to say to us Gal. 3. 10. Deut. 27. 4. Gal. 5. 23. 4. 26. 31. Therefore we are freed from the punishment of sin The Law is holy just and good Rom. 3. 31. the righteousnesse of the Law remaines and every one ought to frame his life according to the same wee receive not the Law as given by Moses but as given by Christ he gives the same Law for his to obey though not upon the same termes though we have nothing to doe to be saved yet we have something to doe for his glory Joh. 15. 8. Wee are commanded to be carefull to maintaine good workes Titus 3. 8. For any to say we are not to observe the ten Commandements called the Morall Law ten words is abominable for if I am not tied to observe it I sin not if I doe contrary to it it s no marvell if such be abominable in their hearts and lives I grant we are freed from the curse and punishment of it but not from the things contained in it the Law concernes our conversation though not our salvation Be yee holy in all manner of conversation this is the Saints prize yee that love the Lord hate evill and abhorre to company with such as slight the commands of God see the Saints daily duty part the second Christ hath a yoke and we ought to put it on Mat. 11. 29. Mat. 14. 23. 31. It s easie and a sweet mercy to observe it The power of divine love will sweetly and violently draw the soule to obey Christ see Titus 2. 11. 3. 8. Christ saith If any man love me he will keepe my words Joh. 14. 23. 15. 16. Eph. 2. 10. Such as love Christ they desire and endeavour with all their soules to obey him For such as love sin and take liberty to sin such as turne the grace the love of God into wantonnesse and say they are saved c. they are liers they mocke themselves and others they have need to consider 1 Joh. 1. 6. Gal. 5. 13. to 23. 6. 5. 7 8. Rom. 2. 17. c. they are the basest among men it s a certain truth as a man beleeves so he obeys as his faith is so are his workes good or bad Observe and take heed of those that speake for liberty for the flesh say to such thou art one of them for thy speech bewrayeth thee When Christ comes into the soule all things are become new old things are done away 2 Cor. 5. 17. Fire shall as soone cease to burne as such shall cease to obey God 27 Argu. That which is for our profit that is a mercy to us and no punishment for sin but Gods chastisements and corrections sent to us are for our profit Heb. 12. 10. They are to correct our injustice but not to satisfie Justice they are to amend us not to pay God they are to exercise the fruits of the Spirit in us not payments without them we neither know God nor others nor our selves they imbitter sin unto us we need them to turne us from sin to God seeing wee are the better for them how are they punishments to us 28 Argu. That which comes from the love of God that is sweet that is not a punishment for sin which is from anger But whom the Lord loveth he chastiseth Heb. 12. 6 7. 8. Gods chastisements are love-tokens all Gods dispensations bitter or sweet are a portion of love to his crosses and afflictions I receive as love and my escape from them if God so ordereth it I receive as love hunger cold and nakednesse paine griefe and wearinesse though in themselves they are punishments yet they are not so to us if they be curses and wrath to the Elect how are we delivered from the curse Gal. 3. 13 14. and wrath 1 Thes 1. 10. Therefore to affiâ—me that wee are punished for sin is to deny we are delivered from the curse which is contrary to Gal. 3 13 14. 29 Argu. If they be blessed that God correcteth thou they are no punishments of sin but blessed is the man that thou chastisest Psal 94. 12. Our God turned the curse into a blessing Nehe. 13. 2. Therefore they are no punishments of sin 30 Argu. If God by corrections teacheth us then it s no punishment for its a mercy to be taught but God by corrections teacheth us Heb. 12. 9. Therefore they are no punishments to us 31 Argu If all things worke together for our good Rom. 8. Then all falls paines diseases crosses afflictions c. doe us no hurt but worke for our good all things worke for our good Rom. 8. 28. Death it selfe is a mercy to us we die not to satisfie Justice but to passe through it into eternall glory provided for us for me to dye is gaine Christ hath borne the whole punishment of my sinnes There shall no evill come unto thee Psal 91. 10. So that whether I live or die I am freed from the punishment of sin the sting of death is sin now that is gone we are saved from death though we die death is an entrance into life 1 Cor. 15. 55. 32 Argu. Those whose iniquities are pardoned they shall never be punished for them but our iniquity is pardoned Isa 42. 1 2. Therefore we are freed from the punishment of sin for that which is pardoned is not punishable how is it pardoned if we are punished for it or liable to be punished for it to forgive a man his sin and not the punishment is as if one should say I forgive thee the debt but not the payment of the debt our sinnes were debts 33 Argu. Those whose sinnes God hath forgiven he will not punish if he will how are they forgiven but God hath forgiven the sinnes of his people thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. To forgive sinne and to cover it is one thing if all be covered there are none to cover my happinesse is not in having a few sins or many but in that they are all â—orgiven and not imputed to me Psal 32. 1 2. We are imperfect in our selves and action yet all our imperfectnesse is perfectly forgiven we are perfected for ever that is perfectly freed from the punishment of sin for eveâ— by the offering of himselfe Heb. 10. 10. 12. 14. The righteousnesse of Christ availeth for ever for all our sinnes if the bloud of Christ clenseth us from all sinne Joh. 1. 29. then from sin past present and to come for that is all lesse is not all as Christ by his death satisfied for all our sins so by one act of our faith we are to apprehend and beleeve the pardon of them Rom. 5. 11. to 24. This must needs be so for if we shall ever commit any sin that is not satisfied for by his sufferings Christ must come and suffer againe or eâ—â—e we must perish in the unpardonable sin for without his bloud there is no
remission â—eb 9. 22. 26. None can by any meanes redeeme his brother nor give to God 〈◊〉 for him the redemption of the soul 〈…〉 89. 7 8. Rom. 7. 14. The cause of our being delivered from destruction and our eternall happinesse in heaven is ascribed to Christs bloud to his ransome God saith Deliver him from going downe into the pit for I have received a ransome Job 33. 24. see Zach. 9. 11. Our not being condemned is ascribed to Christs death It s Christ that dyed who now shall condemne Rom. 8. 33 34. Therefore Christs ransome his death is the thing which delivereth us from the punishment oâ— sin heaven is called our purchased possession Eph. 1. 14. All except election and the love of God is attributed to Christ Wee preach Christ crucified 1 Cor. 1. 23. Thus I have fully proved that Christ upon the Crosse did suffer the whole punishment of sin for all his Elect for ever if it were not so Christ did die in vaine or is not a full and a compleat Saviour if he suffered but part of the punishment of sin he had saved us but in part and not fully and perfectly but Christs dying for us was to free us from all the punishment due to us for sin Christ bare all in being made a curse for us for what he did bare he bare for us and that which he hath borne for us we shall never beare and therefore it is a most certaine truth that all the Elect are for ever fully freed from the whole punishment of sin and his death is our justification and freedome from the curse and punishment of sin and this is no small part of our happinesse and comfort Vse of this Doctrine Vse 1. To exhort all that are the Lords to ascribe their salvation to the free love of God and to the death of our sweet Lord Jesus Christ and Christ alone and to nothing but Christ Who was made sin for us but Christ 2 Cor. 5. 21 Who bare our sins in his own body but Christ 1 Pet. 2. 24. Who was ordained to take away sin but Christ Heb. 9. 20. Who hath redeemed us from all iniquities but Christ Psal 130. 8. Titus 2. 14. Who finished transgressions and made an end of sin but Christ Deut. 9. 24. Zach. 3. 9. Heb. 10. 4 5. 7. Who appeared to take away sin but Christ 1 Joh. 3. 5. Who came into the world to save sinners but Christ 1 Tim. 1. 15. Who washed us from our sins and purged them away but Christ Rev. 1. 5. Heb. 1. 3. Who gave himselfe for our sins but Christ Eph. 5. 2. 1 Tim. 2. 6. Who was made a curse for us and delivered us from the curse but Christ Gal. 3. 13 14. Who laid downe his life for ours but Christ Joh. 10. 15. Who bare our griefes and carried our sorrowes but Christ Who was stricken and smitten afflicted and wounded for our transgressions and bruised for our iniquities but Christ Isa 53. By whose stripes are we healed but Christs 1 Pet. 1. 24. Who is that just one that suffered for the unjust but Christ 1 Pet. 3. 18. Who made peace for us but Christ by the bloud of his Crosse Col. 1. 20 21. Who reconciled us but Christ Rom. 5. 9 10. By what means are our trespasses forgiveÌ„ but only by him Col. 2. 13. Who hath so blotted out our sins that they cannot be laid to our charge Rom. 8. 33. Who could deliver us from the wrath to come but Christ 1 Thes 1. 10. What bloud could clense us from all sin but Christs Joh. 1. 29. 1 Joh. 1. 7. Who hath carried away our sinnes but Christ What could justifie us but Christ by his bloud Rom. 5. 9. What could make us compleat Col. 2. 10. and all faire Song 2. 10. Without â—ault Kev 14. 5. Without spot Song 4. 7. and perfect us for ever but Christ Heb. 10. 14. What could make us one with Christ Heb. 2. 11. his fellowes Heb. 1. 9. and make us the righteousnesse of God but Christ 2 Cor. 5. 21. Who is our righteousnesse but Christ Jer. 23. 6. Job 33. 23. by whose obedience we are made righteous Rom. 5. What ransome could deliver us but Christs Zach. 9. 11. Job 33. 24. What could make us free from the law of sin and death but Christ Rom. 8. 2 3. What could make us free but Christ Gal. 5. 1. Who could present us holy to God but Christ Col. 1. 20. Who brought salvation but Christ Who â—ought our battell got the victory and delivered us from all our enemies but Christ Luk. 1. 68. What Redeemer and Saviour have we but Christ who is all in all And seeing all is attributed to his bloud 1 Cor. 1. 18. 18. 23. we may not attribute it to beleeving justification and salvation are proper onely to Christ to his bloud to effect it to attribute it to beleeving as some doe is to rob Christ to give it to beleeving And if the preaching of Christ in wisdome of words made the Crosse of Christ of none effect 1 Cor. 1. 17. this opinion of theirs doth much more Gal. 5. 9. 2. Prise this doctrine contend earnestly for it Jude 3. Be content to suffer for it 3. Fetch all thy comfort from Christ in this truth meditate on this truth and endeavour that others may enjoy it with thee 4. Thinke nothing too much for him that hath done so much for you walke holily as it becometh the Gospel obey Christs coâ—mands tremble at the thought of giving way to sin least ye dishonour Christ and his truth and open the mouths of the wicked against the people of God Of the excellency and benefit of this Doctrine 1. There is no doctrine in Religion more honorable to the Lord Jesus Christ then this is this is the doctrine that gives all to Christ and exalts him alone that God may be all in all this doctrine cryeth nothing but Christ for he hath done all for us and is all unto us Col. 3. 11. The maine thing the Apostle desired to know was nothing but Christ and him crucified 1 Cor. 2. 2. 2. This doctrine most magnifieth the free love of God in that he hath loved us justified and saved us freely many are not able to behold this light it is so great as when the Sun shineth in its strength weake eyes are not able to beare it onely the Eagle can behold it so none but the Eagle-eyed Christians are able to behold the Sonne of Righteousnesse shining in his glory therefore few receive it the Prophet speaking of this doctrine saith Who hath beleeved our report and to whom is the arme of the Lord revealed Isa 53. 1. So that unlesse the power of God causeth the soule to see this truth there is no beleeving it men are ignorant of the fulnesse of the perfection of Christs righteousnesse therefore they condemne it goe about to establish their own righteousnesse Rom. 10. 3. They reproach this doctrine
are justified in the beloved so we are compleat in his compleatnesse not in our selves but in him is our perfection Col. 2. 10. 28 Argu. Our Justification is a part of our compleatnesse therefore where we are compleat there we are justified but we are compleat in him Col. 2 10. Therefore we are justified in him therefore we are not justified in our selves nor by beleeving 29 Argu. If we be justified by grace and beleeving is not grace then we are not justified by beleeving but we are justified by grace Rom. 4. 24. Titus 3 7. Beleeving is not grace the fruits of the Spirit Gal. 5. 22 23. are called graces by men but not by God the Scripture calls them not so faith love meeknesse temperance peace joy c. are not graces but effects of grace gifts of grace or from grace grace is but one there are not many graces though there be many gifts of love which are the effects of it which all are the gifts of grace Rom. 2. 6. 1 Cor. 12. 4. Grace is out of us in the good will and pleasure of God and Christs death was an effect of grace of Gods grace is love Titus 3. 7. We are exhorted to grow in grace viz. in the knowledge of the love of God c. He that beleeves hath the witnesse in him but faith is not this witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. The seed that remaineth in us is not God but the Word of God Luk. 8. 11 12. Rom. 10. 17. Rom. 8. 30. It declareth the order of Gods dispencing these priviledges to us the setting of one thing before another doth not alwayes prove the being of it before it see 1 Cor. 1. 30. Rev. 5. 9. If men be called before justified men are not justified by beleeving for if they be called they beleeve or else how are they called if they be beleevers and yet are not justified it is because beleeving could not justifie them We are also to consider when Scriptures were written if before Christs death or after Some of those before his death saith as some object He shall redeeme Israel Psal 130. 8. He shall justifie Isa 53. 11. He shall save his people from their sinnes Mat. 1. 20 21. These speake in the Future tense he shall come for as yet Christ was not borne but after Christs death the Scripture speaketh in the Present tense because he had then actually done it see Heb. 10. 10. 12. 14. Rev. 1. 5. 5. 9. Before Christs death it was commonly expressed that he should do it now Christ hath done it wee may not say it is to doe Justification by beleeving is not to be understood of Justification it selfe but the manifestation of it in the conscience for the Scripture attributes that to a thing which is not a cause nor meanes nor effect of it but a meere shadow of it as appeares Levit. 16. 30. compared with Heb. 10. 11. Col. 2. 17. Till Christ dyed there was no satisfaction for any one sinne the Father trusted Christ for the sins of the Elect till Christs death and then Christ made payment for the sinnes of his Elect to the end of the world 30 Argu. If we are healed by Christs stripes then we were healed before we beleeved for his stripes were before his death when he dyed upon the Crosse but Christs stripes healed us By whose stripes we are healed 1 Pet. 2. 24. Therefore beleeving doth not heale us then ever since Christs death we have been sound and whole even before we knew it see Eph. 2. 16. 31 Argu. If men are given to Christ before they beleeve then beleeving doth not make men belong to Christ but the first is true Joh. 6. 37. Joh. 17. 6. Therefore the latter is true also 32 Argu. If salvation is in Christ then it is not in us much lesse in beleeving but salvation is in Christ 2 Tim. 2. 10. Mat. 1. 21. 33 Argu. If the cause why we shall live is because Christ lives Joh. 14. 19. then beleeving is not the cause why we shall live if we are alive to God through Jesus Christ 2 Cor. 5. 7. then not through beleeving see Rom. 6. 10 11. for beleeving is not Jesus Christ 34 Argu. If our salvation depends upon the promise of God then it depends not upon our beleeving but it depends upon the promise of God Heb. 13. 8. Heb. 6. 17 18. 35 Argu. If the Reason why we shall not perish is because none are able to plucke us out of his hand then the Reason of our not perishing is not because we beleeve but the Reason we are saved is because none are able to pluck us out of his hand John 20. 28 29 30. 36 Argu. If our salvation depends upon the faithfulnesse of God then it depends not on our beleeving but it depends upon the faithfulnesse of God 1 Thes 5. 23 24. Mica 7. 18. 20. 37 Argu. If the Reason why we are not consumed is Because the Lord changeth not Mal. 3. 6. Then it is not because we beleeve we change oft but he never Heb. 13. 5. The ground of my confidence is not in any thing in me or done by me but in God in his promise Psal 62. 7 8. I rejoyce in the Crosse of Christ Gal. 6. 14. and that my name is written in the booke of life Luk. 10. 20. O yee that love the Lord Rejoyce in the Lord Phil. 3. 1. Alway Phil 4. 4. Evermore 1 Thes 5. 16. I would know of you that hold we are justified by beleeving whether faith in the nature and power of it doth justifie or no if yea I would know how the power to beleeve apart from the exercise of it can be knowne to us and how it may be called faith when there is no beleeving and whether the light and power by which we beleeve be not the same by which we obey the rest of the commands of God and how it can be distinguished apart or without beleeving if it justifieth us without its act can you tell how and when you were justified for if it may be in the soule one houre and not act why not two seven yeares and whether this opinion doth not imply that a man may have faith and be justified by it and yet not know it nor beleeve if faith justifieth in respect of the righteousnesse and meritoriousnesse of it whether it will not follow that we are not justified by the righteousnesse of Christ but by that of faith which is in our selves and so need not looke at a righteousnesse in another in Christ if the act of faith justifie whether we are justified by one act or many if by one how we may know it or distinguish it that we may not so act faith againe needlesly for what need is there of more then one if one be enough if many acts of faith be required to justifie us it is necessary to know how many that so we may know when we are justified
