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 sâ—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 Christ Matth. 3. 21. Joh. 3 17. These things are not proper to faith but onely to Jesus Christ alone Also the Scripture saith It 's God that justifieth Rom. 8. 33. with 3. 24. Christ is said to justifie Isa. 45. 24. 53. 11. that we are justified by his blood Rom. 5. 9. with Rom. 8. 34 35. the Spirit of God is said to justifie 1 Cor. 6. 11. These three are one 1 Joh. 5. The question then is by which of these we are justified before God we conceive that is onely by Jesus Christ Our Reason why we ascribe it to Christ alone is 1. 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 to acknowledge him to be as he is all in all Col. 3. 11. therefore he is called The Author of salvation Heb. 5. 9. and the means of our salvation through his blood Ephes. 1. 7. Col. 1. 14. and Salvation it self Isa. 49. 6. And if we should not ascribe our justification to God to Christ alone God could not be all in all 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. 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. Because the Scripture saith We aâ—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 The names of things to that which is not the thng but the similitude of it 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. 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 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 and fixed in God That your faith and hope may be in Gâ—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 and we enjoy the comfort of our justification through faith 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 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 these to his 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 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 who hath broken down the middle wall of partition between us 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. Ephes. 2. 16. God did ordain him to be our righteousnesse 1 Pet. 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. 2 Cor. 5. 21. Nothing can redeem us and set us free from bondage but Christ Heâ— 2. 14 15. Heb. 9. 26 28. Nothing can present us holy and unblameable but Christ Col. 1. 22. therefore Christs Testament declares that all the parts of our redemption justification reconciliation salvation are attributed to Christs blood to his death Col. 1. 20. Ephe. 2. 16. Heb. 9. and 10. Rom. 5. 9. the slaying
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 Lâ—k 16. 15. surely it was not well done that will last no longer and is to so little purpose â—ut this 't is for a man to justifie himself 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 effâ—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 if you make him so much 2. I desire to know why you may not adde to Christ and faith prayer 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 seeing James saith 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 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 you deny we are justified by him by his blood that he hath not washed away all our sins in his blood 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 Ye contradict Christ himself Ephes. 5. 27. Joh. 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 but it 's God that justifieth But yet he doth it through faith and therefore not without it Rom. 3. 25. Through faith that is through Jesus Christ In whom we have redemption through his blood Ephes. 1. 7. Through the redemption that is in Jesus Christ Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. through him 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 That we might receive the promise of the Spirit through faitâ— Gal. 3. 14. And that is not to be justified by faith but to receive it and so as through a prospective glâ—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 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 is to be cleared in his sight Job 9. 20. Rom. 3. 20. So that when Christ was made our righteousnesse in the sight of God then we were justified in his sight which was before all time for those who appear without sin must needs appear just but the elect appear so to God in Christ They are without fault before the throne of God Rev. 15. 5. Song 4. 7. Those whose sins were layed upon Christ are just 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 Ephes. 1. 4. Those who are reconciled must needs be just but this the
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 Without bloud there is no remission Heb. 9. 22. Question Did Christs blood as bloud Simply so considered effect this worke 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 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 with God 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 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 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 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 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 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 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 sanctification and redemption 1 Cor. 1. 30. 3. Because Christ was mighty to save Therefore he did do this work himself alone Who is this that cometh from Edâ—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 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 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 c. Then said I Lâ— I come to de â—hy will O God Heb. 10. He was manifested to take away oâ— sins and in him iâ— 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 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 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 Having obtained eternall redemption for us Hebr. 9. In whom we have redemption through his blood the forgivensse reproveable in his sight Col. 1. 20 21 22. For this end Christ gave himself for his Church 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 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 so farre hath he removed our tâ—ansgrâ—â—ssions from us Psal. 103. 12. 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 bâ—otted out 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 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 Jer. 31. 34. I hope now you are satisfied 16. Because they are holy and without spot Therefore Christ saith of his Thou art all fair my love
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
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 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 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 Roâ— 8. 33. it 's God that justifieth 3. The means by which he must be made just and that is Christ By Jesus Christ Ephes. 1. 5. Through the redemption of Jesus Rom. 3. 24. Christ is God Hebt 1. 2. He hath redeemed us by his blood Rev. 5. 9. My righteous Servant shall justifie many Isa. 53. 11. Rom. 5. 10. He is our justification it self for he is our righteousnesse 1 Cor. 1. 30. Righteousnesse and justification are one Isaiah prophefied of Christ that he should justifie many Isa. 45. 25. which he fulfilled when he was made sin for us Isa. 53. 2 Cor. 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 and that is in Christ 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous therefore perfectly just As in the first Adam we were made sinners so in the second Adam the elect were made righteous 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 counsell choice election predestination love 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 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. Then our life was hid with Christ in God 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 by the means viz Jesus Christ By his obedience did justifie many Rom. 5. 19. Isa. 53. 11. And now justification is actually done for there were all the elect then present considered in Christ Ephes. 1. 4. He comprehended all that were given to him See Joh 17. 2. 9. 6. 37 38 39. Rom. 11. 7. set apart Heb. 10. 10. As the Priest did bear the names of the children of Israel before the Lord Exod. 28. 21 c. so Christ a publick person did bear and represent all the names and persons that shall be saved 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 and how did Christ wash us and present 〈◊〉 holy to God 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 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 â—â—re abundantly and freely then ever before 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 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 Rom. 8. 1â— saith beleeves it 's done for him and receives it 〈◊〉 26. 28. good worâ— declare that it 's done for 〈◊〉 Jam. 2. 24. Justification 〈◊〉 where but in the conscience 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◠〈◊〉 Epistleâ— 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 to speak strictly
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. Oâ— Evermore say the godly learned Schoolmen we call not the Papiâ—â—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 â—pare that labour when you write again We do not say we were actually justified from all eternity we 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 trâ—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 Hoâ—ever this â—ay sute with man I passe not but to refer this to Goâ—â— to make him imperfect God loved me and gave himseâ—f 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 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 unâ—esse you did it to expose us and the truth we professe to contempt and hatred You mâ—ght have taken it in the beâ—â—ence or passed it by We intreat you to consider whose work it is to be the accuser or the brethren the dâ—ctâ—ine of Christ is not the cause of the sins of men Iâ— we cannot prove scores of errors and blaâ—phâ—miâ—s and tragicall effâ—cts that flow from you Doctâ—ine and â—uch as proâ—esse it blame mâ— â—o you appeal to the world fâ—r the truth of what you say I say iâ— 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
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
or condition as Ministers remits sins so faith saves declaratively Joh. 20. 23. 3. 16. Mark 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 beleâ—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 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. 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 that Christ should be made a sacrifice for sin and be should see his seed and prolong his dayes and the pleasure of the Lord should prosper in his hands 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 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 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. 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 Blessed be the God and Father of our Lord Jesus Christ who hath bâ—essed us with all spirituall blessings in Christ accoâ—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 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 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 we might have strong consolation Heb. 6. 17 18. with Psal. 89. 35 36. Oh this is strong consolation indeed behold the liberty of the sons and daughters of God To be justified is for to be declared or pronounced just by sentence The word justifie properly signifieth to make just and men are made just 1. 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 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 Job 9. 20. and be justified by witnesses Isa. 43. 9. 26. In this men are said to give righteousnesse and to take the righteousnesse of the righteous from him Isa. 5. 23. This is not to be understood strictly but in a large sence for although 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 deâ—uded and is to be abhorred 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. God and wisdom are said to be justified by men Rom. 3. 3 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so makes him so 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