it accompanying it with other things as to the Nation of the jewes because for this end was the law as a law given by the law-giver that Subjects might walk according to the same and that they might become thereby righteous and have a right to the reward promised by fulfilling this condition of the Covenant Now when these ends or this end putting these together as one were onely attained by what Christ did and suffered the jewes who stumbled at this stumbling stone rejected this righteousness of God could never be justified by all their own acts of obedience to the law how zealously so ever they should have sougt after a rigteousness thereby Except 6. The 5. we passe because he laith no weight on it him self The plaine direct meaning is that the law that is the whole Mosaical dispensation was for that end given by God to the jewes that whilst it did continue it might instruct and teach them concerning the Messiah who was yet to come and by his death to make atonement for their sinnes that so they might beleeve in Him accordingly and be justified and further that in time that Nation might be trained up prepared for the Messiah himself and that Oeconomy perfection of worship service which He should bring with him establish in the world at his coming Ans. What was said to the two foregoing Exceptions may serve for an answere to this for what ever truth may be in this yet it is no true sense exposition of the place because Christ is the end of the law for righteousness to every one that beleeveth so to the Gentiles as well as to the jewes whereas this gloss limiteth restricketh all to the jewes 2 There is nothing here keeping correspondence with what is said vers 3. touching their going about to establish their own righteousness and refuising to submit unto the righteousness of God 3. The righteousness of the law described by Moses here cited vers 5. hath no interest in the Mosaical Oeconomy as given for the mentioned end to the jewes 4 If Christ made an atonement for sins was to be beleâ—ved in accordingly by such as would be justified then that atonement was to be made over unto them reckoned upon their score to the end they might be justified upon the account thereof 5 The Text saith that Christ was the end of the law for righteousness so was to bring in everlasting Righteousness as well as to make atonement for sins Dan. 9 24. 6 The perfection of that service worship which Christ was to establish at His coming was a clearer manifestation of the Gospel of the Grace of God whereby the Righteousness of God or the Surety-righteousness of Christ was imputed unto Beleevers received by faith in order to justification as the whole Gospel declareth He laboureth to confirme this gloss with two reasons 1. Because the jewes sought Righteousness self justification as well from the observation of the Ceremonial as of the Moral law 2. Because Christ is held forth as the end of this dispensation 2 Cor. 3 13. Gal. 3 24. Ans. As to the first of the reasons we have often replied to it already And the second will not prove that there is no other interpretation of this passage that can have place And beside That whole Oeconomy did pointe out and lead them to the Messiah that in Him they might find that which they were seeking after by their own works all in vaine even the Righteousness of God which will sufficiently cloth all beleevers and both keep them from wrath due for sin give them a right to glory So that even this sense if rightly understood doth rather strengthen than hurt imputed Righteousness Eightly 1 Cor. 1 30. Is excepted against by him pag. 162. c. To which we may adde vers 29. 31. Which will help to cleare the matter That no flesh should glory in His presence but of Him are ye in Christ Iesus who of God is made unto us Wisdom Righteousness Sanctification Redemption That according at it is written he that glorieth let him glory in the Lord. All the work of God in and about His chosen ones is so contrived that no flesh should have ground to glory in the presence of God but that he who glorieth should glory in the Lord and therefore He hath made Christ to be all things to them that they stand in need of in order to their everlasting enjoyment of Himself and particulary Christ is said to be made of God to us among other things which our necessity calleth for Righteousness answering His Name the LORD OUR RIGHTEOUSNESS Ier. 23 6. And a Righteousness he cannot be made unto us any other way than by clothing us who are naked and have no righteousness of our own with a Righteousness that is by Imputing to us His Righteousness that we may thereby become Righteous be looked upon as such and so be accepted of God justified Except 1. Christ is no other way said to be made righteousness then He is said to be made Wisdom c. Therefore we may as well plead for the Imputation of His Wisdom or His Sanctification there is no more intimation made of the Imputation of the one then of the other Ans. This is but the old exception of Socinus part 4. de Servant Cap. 5. And of Volkel De vera Relig. Cap. 21. p. 566. And it standeth upon this onely ground That Christ is made all these particulars to us here mentioned after one the same manner and what that manner is should be declared of necessity it must be a very general one otherwise it shall not agree to all these particulars Therefore Socinus hath devised a very general manner of way saying in the place cited That all this signifieth nothing else than that we have attained to that by Gods providence through Christ that we are become wise holy redeemed before Gods that therefore Christ is said to be righteousness to us because through the providence of God by Christ we have attained to be just before God But this general way maketh us not one white wiser Volkelius in the place cited giveth us no relief but only tels us That Christ is said to be made all these to us because he was the cause of all these because God by his meanes made us wise holy will at length redeem us Bellarm. condescendeth to tell us that He is said to be our Righâ—eousness because He is the efficient cause thereof But how that is he doth not explaine But Bellarm. next answere is to some better purpose Christ saith he is said to be our Righteousness because He satisfied the Father for us and doth so give and communicat that Satisfaction to us when he justifieth us that it may be called our Satisfaction Righteousness 2 Such as oppose us here do must necessarily so do