prophesie of Christ who by his death washed us cleane in his own bloud Rev. 1. 5. Christ gives remission of sinnes after we beleeve Ans The question is not when Christ gives it nor when we receive it but when sin was destroyed and washed away and we made just if there were not remission of sinnes in Christ for us before we beleeve how could it be given us afterward We are to aske pardon Mat. 6. 12. Ans The word pardon is not in the Text the word debts is to be understood betwixt man and man first for we pray to be forgiven as we forgive we forgive not perfectly will an imperfect forgivenesse of our sinnes from God be sufficient for us Secondly Because Gods forgiving us our sinnes against him is not on that condition if we forgive others as this is see Mark 11. 25 26. Luk. 17. 3. 2 Cor 2. 7. And as for the forgivenesse of sin in 1 Joh. 1 9. is to be understood for the manifestation of forgivenesse the assurance and injoyment of it in the conscience its usuall in Scripture to put the cause for the effect and the effect for the cause Pro. 8. 36. It s so to be understood because there is nothing of pardon obtaineable but the manifestation of it therefore not to be prayed for since Christs death all that is to be done is onely to declare its done and for whom it s done for Christ will dye no more it s in vaine to pray for the pardon of that sin which was not washed away in his bloud Heb. 10. 18. 2 Cor 5. 19. It is no mocking of God to pray to God to manifest to us what he hath done for us as David Psal 51. 9. 12. I grant Christ hath borne our sinnes there is a difference betwixt Christs bearing them and giving us pardon for them Ans If Christ hath borne them and satisfied for them seeing God is satisfied now we know it we are satisfied in that God hath not any thing to lay to our charge Rom. 8 33. 2 Tim. 1. 9. speakes of his purpose Ans Christ by his death did save us according to his purpose before the world marke the words His purpose to save us was before the world He saith not that we were saved before the world He saved us by his death so that its said He hath saved us 2 Tim. 1. 9. see Titus 3. 5. Joh. 3. 36. 5. 24. Col. 2. 10. Eph. 1. 3. 2. 5. 8. Heb. 10. 14. 1 Joh. 5. 11 12 Phil. 3. 12. Rom. 8. 24. We have all in Christ Rom. 8. 23. We wait for the adoption yet we are now the Sonnes of God 1 Joh. 3. 2. and our Redemption Eph. 1. 4. Yet by Christ we are redeemed Luk 1. 68. We have redemption in him Col. 1. 14. for Eph. 1. 3. In our selves imperfect there is no perfection in us nor in this life Heb. 10. 10. Proves that by one act Christs death God was satisfied Ans It s enough seeing God is satisfied we are satisfied though others cavell and be unsatisfied Forgivenesse of sinne conveyed to us by the Spirit is called pardon Ans It appeares from Isa 40. 1 2. That their sinnes were pardoned before it was declared unto them God cals it pardon yet they knew it not nor had it in their consciences Comfort ye my people tell her that her iniquity is pardoned 2. Pardon of sinne or justification in the conscience is not justification is selfe but onely the knowledge of it Justification depends not upon our assurance of it or knowledge of it but upon Christ Isa 45. 25. It consists in taking away sinne that which is in the conscience is the knowledge of it and comfort of it 1. That pardon of sin or justification consists not in the declaring of it nor receiving of it for if to declare one to be just makes him so then he was not so before God and wisdome are said to be justified by men Mat. 11. 19. Luk. 7. 35. Rom. 3. 3 4. did it make him so 2. God by his Spirit declareth a soule to be just and righteous but if he were not made so by Christ before it will follow he justified the wicked which is abomination Pro. 17. 15. They are just or wicked guilty persons or not guilty he saith he will by no meanes cleare the guilty Exod 34. 7. Deut. 25. 1. Therefore they that are righteous before God will declare them to be so God will not have men to declare any to be just and righteous unlesse they appeare to be so The Elect are made just by Christ therefore they appeare so to God and in his time he declares it 3. If to declare one to be just could make him so it were good to doe it for its good to make evill good if the wicked and their actions were to be declared to be just yet would they remaine wicked and sinfull still 1. Neither is Justification a taking sin out of the conscience if it were faith justifieth not nor doth it take sin out of the conscience nor assure the conscience that he is a childe of God for that is the worke of the holy Spirit of God 2. A man may feare the Lord and obey Christ and yet walke in darknesse and see no light and yet God is his God Isa 50. 10 11. If he be not a beleever how doth it appeare that God is his God If sin be taken out of his conscience he assured that God is his God how doth he walke in darknesse and see no light to see all Christ hath done to be for us and sin taken out of the conscience which is the fruit of the former is a great light 3. If the knowledge that a man is a beleever takes away sin then faith takes it not away for it is one thing to beleeve and another to know I beleeve as it is one thing to see and another to know I see the latter is by a reflection by this reason it will follow that nothing justifieth but the taking sin out of the conscience which is assurance and 4. If assurance be justification then a beleever may be an unjustified man because he may want assurances and be so clouded and deserted that he may not injoy the assurance of pardon but very much doubt whether his sinnes be pardoned or noâ— thus it was with Heman Psal 88. and many other beleevers 5. If justification consists in taking sin out of the conscience it will follow that if conscience accuse he is an unjustified man and so be a justified and unjustified man in ten minutes for idle thoughts and words are sins and conscience will accuse for them and they may lie heavy upon the conscience 6. Also by this reason it will follow that none are converted nor have faith untill they have assurance they appeare to be in their sinnes no faith but assurance yet assurance is no faith at all for they are two things Joh. 6.
what conscience can yee weare gold and silver costly apparell and by fine laces and the poore Saints want bread other necessaries Consider what the Christians did in the Apostles time Acts 2. 44 45. 4. 33 34 35. Yee say yee be followers of them is not the 2 Cor. 8. 14. a command how then dare yee neglect this dutie Full ill will they sell their lands much lesse dye for their brethren who will not spare their laces and superfluities to feed and cloath the naked body and hungry belly of Jesus Christ I was an hungred and naked and Lord when saw we thee an hungred and naked c. They knew no such thing nor did they inquire nor came where they might have seene it And he shall answer Verily in as much as yee did it not to one of these yee did it not to mee Mat. 25. 34. to 46. Whether Christ dyed for the sinnes of all Adams posteritie Some men say so but the Scripture doth not say so He tooke on him the seed of Abraham Heb. 2. 16. But all Adams posterity are not Abrahams seed in no sense Secondly Christ saith He laid downe his lâ—fe for his sheepe John 10. 11. 15. All men are not his sheepe as yee beleeve not because yee are not my sheepe vers 26. Whether all those for whose sinnes Christ dyed shall be saved They shall all be saved as appeares Rom. 5. 9 10. John 6. 37. 39. John 17. 2. 19. 24. 29. Heb. 13. 20. Jer. 32. 40. 31. Mat. 25. 33. The salvation of Gods Elect is certain Some say Christ dyed for their sinnes who shall not be saved But to what end shall Christ die for their sinnes who are not appointed to life Doth not Christ loose the end of his death to die for their sinnes who shall perish Some are not ordained to eternall life as appeares Acts 13. 48. Doth it stand with the wisdome of God to send Christ to die for their finnes whom he before decreed to condemn The Lord hath made the wicked for the day of evill Pro. 16. 4. 2 Tâ—es 2. 11. Isa 43. 6 7. Q. Wâ—etâ—er Christ is offered to all or no The Gospel is to be declared to every creature Mark 16. 15. 16. But to declare a thing and to offer it is not one thing The Scripture doth not say that Christ is offered to any men say so but not truly nor safely The saying Christ is offered to all occasioneth many errors as to say if God offereth Christ to men and they have no power to receive him and God gives them none they are mocked and that God is unjust and unreasonable and that he doth not meane as he saith else say they all men have power and may be saved if they will and they may will c. The purpose of God Christs death salvation and the revealing it in the Scripture are one in the extent the one is not larger then the other neither is the ministery thereof to be larger in the declaration viz. in the application of salvation is not to be larger but rather straiter because he is bounded to beleeving and baptizednesse He that beleeves and is baptized shall be saved Mark 16. 16. He may not apply it to any person that doth not beleeve c. Whether sufficient grace is given to all for conversion That which is sufficient is effectuall if I put sufficient strength to move the whole earth will not motion follow if it be not effectuall it is not sufficient sufficient and effectuall goe together That the conversion of man doth not depend upon the will of man See 1 Cor. 2. 14. Deut 29. 3 4. Mat. 1â— 34. John 1. 5. Eph. 1. 17 18. 2 Cor. 3. 5. The will of God determines who shall bâ— saved Acts 13. 48. God worketh all things after the counsell of his own not mans will Eph. 1. 11. See and consider the word of the Lord Isa 46. 10. Psal 2. 13. Psal 135. 6. 115. 3. Pro. 29. 26. Psal 33. 15. Pro. 21. 1. Pro. 16. 33. Mat. 10. 29 30 31. Acts 2. 23. 4. 26 27 28. Pro. 16. 9. Jam. 4. 13. 15. Rom. 9. 19. 2 Sam. 17. 22. Rom. 1. 24. 1 Kings 22. 22. Psal 105. 25. Isa 63. 17. John 11. 20. 2 Thes 2. 11. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. He hath mercy on whom he will 18. To ascribe conversion to the freedome of mans will is to exempt the creature from being under the power of God for if he be able to convert himselfe or to refuse so as not to be converted then convesion is under his own power If it depend upon the will of the creature then the will of man is the cause why God willeth this or that this were to bring the will of God under the will of man as if God should say I will convert that man if he will I have willed nothing or my will is mutable my will shall waite on your will and change as oft as yours shall if the will of God should not determine all things the will of God should not be the first cause if there be two first causes then there are two beginnings or more and so more Gods then one If God gives power and leaves it to mans will then God hath not determined what shal be done or else his purpose is changeable If the cause why God chooseth me and not another is because I will then it is not according to his will Eph. 1. 11. If Gods will be not the cause you deny the freedom of Gods will and make the will of man the cause of his being saved If God by his omnipotent power inclines the wills of men whether he will as is above proved then he hath them more in his power then man hath if so his decreeing is the cause necessity followes the will of the creature is not the cause of the necessity of things because mans will is bounded by Gods decree and as the first waight or wheele moves the second so the first cause moves the second He whose salvation God willeth he must of necessity be saved because he wants no power nor wisdome to accomplish his will man cannot resist an almighty power Ephes 1. 20. 3. 20. Col. 1. last therefore God cannot be hindered of his will if he should will any thing he could not obtaine he were imperfect and so not God if he can obtaine it but wil not how doth he wil it Isa 46. 10. Ps 44. 2. To grant that man hath power to hinder Gods will is to grant that he hath power to hinder his working and so to frustrate Gods counsell and make him a lier yet nothing will satisfie some unlesse this be granted if there were any good of which God were not the cause how is the praise and glory of it to be ascribed to him To the praise and glory of his grace
to the other foure Treatises the most of them have been published severall yeares O yee that love the truth is it a small matter to you for Christ to be dishonoured and his truth condemned Doe yee not regard what violence is offered to the sufficiency of Christs sacrifice if yea why are yee so silent as if there were none to answer God complaineth None pleadeth for truth Isa 59. 4. It might grieve us to consider that others take more paines for errour then we doe for truth Can we say we love the Lord and his truth as we should and not lay it to heart In these cold dayes the love of many too many waxeth cold to God and man many professe love to Christ yet few love him as will appeare ere long for the knowledge and practise of the truth shall be slighted and hated there shall be found but a very few that will own it The more darke or doubtfull any thing appeares the more narrowly search the Scriptures and consider them the benefits will answer the paines set aside partiality prejudice and the opinions of men neither receive nor refuse without sufficient tryall pray to God to reveale his truth to thee I trust the Lord that hath directed this to thee will blesse it to thee so as thou shalt praise and honour him all thy dayes which is the desire of Samuel Richardson To Collonell Robert Tichborne Mr. Moris Thompson Merchant Mr. William Packer Captain and Mr. Methusalah Turner Linnen Draper Fulnesse of joy happinesse and glory Much honoured and worthy Sirs CHrist and him crucified is the best and most desireable object that can be presented unto your view what can be better or more desireable this is our happinesse glory and our chiefest joy Joy sweet satisfying unmixt pure spirituall glorious full and eternall there is no sweetness like to this of Christ dying for my sinnes his suffering for us the whole punishment of sinne so that God will not impute sinne to that soule for whom Christ dyed therefore we are for ever freed from the punishment of sinne The more we know this truth the more sweet is Christ to us and the more fixed on Christ our hearts will be the more we love and obey him and contend for the truth once delivered to the Saints This subject is love the best love which is most sweet and full of divine consolation In the view thereof I trust you shall finde some sweetnesse and if you had not injoyed this sweetnesse you could not have sented it forth so naturally fully and sweetly to me as you have done I have great cause to be thankfull to you and to God for you your love to me hath caused me to dedicate this small Treatise to you as a testimony of my hearty thankfulnesse to you for your love the Lord blesse you and keepe you from all evill So he prayes that remaines Your much obliged Samuel Richardson Of the Justification of a Sinner before GOD. Rev. 1. 