contrary no man may apply salvation to such as beleive not nor may they apply any to themselves such as beleive not have no injoyment of God no true peace no evidence of life no right to Baptisme or the Supper they cannot see the mystery of the Truth He cannot honour God nor love the truth nor suffer for it Yet faith cannot satisfie justice nor merit the pardon of the least sinne only Christ can doe that And that exposition that gives most glory to Christ and least to man I beleive is the truth and that which occasioned me to write at this time For since my Booke intitled the Saints Desire hath been published I have received severall Objections against what I have write in Page 147. Namely That wee are justified by Christ alone and not by our beleiving Some affirme the contrary their Reasons with an answer I here present to your considerations Because I am perswaded I have written the truth that the contrary opinion is dishonourable to our Lord Iesus Christ in that they ascribe not their justification to him alone but to something else namely their beleeving You know this Doctrine I contend for is the Doctrine of free Grace in the knowledge whereof you finde sweetnesse because the works of your salvation is finished by Christ Whose workes are all perfect This glads your hearts and keeps your soules from fainting this removes all objections that otherwise would discourage us this is the Fountaine that cannot be drawn dry that ever flowes with sweet strong consolation full of Spirit and life where our soules may drinke freely at all times and be refreshed with this marrow and fatnesse That all is finished My desire is that they into whose hands this shall come would consider seriously what I have written and know that no man is to be beleived upon his bare word therefore search the Scriptures whether these things be so or no if any thing I have written be not according to them that they let that goe My whole scope and aime in these few lines is to prove that we are justified by Christ alone who is our justification and that wee are not justified by any thing that is in us 2. That faith or any thing in us is not a cause meanes or condition required to pertake of the Covenant of Grace justification or salvation but onely fruits and effects of the Covenant Thirdly That the elect were ever in the love of God did ever so appeare to him just and righteous in and by Christ We have known and beleived the love that God hath to us God is love and he that dwells in love dwelleth in God and God in him The God of love so unite all the hearts of his people to his truth and one unto another that so we may walke in the truth and live and die in love Your fellow servant and brother in the Fellowship of the Saints who keepe the commandements of God the faith of Jesus Samuel Richardson TO THE HOLY SPOUSE OF JESUS CHRIST WHO ARE subject to him in the obedience of the Gospel Grace and Peace be multiplyed Dearely beloved brethren AS there is nothing that fraile man is more lyable to then in the things of God to mistake and call darknesse light and light darknesse so by how much the more spirituall any Truth is by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their owne as that which may make it commendable and beautifull in their eyes And above all others that which this smale insueing Treatise speakes of Namely Justification by Christ alone Without having respect either to any thing in the creature or done by the creature This favouring so much of pure grace in respect of the love of God and that Covenant which lies between Christ and God as that the poore creature man knowes not how to owne or receive it And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this then was put forth in raising up Christ from the dead Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus who have a like share intrest in him as their life peace There is an aptnesse in men to miscarry in the knowledge of this rich grace of God Some being apt to conceive that there is no Justification of a creature in no sense before and without faith and so make Faith a joynt-partner with Christ in the businesse of Justification For indeed this is to me a certaine truth that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to and therefore if there be no Justification in no sense considered but as it hath respect to faith It is much to be feared That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone That the Scripture holds forth justification by faith in a sense is very cleare but yet under no other consideration but by way of evidence Heb. 11. 1 2. And as it respects the taking away of sin from off the Conscience For indeed the debt is paid by the bloud of Christ alone and wee are therefore said to be justified by his bloud Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt The Lord having laid upon him the iniquities of us all So doth he declare this satisfaction and acceptation of us in Christ by faith That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them Beloved these are the last times wherein it behooves you to beg with much earnestnesse strength from the Lord that he may put straight stepps to your feet that you may walke to his praise exalting him alone as your life and glory Which was the maine end of the Author presenting these few lines to your consideration wherefore read it carefully and noble Bâ—rean like try all things and hold fast that which is good And it shall be his desire who desires nothing more in this world then your growth in the knowledge of Christ Jesus and your walking as the children of the light That the God of all grace may cause all grace to abound in you to his owne glory So prayeth hee That is yours in the Lord in all services of duty and love WILLIAM KIFFEN JUSTIFICATION BY CHRIST ALONE REVELATIONS 1. 5. Unto him that hath loved us and washed away our sins in his owne blood THese words contain the virtue fruit and effectualnesse of Christs death and the benefit priviledge and happinesse of the sonnes of God by it In these words wee are to consider 1. The persons whose sinnes Christ washed away and they were all those who were given to Christ Joâ—. 17. 29. 2. What is he that washed their
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
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
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
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
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
