by faith Rom. 3. 28. Gal. 3. 24. by Christ Isa. 53. 11. Rom. 5. 9. We have peace with God by faith Rom. 5. 1 2. by Christ Ephes. 2. 8. 3. 12. we are sanctified by faith Act. 15. 9. by Christ Heb. 10. 14. 1 Cor. 1. 30. we overcome the world by faith 1 Joh. 5. 4 5. by Christ Joh. 16. 33. 1 Cor. 15. 57. We are the sâ—ns of God by faith Gal. 3. 26. by Christ Ephes. 1. 5. we have an heavenly inheritance by faith Act. 26. 18. by Christ Gal. 4. 7. we have eternall life by faith Joh. 3. 16. and 5. 24. and 6. 47. 〈◊〉 Christ 1 Joh. 5. 11 12. we are saved by faith Ephes. 2. 8. by Christ Matth. 3. 21. Joh. 3 17. These things are not proper to faith but onely to Jesus Christ alone Also the Scripture saith It 's God that justifieth Rom. 8. 33. with 3. 24. Christ is said to justifie Isa. 45. 24. 53. 11. that we are justified by his blood Rom. 5. 9. with Rom. 8. 34 35. the Spirit of God is said to justifie 1 Cor. 6. 11. These three are one 1 Joh. 5. The question then is by which of these we are justified before God we conceive that is onely by Jesus Christ Our Reason why we ascribe it to Christ alone is 1. Because it was promised of Christ that he should justifie many Isa. 45. 25. and 53. 11. 2. Reason Because when the Scriptures expressions seem to contradict one another those expressions that ascribe most to Christ are the clearest and nearest the center the rest are to follow that and be interpreted by them for the Scriptures are to be interpreted for Christ and not against him Thirdly Because the whole voice of the Scripture being layed together doth wholly drive to set up and exalt Jesus Christ alone to acknowledge him to be as he is all in all Col. 3. 11. therefore he is called The Author of salvation Heb. 5. 9. and the means of our salvation through his blood Ephes. 1. 7. Col. 1. 14. and Salvation it self Isa. 49. 6. And if we should not ascribe our justification to God to Christ alone God could not be all in all 1 Cor. 15. 28. Col. 3. 11. 4. Because all things else besides God are but means of our knowing and injoying him that is the substance 5. Because all that faith can do is onely to receive remission of sins Act. 26. 18. it cannot give remission of sins faith cannot satisfie justice nor merit pardon for the least sin c. 6. Because the Scripture saith We aâ—e justified by his blood Rom. 5. 9 c. These and the like Reasons cause us to conceive that we are justified onely by Christ alone And therefore when the Scripture saith we are justified by faith by faith we are to understand Christ or else to understand it not properly but in a large sense not as if faith did justifie us but onely Christ For 1. it is the language of the Scripture to give The names of things to that which is not the thng but the similitude of it thus the similitude of Samuel is called Samuel 1 Sam. 28. 14 15. And an Image is called a God So the Priests offerings are said to cleanse men from sin Levit. 20. 30. and yet they nor their offering did not take away sin 2. So we may be said to be justified by faith as well as we are said to be justified by our works Jam. 2. 24. because by it we are justified to men and cannot be justified before men without faith and works Jam. 2. 24. 3. Because faith hath a relation and dependance on Christ the one implyes the other as a father implyes a son and an husband a wife they are relatives Faith looks onely to Christ and fixed in God That your faith and hope may be in Gâ—d 1 Pet. 1. 20 21. Faith and Christ go together where one is present the other is present also And 4. Inasmuch as faith most honours God and is all for God and we enjoy the comfort of our justification through faith Phil. 3. 9. Rom 5. 1. it may have the name in as much as faith is an effect of justification Now it is the manner of Scripture to put the effect for the cause as Rom. 9. 33. with Isa. 28. 16. for making haste in Isa. Paul saith shall not be ashamed Shame and confusion being an effect that follows haste So sinners are said to love death because they love sin which is the cause and death the effect Some affirm faith doth justifie because by faith we receive our justification by the same reason the hand that receives a pardon from the Prince it may be said his hand pardoned him and why may he not as well say he pardoned himself because his hand did receive it I thought giving and receiving had bin two things And if faith may be said to justifie because it receives justification sure it is in a very large sence And seeing we by the act of faith receive justification c. then it 's the acts of faith that justifieth Which yet some evade Secondly our faith that is to say our beleeving cannot justifie us because it is not our righteousnesse For not any thing can be our righteousnesse or justification unto us but that which is made sin and curse for us onely Christ is both these to his He hath made him to be sin for us Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3. 13. therefore he bare our sins and was wounded for us that be might bring us to God 1 Pet. 1. 18. Nothing can justifie us but that which is our reconciliation our righteousnesse and peace and nothing can procure peace to us but that which justifieth us and covereth our iniquities that separate us from God Isa. 57. and 59. 2. For he is our peace who hath broken down the middle wall of partition between us Ephes. 2. 14 15 17. Can faith do these things for us surely no Christ became our righteousnesse by his obedience Or more strictly by his obedience to the death of the Crosse Col. 1. 20. Ephes. 2. 16. God did ordain him to be our righteousnesse 1 Pet. 1. 18 19 20. and therefore we ought to look upon Christ to be our righteousnesse because God hath made him so 1 Cor. 1. 30. 2 Cor. 5. 21. Nothing can redeem us and set us free from bondage but Christ Heâ— 2. 14 15. Heb. 9. 26 28. Nothing can present us holy and unblameable but Christ Col. 1. 22. therefore Christs Testament declares that all the parts of our redemption justification reconciliation salvation are attributed to Christs blood to his death Col. 1. 20. Ephe. 2. 16. Heb. 9. and 10. Rom. 5. 9. the slaying
contrary no man may apply salvation to such as beleive not nor may they apply any to themselves such as beleive not have no injoyment of God no true peace no evidence of life no right to Baptisme or the Supper they cannot see the mystery of the Truth He cannot honour God nor love the truth nor suffer for it Yet faith cannot satisfie justice nor merit the pardon of the least sinne only Christ can doe that And that exposition that gives most glory to Christ and least to man I beleive is the truth and that which occasioned me to write at this time For since my Booke intitled the Saints Desire hath been published I have received severall Objections against what I have write in Page 147. Namely That wee are justified by Christ alone and not by our beleiving Some affirme the contrary their Reasons with an answer I here present to your considerations Because I am perswaded I have written the truth that the contrary opinion is dishonourable to our Lord Iesus Christ in that they ascribe not their justification to him alone but to something else namely their beleeving You know this Doctrine I contend for is the Doctrine of free Grace in the knowledge whereof you finde sweetnesse because the works of your salvation is finished by Christ Whose workes are all perfect This glads your hearts and keeps your soules from fainting this removes all objections that otherwise would discourage us this is the Fountaine that cannot be drawn dry that ever flowes with sweet strong consolation full of Spirit and life where our soules may drinke freely at all times and be refreshed with this marrow and fatnesse That all is finished My desire is that they into whose hands this shall come would consider seriously what I have written and know that no man is