5. Vnto him that hath loved us and washed us from our sinnes in bis own bloud THese words declare the vertue fruit and efficacy of Christs bloud and the priviledges and happinesse of the Elect by it The word our comprehends the Elect as appeares John 17. 29. 6 37. c. Rom. 11. 17. Acts 20. 26. By the word sin here we are not to understand the being of sin for sin hath still a being in the Saints Paul saith Sin dwelleth in me Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all nor are we to understand it of the pollution and defilement of sin for sin is as filthy or and as abominable as ever and as defiling â—he ever therefore by sin we are to understand oâ— the charge curse wrath the condemnation of sin viz. the whole punishment of sin The word washed is a borrowed word from washing the dirt and filth from cloths c. so here washed us from our sinnes separated and clensed us from sinne viz. the punishment of sinne This him that hath washed us is Jesus Christ Rev. 1. 5. The word bloud comprehends his death and something else as appeares Heb. 9 22. 2â— He offered himselfe through the eternall Spirit 1 Joh. 1. 14. The life and substance of all lay hid under this vaile that is to say his flesh Heb. 10. 26. By vertue of this union there was such a worth in Christs bloud as was able to doe it 1 Pet. 1. 19. with Acts 20. 28. Hath washed us in his own bloud which declares that it is done and therefore it s not a doing nor to be done for he did it in his own bloud that is when he shed his bloud his own bloud that is the bloud of his body by his death he did wash and clense us from our sinnes that is from the punishment of them The cause why he washed us from our sinnes that was his love which was in himselfe nothing in us or done by us did cause him to y dye for us Doct. That Jesus Christ by his death upon the Crosse he fully freed his from sin that is to say the punishment of sin for ever as fully as if they had never sinned For prooâ—e consider these Arguments or Reasons drawn from Scripture and I shall be the 〈◊〉 large in it because there is much consolation in it also it is denied by many who ascribe our Justification from sin to beleeving c. For from the Scriptures I thus reason Argu 〈◊〉 Iâ— Jesus Christ hath suffered for our sinnes then he hath suffered the whole punishment of sin if so then we are freed from the punishment of sin and if he freed us not from that his suffering for us was ineffectuall and he freed us not from any thing at all for there was nothing we were liable unto but the punishâ—ent of sinne But Christ suffered for us for our sinnes the just suffered for the unjust 1 Pet. 3. 18 19. He was made sin for us 2 Cor. 5. 21. He offered himselfe for the errors of the people Heb. 9. 7. The punishment of our sin was death In the day thou earest thereof thou shalt dye Gen. 2. 17 Christ tasted death and underwent the same Heb. 2. 9. He gave himselfe for our sinnes Eph 2. He laid downe his life for ours Joh. 10. 15. Christ shed his bloud for the remission of sinne Mat. 26. 28. Therefore it was sufficient for the remission of sinne if it be remitted the punishment is taken away if his life was not sufficient for ours his precious bloud sufficient to satisfie for all our sinnes 1 Pet. 1. 19. to what purpose did he die for us The law said Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Gal. 3. 10. So that we were under the curse nor liable to it the curse was the punishment of sin Christ to free us from it he was made a curse for
The same is Christ to me and more And what thy best workes are to thee Better to me is Christ my store 14. Should my performances grow slacke And should I dead and lumpish be Or should God seeme to turne his backe My part in Christ shall comfort me 15. If my corruptions increase And sinne should seeme to master me Yet Christ shall be my health and peace My strength and righteousnesse is he 16. In life and death so shall he be For all things else are vanitie What ever my Condition be Nothing but Christ shall comfort me 17. For Christ to me is all in all In life and death advantage he Vnto me is and sure he shall More then a Conquerour make me 18. And now I am by him set free Vnion with him for to injoy The thoughts of it so cleaves to me Thaâ— nothing can me much annoy 19. And in this doth my joy abound That I in Chriâ—t am ever found Where all perfections abound And so shall I with him be crownd 20. Therefore I will set forth his praise And hâ—nâ—ur him whilst I have breath And him love feare and serve alwayes From henceforth to my day of death An Answer to severall Passages in a Treatise intituled The Triumph of Faith By T G. the second Impression IN which T. G. endeavoureth to maintaine that our Justification it selfe was not at Christs death but at and by his Resurrection Secondly that the worke of our Salvation is not yet effected but Christ is a doing of it by his Intercession c. I thought it necessary for the clearing the truth namely that we are justified by his bloud to remove these objections by giving a briefe Answer to what he there saith Coâ—â—erning the Resurrection of Christ he saith T. G. Yea rather that is risen againe Rom. 8. 34. Rather compared to his death The Resurrection of Christ served for a double use and end as an evidence to our faith that God is fully satisfied by Christs death Secondly It had as great an influence into our Justification as his death had in both respects it deserves rather to be put upon it Pag. 65. 102 103. Ans It s Christ that dyed yea rather that is risen againe c. Rom. 8. 34. The scope of the Apostle here in his triumph in Christs death gives us to understand the visible ground and cause of triumph and that was rather in the Resurrection of Christ then in his death for that did more declare him to be the Sonne of God then his death did for any one might be crucified and dye but no false Christ could rise againe and had be not risen he had not been the true Christ and if he had not risen they could not be assured that he was the Son of God who onely could take away sinne therefore Christs Resurrection declared these things First That he was the Son of God Declared to be the Son of God with power by the Resurrection from the dead Eph. 1. 4. Secondly It declared he had taken away sin by the sacrifice of himselfe and we are not in our sinnes see 1 Cor. 15. 1. 4. 5. 17. Thirdly It declared that those who witnessed Christ to be the Sonne of God c. that they declared the truth and so justified them to be true witnesses therefore the Apostle saith If Christ be not risen we are found false witnesses 1 Cor. 15. 14 15. He rose againe for our justification Rom. 4. 24. Before men Christs resurrection justified us in declaring him to be the Sonne of God in that wee are true witnesses Fourthly It declares to us that we shall also rise in due time see 1 Cor. 15. the 12. to â—ers 24. Therefore Christ by his death did justifie that is free the Elect from the punishment of sinne And that the Resurrection of Christ had no influence at all in that Justification which is our freedome from sinne appeares by these Reasons 1. We are justified by his bloud Rom. 5. 9. His Resurrection is not his bloud 2. We are made righteous that is justified by his obedience Rom. 5. 18 19. His Resurrection is no part of his obedience What Christ did as God was no obedience not the divinitie but the humanity is capable of obeying but Christ raised himselfe as God by his infinite power Eph 1. 19 20 21. see Joh. 10 18. I grant his Resurrection is necessary to our eternall happinesse and glory 1 Cor. 15. 23. c. But it s no part of his obedience nor did it save us from our sinnes 3. His resurrection was no obedience to the Law for the Law required no more but death Gen. 2. 17. And therefoâ—e his death was a full satisfaction of the Law Heb. 2. 9. Gal. 3. 13. The Law did not require nor desire that we â—â—â—â—uld rise againe 4. We were justified through his Redemption Rom. 3. 24. Therefore not through his Resurrection he redeemed them by his bloud Thou hast redeemed us by thy bloud c. Revel 5. 9. But he saith The resurrection of Christ makes up that summe of that price paid for us p. 66. Ans Then Christs bloud was not a sufficient price for sin you contradict your selfe for you say the Resurrection of Christ did evidence that God was fully satisfied by Christs death p. 65. And in p. 66. you say the resurrection of Christ makes up the summe of that price as if God were fully satisfied with an imperfect and insufficient price therefore you adde another price as you call it to make up the summe of that price paid for us if his bloud was a perfect and sufficient price it wanted nothing to make it up In another place you confesse Christs death was a sufficient price p. 225. Yea a price more then enough to satisfie Justice even to overflowing p. 230. then I hope it was such a full and perfect price that it needed nothing to make it up you say and unsay and contradict your selfe But he saith The acquâ—ttance to free from the debt was at and by his Resurrection p. 70. Ans Then it made not up the sum of the price paid for the acquittance is no part of the paiment of the debt nor no act of the debtor but of the creditor an acquittance â—but a visible testimony that the debt is paid neither are acquittances of absolute necessitie among honest men I have received and paid many debts without any acquittance and we are fully discharged in justice and conscience I require no acquittance of that faithfull and just one who ever lives and I know he is just I know all is paid therefore I am satisfied T. G. His lying in the grave was a part of his humiliation and so of his satisfaction as generall Orthodox Divines hold p. 107. Ans He was buried and laid in the grave to
appeares Rom. 8. 33. to the end The Elect shall be gathered together Mat. 24. 31. Joh. 11. 52. The election obtained it Rom. 1â— 7. He saith not that we obtained it by beleeving If beleeving were of absolute necessity to salvation such as dye in their infancy cannot be saved for they doe not beleeve as appeares Rom. 10. 14. 17. Faith is an assent a trust a perswasion Heb. 11. 13. A beleeving God v. 6. a judging God faithfull v. 11. Infants want understanding to beleeve for knowledge and saith are not without the knowledge of the Son of God Gal. 1. 16. 2. 20. That infants doe beleeve there is no reason nor Scripture for it If any say God is able to make them beleeve I answer God is able to fill this house full of gold but this is no proofe that he hath done it or that he ever will so here 15 Argu. If unbeliefe be not the unpardonable sinne then it cannot deprive the Elect of salvation but unbeliefe is not the unpardonable sinne for unbeliefe is a not beleeving in Christ this sin is immediately and directly against Christ therefore it s as pardonable as any other sin against Christ is as appeares Mat. 12. 31 32. Also the Elect have committed this sinne not onely before conversion but after and daily sin by unbeliefe in that we beleeve not all that we ought nor so as we ought to beleeve and dye in not beleeving that which we ought to beleeve is not this unbeliefe If finall unbeliefe be the unpardonable sinne none can be seene to commit this sinne before death for who can tell its finall till they dye but men may be seene to commit the sinne that is unto deaâ—h before they dye as appeares 1 Joh. 5. 16. Therefore finall unbeliefe is not the unpardonable sin 16 Argu. If the salvation of the Elect is sure and certaine then it depends not upon that which may faile but beleeving may faile therefore if it depends not upon beleeving if it did it might faile also but the salvation of the Elect is sure and certaine in that it depends upon a sure foundation the immutability of his Counsell Heb. 6. 16 17. Faith shall cease 1 Cor. 13. It is a creature Psal 5â— a worke and it groweth 2 Thes 1. 31. and increaseth 2 Cor 10. 1â— it may be overthrowne 2 Tim. 2. 18 19. What God saith I must beleeve he saith they did for a time beleeve Luk. 8. 13. The Devills beleeve James 2. 19. How could they have that taste Heb. 6. 4 5. Without beleeving how could they receive the knowledge of the truth Heb. 10. 26. Without beleeving how could they stay themselves upon the God of Israel Without beleeving ye see what they were Isa 48. 1. to 7. 58. 2. The nature of it is liable to faile else what need was there of Christs prayer that it might not faile Luk. 22. 32. It s a fruit of the Spirit one with joy peace goodnesse temperance Gal. 5. 22 23. And doe not one or more of these in a childe of God sometimes faile if it be denied the experience of the Saints doe sufficiently testifie to the truth of this but I will prove it by Scripture First for joy David saith Restore to me the joy of thy salvation Psal 51. 12. Had not he lost his joy it did faile him he wanted it and Heman a good man complaining saith Lord why castest thou off my soule I am distracted while I suffer thy terrors Psal 88. 14 15 16. What joy and peace had he if Joy and peace faile Why not faith they being one in nature Jeremiah saith I said my strength and hope is perished from the Lord Lam. 3. 18. If his strength and hope perished then faith perished if no hope then no beleeving if we cannot cast away our confidence why are we exhorted not to cast it away Heb. 10. 35. Beleeving and confidence are all one 2 Thes 3. 4. Eph. 3. 12. If their confidence might be cast away they might be without it see Heb. 3 6. with 1 Joh. 5. 14. Rom. 11. 20. Flesh and heart faile but not God Psal 73. 26. My hope hath he removed like a tree Joh. 13. 10. Joh. 20. 25. Psal 77. 2 7 8 9 10. If continue in faith 1 Tim. 2. 15. denieth the faith 1 Tim. 4. 1. 5. 12. denied the faith 1 Tim 5. 8. I speake as unto wise men judge what I say Many idolize their beleeving they live upon it fetch all their comfort from it and not from God in Christ 17 Argu. That which taketh away sin that justifieth us Christ tooke away sinne by his bloud therefore we are said to be justified by his bloud Rom. 5. 9 To be justified and to be free from sin is one that which justifieth us freeth us as the payment of the debt freeth the debtor from suits and imprisonments c. So Christ paying our debt is our justification from sinne our freedome from the punishment of sinne To be saved by Christ and to be justified by Christ is all one to be saved from our sinnes Mat. 1. 21. and to be justified from our sinnes Rom. 5. 17. is one thing It s not our beleeving but the Spirit that reveales to us we are justified the Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5 6. The bloud of sprinkling is the application of it to the conscience it speaketh good things to the conscience that all is paid this clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the truth of what the Spirit in the Word saith and receive its testimony now to assent unto a thing is not to manifest it giving and receiving are two things Ephes 3. 5. 18 Argu. If Christs death be that thing for and by which we are justified then when that death was then we were justified but Christs death is the thing for and by which we are justified By his knowledge my righhteous servant shall justifie many for he shall beare their iniquitie Isa 53. 11. So that his bearing our iniquity was our justification from sinne and by his knowledge he knew whoâ—e sinnes he bore that is whom he justifâ—ed The Lord knoweth who are his 2 Tim. 2. 19. with Exod. 28. 21. c. By his knowledge he knew thee and me and he loved thee and me and gave himselfe for me and thee Gal. 2 20 To beare iniquity and to beare the punâ—shment of sinne is one thing if we are justified through the redemption which is in Jesus Christ Rom. 3. 24. Therefore it is evident wee are not justified through beleeving Rev. 5. 9. This is my body which was broken for you 1 Cor. 11. 24. He had not dyed but for you and
