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 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 Meâ—â—as and so the right object for their faith their beleeving could not have done them any good for all their beleeving they had 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 it 's the powerfullest thing in the world as Heb. 11. 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. Bread 1 Cor. 11. 28. c. strengthens the senses and they faith the Spirit gives life to faith 2 Cor. 3. 6. 4. 13. Christ is this bread Joh. 6. 35. He is our life Gal. 2. 20 Col. 3. 3. This life is discovered and made known to us 2 Cor. 14. 10 11. Our life is hid with Christ in God We shall live with him 2 Cor. 13. 4. Col. 3. 4. In this life we injoy our life by faith Faith is the evidence of things not seen Heb. 11. 1. In this world crosses are frequent 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 and comfortable and serviceable c. Though I have the gift of prâ—phesie and understand all mysteries and all knowledge had all faith yet this alone profits nothing See 1 Cor. 13. 3. 9. 2 Pet. 2. 20. Heb. 6. 4 5 6. 10. 26. 29. Isa. 48. 1. 2. 58. 2. Luk. 8. 13 14. Many make a god of their beleeving and depend upon it 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 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 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. He that beleeves hath the witnesse in him 1 Joh. 5. 20. But faith is not that witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. If you search the Scriptures above-named it will appear our life â— hiâ— with Christ in Godâ— we enjoy not life it self 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 Christs prayer was heard that which keeps the Saints is not their faith but the power of God â—Pet. 1. 5 â— 2 Cor. 13. 4. Col. 3. 3 4. Because I live saith Christ ye shall live also 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 and it was imputed to him for righteousnesse So Phineas executing judgement was counted viz imputed to him for righteousnesse unto all generations 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 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 the righteousnesse of Christ Rom. 4. 7 8 11. Who is our righteousnesse Jer. 23. 6. 1 Cor. 1. 30. Our propitiation Rom. 3. 25. 1 Joh. 22. Our peace Ephes. 2. 14. Our sanctification Tit. 2. 14. our victorious Conqueror Col. 2. 14 15. our Redeemer Saviouâ— eternall life 1 Joh. 5. 11 12 20. He that hath him hath all he that hath not him hath nothing at all A man is first called before he is justified for justification iâ— after calling Rom. 8. 30. Then men are not justified by faith for if they be called they beleeve 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 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 and is baptized shall be saved and â—e that beleeveth not shall be damned Mark 16. 16. therefore faith is a condition required to salvation Faith saves not as a cause
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 misconstâ—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 expâ—â—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 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 weâ— ventâ—â—â— 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 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 noâ— but the power to beleive iâ— 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 daâ—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
our enmity the destroying our spirituall enemies 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 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 fruits of the same spirit faith is 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 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 but according to his mercy he saved us c. Tit. 3. 5. to 9. But in the Lord have I righteousnesse Isa. 45. 24 25. He is our righteousnesse Jer. 23. 6. I will make mention of thy righteousnesse even of thine onely 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 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 for that which is not perfect if all our righteousnesse be as filthy rags Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so doth not Daniel include his most holy acts when he names his righteousnesses Dan. 9. 18. The perfect love in 1 Joh. 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 one another 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 Joh. 3. 23 24. Faith is an obeying of the will of God therefore it 's a work and a good work 3. It 's a work because we are reproved for the smalnesse of our faith 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 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 10. 6. To receive a thing is an act of the whole man but to beleeve in Christ is to receive him 1 Joh. 1. 12. Therefore to beleeve in Christ is a work 7. 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 and so is a part of every good work 9 It 's a work because we are said to do it If thou beleevest I do beleeve 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 and is one of those works of righteousnesse that we have done 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 excludes works from justifying us we are to understand all our outward and inward acts and all internall vertues faith it self 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 that faith was required appears Matth. 22. 37 38 40. The Law required purity but such as beleeve not are defiled their minds and consciences are defiled Tit. 1. 15. Therefore faith was required as a deed of the Law Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us 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 Joh. 6. 29. And as acted by man a work of man by Gods grace 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 The things God hath prepared for us he hath revealed unto us by his Spirit 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 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 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 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 â—t appears that faith is none of the three witnesses in heaven nor any of the three on earth If faith did justifie us would it not follow that faith were greater 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. 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. 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 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 he in taking away our sins made us righteous and this was our justification 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. 1 2. then I was a justified man and free from all sin before I beleeved it 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 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 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 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