Many such particular duties might here be mentioned but I shall only pointe at a few to which others may be reduced 1. Such as live this life of Gospel Justification should beware of intertaining thoughts of pride or of boasting of any thing they have freely and graciously received and particularly they should guard against boasting in this matter that they are preferred to others and brought out of a state of death when others are left yet to lye thereinto This whole matter is so contrived and so wisely framed that no ground of boasting either before God or man may be left unto Man but that every one may celebrate the praise of Free Grace Therefore Justification is not by works or by our obedience to the Law for then the justified man being justified upon the account of his own works or of the works of righteousness which he hath done should have ground of glorying though not before God yet before Men as having by his own sweating working doing obtained that which others by their laziness negligence not doing have come short of Paul tels us this expresly Rom. 4 2. If Abraham were justified by works he hath to glory but not before God and this is further confirmed vers 4. Now to him that worketh is the reward not reckoned of grace but of debt So that if Justification were by works Justification it self all the Consequences thereof should be due debt unto the worker and his reward and so as the hireling may boast of his labour when he gets his hire reward so the justified man if justification were by the works of the Law might boast of his own paines diligence as having received but his reward and that which was due to him of debt and not of grace But now that all mouthes may be stopped no flesh might glory or have ground of boasting in themselves and before others the Lord hath contrived a far other way of justification to wit by Faith alone whereby the Man goeth out of himself renunceth all his own Righteousness prosesseth himself poor naked miserable a plaine dyvour and utterly non-solvendo layeth hold on a compleet alsufficient Righteousness in Jesus Christ and so hath no ground of boasting or glorying even before men for it is nothing that is in him or that he doth that is that Righteousness upon the account of which he is Justified but only the Righteousness of Christ without him It is not his faith not his works nor his Righteousness but Christ's Righteousness is equally imputed to all beleevers to the weakest beleever as well as to the strongest and so the strongest beleever hath no ground of boasting before the weakest Where is boasting-then saith the Apostle Rom. 3 27. It is excluded by what Law Of works nay but by the Law of faith 2. Upon the other hand let all such glory in the Lord and in his free grace gracious workings Let them say when they reflect on this matter not unto us Lord not unto us but unto thee be glory seing the matter is so contrived as that all the justified may see that God may only have the glory of all that none ought to share with him that he alone should weare the crown all his glorified ones should most cheerfully cast their crownes down at his feet But of him saith the Apostle 1 Cor. 1 30 31. are ye in Christ Iesus who of God is made unto us Wisdom Righteousness Sanctification Redemption that according as it is written he that glorieth Let him glory in the Lord. Christ is made all things unto for his people they have all of God through him that no flesh should glory in his presence as it is said vers 29. Let all such therefore as are made partaker of this rich honourable Privilege comply sweetly cheerfully with this designe of God to have God alone exalted and the mouth of all flesh stopped that he who glorieth may alone glory in the Lord. 3. Let such as are thus advanced minde the great duty of holiness and of growing in grace and in the knowledge of Jesus Christ The way of faith is not to make void the Law but it doth establish it Rom. 3 31. as Christ is made of God unto is Righteousness so is he made Sanctification As he is Priest to reconcile us to God and become Righteousness to us so is he a King to cause us walk in the Lord to subdue our spiritual enemies and so become Sanctification to us It is the language of the flesh of corruption to argue from this Change advancement unto a liberty to sinne Shall we continue in sin that grace may abound will the flesh object But the Apostle answereth Rom. 6 2. c. God forbid how shall we that are dead to sin live any longer therein It is repugnant to the nature of that state whereinto now they are broâ—ght to give way to sin Therefore the justified should minde what they are called to what new grounds new advantages new helps new encouragements they have unto holiness that they had not before all plainly fully set down by Paul Rom. 6. eise where 4. How should they commend cry up the free grace of God and that love that visited them when they were lying in their blood and no eye pityed them They were ungodly without strength yet Christ died for them Rom. 5 6. and the Lord did justifie the ungodly even them who had no righteousness of their owne nor nothing to commend them unto him Rom. 4 5. Yea where sin abounded grace did much more abound Rom. 5 20. Not only had they nothing more then others to commend them unto God but even they had less and â—et God through free grace set his Love upon the less worthy for saith Paul 1 Cor. 1 26 27 28. ye see your calling Brethren how that not many wise men after the flesh not many mighty not many noble but God hath chosen the foolish things of the world to confound the wise God hath chosen the weak things of the world and things which are despised hath God chosen and things which are not to bring to naught things which are That no flesh should glory in his presence Should not the thoughts of this raise their wondering cause them speak to the commendation of the rich and free grace of God 5. Let such as are brought into this state of life wherein they have peace with God and are reconciled to Him through Jesus Christ carry as persones no more strangers unto him as forraigners but as now madenigh by the blood of Jesus therefore let such remember that through him they have an access by one Spirit unto the Farher being now fellow-citisens with the Saints and of the houshold of God Ephes. 2 13 14 18 19. Rom. 5 2. Therefore should improve this advantage both for their own good and for