DIVINE CONSOLATIONS OR The Teachings of GOD in three Parts Part 1. Containes Observations Experiences and Counsels I have learned by experience Ge. 30. 27. None teacheth like him Job 36. 22. Part 2. Declareth how a soule may know and live in the sweet injoyment of the love of God c. Part 3. That Christ at and by his death freed the Elect from the whole punishment of sinne With an Answer to the Objections made against it And Doctor Crips Booke justified against Steven Geree By Samuel Richardson LONDON Printed by M. Simmons in Aldersgate-streete 1649. To his Excellceney Thomas Fairfax Lord Generall and Oliver Cromwell Esquire Lievtenant Generall and Henry Ireton Esquire Commissary Generall and Collonel Thomas Harison Esquire Peace happinesse and joy Right Honorable and worthy Sirs AS your conditions are above others so are your temptations and tryalls doe what good you can you are men Be pitifull be mercifull doe good to them that hate you see Luk. 6. 27. 32. to 39. Ease and relieve the oppressed consider Eccle. 4. 1. Pro. 31. 9. Job 29. God hath made you speciall Instruments in saving this nation from ruine destruction he hath honoured you with his protection presence and blessing even to admiration you are the Advocates of Christians in that you have often pleaded their cause done as much good to the truth and people of God as any and in that you are of the number of them this is your greatest honour happinesse and glory It s the portion of the people of God to meet with reproaches and hard words Mat. 11. 12. 19. 29. 27. 39. 41. c. Christ did no sin 1 Pet. 2. 23. Yet he indured such contradiction of sinners against himselfe Heb. 12. 2 3. Hard speeches ungodly sinners have spoken against him Jude v. 14 15. Christ was called a deceiver Mat. 27. 63. You must not think much if you be called so the servant is not above his Lord if they have called the Master of the house Belzebub how much more them of his houshold If it be sufficient to prove one guilty because accused then Christ was not innocent Many things of which you are accused I know are false of what truth the rest are I judge by these I have observed although good men have faults enough yet our accusers misse them and charge us of that whereof we are innocent It s a certain truth some report ill of men because they are no worse You are none of them of whom all men speak well of it s well you are freed from that woe Luk. 6. 26. To speake modestly we have not observed any in authority that have given greater testimony of their faithfulnesse readinesse willingnesse in improving opportunities for the safety and welfare of this Nation and that have shewed more love to the truth and people of God then these have done neither can I see how such do well who would have those whom God hath made the Bulworks of this Nation the butts for them to shoote their sharpe arrowes most bitter words Discontented Spirits ease themsâ—â—ves in abusing others but I trust you freely forgive them and endeavour to get good by them This I thought fit to expresse to correct their unreasonablenesse and to leave this testimony to after ages to answer theirs in print Expect not freedome from reproaches but to get good by them doe well and expect ill they hurt themselves not you Riches prosperity and honour causeth coldnes lukewarmnesse in Religion Hezekiah was a good man yet his heart was lifted up at a small matter in many things we sinne all humane â—railties every good man is subject unto great places have not so great an influence into good men as to free them from those infirmities which before they were subject unto they rather increase theÌ„ Such need some sharp crosse to quicken and revive and weane them from this world to cause them more to minde prize things spirituall eternall no worldly thing seems great to him that minds eternity You have had great successe in war and a great blast of the applause and praise of men therefore you need something to balance it Fraile man is like a little Vessell lightly laden not able to bear very great sailes winds crosses are sent to let out selfe to try us and to weane us from the world to examine our hearts and wayes and to be more watchfull and circumspect for the future they cause us to deny our selves and to live by faith they shew us what hearts we have and how like we are to Christ when reviled 1 Pet. 2. 23. They exercise the fruits of the Spirit in us how could we forgive our enemies if we had none or deny our selves in suffering wrong patiently if none were offered unto us how could we rejoyce in trials temptations or know our strength or weaknesse or learne patience experience by them and reap the sweet fruit of them without them What you loose in one kinde I trust you gaine in a better great crosses prove none of the least mercies when we see God in them and that all comes from his free infinite love that not any thing shall hurt but all worke together for our good thâ—ugh we see not how Rom. 8. we injoy the sweetnesse of them are humble and thankfull and rejoyce in every condition because we know that ere long our joy and rest shall be eternall then shall we be for ever with the Lord out of the reach of all reproaches paine griefe or trouble Most noble Worthies Luk. 1. 3. the great respect you have shewed to the truâ—h people of God hath imboldned me to present this to you in love out of a deep respect unto you the Lord is with you Judg. 6. 12. Dâ—ut 33. 27. 1 Sam. 16. 18 The Saints love you they pray and praise God for you England fareth the better for you the children unborne shall praise you blesse God for you and though there be that revile you yet the memoriall of your names shall be for ever precious Your friend Samuel Richardson The first Part. Containing Observations Experiences and Counsels c. I have learned by experieâ—ce Gen. 36. 27. Concerning the affections THe affections are the pulses of the soule and they shew the state of it The affections are the motions of the will the wil is the seat of love The judgement distempers the affections and the affections the judgement and captive each other When the judgement is taken captive by the affections things are judged according to their pleasure Our affections of joy and sorrow will exceed their bounds unlesse they be restrained Many pay deare for being led by their affections It 's hard to set bounds to our affections wee need power to moderate them Wee have many occasions ôf doing good but wee often want hearts and affections to improve them Our affections do often deceive our selves and others and goe for
crosses and pressures Faith perswades the soule of Gods love that it is as much to hâ—â— in their afflicted estate as in a prosperous Faith saith to the soule in the want of food and rayment be content God will provide He that lives by faith is content sincere and fruitfull The Saints enjoy Christ by faith and not by feeling When faith is greatest there is the least feeling to satisfie sense and reason The life of faith is a hidden life but unbeliefe is too open To those God gives faith he gives trialls to exercise it Humane wisdome hinders saith A way to strengthen faith is to live by it The more we live by faith the more we may and so on the contrary The more faith the lesse feare Even good men live more by sense then by faith As our faith is great or small so accordingly we are incouraged to obey God Faith beleeves impossible things to sense and reason By faith we look through death and see our felicitie He that lives by faith lives a sweet and comfortable life on Christ alone Faith in God and the use of meanes doe well agree The lesse a man apprehends the grounds of his saith to be solid the lesser shall his comfort be and the more he applieth the promise to himselfe and apprehends the unchangeablenesse of God in his oath and promise the more strong shall his consolation be Of falls Even good men stumble and fall If we have occasion and temptation and Gods permission then we fall If God withhold his strength lust soone drawes us aside and downe we fall Such as reproach others for their falls either have or are like to fall as much or worse themselves Freedome Christs freedome the Saints most prise none so blessed none so much to be desired Christ in his time freeth his from all feares and terrors death hell and judgement and from the commanding power of sin and free to noble imployments Friendship When friendship is between good and bad they quickly part or become alike for like will to like A friend must shew himselfe friendly He that will accept of all that his friend offers may weary him in time To affect familiarity with the wicked is to lead our selves into Satans temptations Flattery Flattery gaineth friends plaine dealing makes men foes Many can beare flattery but not reprooâ—e A fault It 's best sometimes not to seeme to take notice of some faults Sometimes it is a fault to finde fault and sometimes it 's a fault not to finde fault knowledge and wisdome must determine it It 's easier to see a fault in another then in our selves and to reforme one in another tâ—en in our selves Good We oft doe the least good to them we owe most A man may doe good in the strength of a lust There be many good things will decay if let alone but evill if let alone will inâ—rease Parents thinke they doe their children great good when they make them rich and great in the world which is to make them great sinners for then they have little else to doe but to wast the creatures and live in excesse and idlenesse lust pride and oppression God No voice signe or forme can sufficiently expresse God either to sense or reason no finite understanding can comprehend that which is infinite our understandings are finite therefore cannot conceive the forme or patterne of an infinite being God is the cause of all good there can be no good at all in any thing which God from all eternitie hath not decreed to effect or bring to passe What God is no man can perfectly define we rather know what God is not then what he is God doth sometimes worke by contraries Gods wayes are sometimes secret and unsearchable God is neere his when he seems furthest off When God seemes to leave a man then helpe is neerest God is the center of the Saints lives In God is satisfaction and no changes They that live upon God alone live most comfortable they are satisfied and feare no changes We oft enjoy most of God when we enjoy least of the creature The more wise powerfull glorious and eternall God is the more happy are we in being in his love Eyes faile flesh failes heart failes all failes but God he never failes It 's a great comfort to a Saint that God is present in every place Such as know God will trust him with their soules and bodies Nothing can free a soule from sin and misery but God alone The selfe sweetnesse we finde in God the lesse we love him and the lesse paines we take to obey him The sight of God to a Saint is glorious and the knowledge and meditation of him will raise and inlarge the soule So much as we desire God so much we enjoy him and so much as we enjoy God so much we seriously minde him All perfections are in God therefore we may well be content with him Gifts Gifts blind the eyes of the wise Great gifts and great corruptions too oft goe together The greater gifts spirituall or temporall the prouder the flesh is and the readier Satan is to assault Such as act from their gifts without looking to Christ are like to fall as Peter did Glory What a man trusts in he glories in and what a man glories in he trusts in and is confident off When we thinke we most seek the glory of God we too often most seek our own Vaine-glorious and simple men love to shew their authority in needlesse commands Griefe It 's a great griefe to a childe of God to speake of any good thing he finds a want of in himselfe We cannot heartily be grieved for the sin of another if we make no conscience of it in our selves If we grieve much for any earthly thing it is a signe we seek not that comfort from God we might and should If we did not immoderately love outward things we would not keep such a doe to get them nor so grieve at the losse of them as we doe It 's poornesse of spirit to joy or grieve at any thing worse then our selves yet this poornesse is in all men Honour Honours change manners The honour of men is a vanity a very shadow Honour ease and riches are great things in the eyes of the world The more meâ— deâ—ire honour the lesse they deserve and the lesse they often have Such as stand most upon termes of honour have the least true worth in them The more a mans worth is lessened in his own eyes the more he is honoured in others A mans honour is his honesty c. He is free gentile and noble that is a Christian Happinesse Happinesse is not found in honour riches nor health There is no happinesse but onely in God alone He is happy that God loves although he know it not but he that knows it knows he is happie A childe of God cannot be content to be happie alone That cannot make a man happie that is
the robe of righteousnesse therefore they may all rejoyce alike in the Lord Isa 61. 10. Oh here is strong consolation for a fainting soule to refresh it selfe withall Use This should teach all that desire righteousnesse to goe for it to Christ where it is O soule look no longer to finde it in thy selfe for it is not there it is in Christ in him his righteousnesse is enough and good enough for thee yea best for thee therefore seek no further but rest satisfied in Christ in his righteousnesse drinke here abundantly in this sweet fountain that is bottomlesse add therefore can never be drawne dry Song 5. 1. Thy pardon is now by Justice as well as mercy therefore drinke freely Use Comfort Behold here is comfort and consolation to all that beleeve in that you have righteousnesse in Christ at all times however it be with you within or without be thy defects few or many this is a comfort to thee thou hast righteousnesse in Christ which makes thee happy for ever Now all is paid by my sweet Jesus I may goe boldly to the throne of grace I am happy now and so shall be for ever But saith the discouraged soule I cannot beleeve the Lord Jesus was made sin for me Why not for thee Because my sins are greater then others for my sins have all the aggravations upon them that can be 1. Mine are many So were those in the second and third Chapter of Jeremiah yet notwithstanding God pardoned them all as appeares Jer. 3. 21. to 25. 2. But my sinnes are great and hainous So were theirs and so were Mâ—nasses as appeares 2 Kings 21. 4. 11. 16. and so was hers in Luk. 7. 47. and so was Pauls 1 Tim. 1. 15. yet God pardoned them all as he hath done many others if thou art a wonderfull sinner Christ is a wonderfull Saviour Isa 9. 6. 3. But my sinnes are against the Gospel So was Pauls he persecuted them that professed he made havocke of the Church entring into every house haling men and women and committing them to prison Acts 8. 3. Christ dyed for them that slew him Acts 2. 23. 38. 4. But mine are after many mercies So was Solomons he sinned against God after the Lord appeared unto him twice 1 Kings 11. 9. 5. But I have sinned against Gods intreaties to returne So did they I said after shee had done all these things Turne thou unto me but shee returned not Jer. 3. 7. 6. But I have sinned against Gods Reproofes So did they Thou hast a whores forehead that refusest to be ashamed Jer. 3. 3. 8. 7. But I have sinned against Gods corrections in not being reformed by them So did they In vaine have I smitten your children they have received no correction Jer. 2. 30. 8. But I have committed one sin often So did they Thou hast played the harlot with many lovers Jer. 3. 1 6. 9. But I have continued â—â—ning for a long continuance of time So did they We have not obeyed the voice of the Lord from our youth unto this day Jer. 3. 25. 2. 22. 10. But my sins are against knowledge and conscience So was Davids concerning Bathsheba and putting to death Uriah and so did Peter sin when he said and swore He know not the man and that he was not with him Mat. 26. 69. to 75. 11. But I am fallen backe from what I have been So did they Returne thou backsliding Israel Jer. 3. 6. 12. 12. But I have willingly and resolvedly forsaken God So did they saying We are Lords wee will come no more at him Jer. 3. 31 32. 13. But I have willingly chosen sin So did they saying I have loved strangers and after them will I goe Jer. 2. 25. 14. But I have seduced others and caused them to sin So did they Thou hast also taught the wicked ones thy wayes Jer. 2. 23. And Manasseh seduced them to doe more evill then did the Natâ—ous whom the Lord destroyed and made Judah also to sinne 2 King 21. 9. 11. 16. And Paul compelled men to blaspheme Acts 26. 11. 16. Manasseh a greater sinner obtained mercy â— Chron. 33. 18 19. and a lesser sinner perisheth in his sin that men may know that the Lord will have mercy on whom he will Rom. 9. 15. 15. But I have sinned as much as I could So did they Behold thou hast spoken and done as evill things as thou couldst Jer. 3. 5. 16. But my sins are after vowes and covenants So were theirs Thou saidst I will not transgresse when upon every high hill and under every greene tree thou wanderest playing the harlot Jer. 2. 25. 17. But I have justified my selfe in all my sinnes So did they Because thou saidst I have not sinned I will plead with thee Jer. 3. 35. 18. But I despaire and have no hope of mercy This is worst of all yet so did they Thou saidst there is no hope Jer. 2. 25. And when I cry he shutteth out my prayer and I said My strength and my hope is perished with the Lord saith Jeremiah Lam. 3. 8. 18. And Job said My hope hath he removed like a tree Job 19. 10. My dayes are spent without hope Job 7. 6. 13 14 15 16. David in his hast said I am cut off before thine eyes Psal 31. 22. Abraham beleeved against hope Rom. 4. 18. Yee were sometimes without hope Ephes 2. 12. Consider these were once like thee and the Lord hath had mercy on them and it may be he hath mercy for thee although thou dost not know it be not out of hope I was brought â—â—w and he helped me Psal 116. 6. And so God may helpe thee also Oh the riches of his grace is unsearchable All that know his Name will trust in him Psal 9. 10. consider Exod. 34. 5 6 7. I am perswaded I have sinned the sin against the holy Spirit and that is unpardonable Heb. 6. 4. 1. Those who have committed that sinne tread under-foote the Sonne of God and câ—unt the bloud of the Covenant an unholy thing and doe hare God and Christ Joh. 15. 24. 2. In that thou art afraid thou hast committed this sinne it is certaine thou hast not committed it because those that have so sinned are past feare and feeling being given up to a reprobate sense Eph. 4. 19. I am afraid he doth not love me and so nothing can doe me good 〈…〉 give way to such a thought 〈…〉 but the Lord may returne as 〈…〉 2. Is this the way thinkest thou to injoy assurance to nourish jealousies against his love shouldst thou not rather say as David How precious are thy thoughts to me O God great is the sum of them if I should count them they are more then the sands Psal 139. 17 18. The number of the sands are many yet yee see Gods thoughts of love exceeds them therefore be not afraid onely beleeve Mark 5. 36. Christ received sinners Luk. 15. 1 2. 3. If thou thinkest so because