the obedience of one we are made righteous Rom. 5. 18 19. And so long as any place an â—ascriâ—e the whole work of mans salvation to God and Christ I â—m sâ—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 because Christ is now a speaking and making intercession for us in heaven for he doth advocate to God for us when we sin therefore our sins are not fully pardoned Hebr. 7. 25. 1 Jâ—h. 1. 1 2. These Scriptures hold forth to us not that Christ speaks and so intercedes for us in heaven the continuance vertue fruit 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 iâ— Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the meaning is 1. Because the Scriptures declare that this work was fully done on the Crosse 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 miniâ—ring and offering oftentimes the same sacrifices 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. There is none of this work now to do in heaven because we need no speaking for us seeing that by his stripes we are healed 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 as some ignorantly say it would follow that there is no peâ—â—fection in heaven no not in God that Christ should â—eed to spâ—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 and repents and ready to destroy us for our sins which is contrary to the Scriptuâ—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 beâ—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 Châ—ist to dye for us 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 and so they before Christ dyed did perish in their sins They that belonged to the election of grace before Christ were saved 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 Lâ—mâ—e slâ—in before the foundation of the world Rev. 13. 8. Christ being appointed to dye Whâ—verily was ordained before the world 1. Pet. 1. 19 20. God looked upon him as slain 4. For the sins that were past before Christ had payed the price of them 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 eâ—â—ance of God Rom. 3. 25. as a debtor may be reâ—eaâ—ed by the sureties undertaking to pay it before actuall payment be made So it 's here But Christ by his death mâ—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 Gâ—d was in Christ reconciling the woâ—ld to himâ—elf not impâ—ting their trespasses unto them 2 Cor. 5. 19. Psal. 32. 1 2. Mens sins are not pardoned before they be committed All the sins of the elect past present and to come are pardoned by Christ he dyed once for all Heb. 10. 10. far ever v 12. For by one â—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 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 as any sins we have committed See Rom. 5. 11. to 21. The 3. Rom. 25. is brought against this but by sins past there we are to understand those sins which were committed before Châ—iâ— 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 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 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 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 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 then we need not pray for pardon of them as Matth. 6. By pardon in Matth. 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 there remaineth no more sacrifice for sin Heb. 10. 26. Itâ—s in vain for any to pray for the pardon the remission of that sin 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 David when he was converted did thus pray Unbeleevers are still in their sins and therefore they are not justified The elect are in their sins visibly untill they beleeve and declare it by good works They have sin in them and they are free from sin they are charged with sin and yet they are free from all charge Rom 8. 33. and clean from all sin he doth sin and he cannot sin this is a mystery they have sin 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 14 Yet they are free from sin Isa. 53. 5 6. 2 Cor. 5. 21. Song 4. 7. 1 Job 4. 17. They cannot sin 1 Joh. 3. 9. This is a mystery when Christ said 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 Mens sins are not forgiven till they be redeemed from a vain conversation Then no mans sins are forgiven though they beleeve and so cannot enjoy forgivenesse of sin in this life seeing every act of sin is a branch and so a part of a vain conversation and in many things we sin all 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 Vrijab 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 and under the curse till they beleeve Ephes. 2. 3. I grant all the elect are so by nature under a state of wrath and curse 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 for all men were consâ—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 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. 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 wherein we were held Rom. 7. 1. c. Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. But we now are not under the Law therefore it hath nothing to say to us 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 The Law was added till the seed should come 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 Ephes. 2. 15 16. Col. 2. 13. 4. Now we are delivered from the Law Rom. 7. 6. Against such there is no law Gal. 5. 23. If the Son shall make you as free in your consciences as the elect are free in him you shall see and say you were free indeed Job 8. 3. 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 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 with curses to be under no law no transgression no curse no penalty in force now for when the Law ceased the curses of the Law ceased also with â—t The Law said Cursed 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
Mal. 3. 2. Ans. We beleeve Christ by one offering did effect this work fully upon the Crosse See pa 1. â—o 9. And that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that Chriâ—â— by his Spirit doth strengthen them against it so often as they â—ppose it Oâ— Christ 〈…〉 something to do for the Sâ—ints concerning sin which Priesthood and advocation is one ' Ans. This is answered before Oâ— Châ—â—â—â— doth give reâ—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 questionâ—rs when our sinâ— were destroyed and we made just we say and have proved that it was when Christ dyed and not after we beleeved and iâ— 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 bâ—â— is not Ans The question iâ— 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 iâ— 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 Oâ— It s a mocking of God to aâ—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. 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 Oâ— Hebr. 10. 10. doth prove that by one act Christs death God was satisfied Ans. Now the Law is satisfâ—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 meanâ— 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 sâ—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 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 siâ—â—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 sâ—â—ple calling it unjustifiable Antinomianisme but this is easier said and proved I wish we had no cause to say thâ—t such as have taken down his Antidote are soundly 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.