speaks concerning Adams fall and Christs sufferings and death c. they are not â—â—ctions but reall things and unlesse Christ had dyed we had perished in our sins We were in sin and under the curâ—e we were children of wrath viz the curse not only in appearance but we were so in deed in truth so Christ was made a curâ—e for us not in appearance but in deed and in truth He was â—o made under the Law that so he might free us from under it Christ not onely revealed love for seeing men can reveaâ— love each to other without dying much more could â—â—d buâ— also free us from the curse of the Law wherein we weâ—◠〈◊〉 therefore Christ did dye So that in the 〈◊〉 God and Châ—â—â—â—s death â—ay our eâ—ernall happinesse â—nd this doâ—trine doth wâ—ll agree with what we contend for We â—ay 〈◊〉 paved a full price and satisfied the Law to the 〈◊〉 neither 〈◊〉 we 〈◊〉 God accepts of any sinfull action nor 〈◊〉 any sin Gods puâ—iâ—â— hares â—in in beleeveâ—s as welâ— as in otheâ—s now whâ—â—h way doth this doctrine destroy the nature or the 〈…〉 of God We deny â—o â—criptures at all we onely deny such interpretation of them as are not warranted in the Scriptures Also you presume above what is written in that you have no Scripture to warrant your exposition We intreat you to tell us in what place of the Scripture we shal read that God was ever at enmity with the elect either before or after conversion You say that till conversion comes God is as well at enmity with the elect as they are with him The Scriptures you alledge to prove it do not say so nor do we know where to read these words in the Scripture but to consider what the Scriptures you bring say Eph. 2. saith no such thing there is the word wrath but this is answereâ— before Isa. 63. 10 11. there is the word enemy which is to be understood God was so in some acts of his dispensation The text saith he fought agaiâ—st them so he appeared to be their enemy Levit. 26. 40 c. God did walk contrary to them yet it will not follow that he did so from any enmity or hatred he had to them for then he â—oved them and owned them for his people as appears v 45. c. I have given the dearly beloved of my soul into the hands of her eneâ—ies â—er 12 7. then they were dearly beloved As for the word paâ—ified Ezek 16. 62 63 When I am pacified towaâ—ds thâ—e that is when I shall let thee know that thou art a son or daughter of my eternall love if you compare the 4. last verses together iâ— will appear he spake of their knowledge of his love for he saith I will estâ—bâ—ish my Câ—venant with thee and 〈◊〉 know â—hâ— Ianth Lâ—â—d th God ver. 2. with Joh 14 20. Anâ— howsoever God may hide himself and seem angry and handle them roughly yet he loveth them not the worse for that Jer. 31. 20. even then he loveth them dearly As appears Jâ—h 17 23 24. At that day ye shall knâ—w I am in he Fathâ—r and 〈…〉 and I 〈◊〉 you Joh. 14 20. he saith he is the same yesterday and to day and fâ—r ever Hebr. 13. 8. if yâ—u please to beleeve him I am the Lâ—â—d 〈…〉 Mal. 3. 6. â—e never changeth Fuâ—y is not 〈…〉 Iâ—a 27. 4. Therefore your brâ—ther was very much miâ—â—akeâ— to think there was anger in God against the elect till he was pacifieâ— Oâ— Iâ— Gâ—ds enmity had not concurred with Eves enmity agâ—â—â—â—t hâ—m she had not in all likeâ—ihood eaten the forbâ—dden fruit Ans. The fall was not from any enmity in God against her but God would by that means bring about his glory See Ephes. 1. 6. to 12. Rom. 3. 19. Ob. God is a God of wrath to us till faith in Christ comes Ephe 2. Rom 5. 1 2. it is as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans. I wonder ye are not afraid to saâ— so seeing the Scriptures say no such thing as we have already proved Read me what you say in the Bible either in the Old Testament or New and I will Print my Recantation if you cannot I would intreat you to Print yours Oh that you did but know what you haâ—e done For in that you deny any reconciliation to be before we beleeve you deny that Chriâ—t hath reconciled any upon the Crosse which is contrary to many plain and expresse Scâ—iptures As Ephes. 2. 13 14 16. with Col. 1. 14. 20 21. 2. 13 14. Ephe. 5. 25 26 27. c. Also in ascribing our reconciliation to faith in whole or in part ye sleight our Lord Jesus Christ and trample upon him in making him but a half Saviour So also you say that faith is a cause of justification do not our eternall happinesse depend upon our reconciliation and justification and do you ascribe these and the like to faith Ob. But God is not pleased with the elect till they beleeve Rom. 9. 25. Ans. By my people we are to understand those that I have declared to be mine in a speciall and peculiar manner I have owned them and they are mine by profession So the Nation of the Jews were called the people of God as Isa. 5. 13. because God had owned them to be his people which were not my people before In this sence as appears v. 26 27. but in another sence the earth and all in it is his and in respect of choice and â—ove the elect were ever his Ephes. 1. 4. 2 Tim. 1. 9. Ob. I say then actually God cannot be said to be reconciled to man while man is not reconciled to God Ans. We say that we were reconciled to God by the death of his Son Rom. 10. 9 10. 2 Cor. 5. 18 19. What Christ did was actuall Will it not then follow upon your grant that the elect were then reconciled And seeing Christ dyed before we beleeved it will follow we were reconciled before we beleeved Notwithstanding we grant that no man can know or be assured that he is one of them that is justified and shall be saved untill he beleeves And whereas you ask what conversion that is that is without calling We answer None at all neither is any man called in this sence untill he beleeve We grant with you that what was done before the world concerning our salvation was onely in Gods decree purpose and love Ob. Faith brings us into Christ Ephe. 2. 8 9. Joh 6. 37. Joh. 3. Ans. You do but say so the Scriptures do not saâ— as you would have them say faith brings us into Christ so you say that faith is a part of Christ But if it be so I would gladly see that proved Also you say that faith is a part of the Divine Nature 2 Pet. 1. 4 5. The Divine Nature is God if God
can be divided into parts he is not infinite the Divine Nature is incommunicable we are made partakers of the Divine Nature by union not by infusion It is no wonder that you ascribe all so to faith as you do if you think faith is God So you ask if God saves us without our being in Christ and whether God doth not love to see us in Christ rather then our of him I answer If God considered the elect to be in Christ Ephes. 1. 4. can you tell when God considered them out of Christ or can you tell in what place of Scripture it is said that the elect were ever out of Christ or that the elect by sin fell out of Christ or out of the love of God shew me the Scripture that say these things and I will say so too Ephes. 2. 4 5. Ob. When in Ephes. 2. 5. doth not import a difference in time Ans. But it doth for when we were dead then was the time that we were not alive Ephes. 2. 5. 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