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
us Gal. 3. 13 14. He that is hanged is accursed of God Deut. 21. 23. He bare the punishment that we should not beare it He bare our griefes and carried our sorrowes he was stricken smitten and afflicted he was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was laid upon him c. Isa 53. He bare our sins viz. the punishment of them in his own body on the tree 1 Pet. 2. 24. So that Christs payment of our debt is our discharge for by the law of God and man if the debt be paid the debtor is freed as fully as if he had never ought any thing for Justice can require no more then a full payment if my debt be paid it matters not whether I paid it or another so it be paid doth not he to whom it is due reckon he is paid when he hath received it if he be asked is not such a one in your debt his answer is no I am paid he oweth me nothing and my booke is crossed But if you aske the debtor are not you in such a ones debt it may be he will answer yes to whom answer may be made you are mistaken you owe him nothing therefore you are not in his debt your surety hath paid it and I asked your creditor and he told me all is paid and you ought him nothing and that his booke is cancelled crossed c. Saith the debtor if it be so I owe him nothing I did not know so much before neither the creditor nor my surety did not tell me that my debt was paid therefore I thought it had not been paid Will not the debtor be glad rejoyce and triumph and say I am glad my debt is paid I was not able to pay I was affraid to be cast into prison but now I know I owe him nothing I am not afraid of any thing he can doe to me now my debt is paid it s so in this case Remission of sin could not be given before Christs death but in reference to this price Heb. 9. 15. In all their sacrifices Christ was presented slaine to teach that in his bloud is remission without his bloud no remission For the sinnes of the Elect that were past before Christs death God was content to trust Christ for payment this is called Gods forbearance Rom. 3. 25. The debt being paid forbearance ceaseth He was made a Priest to make reconciliation for the sinnes of the people Heb. 2. 16 17. We were by his death reconciled and since it is declared to us before we beleeve it Christ suffered for us without any act of our own yea without our consent or knowledge of it and he then justified his that he might have all the glory of our salvation Argu. 2. If Christ hath saved us and redeemed us then he hath saved and redeemed us from the punishment of sin else from what are we saved but Christ is he that hath saved us 2 Tim. 1. 9 10. He gave himselfe to redeeme us from all iniquity Titus 2. 14. with Eph 5. 2. Gal. 1. 4 Heb. 7. 27. To be redeemed from iniquity is to be redeemed from the punishment of sin the slaying of Christ was our redemption Rev 5. 9. Redemption and forgivenesse of sin is one Eph. 1. 7. Col. 1. 7. 14. Remission and Redemption is the taking away the blame and punishment of sin When he was cut off he made an end of sin Dan. 9. 24 2â— 26 27. with Isa 53. 7 8 9. Joh. 10. 10. 15. To make an end of sinne is to make an end of the punishment of sin which was removed in one day Zach. 3 9. When Christ dyed then the houre of that day was come Joh. 17. 14 Joh. 1. 29. So that ever since that day and houre the punishment of our iniquities have been removed from us He tooke away sin by the sacrifice of himselfe Heb. 9. 26. Wee weâ—e reconciled to God by the death of his Son Rom. 5. 9 10. Therefore ever since his death we have been reconciled before Christ entered the heavens he had obtained an eternall Redemption for uâ— Heb. 9. 12. 24. Eternall life promised 1 Joh. 2. 15. 1 Joh. 1. 2. 2 Cor. 5 6. 8. Phil. 1. 23 24. Argu. 3. If nothing can take away sin but Christ then no sin from the beginning to the end of the world shall ever be taken away but what he then tooke away by his death but nothing else but Christs death could take away sin the bloud of Buls and Goats could never take away sin the Priests by all their offerings could never take away sin Heb. 10. 11. Our prayers teares nor any worke of righteousnesse we could doe could not doe it Titus 3. 5. Christs beleeving could not doe it much lesse our beleeving if it could why did he dye He tooke away sin by the sacrifice of himselfe Heb. 9. 20. The offering of the body of Jesus tooke it away once for all Heb. 9. 15. 26. 10. 17 18. 1 Joh. 1. 7. Our sins were too heavy a burden for us to beare Psal 38. 4. He was mighty to save therefore able to beare them Psal 89. 19. Therefore the Lord was pleased to lay on him the iniquitie of us all yea the punishment of them all was laid upon Christ Isa 53. 6. and so saved us from the punishment of them therefore Christ is called the Author of salvation Heb. 5. 9. because he is the author of our freedome from the punishment of sin and the meanes of salvation through or by Jesus Christ because it was through him and by him effected Eph. 1. 7. Col. 1. 14. Mat. 1. 21. He came into the world to save sinners 1 Tim. 1. 15. Therefore when he was in the world he did save his from their sinnes else he lost the end of his coming He is called Salvation it selfe Isa 49. 6. Because he alone hath saved us without us without our beleeving or workes he hath fully and wholly saved us he is no halfe Saviour he saith My own arme hath brought salvation Isa 63. Therefore it s not now to bring because he hath saved us from the punishment of sinne for he bore our sinnes and carried them away Isa 53. 4 5. with Lev. 26. 21. If he had not then freed us from the punishment of sin Christ had not exceeded the Priests under the law and their offerings but had bin as very a shadow as they were Lev. 16. 30 with Heb. 10 4 5 10 11. Col. 2. 17. Argu. 4. If the bloud of Christ clenseth us from all sin â—oh 1. 29. 1 Joh. 1. 7. then not any thing â—lse doth not nor cannot clense us from any sin Some weakly conceive Christ hath been taking away sinne this sixteene hundred yeares and yet this worke is still to doe this is contrary to Zach. 3. 9. Say some can sin be taken away and in us too I answer yes in a several consideration they have sin
and they are free from sin they have sin 1 Joh 1 8. 10. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 24. yet they are free from all charge Rom. 8. 33. they are free from all sin Song 4. 7. 1 Joh. 4. 17. they cannot sin 1 Joh. 3. 5. 5. We speake the wisdome of God in a mystery 1 Cor. 2. 7. But few understand this mystery it is so great Argu 5. If Christs righteousnesse is sufficient to free us from the punishment of sinne and his righteousnesse is ours then wee are freed from the punishment of sinne but Christs righteousnesse is sufficient as appeares 2 Cor. 5. 21. Christ is ours therefore his righteousnesse is ours for they are inseparable This is his name that they shall call him the Lord our Righteousnesse Jer. 23. 6. Therefore neither beleeving nor our works cannot free us from the punishment of sinne 6 Argu. Those that are without fault they are not liable to any punishment of sinne but we are so for they are without fault before the throne of God Rev. 14. 5. It s an act of Injustice to charge one to be guilty of that which he is free of but more unjust to punish him he that is free from sin is an innocent man without fault ought not to be punished 1. Christ is without sin 1 Joh. 5. 5. and as he is so are we in this world 1 Joh 4. 17. We are faâ—re Song 2. 10. Thou art all faire my love there is no spot in thee Song 4. 7. That is unforgiven 2. We are perfect We speake wisdome among them that are perfect 1 Cor. 2. 6. Just men made perfect Heb. 12. 23. Luk. 6. â—0 Christ was made perfect through suffering Heb. 2. 10. Then were wee made perfect by it for what he was made he was made for uâ— 2 Corâ— 21. 3. We are righteous We are made the righteousnesse of God in him 2 Cor. 5. 21 Râ—m His workes are all perfect Deut. 32. 4. Therefore we are perfectly and everlastingly righteous By one offering he hath for ever perfected us Heb. 10. 14. We are sanctified through the offering of the body of Jesus once for all Heb. 10. 10. 14. 4. We are one with Christ He that sanctifieth and he that is sanctified are all of one Heb. 2. 10. Both in one body Eph. 2. 16. Eph. 1. 16. Phil. 3. 15. 1 Cor. 16. 15 17. In the body of his flesh we were presented holy unblameable and unreproveable in his sight Col. 1. 22 Eph. 5. 25 26 27. To be presented holy in his fight is to be cleared in his sight Gal. 3. 10. with Rom. 3. 20. To be without fault to be holy just and righteous to be perfect and to be free from sin and to be free from the punishment of sin is one thing therefore we are freed from the punishment of sin 7 Argu. Those that are freed from sinne they are freed from the punishment of sinne but we are freed from sin Rom. 6. 7 7. 6 7 8. We are freed from the law of sin and death Rom. 8. 2. Therefore wee are freed from the punishment of sin else how are we freed and from what Christ saith Loe I come to doe thy will O God that will was to take away sin Heb. 10. 5. 4. Christ made me free Gal. 5. 1. His death paid for the freedome I now injoy Rom 7. 24 25. Wee are called Saints holy c. But if wee were not freed from sin how are we holy what kinde of Saints are wee That which freeth us from sin is not in me but something in him Rom. 8. 2. 8 Argu. If Christ hath purged away our sins then they are gone wee are freed from them from the punishment of sin but Christ hath purged our sins away He by himselfe purged our sins Heb. 1. 3. As for our iniquities thou shalt purge them away Psal 65. 3. When he died by his death he fulfilled this prophecie to purge away sin viz. the punishment of sin therefore he hath freed us from the punishment of sie 9 Argu. If our sins cannot be found then they cannot be laid to our charge but they cannot be found Thus saith the Lord the iniquitie of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found Jer. 50. 20. Therefore we are freed from the punishment of sin 10 Argu. If we are not in our sins then we are just and righteous but we are not in our sins because Christ is risen To say wee are in our sins is to deny Christ to be risen 1 Cor 15. 17. which is to deny him to be the Christ the Son of God and to make him to be a false witnesse Mat. 20. 19. 16. 21. Joh 18. 32 Acts 2. 25. 24. 24. He tooke away sin by the sacrifice of himselfe therefore we are not liable to the punishment of sin 11. Argu. If not any thing can be laid to the charge of Gods Elect then they are not liable to any punishment of sinne but not any thing can be laid to the charge of Gods Elect Rom. 8. 33. To be free from sin and to be free from charge and to be freed from the punishment of sin is one thing they that are justified by his bloud they are justified from all sin and therefore stand not chargeable to him for any sin So that ever since the Elect were reconciled to God by Jesus Christ their sinnes were never imputed to them as appeares 2 Cor. 5. 18 19. They have sinne but it s not imputed 12 Argu. If Christ hath delivered us from the curse then wee are not liable to the punishment of sin for the curse and punishment of sin is one thing Gal. 3. 10. But we are delivered from the curse Gal. 3. 13 14. No curse can come nigh our dwelling place Psal 91. 10. Christs suffering for us is as sufficient for us as if we had suffered for us in our own persons he by it had made a full and perfect satisfaction therefore wee are freed from the punishment of sin 13 Argu. If there be no condemnation to them that are in Christ then there is no punishment due to them for punishment and condemnation are one thing but there is no condemnation to us Rom. 8. 1. with Eph. 1. 4. Therefore we are freed c. for our sins are not imputed to us 2 Cor. 5. 19. Rom. 4. 8. Therefore wee are not liable to any condemnation for them 14 Argu. If Christ hath delivered us from the wrath to come then we are not liable to any punishment of sin for wrath and punishment are one Isa 27. 4. But Christ is he who hath delivered us from the wrath to come 1 Thes 1. 10. If it be so then we are not liable to any then we have no cause to feare any punishment to come because to us there is none to come 15 Argu. If that which was
against us was nailed to his Crosse then the punishment of our sins was nailed to his Crosse for that and nothing but that was against us but that which was against us was nailed to his Crosse Col. 2. 14. Therefore never since his death there hath not been any thing against us When I looke into the booke of Justice I see all is paid crossed cancelled before God we were acquitted and set free by Christ and are ever so Heb. 10. 14. 16 Argu. If our peace and reconciliation was made by the bloud of his Crosse then ever since his death our peace and reconciliation hath been made but our peace and reconciliation was made by the bloud of his Crosse Col. 1. 20 21 22. If Christ hath made our peace for us we cannot make our peace with God Christ he is our peace Eph. 2. 14. If he was before we were our peace was before we were Therefore we are freed from the punishment of sinne 17 Argu. If our sins are blotted out then they are not chargeable but they are blotted out Isa 44. 22 23. Therefore wee are freed from the punishment of sin 18 Argu. If the enmity that was against us be flaine abolished then we are freed from it but the enmity that was against us was slaine and abolished in his flesh Eph. 2. 15 16. Col. 1. 20. Therefore ever since his death it hath been abolished the enmity that was against us is nothing else but the curse wrath which is the punishment of sin if it be slaine it cannot hurt us if it be abolished it is not wee cannot meet with nor suffer by that which is not for that which is not hath no beeing therefore we are for ever freed from the punishment of sinne 19. Argu. If God will not remember our sinnes he will not punish us for them but he saith He will not remember our sinnes no more Isa 43. 25. Jer. 31. 34. Heb. 8. 12. God is not capable of any forgetfulnesse what he ever knew he ever shall all that ever was is or shall be he ever knew and ever shall He is onely wise Rom. 16. 27. He cannot know more nor lesse then he doth its onely a borrowed expression it s a similitude the Lord expresse 〈◊〉 it so to satisfie us as if God should say as that which is not remembred cannot be imputed it cannot be charged nor punished so certainly I will not charge any sin to you nor punish you for them no more then if I had forgot it and never remember any such thing for that which is not remembred cannot be punished so his removing our sins farre from us as the East is from the West Psal 130. The casting them into the Sea Mica 7. 19. The casting them behinde his backe Isa 33. 18. The carrying them away into a Land not inhabited in the Wildernesse Lev. 16. 22. His covering them Psal 32. 2. Making an end of sin Dan. 9. Blotting them out Isa 44. 22 23. These and the like expressions of God are to satisfie and assure us that he will never charge us with them or impute them to us or punish us for them which is enough to satisfie us that we shall never suffer any punishment for them 20 Argu. If we may have boldnesse in the day of Judgement then wee may ever have boldnesse for that is the most dreadfull and terrible day of all but we may have boldnesse in the day of Judgement 1 Joh. 4. 