to be beleived upon his bare word therefore search the Scriptures whether these things be so or no if any thing I have written be not according to them that they let that goe My whole scope and aime in these few lines is to prove that we are justified by Christ alone who is our justification and that wee are not justified by any thing that is in us 2. That faith or any thing in us is not a cause meanes or condition required to pertake of the Covenant of Grace justification or salvation but onely fruits and effects of the Covenant Thirdly That the elect were ever in the love of God did ever so appeare to him just and righteous in and by Christ We have known and beleived the love that God hath to us God is love and he that dwells in love dwelleth in God and God in him The God of love so unite all the hearts of his people to his truth and one unto another that so we may walke in the truth and live and die in love Your fellow servant and brother in the Fellowship of the Saints who keepe the commandements of God the faith of Jesus Samuel Richardson TO THE HOLY SPOUSE OF JESUS CHRIST WHO ARE subject to him in the obedience of the Gospel Grace and Peace be multiplyed Dearely beloved brethren AS there is nothing that fraile man is more lyable to then in the things of God to mistake and call darknesse light and light darknesse so by how much the more spirituall any Truth is by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their owne as that which may make it commendable and beautifull in their eyes And above all others that which this smale insueing Treatise speakes of Namely Justification by Christ alone Without having respect either to any thing in the creature or done by the creature This favouring so much of pure grace in respect of the love of God and that Covenant which lies between Christ and God as that the poore creature man knowes not how to owne or receive it And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this then was put forth in raising up Christ from the dead Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus who have a like share intrest in him as their life peace There is an aptnesse in men to miscarry in the knowledge of this rich grace of God Some being apt to conceive that there is no Justification of a creature in no sense before and without faith and so make Faith a joynt-partner with Christ in the businesse of Justification For indeed this is to me a certaine truth that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to and therefore if there be no Justification in no sense considered but as it hath respect to faith It is much to be feared That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone That the Scripture holds forth justification by faith in a sense is very cleare but yet under no other consideration but by way of evidence Heb. 11. 1 2. And as it respects the taking away of sin from off the Conscience For indeed the debt is paid by the bloud of Christ alone and wee are therefore said to be justified by his bloud Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt The Lord having laid upon him the iniquities of us all So doth he declare this satisfaction and acceptation of us in Christ by faith That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them Beloved these are the last times wherein it behooves you to beg with much earnestnesse strength from the Lord that he may put straight stepps to your feet that you may walke to his praise exalting him alone as your life and glory Which was the maine end of the Author presenting these few lines to your consideration wherefore read it carefully and noble Bâ—rean like try all things and hold fast that which is good And it shall be his desire who desires nothing more in this world then your growth in the knowledge of Christ Jesus and your walking as the children of the light That the God of all grace may cause all grace to abound in you to his owne glory So prayeth hee That is yours in the Lord in all services of duty and love WILLIAM KIFFEN JUSTIFICATION BY CHRIST ALONE REVELATIONS 1. 5. Unto him that hath loved us and washed away our sins in his owne blood THese words contain the virtue fruit and effectualnesse of Christs death and the benefit priviledge and happinesse of the sonnes of God by it In these words wee are to consider 1. The persons whose sinnes Christ washed away and they were all those who were given to Christ Joâ—. 17. 29. 2. What is he that washed their
3. 6. In this is our happinesse comfort and glory and even then when we cannot apprehend him yet were we in him Ephes. 1. 4. and so we are and ever shall be in him and one with him and are comprehended of him 1 Joh. 5. 20. Because I live saith Christ ye shall live also Joh. 14. 19. What Doctrine in Religion is more sweet comfortable more necessarie or profitableâ— yea or more honorable to the Lord Jesus Christ This is that which holds forth the love of God that sets the Crown upon his head and will not give his glory to another Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life Col. 3. 4. pâ—ace Ephes. 1. 14. glory Isa. 45. 25. This is that that thrust us out of our selves our life our righteousnesse Rom. 10 3. Tâ—t 3. 5. to his to live in him and caused us to say O Lord thâ—u arâ— our righteousnesse Ezra 9 15. The Lord our righteousnes which life is most sweet and serviceable because this is sure and more spirituall In a word this makes Christ all in all Col 3. 11. and exalts him above all which is his place Psal. 89 19. And surely that which is the life of ouâ—â—â—els that upon which the eternall happinesse of our 〈◊〉 deâ—ends is not in any thing in us but that is Christ in him â— Cor. 5 21. 1 Cor. 1. 30. it lyes in him that so it may be 〈…〉 for us And that we might not live upon any thing within us faith is given that by it we may live out of our selves in another even the Lord Jesus where our life is Col. 3 â— 4. Surely if our life and happinesse had been infused in us we should have lived in our selves and not upon God Adam had his life in him and he lost it therefore it 's better for us that our life is hid in Christ in God Col. 3. 3 4. This is comfoâ—tabâ—e indeed 〈◊〉 God â—aith Comfort ye my people speak comfortably unto her tell her that her warfare is accomplished and her iniquity is pardoned c. Isa. 40. 1 2. This is good news from heaven indeed that this great work is finished it is not now to do neither for faith nor thee Châ—see that ye adde not nor detract from it if thou beest Christs , it 's thine apply it take comfort in it admire Gâ—ds love free grace give God all the glory of it give none of it to faith nor to any thing else rejoyce in God and thy union with him witnesse to his truth and suffer for him serve and love and live and dye with him and his Objections answered We were not justified by Christ upon the Crosse because Christ rose again for our justification Rom 4. 24. If Christs resurrection did justifie us then it was not faith that justified us and seeing the resurrection of Christ was before we were born therefore before we beleeved Secondly the reâ—urrection of Christ did justifie him that justified us that is visibly declare him and those in him to be just for the resurrection of Christ did wonderfully declare him to be the Son of God in that he had power to raise himself from the dead by his infinite power Joh. 10. 17 18. Thirdly Christs resurrection did and doth declare us to be just who beleeve in him because we beleeve in him that is the Son of God also Christs resurrection doth justifie all them who declare him to be the Son of God that in so doing they witnesse to the truth 1 Cor. 15. 15. But the Apostle saith if Christ had not risen they had been in their sins 1 Cor. 15. 