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
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
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
removed and more would be done by her and that with ease and delight Surely for a husband to command all he may he will be bitter to her and if shee should obey as shee ought may it not prove very burdensome if shee be willing to obey spare her if unwilling forbeare her that so shee may sin lesse Say not thou wilt make her be not too confident of thy strength one as wise and strong as thou aâ—t could not doe it Victory is not alwayes to the strong Eccles 9. 11. It is ill grapling with a wilfull and headâ—strong woman one weake in body may be strong in mischiefe The tongue is an unruly member which no man can tame James 3. 8 9 10. If shee answer not thy desires informe her of her dutie from the Scriptures pray to God to set it home upon her Conscience if God be not regarded it 's no wonder if thou beest slighâ—â—d 3. Doe not strike thy Crowne nor cast it in the dirt Pro. 12. 4. 4. Honour thy wife right her wrongs suffer none to slight or abuse her in no kinde 5. Dwell with her deprive her not of the benefit of thy presence by long journeys unlesse necessitie inforce it 6. Provide all things needfull for her that shee may live comfortably with thee whether shee be good or bad you ought to doe what you can that shee may live comfortably after your death 7. Let her share with thee in that which God hath given thee spirituall and temporall if thou hast plenty let her have plenty also it 's but equall shee shall be sure to share with thee in the ill in poverty sicknesse disgrace and other miseries therefore let her share in thy plenty also let her have for delight as well as thy selfe make her case thy own and doe as thou wouldst be done unto and give it her freely without asking Some have much and spend much upon their pleasures but allow their wives nothing or as good as nothing such give their wives ground enough to question the truth of their love to them for love is bountifull in a little much more where there is plenty that you have is hers as much as yours for her necessitie and comfort seeing yee are but one These things much concerne the comfort of a married life and may be of great use to some into whose hands this may come if GOD please to set it home upon their hearts Concerning Prayer Prayer is a precious priviledge and of great use Aske and it shall be given you Mat. 7. 7. see Isâ— 50. 15. Jâ—mes 1. 5. Luk. 11. 13 It 's a remedy of all evills Joh. 3. 8. 10. Psal 107. Prayer fits us for those good things wee need Exod. 14. 15 16. Jona 2. 1. 10. Acts 12. 5 6 7. Josu 10. 12. Hos 14. 3 4. Song 2. 14. Therefore prize prayer and frequent it Preparation to prayer is a duty Levit. 10. 3. Prepare to meete thy God Amos 4. 12. 1 Sam. 7. 3. 2 Tim. 2. 21. The Saints have practised it Jehosapbat prepared his heart to seeke God 2 Chron. 19. 3. see Ezra 7. 10. Thou wilt prepare their hearts O God Psal 10. 17. in the use of meanes Promises annexed to preparation see Job 11. 13. 15. to 20. It 's an evill not to doe it 2 Chron. 12. 14. It 's a holy consideration of God and what may best compose our hearts craving his strength when thou prayest forgive consider Psal 66. 18. Mark 11. 25. Mat. 5. 24. For time and place to pray Pro. 18. 1. Mark 1. 35. or a closet Mat. 5. Be private Psal 119. 147. Consider what may raise thy heart to God what be thy wants lets temptations corruptions with sutable promises let your ends be holy and right placed James 4. Consider the attributes of God Exod. 34. Have high thoughts of God and low ones of thy selfe Gen. 18. 27. Goe to God with a large and chearfull heart in assurance of person and prayer accepted hate hard thoughts of God Psal 65. 2. 77. 4. 7. Imbrace that season that God and thy heart sends thee to pray and quickly imbrace the motion of the Spirit Pray to God to teach thee and inable thee to pray pray not in print Reade and meditate before prayer if time will permit they fit to pray in prayer Fix thy minde upon God in Christ and thy interest in him and union with him Pray in knowledge Joh. 5. 14. Pray in faith Heb. 11. 6. James 16. Rom. 8. 38. Mark 9. 22. Pray as thy present state and frame of spirit requires strive against sloathfulnesse and vanitie of minde strive for the best affections in prayer serve the Lord with all thy might servently pray briefly and often Mat. 26. 39. Minde the time season occasion and persons what they can beare In long prayers take heed of custome superstition and ambition in short take heed of coldnesse and carelesnesse long or short pray with affection be sutably sensible with joy desire or griefe see if the heart be as thy mouth Consider God in his greatnesse c. be thankfull for what you have received 1 Chron. 15. 13. Observe order aske spirituall things before earthly let mourning flow from faith Zach. 12. 10. Be as large in thankfulnesse as in request Be loth to be sent empty away the life of prayer consists in servent desires Rom. 15. 30. 8. 16. Psal 143. 6. Lord give me what I come for Pray as 2 Cor. 12. 10. Acts 7. 60. After prayer As soone as the dutie is ended if inlarged and before others eye one or more of thy defects in prayer to humble thee see how the dutie was inwardly performed what faith desires comforts God gave thee Be not over-sensible of thy defects in prayer Consider My strength is made perfect in weaknesse most gladly therefore will I glory that the power of Christ may rest upon mee 2 Cor. 12. 9 10. Whether inlarged or straightened be thankfull inward or outward be the same because Christ is the same Heb. 13. 8. If inlarged and faith strengthened be thankfull presse after what thou hast prayed for use the meanes as Pro. 2. 3 4 5. We tempt God to aske and not to use the meanes see Pro. 20. 4. It 's for hypocrites to pray and then to sin freely as if they intended to have libertie to sinne Expect and waite patiently for an answer of prayer Psal 40. 1. Rev. 3. 10. Hab. 2. 2 3. We should be loath to loose our prayers eye the promise least yee faint Psal 147. 1â— Take not a delay for a deniall God knowes the fittest season to doe us good in we waite to see what God will doe eye the event of your prayers and be thankfull for any answer of prayer Directions for hearing the Word Prize the Word 1 Pet. 2. 3. Look to God to blesse it to thee Take â—eed how yee heare Luk. 8. 18. Ezek. 40. 4. Heare to practise Isa 55. 3. Beleeve God will
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
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.