17. Then all is paid and nothing can be laid to our charge Tell me what boldnesse could we have in the day of Judgement if any thing could be laid to our charge if all were not paid if we were not freed and delivered from the punishment of sinne 21. If wee are blessed then are wee freed from the punishment of sin if wee were not freed from that we were in a miserable condition but we are blessed Psal 32. 1. 1. 1. 22 Argu. Those that are blessed shall never be cursed but we are blessed Thou shalt not curse the people for they are blessed Num. 22. 12. see 23. 8. 1 Chron. 17. 27. Psal 115. 15. Isa 61. 9. There is nothing but a blessing to come even the sure mercies of David Gal. 3. 14. Heb. 6. 16 17. Therefore we are for ever freed from the punishment of sin 23 Argu. Those that are blessed heaven is provided for and they shall be saved but the Elect are blessed and shall be saved Come yee blessed of my Father inherite the Kingdome prepared for you Mat. 25. 34. If we are sure to be saved we are sure we shall escape the punishment of sin our salvation is certaine as appeares Rom. 8. 39. Therefore our freedome from the punishment of sin is certaine The Papists say to deny that our good works save us is a doctrine of liberty so say some to say all our sinnes past present and to come are pardoned is a doctrine of liberty to the flesh We answer the flesh will abuse all that is of God God saith they are pardoned Isa 42. 1 2. Others say they shall be pardoned if they shall certainly be pardoned will not a corrupt heart be as bold upon that principle as this seeing the 〈◊〉 is the same 1 Joh 2. 1. Most we teaâ—h that the Elect may be damned men and that men may fall from the love of God to keepe men in awe 24 Argu. If the Law was not to last but till Christ came Gal 3. 19. Then Christ put an end to the Law Ro. 10. 4. The Law being then taken away Eph. 2. 15 16. then never since the Elect have not been under the Law and therefore not under the punishment of it for when the Law is put to an end condemnation ceaseth No Law no transgression no punishment Deut. 27. 4. Wee are delivered from the Law Rom. 7. 6. God sent his Sonne to redeeme them that are under the Law Gal. 4. 4 5. Therefore we are not liable to any punishment of it I am not under the Law of the King of Spaine therefore I am not liable to any punishment for not observing it 25 Argu. If we be dead to the Law then we are not tied to observe the Law But we are dead to the Law by the body of Christ Rom. 7. 1. to 7. We are dead with Christ Rom. 6. 8. Then the curse of sin and death was taken away by his death and therefore never since his death the Elect have not been under wrath nor liable to it 1 Thes 1. 10. 26 Argu. If the Law hath nothing to say to us then we are not under the command of it but the Law hath nothing to say to us Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. We are not under the Law but under grace Rom. 6. 14. Christ and not our beleeving delivered us from under the Law â—f wee were in our sins the Law would have enough
that it doth for ever remaine in force a full satisfaction for all the sinnes of the Elect. This is very sweet and full of divine consolation to satisfie the discouraged soule which is the maine thing intended by such expressions it is a figurative speech as the Scripture ascribes to God eyes hand arme the Anthropomorphites conclude that God the Father hath a body with eyes like unto us So the Papists picture him to be an old man c. If one should say God is capable of forgetfulnesse because he saith he will remember our sinnes no more These conclusions are unreasonable and so is your position that Christ speakes words now in his person c. But he saith Christ doth as much worke for us in heaven at this instant as ever he did on the earth p. 214. Ans You confesse that a Surety is more then an Intercessor and is it not more to dye for one then to speake for him if so Intercession is not so much see you not how you contradict your selfe in your discourse Christ is said to be set downe at the right hand of God to declare to us that his work is done while the Priest was executing his offices he was to stand Heb. 10. 11. Which declared that Christ the substance of those Priests was not to sit untill he had finished in his person his offices of Priesthood He saith That none of his offices should lie idle he appoints this full and perpetuall worke in heaven that as a Priest by praying and interceding God would have Christ never to be out of offices or out of worke for ever Heb. 7. Ans If the end of Christs praying and interceding is that he might not be out of offices or out of worke then it s not because of our sinnes That he doth execute any offices in his person in glory or that he doth any worke there is still to prove doe the Angels pray for us c. or are they idle oâ— out of worke He saith He lives but to intercede p. 208. Ans Then it seemes after this life when all the Saints are gloried Christ must continue praying and interceding for us or else he must cease to live I hope you will not say when we are in glory that he shall need then to intercede for us if so then it seemes he shall be out of office or out of worke by your exposition you have run your selfe upon a rock I shall be glad to see you get off againe I have afforded you my helpe He saith His living to intercede is said to keepe God and us friends that we may never fall out more though pardoned by his death Intercession is principally intended for sinnes after conversion p. 208. God saies to him now doe you looke to them that they and I fall out no more not but sinnes after conversion are taken away by his death and sinnes before it by intercession also p. 209. Ans God saith no such thing you vent your vaine conceits and father them upon God and say he sayes so I wonder at your boldnesse sure you either know not what you say or thinke you may say any thing When you write againe tell us in what place wee may reade that God says so it is better to say lesse and prove more 2. Can you tell that ever God fell out with his Elect and was not their friend or that it is possible for God not to love us or not to be a friend to us you insinuate both but are able to prove neither 3. Tell me what is God liable to fall out with us for if for sinne you confesse that is pardoned by his death and those sinnes after conversion taken away by his death to what purpose is it for Christ to pray and intreat for that which he knows is pardoned before and what hath God granted Christ in granting the pardon of that which was pardoned before Suppose I pay to one all that I owe him all that he can desire and require need I pray and intreat him to forgive me the debt but if I doe and he grant my desire he forgives me nothing because I owe him nothing is not this the case also how are our sinnes pardoned if we be liable to suffer for them 4. You present God to be a friend but a very uncertaine one in that he need to have one to be continually praying and intreating him to keep him friends with us that we may not suffer for that which is pardoned hath God pardoned us and is he now ready to destroy us he said he would remember our sinnes â—o more Heb. 10. 17 18. And doth he now remember them You present God to be changeable who is immutable and changeth not 5. You present God to be an angry God yet God saith Anger is not in him Isa 27. 4. How can I or Christ say thy will be done if his will be to fall out with us it seemes he hath a great will to it if he must be continually prayed and intreated to forbeare and to be â—acified and not to fall out with us 6. The Father needs no more intreating then Christ doth and that is none at all for these Reasons There is no place for Intercession for 1. Because satisfaction is made for the sinnes of the Elect for them it was that Christ suffered death it is an act of injustice for to suffer for that which is satisfied for or to require any thing of me for that which before full satisfaction hath been made 2. We are reconciled therefore need none to reconcile us also his death is that which reconciled us therefore not his praying and intreaty Rom. 5 10. Before Christ suffered he made intercession also there is no place for intercession for that which is pardoned by his death 3. If Christs bloud clenseth from all sin praying and intercession clenseth us not from any sinne 4. If Christ blessing his Disciples blessed all those that shall beleeve to the end of the world as you confesse p. 42. and that the offering of himselfe once made so full a satisfaction as he needed to doe it but once p. 242. Why may not this intercession when he was upon the earth though if it were but once be as effectuall to serve for ever as the rest especially when we consider that in the 17. Of John Christ prayed for all that were given him that shall beleeve Christs prayer was granted Father I know thou hearest me alwayes What benefit have we to the end of the world by that prayer in John 17. if it was not sufficient and effectuall for us if it was sufficient and granted there is no need of his continued praying for it if Christ had intended in his person to pray and intreat for us now what needed Christ to have prayed for us when he was upon the earth so many hundred yeares before we were borne if he prayes so for us now would not they be sufficient for
us seeing they are continually as you say if all that Christ can aske is lesse yea far lesse then the service he hath done to God comes to our lives pardon salvation if these be not enough but too small a requitall as you affirme p. 244. there is no ground or reason justice or equitie that Christ should for ever aske and pray before he or we can have it especially if we consider God teacheth us to give to others their due without a continuall asking yea before they aske to pay and pray comes not freely off 5. Because the Father himselfe loveth us his heart is as much for our happinesse as Christs is therefore Christ need not pray to God to love us the reason is rendred by Christ Joh. 16. 26 27. Joh. 3. 16. Eph. 1. 3. 5. 9. 11. The Spirit of the Lord doth not nor need not helpe us to make requests to be loved to be justified saved from the punishment of sinne these things are already done onely to know it not or more fully to know it Christs prayer John 17. is to keepe us from evill and we are to pray for many things though not to be loved c. 6. If Christ by his death had fully satisfied for our sinnes as you confesse and that at Christs Resurrection God gave Christ an acqâ—â—â—â—nce for all our sinnes a discharge p. 103. to 107. And that Justification gives title to eternall life Rom. 5. 18. p. 161. and that by Christs Resurrection our justification is made irrevocable for ever p. 103. Then there is no need of any intercession it is safe and sure there is no danger there needs no care or feare because it s done and past recalling he dyed as a publique person he rose as a publique person and there is a formall legall irrevocable act of Justification of us passed and inrolled in the Court of heaven between Christ and God in his being justified we were justified in him so that thereby our justification is made past recalling p. 286. If so there is no need of Christs praying and intreating in his person in glory for us He saith Intercession is a praying for us in heaven otherwise the salvation by his death were not perfect the performance of that part in heaven is the perfection of it p. 189. The vertue of his bloud with prayers in the heavens makes atonement by both p. 180. Bloud hath the loudest cry of all things else in the eares of the Lord as Judg. 12. 13. Gen. 4. 10. Christs bloud cryeth louder then Abels p. 218. 249. 251. Rev. 9. 6. Christs bloud cryeth for pardon p. 250. If his righteousnesse be put into the opposite ballance with all our sinnes will carry it by meere righteousnesse and equitie p 246 247. Ans Then that cry is enough and another needlesse then his righteousnesse is enough and there is no need of more you answer and contradict your selfe you deny the sufficiency and perfection of Christs righteousnesse and adde something to it to make atonement and so deny Christs death to be sufficient to perfect us contrary to Heb. 10. 10. 14. and so piece it out to make it up but if it be by both one is not sufficient to doe it nor is it by the offering of himselfe and in another place yee extoll it beyond all bounds T. G. God hath two attributes Justice and free grace the first is satisfied by bloud the latter by intreaty p. 192. Free grace must be sought too and intreated by Christ p. 193. Favour and intreaty to effect it p. 175. Ans 1. If Justice be satisfied there is no more required 2. You lessen the glory and freedome of free love That love it selfe need to be satisfied or was ever unsatisfied that it ever needed any intreaty I remaine unsatisfied tell me in what place in the Bible may I reade that free grace the free love of God was ever to be satisfied or to be intreated or that intreaty is any satisfaction at all T. G. The greater the person Christ the sooner he will prevaile p. 15. All matters of intercession are carried by way of favour if he should deny him any thing he should deny himselfe which God can never doe Eph. 1. 6. The beloved of the Lord 2 Sam. 12. 24. p. 335. Ans If Christ and the Elect are one tell me which is the greatest the Elect are a piece of himselfe flesh of â—is flesh and bone of his bone We are not onely in favour and so shall ever be but we are in union with God and one with him thy Maker is thy Husband Isa 54. 5. Christ saith I goe to my Father and to your Father and to my God and your God Yee are of God little Children they are one with God and God is one with them John 4. 4. John 10. 30 31. We have favour and interest with God we may have boldnesse Heb. 10. 19. We are well we are healed and delivered from the curse Christ hath destroyed him that had the power of death that is the Devill Heb. 2. 14 15. He brought Sonnes to Glory Heb. 2. 10. Having loved his own Joh. 17. The Elect are his own and God loves them T. G. His obedience can never be requited p. 245. Ans What not by God he obeyed as man aud it is sufficiently requited the divine being cannot be beholding to the humane T. G. Salvation is as free as if Justice had not been satisfied p. 193. Ans It s so to us but not to Christ he paid a great price for it T. G. Obs We are saved over and over p. 175. Ans That which is more then enough is needlesse Obj. Christs favour with the Father and intercession alone might have procured pardon for us but it was Gods will to have Justice satisfied Ans If it had not been his will to make a Law and to have it satisfied we should never have needed neither favour nor Saviour But you say those words of Christ viz. I say not that I will pray the Father for you Joh. 16. is such a speech as Christ used Joh. 5. 45. I will not accuse you to the Father he insinuates that he will as we say I doe not love you p. 279 280. Ans This your exposition teacheth us not to beleeve what Christ saith and that his words are not truth that he doth not meane as he saith but the quite contrary and that Christ would not have us thinke that he meaneth as he saith Christ saith Doe not thinke that I will accuse you to the Father Joh. 5. 45. Yet you say he insinuateth that he will By this rule I may say when God saith Thou shalt not commit adultery he would not have us thinke he meaneth so these words insinuate that we may Is not this the same I wonder at your rashnesse vanitie and boldnesse An Answer to a Treatise intituled Tbe Doctrine of the Antinomians in Answer to Doctor Crisps seven Sermons by Steven Geree