17. therefore Christs blood did not take away their sins The Apostles words is to be understood it had been so if Christ had not been the true Messias the Son of God he had not been he that could have taken away sin if he had not risen seeing the Prophets and Scriptures declare that the Christ the Son of God should not onely be crucified but also rise again the third day Psal. 16. 9. 11. with Act. 2. 25. to 32. and 26. 22. 1 Cor. 15. 14. he must rise again the third day Joh. 18. 32. Therefore it was not possible that Christ should be holden by death Act. 2. 24. Also Christ said that he would rise again the third day Matt. 20 19. and 16. 21. And if he had not risen he had been a false witnesse and not he that could take away sin and if so they had been still in their sâ—ns and their faith vain to beleeve a lye and this is the scope of the Apostles words 1 Cor. 15. 17. But seeing Christ did rise again he must needs be the Son of God and the true Messias declared to be the Son of God with power according to the Spirit of holinesse by the resurrection from the dead Rom. 14. Because else he could not have raised himself from the dead as he did Therefore it must follow that seeing that he did rise again they were not in their sins because he had jusâ—ified them in washing their sins away in his own blood Rev. 1. 5. In as much as Christs satisfaction was sufficient it was impossible but it must be effectuall and could not be in vain but it had been in vain if notwithstanding the payment of that price it had been still due and we in our sins and what were they the better for to have their sins layed upon Chriâ—t if notwithstanding they were still in their sins yea and how were they layed upon him if they were never taken from us or taken from us and layed upon us again and how was all things accomplished and finished if our justification were not finished all had done us no good If Christs merits were not of greater merit then satisfâ—ction for sin and so our justiâ—ication how could we be said to enjoy sonship and glory by his satisfaction seeing to forgive and pardon a traytor is one thing and to confer glory and honour upon him is another so that we may be said to be adopted and glorified by his merits because all the grace and glory we shall enjoy is given for Christs sake by vertue of his mediation and consequently by his merits Ephes. 1. 5 6. Gal. 4. 5. Luk. 22. 29. Epâ—e 2. 14. Col. 1. And although I see not that Christs resurrection is a part of our justification yet unlesse he had risen again we should have been so far from enjoying everlasting life that we must have lyen in the grave as appears 1 Cor. 15. 23. Many contend whether we be justified by Christs active or passive obedience all that Christ did for mans salvation was nothing else but obedience as may appear Jâ—h. 12. 49. and 14. 33. his dying also Joâ—. 10. 18. By
the obedience of one we are made righteous Rom. 5. 18 19. And so long as any place an â—ascriâ—e the whole work of mans salvation to God and Christ I â—m sâ—tisfied I onely exclude all created graces and qualifications in us to be any cause of our justification or salvation The work of mans salvation is not yet accomplished because Christ is now a speaking and making intercession for us in heaven for he doth advocate to God for us when we sin therefore our sins are not fully pardoned Hebr. 7. 25. 1 Jâ—h. 1. 1 2. These Scriptures hold forth to us not that Christ speaks and so intercedes for us in heaven the continuance vertue fruit and efficaciousnesse of that sacrifice Christ offered upon the Crosse that it doth for ever remain in force which makes much for the consolation of those who know they have interest in iâ— Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the meaning is 1. Because the Scriptures declare that this work was fully done on the Crosse Joh. 19. 28. 30. Hebr. 10. 14. 2. Because he is said to be set down now sitting declares this work is fully done Therefore it is said that the Priest standeth daily miniâ—ring and offering oftentimes the same sacrifices and which can never take away sins But this man after he had offered one sacrifice for sins for ever sate down at the right hand of God Hehr. 10 11 12. 3. There is none of this work now to do in heaven because we need no speaking for us seeing that by his stripes we are healed Isa. 53. 5. 1 Pet. 1 24. We have Christs word for it and God from heaven hath declared that he is well pleased with us in Christ Matth. 3. 17. And the spirits hath witnessed that our sins shall be remembred no more Heb 10. 17 18. 4. Because if Christ should speak now for us with a voice as some ignorantly say it would follow that there is no peâ—â—fection in heaven no not in God that Christ should â—eed to spâ—ak words to God that so he might know his minde and so prevail c. 5. This cals in question the immutability of God and makes him changeable in that he did love us and elected us give us Christ yet now he is unsatisfied is as one that is changed and repents and ready to destroy us for our sins which is contrary to the Scriptuâ—e I am the Lord I change not Mal. 3. 6. 6. This implyes that there is lesse love in the Father to us then there is in Christ so as he stands in need to be prayed and beâ—eeched to pardon c. but Christ needs none to pray him whereas if there were more in one then in another it would appear to be more in the Father in that it speaks as if he had been the originall fountain of love in chusing us and sending Châ—ist to dye for us And yet we may not once think but the three are one 1 Joh. 5. 7. alike equall in love and whatsoever else ye can name And the Father needs no more intreating to shew mercy to us then Christ doth that is none at all Also as the Scripture declares Christ dyed to reconcile us to God but it is not said that Christ purchased love or reconciled God to us which is worth the observing More might be said but I forbear If Christ shedding his blood took away our sins then before his blood was shed there was no sin taken away and so they before Christ dyed did perish in their sins They that belonged to the election of grace before Christ were saved and in the same way we are We beleeve that through the grace of our Lord Jesus Christ we shall be saved even as they Act. 15. 11. 2. If any thing but Christ could save them why not us also but salvation is in Christ Act 4. 12. 3. Christ is said to be the Lâ—mâ—e slâ—in before the foundation of the world Rev. 13. 8. Christ being appointed to dye Whâ—verily was ordained before the world 1. Pet. 1. 19 20. God looked upon him as slain 4. For the sins that were past before Christ had payed the price of them God was coment to trust Christ for payment and this is called Gods forbearance to declare his righteousnesse for the remission of sins that are past through the for eâ—â—ance of God Rom. 3. 25. as a debtor may be reâ—eaâ—ed by the sureties undertaking to pay it before actuall payment be made So it 's here But Christ by his death mâ—de actuall payment for all the sins of his from the beginning to the end of the world therefore God did accept of Christs payment so Gâ—d was in Christ reconciling the woâ—ld to himâ—elf not impâ—ting their trespasses unto them 2 Cor. 5. 19. Psal. 32. 1 2. Mens sins are not pardoned before they be committed All the sins of the elect past present and to come are pardoned by Christ he dyed once for all Heb. 10. 10. far ever v 12. For by one â—ffering they were deuroyed he hath perfected for ever them that are set apart v. 14. 2. If it were not so Christ must come and suffer again or else we should perish in the unpardoned sin for without blood there is no remission Heb. 9. 22. 26. There is no blood in faith and if faith or any thing else could pardon one fin why not two and why not all and if so Christs death might have been spared 3. Our faith ought to be of as large an extent as Christs death is therefore seeing the death of Christ was of so large an extent as to comprehend all sin past present and to come so likewise by one act of our faith we are to apprehend the pardon of them all past present and to come so that we beleeve those sins we shall commit are as fully and freely pardoned as any sins we have committed See Rom. 5. 11. to 21. The 3. Rom. 25. is brought against this but by sins past there we are to understand those sins which were committed before Châ—iâ— dyed whereof some might doubt also if Christ hath not pardoned and done away all our fins to come as well as the rest tell me who shall take them away and destroy them But it is objected this Doctrine opens a gap to licentious liberty Answ 1. We have the Scriptures to warrant this for truth Secondly the contrary Doctrine to this is to be abhorred in that it saith we are but partly justified and are not perfected for ever which is contrary to Heb. 10. 14. Thirdly none shall stumble and hurt themselves by this truth but such as shall perish and it 's no matter for them the children must have bread though dogges may snatch it Fourthly the Apostle saith If any man sin we have an
