papists say as much against you for de­nying that men are loved, justified, or saved for their good works. Say the Papists, if our good works cannot make us to beloved, or justified, &c. what need we take care to do good works, if we do them God will not love us the better; if we do them not, he will not love us the worse: if we dye without good works, yet we may be saved. Consider what answer you will give them, and take it to your self, for we say the same of faith. So you tell us a story of a Mayd led away with this doctrine, said boldly to you, that she knew not how she could offend Jesus Christ by any thing she did: unlesse we did know what she meant by the word offend, we can say little to it, seeing it may bear a good or a bad construction. If she had said, Whosoever was born of God sinneth not. 1 Joh. 5. 18. and that she was born of God, [Page 66] it may be you would have cryed shame of her. And if she had said that which was not fit, there was no necessity you should have made such an out-cry of it, un [...]esse you did it to expose us and the truth we professe to contempt and hatred. You m [...]ght have taken it in the be [...]ence, or passed it by. We intreat you to consider whose work it is to be the accuser or the brethren: the d [...]ct [...]ine of Christ is not the cause of the sins of men. I [...] we can­not prove scores of errors, and bla [...]ph [...]mi [...]s, and tragicall ef­f [...]cts that flow from you. Doct [...]ine, and [...]uch as pro [...]esse it, blame m [...].

[...]o you appeal to the world f [...]r the truth of what you say: I say, i [...] they do not justifie you, who will? the world are blinde, &c. the naturall man cannot perceive the things that be of God; the Saints who know and enjoy the truth will confesse with me, that your doct [...]ine doth contradict the Scriptures, and contain many mistakes. As, that sin was not crucified with Christ, that the elect are sometimes in Christ, and sometimes out of him; that faith takes a man out of the state of damnation; that God doth not love the el [...]ct before they beleeve; that there are de­grees of love in [...]od, &c. And such strange doctrines you teach quite besides the Scriptures, and such as the Bible never knew: and [...]ends very much to the dishonour of Chri [...], and obscure the Gospel; and to f [...]ll the Con [...]cience, instead of joy and peace, with much troub [...]e, [...]ear, and sorrow. Whereas the summe and substance of the doctrine we (or rather the Scriptures) teach, is onely to exal [...] Ch [...]ist alone, and abase man; and all that he can do for his salvation, we trample upon it, in affirming [...]one of his best wo [...]ks can cause God to love or [...]ccept of him, ju [...]ifie or save him: a [...]l spirituall b [...]essings are freely given without our wo [...]ks, no man can make himself righteous, or hol [...], by any thing he can do: onely Chri [...]s righteousnesse is that which [...]ade us righteous; and that sin cannot deprive us of Christs righteousn [...]sse; and that we are, and ever shall [...]emain, holy, and blamel [...]sse in the sight of God by Christ, who fulfi [...]led all right [...]u [...]n [...]ss [...] [...]or us the elect; his righteou [...]nesse and [...]a [...]ct [...]fi­cation is theirs, we are compleat in him, and incomple [...] in our selves: there is no perfection in this li [...]e in the flesh; and yet we [Page 67] are without fault before the throne of God; therefore no sinners: because as Christ is, so are we in this wor [...]d. Therefore we are all fair, without spot. Consider well these Scriptures. Isa 53 5, 6, 11. 1 Pet. 1. [...]4 Ephes 5. 27, 30 Co [...]. 1. 22 Esb. 1. 7 Rev 1 5 Col. 1. 14. Heb 1. 3 He [...] 10. 14. 1 Joh. 1. 7 8 9. 10 R [...]m. 8. 33 Mat 3. 15. 1 Cor 1 30. 2 [...] 5 21. Col. 2. 10. Rom. 7. 18. [...]4 [...] 14 5. 1 Joh. 4. 17. S [...]ng 2. [...]0 & 47 He that knows the meaning of these, knows a great mystery, and lives in the comfort of it, and will not be beaten from it what ever men say of it. Is not Christs perfection the ground of all our happinesse? And doth not justification im­ply freedom from sin? Men are either sinners or no sinners: I de­si [...]e to know, if he that is a sinner be not under the curse, Gal. 3. 30. and how he that stands ju [...]ified by God from all sin, stands accountable to him for any sin; if Justice be satisfied, what is therein heaven against him?

To conclude, inasmuch as the former part of this Treatise was finished, and much of it Printed before I knew of your book, I [...]efer you to it for a fulle [...] Answer. If you, or any deny what I have said to be true, let them Answer this; I am resolved to Answer them till I dye. If they will answer my Reasons and Scriptures, I will do so to theirs; I will oppose all phanatick e [...]husiasmes, and phantastick dreams of mens brains (which will very much abound in this age. Oh that all that fear the Lord would be so wise as to search the Scriptures, and reject all mens Writings and Interpretations) which appear not in the Word of God. I will stand to the triall of the Word of God: come let us lovingly try it out: if you will oppose Justification by Christ alone, which is the doctrine of fre [...] grace, I doubt n [...]t but I shall take all your props and superstructu [...]es easily down, to the end that Christ may appear to be (as he is) all in all. Co [...]. 3. 11 That G [...]d may be all in all. [...] Cor. 15. 28.

Some beleeved the things that were spoken, and some beleeved not. Act. 28. 24.


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