Geree saith that Doctor Crispe condemnes doing any thing for our own salvation and is not ashamed to say there is no condition on mans part I say nothing is more evident in the Gospel then Conditions on the Covenant on mans part to wit Faith and Repentance without which he cannot be in the Covenant nor have any share in Jesus Christ As Masters covenant with their servants so doth God with his people and they with him and if it be not performed the covenant is frustrate Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19. If we meane to have God for our God we must repent and come out and God will receive us and upon no other termes in the world therefore I conclude that Doctor Cripse is fully deceived and strangely deluded and so are all others as did and doe beleeve him Epist side 9. pag. 35. 37. 43. 67. 72. 75. 77 78 79. 80. 99. 102. Ans You prove not what you affirme Rom 3. 27 declares salvation is not of works this is a full place against you Acts 27. Except yee abide in the Ship yee cannot be saved this is a temporall salvation from drowning unlesse he brings this place to prove his soule shall not be saved whose body is drowned it s not to the question for the 2 Cor. 6. he alledgeth to prove that God is our God upon termes not else whereas these words were written to the Saints who were converted and the Church of God before this Epistle was written to them this Church of Corinth had some communion and fellowship with Idolaters therefore the Lord exhorts them to come out from amongst them and he would receive them declare himselfe to be their God and owne them to be his people in a Church Relation as Rev 1. 20. 2. 5. see pag. 170. To understand it concerning our eternall condition is to contradict the Scripture which saith He hath not dealt with us after our sinnes nor rewarded us after our iniquities Psal 103. 10. Psal 89. Gods love to his depends not upon what wee doe see Gods eternall good will to his Jer. 31. 3. 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20 21. Mat. 21. 22. Rom. 8. 9. Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9. Mat. 24. 24. Tell me is Election Christs death conversion c. fruits of hatred or love if of love then God loved the Elect before they beleeved yea before they were borne Eph. 1. 4. If we are chosen to life according to the good pleasure of his will then we are not chosen to life according to our beleeving and repenting c. But the first is true Eph. 1. 5 6. Therefore the latter is true also nor are men chosen to life because God foresaw they would beleeve God is eternall the will of God is God he was never without his will what he now willeth he ever did therefore there could not be any cause to goe before it to cause it to be or so to be man cannot Elect without an act and time but it s not so with an infinite being Election is his eternall and immutable decree from eternitie Rom. 9. 11. Eph. 1. 4. 2 Tim. 1. 9. It is the more wonderfull and glorious that it is without beginning his love is everlasting Jer. 31. 3. Therefore without beginning as God is infinite without beginning so is his love for God is love 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they beleeve as after The Scripture doth not say God began to love when we began to beleeve nor that he loves any the better because they beleeve it is a certain truth that Gods love to us is not as ours is to him In that yee would have men to doe something for salvation it appeares you are ignorant of the taking away of sinne by the death of Christ hence it is that you urge our works to be necessary to salvation and so did the Seducers Acts 15. 5. 20. 30. If it were as you say wee are under an absolute covenant of works Doe this and live men must do so and so saith the Papist or else no salvation so say you Though God hath promised and Christ purchased all good for beleevers yet they shall not have it unlesse they doe so c. Doe you not see how you exalt your workes above the skies yea above God and his promise and the death of Christ and make workes all in all because without them all is frustrate and comes to nothing What no share in Christ without our workes all is frustrate if it be so then our works are joynt Saviours with Christ chiefe Saviours is not this pure Popery and the Popes Doctrine to a haire yet it hath an Imprimatur J. C. is there not a cleare light of the Gospel in such Licensers see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtaine for his remission of sinnes by his death but he did not performe it perfectly if it be in part by our workes if it depends upon our workes then it depends not upon the death of Christ or doe you bring in Christ to merit that your workes may merit salvation Most truly and worthily did Doctor Crispe contend for the sufficiency of Christs bloud to save us and you contend against him and contend for the sufficiency of your doings in bringing in your workes to salvation and so undervalue the bloud of Christ therefore I contend against you our workes are imperfect and that which is so cannot please God if yee say Christ makes it up with his perfection in adding Christ to piece it out to make it up its apparent yee make Christ but a piece of a Saviour which is the greatest indignity yee can offer to him We doe condemne the doing of any thing for our own salvation and the Reasons why we doe so are 1. We doe nothing to be saved because Christ hath saved us He came into the world to save us and he saved us before he ascended therefore we are not now to be saved from our sinnes Heb. 10 10. 12. 14. 1 Tim. 1. 9. It s too late for us to be paying the debt of our sinnes by our worke the debt being paid before by Christ for us God did execute on him in his death all the punishment that was due to us for our iniquities God doth rest satisfied in Christs satisfaction for the sinnes of his past present and to come Isa 53. 5 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his servant David that wee should be saved from our enemies c Luk 1. 68 69. 71. Christ is the horne of Salvation 2. God requires no righteousnesse of us to save us because Christ hath fulfilled all righteousnesse for us Mat 3. 15. His
righteousnesse saves us from our unrighteousnesse In the beholding of sinne we consider God hath set against it Christs righteousnesse and that in his righteousnesse God is fully satisfied and therefore in it we rest fully satisfied Christs satiffaction by his death if laid in the ballance with that perfect obedience of the law required of us is of sufficient weight to answer the Justice of God the wise and just God would not have ordained it for that end if it had bin insufficient to satisfie for our sinnes to judge Christs death insufficient is very dishonourable to Christ 3. Salvation from sin is not mans act but an act of Christ by his death it s Christs worke to save us Mat. 1. 21. It s not our worke to save our selves not our workes but Christ is the price and pay-master for the sinnes of the Elect if wee could have saved our selves Christ needed not to come from heaven into the world to do it 1 Tim. 1. 15. Christ workes not salvation in us nor by us but brings salvation to us Isa 63. 5. Jesus Christ in one worke once performed by his death did eternally redeeme Rev. 5. 9. Justifie Rom. 5. 9. Sanctifie and perfect us for ever Heb. 10. 10. 12. 14. Heb. 2. 29. Then he reconciled all the Elect in the body of his flesh through death Col. 1. 21 22. His death is that price that paid to the utmost for all our sinnes our best workes cannot save us neither in whole nor in part 4. Heaven is an inheritance eternall inheritance Heb. 9. 15. An inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you 1 Pet. 1. 4. That which wee possesse by right of inheritance wee never wrought for nor paid for left to one Pro. 13. 26. falleth to one Ezek. 47. 14. given Jer. 3. 18. Acts 20. 32. Heb. 11. 6. Ezek. 33. 24. Psal 78. 55. So this inheritance Acts 26. 18. Col. 1. 12. 3. 24. Christ bought it and paid for it his precious bloud a great price 1 Pet. 1. 18 19. Eph. 1. 14. It cost him so much that it might cost us nothing vaine man would worke for it to earne it and merit it men thinke they must doe something for it our doings could not procure it God would not have us to have it that way but by way of gift it s a free gift as appeares Rom. 6. 23. Eph. 2. 8 9. And that it could not be if it had been to be wrought for by us To him that worketh is the reward not reckoned free of grace but of debt Rom. 4. 4. The children of God are borne heires to it Rom. 8. 17. and it was prepared for them before they were borne Come yee blessed of my Father inherite the Kingdome prepared for you from the foundation of the world Mat. 25. 34. 5. Wee are not exhorted to forsake evill and doe good to the end wee may be saved but because it is our duty consider these places Rom. 4. 5. 5. 19. 1. 17. Gal. 2. 17. 3. 14. Joh. 3. 18. James 5. 24. Acts 10 43. 6. We doe nothing in the world to be saved because salvation is not given for our workes nor according to our workes God saith he imputeth righteousnesse without workes Rom. 4. 6. Not of workes Rom 9. 11. Who hath saved us and called us not according to our workes 2 Tim. 1. 9. Not of workes of righteousnesse which we have done but according to his mercy he saved us Titus 3. 5. If by grace it is no more of workes otherwise grace is no more grace if it be of workes then it is not of grace Rom. 11. 6. What can be more plaine Hence it is that wee are ceased from our own workes Heb. 4. 10. We did walke in the way of workes for salvation till God did hedge up our way with thornes our workes were those thornes which did pierce â—s and wounded us at the heart in stead of saving us they killed us these thornes did so pricke us that we were not able to goe any further in that way God opened our eyes that wee saw nothing but death in them then we ceased to worke for life and salvation We ought to doe good workes because God commands us to doe them and because they are for his glory see Titus 3. 8. 14. and because we are loved and saved from our enemies Luk. 1. 71. To doe good workes is good but not for salvation fire is good but not to put into the thatch nor under the bed unlesse yee meane to fire the house We perswade to good workes and strictnesse in holinesse of life because we are justified and saved without works yea before we did any good work for we did none before we were called Who hath saved us and called us 2 Tim. 1. 9. We were saved when Christ suffered upon the Crosse called when converted both eâ—â—ected in time but neither of them was according to our workes but according as he had purposed before the world began our workes remove not our offences nor make us just before God that which can cause to be accepted must be so perfect that the Law of God cannot except against see Lev 18. 5. Luk. 10 27 28. Our best workes are not so and therefore they will not stand us in any stead for salvation If wee could be saved by any workes Christ dyed in vaine I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2. 2. Remember that they that love Jesus Christ will keep his words see and consider Joh. 14. 23. 15. 16. 2. 10. Is Christ come not to doe his own will then we may not doe ours unlesse ours be his Joh. 6. 28 29. For those that take pleasure in sinne let them consider 1 Joh. 1. 6. 2. 4. Gal 5. 13. to 23. 6. 5. 7. 8. Rom. 2. 17. Mat. 7. 30. Luk. 6. 44. 13. 27. Christs love caused him to dye for us let his love constraine us to serve him he is worthy of our love if he hath thy affections he shall have thy actions if thou hast tasted of the sweetnesse of Christs love thou wilt say there is none so sweet as his who in his wounds hath buried and destroyed all thy sins to redeeme thee from them and purchase thy salvation 7. To doe for salvation were to bring in the law of workes he that seekes to be justified by the Law is fallen from grace Gal. 5. 4. The Law concernes our conversation not our salvation The righteousnesse of God is manifested without the Law Rom. 3. 21. No man is justified by the Law in the sight of God Gal. 3. 11. In mans sight he may Jam. 2. 24. By the deeds of the Law shall no flesh be justified in his sight Rom. 3. 20. We are not debtors to the Law Gal. 5. 23. 8. Those that are such great doers for salvation doe as little as others None of
interpreted by them for the Scriptures are to be interpreted for Christ and not against him Also we are to consider if the word Faith were alwaies to be understood for beleeving by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified The word Justifie it signifieth to make just men are made just three wayes First By infusion so Adam Eccles 7. 29. Secondly By the justice of another Râ—m 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ for we are justified by another and in another Righteousnesse and Justification are one when he was made our Righteousnesse then he was made our Justification 1 Cor. 1. 30. We are made righteous by his satisfaction therefore we are justified by his satisfaction to deny this were to overthrow the foundation of Religion and mans salvation Thirdly Men are said to be justified by Sentence in this sense a man may justifie himselfe so Job 9. 20. or by witnesses Isa 43. 9. 26. In a large sense this is called Justification and sometimes this Justification is worth nothing and worse then nothing as wheâ— the wicked are justified Pro. 17. 15. 24. 24. Wee are justified by the Spirit 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse this is onely declared to us by the Spirit that we are justified by Christs death this knowledge of it is onely necessary to satisfie quiet the Conscience Christ having justified his upon the Crosse by his bloud it is not our beleeving but the Spirit that reveales the same to the soule The Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid this satisfieth and clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit that it is truth and so receives its testimony to manifest and to receive the manifestation are not one thing Eph. 3. 5. When the declaration is beleeved the answer of a good Conscience is My sweet Jesus dyed for me he hath delivered me from all my enemies and from the wrath to come the debt of all my sinne is paid there is nothing now to be required of me What shall I render to the Lord for all his goodnesse unto me O that men would praise the Lord for his goodnesse c. Psal 107. 8. There is a Justification before men by good workes James 2. 24. which declareth to men we are justified visibly but not infallibly but this is not that Justification which saveth us that Justification I treat is of that Justification which freeth us from condemnation for Justification is opposed to condemnation Rom. 8. 1 2. For his death was our Justification from the punishment of sinne this is the Justification that I intend and contend for for in this is our salvation therefore in this is our greatest happinesse and glory And that the Elect from the beginning to the end of the world were justified at and by Christs death upon the Crosse Consider Justification is that which is our freedome from the punishment of sinne this I have proved was at and by Christs death and that I may more fully put this question out of question namely that we are not justified by beleeving but before we beleeve by Christ I prove by these Arguments or Reasons 1 Argu. If Justification is free then beleeving is not required for that which is free is without any condition or consideration of any thing in us or done bâ— us but we are justified freely Rom. 3. 24. Ergo. If it be Christ and his workes it is not I and my workes that can justifie me from the punishment of sinne if Christ saves us then beleeving doth not save us compare Joh. 12. 42 43. with Mat. 10. 37. Luk. 14. 26. If it be Christ and my beleeving together that saves me then Christ doth not save me if it be Christ and my workes then I share in saving my selfe To say we are justified by Christ and beleeving together as some say is to deny we are justified by either for that which is not alone doth not justifie alone he that is justified by two is justified by neither Christ and faith together say you Christ and workes together say the Papists wee are not justified without beleeving say you not without charity say the Papists that which they say is Popery so is what you say because what yon both say is in the nature of it one and though you differ in the letters that expresse it yet in substance it is one and the same thing 2 Argu. If Christ justified enemies sinners ungodly c. then they were not beleevers when they were justified but Christ justified enemies Kom 4. 5. 5. 10. Beleevers are not so called they are called friends Luk. 12. 4. Joh. 15. 15. Saints 1 Cor. 1. 2. Holy and beloved Col. 3. 12. Holy brethren Heb. 3. 1. Holy women 1 Pet. 3. 5. If holy then not ungodly Babes in Christ 1 Cor. 3. 1. Therefore we were justified before we beleeved therefore beleeving comes too late to justifie us from the punishment of sinne if we were not justified till we beleeve he doth not justifie the ungodly it is evident 3 Argu In the same manner we are made sinners in the same manner we are made just and righteous but we were made sinners by the disoâ—edieâ—â— of one so we are made righteous by the obedience of one even Christ Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne viz. from all the punishment of sinne therefore ever since his death we have been justified also if justified by his obedience then not justified by beleeving as our sinfulnes consists in that one disobedience of the first Adam so our righteousnesse consists in that one onely obedience of our sweet Lord Jesus Christ 4 Argu. Those God declares to be just and righteous they are just before therefore made so by Christ if they be not just they are wicked and to declare them to be just is to justifie the wicked which he saith is abomination to him Pro. 17. 15. 5 Argu. If Christ did dye for us truly really and actually then he did truly really and actually justifie us but Christ did dye for us truly really and actually Joh. 10. 15. it was not in a shadow Col. 2. 17. Therefore he truly and really took away sin viz. actually justifie us from all the punishment of sinne and in that the Apostle saith Without bloud there is no remission Heb. 9. 22. it doth follow that with bloud there is remission see 1 Pet. 1. 19 20.