Advocate with the Father Iesus Christ 1 Joh. 2. 1. May not men cavill as well at this and take encouragement to sin Lastly they that are contrary to us herein that say no sin is pardoned till after it be committed do affirm and teach that all the sins of the elect shall all be pardoned it is impossible for them to perish no sin they can commit can separate them from the love of God life and salvation we say they are pardoned they say they shall certainly be pardoned If it be sure to be pardoned a corrupt heart will be as bold to venture upon that principle as this If all our sins be pardoned then we need not pray for pardon of them as Matth. 6. By pardon in Matth. 6. we are to understand the manifestation of pardon the assurance and enjoyment of pardon in the conscience the effect is here put for the cause 2. It must be so understood because there is no pardon but this now attainable therefore not to be prayed for For seeing Christ will dye no more there remaineth no more sacrifice for sin Heb. 10. 26. Itâ—s in vain for any to pray for the pardon the remission of that sin which is not remitted before in Christ Heb. 10. 18. 2 Cor. 5. 19. 3. There is that which attends the act of sin which darkens sads and clouds the souls peace though it ought not so to do which we are to pray to God to prevent or remove from us David when he was converted did thus pray Unbeleevers are still in their sins and therefore they are not justified The elect are in their sins visibly untill they beleeve and declare it by good works They have sin in them and they are free from sin they are charged with sin and yet they are free from all charge Rom 8. 33. and clean from all sin he doth sin and he cannot sin this is a mystery they have sin 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 14 Yet they are free from sin Isa. 53. 5 6. 2 Cor. 5. 21. Song 4. 7. 1 Job 4. 17. They cannot sin 1 Joh. 3. 9. This is a mystery when Christ said A little while and ye shall see me and a little while ye shall not see me They said What is this that he saith we cannot tell what it is that he saith Joh. 16. 16 17 18. Shall and shall not was a contradiction in their understandings so will what I say be to many Mens sins are not forgiven till they be redeemed from a vain conversation Then no mans sins are forgiven though they beleeve and so cannot enjoy forgivenesse of sin in this life seeing every act of sin is a branch and so a part of a vain conversation and in many things we sin all Then David notwithstanding he was converted and enjoyed the pardon of his sins as appears Psal. 51. 12. yet he was not delivered from a vain conversation as appeared in the matter of Bathsheba and Vrijab and if our justification and remission of sin did depend upon our holy walking then the Papists do well to teach justification by works All men are by nature children of wrath and under the curse till they beleeve Ephes. 2. 3. I grant all the elect are so by nature under a state of wrath and curse and they had perished in it had not Jesus Christ by his death redeemed them out of that state And although they were so by nature yet at the same time they were also sons of grace and love by nature accursed by grace in election sure to escape it and blessed By wrath I understand is meant the curse of the Law the punishment due to sin By nature I understand the state of nature viz the state and condition of man by reason of Adams fall for all men were consâ—dered in him and by his fall he made them all sinners as Rom. 5. 18. So all the elect were considered in Christ who by his death did free all the elect from that Fate of sin and death so as never since Christs death none of the elect were under that state of wrath or curse nor indeed could possible be for these Reasons 1. Because then Christ redeemed them from under the Law Gal. 4. 4 5. Thou hast redeemed us by thy blood Rev. 5. 9. Christ was made under the Law that we might be taken from under it We are the children of the free woman Gal. 4. 26. 31. We are delivered from the Law wherein we were held Rom. 7. 1. c. Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. But we now are not under the Law therefore it hath nothing to say to us we are under grace Rom. 6. 14. 2. Because Christ by his death put an end to the Law the Law was not to last no longer then till Christ came The Law was added till the seed should come Gal. 3. 19. Christ is the end of the Law Rom. 10. 4. It was never in force against any of Gods elect since Christs death We are freed from the Law by the body of Christ Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments Ephes. 2. 15 16. Col. 2. 13. 4. Now we are delivered from the Law Rom. 7. 6. Against such there is no law Gal. 5. 23. If the Son shall make you as free in your consciences as the elect are free in him you shall see and say you were free indeed Job 8. 3. Because the Law is dead to us and we to it As a woman is freed from the law of her husband and if he be dead so are we from the law Wherefore my brethren we are become dead to the law by the body of Christ that we should be married to another even to him that we should serve in newnesse of spirit and not in the oldnesse of the letter Rom. 7. 1. to 7. The new husband is better then the old welcome Christ and farewell Law Now we have nothing to do with the Law nor the Law with us Our old man is crucified with him Rom. 6. 6. He that is dead is freed from sin v. 7. We are dead with Christ v. 8. 4. Because there is none of Moses law now in force to the elect with curses to be under no law no transgression no curse no penalty in force now for when the Law ceased the curses of the Law ceased also with â—t The Law said Cursed is every one that continueth not in all things which are written in the back of the law to doe them Gal. 3. 10. Deut. 27. 10. 26. 5. Because Christ hath redeemed us from the curse of the law being made a curse for us
that the blessing of Christ might come upon us Gal. 3. 13 14. Christ hath under went all the curse that all his chosen might not suffer any at all of it and seeing none could be redeemed from the curse without his death Christ did dye and there shall none be saved but such as were by his death then redemed for he will dye no more Heb. 9 25 26. 6. Because that liberty which the Saints stand in and injoy when they beleeve was not procured by their conversion and faith c. but by Christ upon the Crosse Stand fast in the liberty a herewith Christ hath made us free Gal. 5. 1. This liberty Beleevers now injoy but it was purchased then by Christs death for then we were perfected for ever Heb. 10. 14. Yet untill men be converted they are visibly in a state of wrath and death 7. We were never since in our sins therefore the curse hath no place it hath nothing to doe with us we have no sin for all our sins were laid upon Christ as Isa. 53. 6. Christ was made sin for us 2 Cor. 5. 21. and Curse for us Gal. 3. 13. He then destroyed the power of death and the Divell for us Heb. 2. 14. or else we cannot be saved Consider Rom. 5. 18. 19. the head and the members viz. Christ and all the Elect are but one Heb. 2. 11. they make but one body one Christ 1 Cor. 12. 12. therefore we were crucified with Christ Gal. 2. 20. dead and buried with Christ Rom. 6. and were quickned together with Christ and raised up together with Christ Ephes. 2. 5 6. we were without God afar off are made nigh by the bloâ—d of Christ the enmity was slaine and reconciliation was made by the Crosse and by nothing else Eph. 2. 12. to 17. So that never since Christs death none of the Elect are under wrath or curse for Christ hath fullfilled the law for us Lo this is the liberty of the Sons of God though none but Beleevers can know that they are Sons or elected a Beleever he may triumph and say Blessed be God who hath given us victory by Jesus Christ the law with the curse is dead the visage of it terribly affright many But I see it is without any life therefore law I care not for thee I feare thee not doe thy worst thou hast no power to hurt me I will not be justified by thee I will not let thee come into my conscience to trouble me I will not heare thee nor have any thing to doe with thee no law no curse no Divell no death nor any thing else cannot hurt me nor any of the Elect For we are not under the law but under grace Rom. 6. 14. I may be this light will offend some for when the Sun breakes forth and shines in its strength it 's an offence to weake eyes because they are not able to behold it It 's reported of the Eagle that shee can looke upon the Sun and shee tryeth and rejecteth those to be her young that cannot looke on the Sun when it shineth it it's strength So none but Eagle eyed Saints can indure to looke upon the Sonne of righteousnesse thus shining in his glory And as it is also observed that the light of the Sun puts out the fire and the light of the Candle c. as not induring any light but it self So it 's here where this Sonne Jesus Christ comes out goes all fire and candle light not a sparke of our own fire remaines but all is in an instant put quite out not one sparke is left to warme or comfort us withall Isay 50. 10. All our good workes and righteousnesse is departed from us but 't is no matter let them all go because Christ is come he is light and heat and a better strength and comfort we need no other light now Christ is come and shines most powerfully and gloriously in his brightnesse without the helpe of any thing else that so Christ may be all in all Col. 3. 11. 1 Cor. 15. 28. What then shall we sunne because we are not under the law but ungrace God forbid Rom. 6. 15. When the Apostle had taught that we were redeemed from the law and the law was abolished by Christ and we were dead to the law c. It seemes by the Apostles words that some did judge that he destroyed the law therefore he saith doe we then make void the Law God forbid yea we establish the law Rom. 3. 31. The law is holy just and good this was necessary to silence Cavileers and also to informe such beleevers who through mistake might thinke that they were lawlesse now they might do any thing which is a miserable mistake all that beleeve are bound to observe the morall Law now we are dead to Moses Law but not to Christs now we are married to another Rom. 7. 4. So Christ we ought to be subject to him and obey his commands and though we may not heare Moses we must heare Christ he hath a yoak for our necks and we must put it on and bear it Take my yoak upon you Mat. 11. 29. Christ gives the same law to be a rule to all his to walk in and obey him in Christs Testament is his will which is full of commands I grant we have nothing to doe as a cause or meanes of our exceptation justification or salvatition c. Yet we have much to doe for to honour and glorifie God and herein is my father glorified that ye bring forth much fruit John 15. 8. And although there is no curse or wrath annexed to Christs commands as there was to Moses law Gal. 3. 10. to constrain us to keep the law or to be inflicted upon us when we faile and come short yet know the power of divine love sweetly and violently constrains a soule to obey Christs words The grace of God that bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Titus 2. 11. 3. Christ saith if any man love me he will keep my wards John 14. 23. and 15 16. See Ephes. 2 10. Therefore if there be any that love sin live in sinne take liberty to sin live basely in laciviousnesse or drunkennesse or uncleannesse or lying or cheating or in any sinne let them say what they will they are Lyars 1. John 1. 6. they mock themselves and others let them consider Gal. 5. 13. to 23. and 6. 5. 7. 8. Rom. 2. 17 c. and all men are to look upon them to be lyars yea and the basest among men that turn Gods grace into wantonnesse For as a man beleeves so he obeyes and as a mans workes are so is his faith good or bad Where Christ
comes all old practises are done away and all things are become new 2 Cor 5. 17. they cast not off the commands of God but desire and indeavour with all their souls to obey them and though we are not capable of perfection in our obedience it is as naturall where the love of God hath appeared where it is in truth in the soule as for fire to burne there it constraines the soule to submit to Christ in obedience and fire shall as soone cease to burne as for such as are converted for to cease to live godly and live wickedly they judge Christs yoke easie and a sweet mercy it is for them to observe it it 's good to do good and to cease to doe evil as I have proved else where Christ saith he came not to doe his owne will but the will of him that sent him John 6. 28 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills no no we must serve the Lord Christ yet in visible appearance before they be called there is no difference Such as beleeve not cannot please God Heb. 11. 6. therefore they are not justified The Apostle speakes of actions without faith are sinfull because the goodnesse of an action is required that all the parts the circumstances of it be good also whereof faith is one and when that is wanting the action is sinfull and condemned by God therefore he saith By faith Abel offered unto God a more excellent Sacrifice then Cain Heb. 11. 4. But God hates all the workers of iniquity Psal. 5. unbeleevers are workers of iniquity therefore God doth not love them and so they are not justified Then it seemes that Gods love and Grace is to men according to their workes and as they deale with him this is the old principle of the Papists and quite contrary to the Scriptures as appears Rom. 5. 8 9 10. Psal. 103. 10. and 130. 3. 8. The Elect before their calling and after do many actions that are sinfull in which they are workers of iniquity yet God was ever pleased with their persons in Christ in whom they were accepted God never hated the persons of those that belong to the election of grace he loved them before the world began so as to chuse them although he knew what they were and what they woâ—ld do is he so changeable as now to hate their persons when they sin and afterwards to love them again when they beleeve God saith otherwise I have lâ—ved thee with an everlasting love therefore with loving kindnesse hâ—vâ— I drawn thee Jer. 31. 3. I am the Lord I change not therefore the sons of Jacob are not consumed Mich. 7. 18 19. And to say God did purpose to love them but he did not love them is rediculous for God loved them as much before they beleeved as he doth when they beleeve though it appeared not Before conversion men are dead and cannot beleeve till God give faith Phil. 1. 