6 Argu. If all things were accomplished the prophecies concerning Christs death were finished then he justified us but the first is true Jesus knew that all things were accomplished that the Scripture might be fulfilled saith I thirst when he had received the vinegar he said it is finished and he bowed his head and gave up the ghost Joh. 19. 28. 30. Christ came to save sinners and when he gave up the ghost upon the Crosse he tels us the worke was finished Joh. 17. 4. and I beleeve him 7 Argu. If I am to beleeve I am justified it is either true or false if true then I was justified before I beleeved it if not true then for me to beleeve I am justified when I am not is for me to beleeve a lye and deceive my selfe nor doth God require me to beleeve a lye and for me to beleeve I am justified that so I may be justified is to beleeve a lye that it may be true which is unreasonable for my beleeving cannot make any thing true or false nor give being to that which had no being before if I beleeve brasse is gold is it gold therefore I was justified from the punishment of sinne before I did beleeve it Rom. 5. 19. 8 Argu. If our beleeving cannot satisfie Justice nor pardon the least sin then it cannot justifie us from the punishment of sin but the first is true 1 Joh 3 5. it cannot give remission of sin Acts 28. 18. Beleeving addes nothing to Christ nor to our salvation 1 Cor. 13. 2. Luk. 8. 13. 13. 25 26 27. Mat. 13. 20 21. Mark 4. 16. Heb. 6. 4 5. with Isa 48. 6 7. 58. 2. Jam. 2. 19. Charity and prophesie is greater and more to be desired then faith 1 Cor. 13. 13. 14. 1. But how could it be so if beleeving did justifie us for without justification there is no salvation no freedome from the punishment of sinne also there is not that said of beleeving which is said of charity see Mat. 25. 42. The Papists say we are saved by charity others by beleeving the Papists ground is as good as theirs 9 Argu. That which is imperâ—ect and defiled and is stained with sinne cannot justifie us from sinne but our beleeving is so its imperfect something is wanting in our faith 1 Thes 3. 10. It s defiled with sin All our righâ—eousnesse is as filthy ragges Isa 42. 6. with Titusâ— 5. Daniel includes hâ—s most holy acts when â—e names his righteousnesse Dan. 9. 18. Our beâ—eeving is called unbeliefe Mark 9. 24. Therefore our beleeving cannot justifie us from the punishment of sinne it s onely a means of our knowing or injoying the knowledge and comâ—ort of it Wee say not that good workes are â—innes we put a difference between the action God commands and the corruption of it â—s acted by us by reason of the corruption in us it s stained and defiled with some spot of â—inne all our actions our righteousnesse is so 10 Argu. If our righteousnesse be like unto a stinking filthy clout Isa 46. 10. then every good worke we doe is tainted with some sin â—or they were converted and were not without the fruits of the. Spirit when they so said of themselves see Psal 130. 3. Dan. 9. 7. 18. Ezra 9. 15. Job 9. 3. 28. 1. Joh. 1. 8. 1 Joh. 2. 7. Titus 3. 5. Psal 143. 2. Which sheweth that wee are not justified for nor by any thing we doe also from these Scriptures it is evident that there is no perfection in the flesh nor in any thing we doe and therefore that which is not perfect is not our righteousnesse and therefore cannot possibly be our Justification viz. our freedome from the punishment of sinne 11 Argu. If Christ saves us beleeving doth not save us if we be reconciled by Jesus Christ 2 Cor. 5. 18. beleeving doth not reconcile us if Christ takes away the sins of the world beleeving takes away no sinne if we are justified by his bloud then not by beleeving if we are reconciled to God by the death of his Sonne Rom. 5 9 10. then not by beleeving if Christ hatâ— delivered us from the wrath to come 1 Thes â— 10. then beleeving doth not deliver us froâ— wrath if he hath delivered us from the cursâ— Gal. 3. 14. then beleeving delivereth us noâ— from the curse if Christ hath made me freâ— Gal. 5. 1. beleeving maketh not me free our sinnes are forgiven for Christs sake Eph. 23. then not for my sake nor for beleeving if men are Christs sheepe before they beleeve Joh. 10. 26. then beleeving doth not makâ— them his sheepe if men are of God before thâ— heare Joh. 8. 17 then before they beleeve if Christ hath washed us from our sinnes Rev. 5 beleeving doth not doe it if we are set out of the pit of destruction by the bloud of the Covenant Zach. 9. 11. then not for nor by our beleeving if we were not justified by his death how are we justified by his bloud if the bloud of Christ clenseth from all sinne 1 Joh. 1. 7. beleeving clenseth from no sinne 12 Argu. If the sinnes of the Elect shall not hinder their salvation then their salvation dependeth not upon their beleeving buâ— the sinnes of the Elect shall not hinder their salvation it is evident Psal 89. 28. to 39 Oh how sweet is this place and that in Rom 8. 1. 33. to the end It depends upon his promise and not upon our beleeving He is faithfull that hath promâ—sed Heb. 10. 23. What if some did not beleeve shall their unbeliefe make the faith of God of none effect God forbid Yea let God be true and every man a lyer Rom. 3. 3 4. If we beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2. 13. see Isa 14. 24. If we beleeve not observe Gods faithfulnesse in saving us depends not upon out beleeving see Rom. 11. 29 30 31. It depends upon Gods election predestination in the immutability of his Counsell Heb. 6. 16 17. Therefore our salvation is certaine to say wee shall not misse of salvation unlesse we will not beleeve is a vaine conceit if nothing can be charged upon the Elect Rom 8. 33. they are freed from all curse or wrath before they beleeve yea consider this truth and the sweetnesse of it 13 Argu. If God loves the Elect before they beleeve then beleeving is not any cause of his love but God loves the Elect before they beleeve he that is an enemy to the Gospel doth not beleeve it as concerning the Gospel they are enemies but touching the election they are beloved Rom 11. 28 29. He accepts of our persons before he accepts of any thing we doe Heb. 11. Therefore we are loved and accepted before we beleeve Eph. 1. 4. 6 7. 14 Argu. If not any thing shall separate us from the love of God then unbeliefe shall not but not any thing shall separate us from the love of God as
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
causeth us to be accepted Eph. 1. 6. Actions without faith are not accepted neither for Christ nor for faith Our happinesse consists not in Gods accepting our actions but in our union with him and in that our sinnes are not imputed unto us Psal 32. 1. Our actions are accepted because our persons are accepted Gen. 4. Ans It s strange you will offer to say so oh the horrible and tragicall effects that naturally flow from this doctrine that he that beleeves cannot sinne or his sinfull actions are accepted if so then Davids adultery and murther was accepted yea all the sinnes of beleevers are accepted we abhorre to open such a gap for sinne to enter The word Reconcile declares that God is at enmity with us and we with him Re signifieth againe con signifieth together ciliation to call or move to how is there a removing where there was never a removing how together of those who were never asunder how againe unlesse the onenesse had been broken apieces Ans Though the word signifie so it will not follow that God was ever at enmity with the Elect. We are full of movings and removings because changeable but it s not so with God although the Elect sinne and depart from God yet the Scripture saith not that God was at enmity with them or that they fell from the love of God or that God hated the Elect consider 1 Joh. 5. 16. Isa 27. 4. Rom. 5. 9 10. Heb. 13. 8. In saying God was never an enemy to the Elect you make the fall of Adam in whom the Elect were included a fiction and the story of Christs sufferings a fable and Christs passion a vanity and overthrow the nature of God whose purity cannot indure sinne ye deny many Scriptures which testifie that God was at enmity with the Elect Eph. 2. Isa 63. 10 11. Lev. 26. 40 41 42. Ezek. 16. 62 63. Ans These are hard words and high charges indeed Jud. 13. 15. like the raging waves of the Seas that looke big and rise high and fall as suddenly so will your words fall into meere fables or slanders for no such thing will follow we say the â—all of Adam Christs death are no fictions nor fables but reall things by nature in Adam the Elect did sin and fell in Adam c. And had not Jesus Christ been made a curse for us we had perished therefore the death of Christ did more then reveale love men can reveale love each to other without dying much more could God in the love of God and Christs death lyeth our eternall happinesse Consider whose doctrine is against the purity of God yours or ours You say we deny many Scriptures tell us of one we deny not any we deny your false glosses and mis-interpretations I pray tell us in what place of Scripture we may reade that God was ever at enmity with the Elect or that he did not love them untill they did beleeve You say Till conversion comes God is an enemy with the Elect. Ans The Scripture you alledge to prove it says not as you doe the word wrath Eph. 2. is the curse that nor any other place doth not say that by the word wrath is meant Gods enmity against the Elect if it doe we will say so too In Isa 63. 10 11. is the word enmity viz. In some of his dispensations he was so for he fought against him So Levit. 26. God walked contrary to them yet it will not follow that God did so from any enmity and hatred to them for he did then love them and own them for his as appeares vers 45. I have given the dearly beloved of my soule into the hands of their enemies Jer. 12. 7. As for Ezekiel 16. 62 63. When I am pacified towards thee it appeares by the foure last verses that it s to be understood of the knowledge of his love for he saith Thou shalt know that I am the Lord thy God Joh. 14. 20. God may seeme angry yea seeme an enemy and hide himselfe and handle them roughly and yet love them not the worse for that as Jer. 31. 20. He changeâ—h not Mal. 3. 6. He saith He is the same yesterday to day and for ever Heb. 13. 8. Anger is not in me Isa 27. 4. Therefore your brother was very much mistaken to conceive that there was anger in God till he was pacified If Gods enmity had not concurred with Eves enmity against him shee had not in all likelihood eaten the forbidden fruit Ans You are hard put to it and have no Scripture to prove that you affirme it appeares you have no more but a likelihood for it therefore we must take that or nothing The fall was not from any enmity in God against her but God by that meanes was pleased to bring about his glory see Eph. 1. 6. to 12. Rom. 3. 19. God is a God of wrath to us till faith in Christ comes Eph. 2. Rom. 5. 1 2 It s as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans It s as evident as may be in your booke though the Scripture say not so Faith is a cause of Justification Ans You ascribe as much to faith as to Christ a cause this your opinion is very dishonourable to Christ in setting faith above Christ in making it a cause whereas Christs death is but a meanes a cause is above a meanes the cause is the love of God I say actually God cannot be said to be reconciled to man while man is not reconciled to God Ans I see you say it and say more then you can prove we say and prove that we were reconciled to God by the death of his Sonne Rom. 9. 10. What Christ did was actuall unlesse you will make it a fable if Christ dyed before we beleeved we were reconciled before we did beleeve Faith brings us into Christ Eph. 2. 8 9. Joh. 6. 37. Joh. 3. Ans You say into Christ and that faith is a part of Christ and a part of the divine nature but the Scripture doth not say so the divine nature is God and incommunicable if it could be divided in parts it were not infinite we partake of it by union not by inâ—usion it s no wonder ye ascribe all to faith as you doe if ye thinke faith is God So you ask â—f God saves us without our being in Christ and whether God doth not love to see us in Christ rather then out of him is this to speake like a Doctor Tell me how could we be chosen in Christ before the world if God did not consider us in him Eph. 1. 4. Can you â—ell when God considered us out of Christ or or in what Scripture it is said that ever any of the Elect were out of Christ or that they by â—inne fell out of Christ or out of the love of God When in Ephes 2. 5. doth not import a difference of time Ans