29. Is conversion and faith a fruit of hatred or love If you say of love for so it is then it will follow that God did love the elect when they did work iniquity yea before they did beleeve else he would not have given them faith therefore those Psal. 5. 5. are such as belong not to the election of grace for the next verse saith Thou shalt destroy them v 6. But the elect shall never be destroyed or else the Scripture is to be understood that persons who live in sin appear to be such as shall be destroyed Which I grant and when they beleeve and forsake such wayes it appears otherwise that even then when they were at the worst they were in the love of God and ordained to life See 2 Tim. 1. 9 10. Ephes. 1. 4. Act. 13. 48. All that do not beleeve are in a state of condemnation yea they are condemned already therefore they are not justified Mar. 16. Job 3. We are to understand these and the like Scriptures to speak what men are according to visâ—ble appearance and not what men are in respect of Gods eternall decree and appointment If it be said the Word of God is the will and minde of God I grant it according to the true sence and meaning of it and if it be the will of Gâ—d that they shall be damned then I say they shall never be saved because the Lord saith My counsell shall stand and I will do all my pleasure Isa. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea and if they be condemned already there is no way to escape it Also seeing all that now beleeve were sometimes unbeleevers and if it was the wilâ— of God then that they should be damned for their not beleeving for the Word saith Whosoever beleeved not shall be damned Mark 16. 16. according to your exposition God hath or must change his will or else all men must of necessity perish for their former unbelief See Iâ—a 14. 24. 2. The elect are not under the Law but under grace Rom. 6. 14 Therefore the Law hath nothing to do to sentence and curse them they being in Christ Ephes. 14. There is no condemnation to them Rom. 8. 1. 33. The Scriptures saith he shall redeem Israel and he shall justifie many but they are not redeemed nor justified untill they beleeve Psal. 130. 8. Isa. 55. 11. We are to consider when these and the like places were written which was before Christ dyed From hence it is that they are most commonly expressed in the future tense he shall and that not onely in the Old Testament but in the New also it is said He shall save his people from their sins For as yet Christ was not born as appears Matth. 1. 20 21. But after Christs death the Scriptures speaks in the present tense as done because indeed he had actually done it therefore it is said We are sanctified through the offering of the body of Jesus Heb. 10. 10. He hath offered one sacrifice for sins for ever v. 12. By one â—ffering he hath perfected for ever v. 14. Having obtained eternall redemption for us Heb. 9. 12. So he hath loved us and washed away our sins in his own blood Rev. 1. 5. So that it is alreadie done and therefore it is not now to do Men are not Justified untill they are in Christ and men are not in Christ untill that they beleeve for men are in Christ by faith And so Andronicus was in Christ before Paul The Scripture saith that Christ dwels in our hearts by faith but where doth it say that we are in Christ by faith The in being in Christ in Ephes. 1. 4. is by election and not by faith the visible Church is called Christ and those in the visible Church are said to be
just and righteous but if they were not made just by Christ upon his Crosse before will it not follow that he justifieth the wicked which he saith is abomination to him Prov. 17. 15. for they must either be just or wicked if just then the declaring them to be so by sentence did not make them just And if they were not just what were they but wicked is there a third state God hath said He will by no means clear the guilty Exod. 34. 7. 5. Because men are not just and righteous because they are declared to be so But they are declared to be so because they were so before Therefore such as God declares to be just they were made just justified in and by Christ and he looked upon them to be just as they were before he declared them to be so And no man may declare another to be just and innocent before he appear to be so Three things are essentiall to justification 1. Persons that need to be made just sinners a perfect man neither need nor can be made just 2. One that can and will make just and that none can do but God Roâ— 8. 33. it 's God that justifieth 3. The means by which he must be made just and that is Christ By Jesus Christ Ephes. 1. 5. Through the redemption of Jesus Rom. 3. 24. Christ is God Hebt 1. 2. He hath redeemed us by his blood Rev. 5. 9. My righteous Servant shall justifie many Isa. 53. 11. Rom. 5. 10. He is our justification it self for he is our righteousnesse 1 Cor. 1. 30. Righteousnesse and justification are one Isaiah prophefied of Christ that he should justifie many Isa. 45. 25. which he fulfilled when he was made sin for us Isa. 53. 2 Cor. 5. 21. with 1 Pet. 1. 24. And this must needs be so for those who are made just or justified by satisfaction they are made just where the satisfaction is and that is in Christ 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous therefore perfectly just As in the first Adam we were made sinners so in the second Adam the elect were made righteous As by the first Adams disobedience we were made sinners so by the second Adams obedience all in him were made righteous Rom. 5. 14. to 20. And as Christ is the author and means and justification it self so he is the author of our salvation and the means and salvation it self as is above proved So that Christ is all in all Justification is first to be considered in the will of God sometimes called purpose counsell choice election predestination love the good pleasure of his will Ephes. 1. Rom. 9. Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will it had no cause going before to cause it to be or so to be if it had how can it be eternall and infinite surely it had no beginning And thus the elect are said to be saved before the world 2 Tim. 1. 9 10. And this is called justification Tit. 3. 4. 7. Then our life was hid with Christ in God Col. 3. 3. This is justification in purpose Secondly Justification is to be considered in the act or execution of it in the means of it when it was effected in and by the means viz Jesus Christ By his obedience did justifie many Rom. 5. 19. Isa. 53. 11. And now justification is actually done for there were all the elect then present considered in Christ Ephes. 1. 4. He comprehended all that were given to him See Joh 17. 2. 9. 6. 37 38 39. Rom. 11. 7. set apart Heb. 10. 10. As the Priest did bear the names of the children of Israel before the Lord Exod. 28. 21 c. so Christ a publick person did bear and represent all the names and persons that shall be saved that were given to him to justifie and save yea they were one with him Heb. 2. 11. Christ took not onely the nature of man but the persons of the elect else how did he answer the type Exod. 28. else how could he bear the sins of many if he bore not the sins of no persons and how did Christ wash us and present 〈◊〉 holy to God as he did Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons Also if Christ took onely our nature the nature of all men being one and the same it will follow he did as much for all men as for one and that he bore not the sins of any man for the nature of man may be considered apart from the person of a man or else they know not what they say who affirm Christ took our nature but not the person of any Justification being accomplished by Christ it is his good pleasure to reveal the same to those to whom it belongs by his Spirit and Word and his people and ordinances all which hold forth and declare this his infinite love and free grace to their souls that so they may enjoy the comfort of it The effect of this revelation of love c. begets love in the soul to God and carries the soul out of it self it's own life it's righteousnesse to Christ and his righteousnesse looking to him as all in all and so to set him above all Now the soul falls into admiration of free love free grace highly pricing it is satisfied in it and thankfull for it and now the soul according to the revelation of this love c. so it 's filled with love to God peace and joy in God c. So he submits to Christs yoke obeys him and suffers for him now he follows God â—â—re abundantly and freely then ever before So then the cause of our salvation or justification it 1. The love of God the good pleasure of his will this is called the efficient cause of our salvation 2. The materiall and instrumentall cause is Jesus Christ by his death in dying for us 3. The 〈◊〉 all cause is the end why God those and saved us that was his glory to the praise of the glory of his grace The work being accomplished The Spirit reveals it is done for him Rom. 8. 1â— saith beleeves it 's done for him and receives it 〈◊〉 26. 28. good worâ— declare that it 's done for 〈◊〉 Jam. 2. 24. Justification 〈◊〉 where but in the conscience and it is a taking of 〈…〉 of the conscience therefore untill sin be taken out of the conscience men are not justified Justification to be placed in Christ where it i◠〈◊〉 Epistleâ— 2. If 〈…〉 taking sin out of the conscience then faith doth not 〈◊〉 because it doth not take sin out of the conscience no nor assure the conscience that he is 〈◊〉 childe of God to speak strictly
Mal. 3. 2. Ans. We beleeve Christ by one offering did effect this work fully upon the Crosse See pa 1. â—o 9. And that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that Chriâ—â— by his Spirit doth strengthen them against it so often as they â—ppose it Oâ— Christ 〈…〉 something to do for the Sâ—ints concerning sin which Priesthood and advocation is one ' Ans. This is answered before Oâ— Châ—â—â—â— doth give reâ—ission of sins forgivenesse of sins is after they are born Ans. The question is not when Christ gives and we receive remission of sins this is when men beleeve But the questionâ—rs when our sinâ— were destroyed and we made just we say and have proved that it was when Christ dyed and not after we beleeved and iâ— there had not been remission of sins in Christ for us how could he have given it us when we beleeved Ob. We beleeve that all the sins the Saints shall commit shall be pardoned Matth 12. 31. Mic. 7. 8. shall bâ—â— is not Ans The question iâ— what you mean by pardon the manifestation of 〈…〉 is the revealing and assuring the soul that his sins are pardoned this you call pardon The taking away of sin as 〈◊〉 53. the destroying sin we call pardon in time we know iâ— and enjoy it do you call the manifestation of pardon pardon it shall be manifested to all the elect and shall be is not we place the substance of all to consist in what Christ did for us upon the Crosse there is our pardon 〈◊〉 then she revealing it Oâ— It s a mocking of God to aâ—k him to do that he hath done already Ans So then God hath not as yet pardoned your sins or if 〈◊〉 you ought not to pray for pardon of sin any more See pa. 15. Ob. As for that text Heb. 9. 28. you say we acknowledge it to our comfort that Christ did bear our sins they being foreseen he satisfied for all that the Saints should commit but there is a difference betwixt bearing them and giving us pardon for them As Act. 5. 3. Ans. If Christ satisfied for them all then they were satisfied for before they were committed and God hath nothing to charge upon the elect for any sin because full satisfaction is made by Christ upon the Crosse He so did bear them as he destroyed them and freed us from them and after that he reveals to us that they are pardoned and you seem to say no lesse So you expound 2 Tim. 1. 9. is to be understood concerning his purpose Ans. We grant it to be so and that we were justified in time viz when Christ was upon the Crosse and when we beleeve then we know it is done for us Oâ— Hebr. 10. 10. doth prove that by one act Christs death God was satisfied Ans. Now the Law is satisfâ—ed by Christ it is enough to satisfie us though men may cavill and be unsatisfied Ob. Forgivenesse of sins conveyed by the Spirit is called pardon Ans. We call it the manifestation of pardon if you please to call it pardon this is not that we contend for Ob. Heb. 10. 14. Perfecting is not meanâ— pardon of sin for 1 Cor. 6. they were sins and after washed Ans. What then doth it mean tell me what is he that is perfected is not he without fault holy c. Christs blood washed the elect enough and to purpose as Rev. 1. 5. Christ by himself purged our sins Heb. 1. 3. Ob. O but say they Gods people cannot sin in Gods account Ans. We neither say so nor think so but we think and say the contrary Such as beleeve do sâ—n and man doth see it therefore God much more and God accounts it as it is sin doth not the Scripture say Christs blood hath cleansed us hath washed our sins away and God seeth us to be clean seeing we are so Also we say that there is no condemnation to be inflicted upon the elect for their sin So you say Israel stood without sin consider what you say see if we say more Ob. They also alledge 1 Joh. 3. 9. 5. 18. Whosoever it 〈◊〉 of God siâ—â—eth not Ans. If we do so I hope we do but as the Apostle did and yet we say with the Apostle we have sin and do sin c. Ob. The Reasons why we cannot have communion with such as say sin is pardoned before it be committed c. is 1. Because they know not the posture of a redeemed childe of Christ whose Covenant revealed rejoyces the heart 2. Because they do not feel the sense of sin if they did they would cry to God nor know the sweetnesse of pardon 3. They stumble the weak in not asking for pardon Ans. To the first if we know it not I wish you had revealed it to us if you know it You say Christs Covenant rejoyceth the heart and this we know blessed be God Ans. to 2. If you mean by sence the feeling of horrour and terrors for sin if you desire such a sence of sin we do not wish it you we wish you not to fetch your comfort from your sence of sin tears or crying but onely and alone from Gods free grace We have made a god of our tears and crying c. To the 3. see pa. 15. Also it 's your opinion that stumble the weak it 's you that say if it be pardoned they need not pray for it We passe not what you judge nor for nothing you say unlesse you can prove it by Scripture An Answer to a Treatise intituled An Antidote against Antinomianisme published by Dr. HOMES IN that he intituleth his book An Antidote it seems to declare that his book is not poyson but some rare extract to expell poyson so he crowns the truth we contend for with odious names of disgrace which is powerfull to deceive the sâ—â—ple calling it unjustifiable Antinomianisme but this is easier said and proved I wish we had no cause to say thâ—t such as have taken down his Antidote are soundly poysoned and stand in need of a contrary Antidote What you say will be currant with many but the wise will try the spirits 1 Joh. 4. 1. He confesseth actuall justification is by union which if it be true he hath overthrown the substance of his whole book and then we were actually justified before we beleeved because we were united to Christ before we beleeved As is proved Heb. 2 11. Joh. 1. 14. And the Scripture saith we were crucified with Christ Gal. 2. 20. which could not be unlesse the elect were considered in Christ as Ephes. 1. 4. and united to him Ob. The instant of union is when Christ is in us by faith Ephe. 3. 17. Joh. 3. last Joh. 1. 12. Ans. These places speak not a word of union much lesse the time of our union a thing may be in us when the thing it self is not in us but the comfort of it Christ is said to be in us by faith Ephes.
speaks concerning Adams fall and Christs sufferings and death c. they are not â—â—ctions but reall things and unlesse Christ had dyed we had perished in our sins We were in sin and under the curâ—e we were children of wrath viz the curse not only in appearance but we were so in deed in truth so Christ was made a curâ—e for us not in appearance but in deed and in truth He was â—o made under the Law that so he might free us from under it Christ not onely revealed love for seeing men can reveaâ— love each to other without dying much more could â—â—d buâ— also free us from the curse of the Law wherein we weâ—◠〈◊〉 therefore Christ did dye So that in the 〈◊〉 God and Châ—â—â—â—s death â—ay our eâ—ernall happinesse â—nd this doâ—trine doth wâ—ll agree with what we contend for We â—ay 〈◊〉 paved a full price and satisfied the Law to the 〈◊〉 neither 〈◊〉 we 〈◊〉 God accepts of any sinfull action nor 〈◊〉 any sin Gods puâ—iâ—â— hares â—in in beleeveâ—s as welâ— as in otheâ—s now whâ—â—h way doth this doctrine destroy the nature or the 〈…〉 of God We deny â—o â—criptures at all we onely deny such interpretation of them as are not warranted in the Scriptures Also you presume above what is written in that you have no Scripture to warrant your exposition We intreat you to tell us in what place of the Scripture we shal read that God was ever at enmity with the elect either before or after conversion You say that till conversion comes God is as well at enmity with the elect as they are with him The Scriptures you alledge to prove it do not say so nor do we know where to read these words in the Scripture but to consider what the Scriptures you bring say Eph. 2. saith no such thing there is the word wrath but this is answereâ— before Isa. 63. 10 11. there is the word enemy which is to be understood God was so in some acts of his dispensation The text saith he fought agaiâ—st them so he appeared to be their enemy Levit. 26. 40 c. God did walk contrary to them yet it will not follow that he did so from any enmity or hatred he had to them for then he â—oved them and owned them for his people as appears v 45. c. I have given the dearly beloved of my soul into the hands of her eneâ—ies â—er 12 7. then they were dearly beloved As for the word paâ—ified Ezek 16. 62 63 When I am pacified towaâ—ds thâ—e that is when I shall let thee know that thou art a son or daughter of my eternall love if you compare the 4. last verses together iâ— will appear he spake of their knowledge of his love for he saith I will estâ—bâ—ish my Câ—venant with thee and 〈◊〉 know â—hâ— Ianth Lâ—â—d th God ver. 2. with Joh 14 20. Anâ— howsoever God may hide himself and seem angry and handle them roughly yet he loveth them not the worse for that Jer. 31. 20. even then he loveth them dearly As appears Jâ—h 17 23 24. At that day ye shall knâ—w I am in he Fathâ—r and 〈…〉 and I 〈◊〉 you Joh. 14 20. he saith he is the same yesterday and to day and fâ—r ever Hebr. 13. 8. if yâ—u please to beleeve him I am the Lâ—â—d 〈…〉 Mal. 3. 6. â—e never changeth Fuâ—y is not 〈…〉 Iâ—a 27. 4. Therefore your brâ—ther was very much miâ—â—akeâ— to think there was anger in God against the elect till he was pacifieâ— Oâ— Iâ— Gâ—ds enmity had not concurred with Eves enmity agâ—â—â—â—t hâ—m she had not in all likeâ—ihood eaten the forbâ—dden fruit Ans. The fall was not from any enmity in God against her but God would by that means bring about his glory See Ephes. 1. 6. to 12. Rom. 3. 19. Ob. God is a God of wrath to us till faith in Christ comes Ephe 2. Rom 5. 1 2. it is as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans. I wonder ye are not afraid to saâ— so seeing the Scriptures say no such thing as we have already proved Read me what you say in the Bible either in the Old Testament or New and I will Print my Recantation if you cannot I would intreat you to Print yours Oh that you did but know what you haâ—e done For in that you deny any reconciliation to be before we beleeve you deny that Chriâ—t hath reconciled any upon the Crosse which is contrary to many plain and expresse Scâ—iptures As Ephes. 2. 13 14 16. with Col. 1. 14. 20 21. 2. 13 14. Ephe. 5. 25 26 27. c. Also in ascribing our reconciliation to faith in whole or in part ye sleight our Lord Jesus Christ and trample upon him in making him but a half Saviour So also you say that faith is a cause of justification do not our eternall happinesse depend upon our reconciliation and justification and do you ascribe these and the like to faith Ob. But God is not pleased with the elect till they beleeve Rom. 9. 25. Ans. By my people we are to understand those that I have declared to be mine in a speciall and peculiar manner I have owned them and they are mine by profession So the Nation of the Jews were called the people of God as Isa. 5. 13. because God had owned them to be his people which were not my people before In this sence as appears v. 26 27. but in another sence the earth and all in it is his and in respect of choice and â—ove the elect were ever his Ephes. 1. 4. 2 Tim. 1. 9. Ob. I say then actually God cannot be said to be reconciled to man while man is not reconciled to God Ans. We say that we were reconciled to God by the death of his Son Rom. 10. 9 10. 2 Cor. 5. 18 19. What Christ did was actuall Will it not then follow upon your grant that the elect were then reconciled And seeing Christ dyed before we beleeved it will follow we were reconciled before we beleeved Notwithstanding we grant that no man can know or be assured that he is one of them that is justified and shall be saved untill he beleeves And whereas you ask what conversion that is that is without calling We answer None at all neither is any man called in this sence untill he beleeve We grant with you that what was done before the world concerning our salvation was onely in Gods decree purpose and love Ob. Faith brings us into Christ Ephe. 2. 8 9. Joh 6. 37. Joh. 3. Ans. You do but say so the Scriptures do not saâ— as you would have them say faith brings us into Christ so you say that faith is a part of Christ But if it be so I would gladly see that proved Also you say that faith is a part of the Divine Nature 2 Pet. 1. 4 5. The Divine Nature is God if God