the end he may be brought to act Faith on the offered mediator Mediation accept thereof as his only Cure Remedie 7. So that when the Spirit worketh up the soul to beleeve he causeth him sweetly acquiesce in the way of Redemption revealed in the Gospel and to count it a faithful saying and worthie of all acceptation that Christ Jesus came into the world to save sinners 1. Tim. 1 15. and to comply sweetly with the designe thereof in all points and for that end to close with Christ and to accept of him upon his offer and particularly to rest upon him and his Righteousness revealed in the Gospel as the only ground of their hope peace This being the thing that their soul longeth after to wit how they shall get guilt taken away they be clothed with a Righteousness wherein they may with confidence appeare before God the Spirit of God when working the soul up to a compliance with the remedie held forth in the Gospel causeth them accept of Christ as made of God unto them Wisdom Righteousness Sanctification Redemption and every such soul to say In the Lord our Righteousness have I Righteousness In him alone will I look for Pardon Acceptance Reconciliation life on him alone will I roll my debt there will I rest in hope 8. Therefore this Faith though it bring the soul unto Christ as the only Redeemer and is the mans clasping his armes about him embraceing him as all his Salvation rolling all his weight upon him yet it looketh to in a special manner eyeth the Satisfaction Merites Righteousness of Christ for that is it which the man mainly now standeth in need of Justice must be satisfied saith he my sins must be pardoned I must be accepted in favour with God I must have a Righteousness where with my sins may be covered and the month of justice of the Law of my challenging conscience may be stopped whereby I may have Right to life and this being held forth in the Gospel Faith bringeth the soul to a resting on this Righteousness of Christ that he may be found in Christ not having his own Righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3 9. This is to beleeve on Christ Ioh. 3 16 36. Act. 16 31. faith in his blood Rom. 3 25. Thus the soul refugeth it self from the storme of wrath under the wings of Christ and hideth itself as it were in him from the avenger of bloud the wrath of an angry God purseing for a broken Law And here the Man abideth hid in Christ and eleaveth to him as being glued to him and utterly unwilling to be separat from him or to appear without his garment of Righteoâ—sness which faith fasteneth on the soul and the man by faith trusteth to this way and resteth upon it with full confidence nothing doubting of his saiftie thereby 9. By this we see how the way of justification by Gospel-faith serveth both for setting forth the Glory of God the Riches of Free Grace and for abaseing of Man as also for secureing of Life unto the Beleever for 1 Hereby the Man is convinced of his guilt declareth himself to be guilty for he his guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3 19. he is made speachless knowing nothing to speak in his own defence nor no apologie to give in his mouth is stopped and he can say nothing but cry out guilty I am a childe of death the Lord is Righteous should he damne me for ever I must justifie him when he speaketh and cleare him when he judgeth Psal. 51 4. 2 Hereby the Man pronunceth sweareth himself poor bare he forsaketh all and renunceth all that formerly he had any eye upon or confidence in counting them losse dung as Paul did Phil. 3. He proclameth himself Empty Lost Naked and declareth he hath nothing that he can leane to within himself He accounteth all his former Righteousness to be nothing but rotten rags and filthy rags and Professeth that he knoweth nothing within himself wherefore or whereupon he can expect Reconciliation with the Lord and to be Accepted of him 3 Thus all ground or occasion of boasting or of glorying before men is taken away from the beleever Rom. 3 27. 4 1. 4 Thus the glorious beauty of free Grace shineth forth Therefore it is of faith that it might be of grace Rom. 4 16. Grace here appeareth in its own glory when free grace without us contrare to our demerites doth all provideth the Sacrifie accepteth of the same in their behalfe for whom it was offered up bringeth them to the actual participation of the fruites and effects thereof by working up their hearts to a satisfaction in it to a resting upon it all this freely out of free Love It is corruptly said by the fore mentioned Author of that discourse of the two Covenants pag. 42. that Grace appeareth in the Lord 's making Faith the condition of the promise in that great things are promised upon such a possible practicable easie condition as faith is considering the meanes and assistance promised by God to work it for this spoileth Grace of its Glory when Man is looked upon said to be the principal author of saith as he is upon the matter said to be when all that God doth is but called assistance and at least the man may challenge as his owne no small share of the Glory of acting Faith and of going so great a length in the way to Faith without any more assistence than he hath need of to eate his meat when hungry and of going on his own feet to the very place where God stood ready to lend him a hand to help him forward Not to mentione how this altereth the whole Nature of the Covenant of Grace making it nothing but a new edition of the old Covenant of works 5 It is of faith to the end the promise might be sure to all the seed Rom. 4 16. When all the business is wrought as it were to our hand and nothing more requisite to interesse us in the noble Effects of all than our consent this also is wrought by the Spirit of God conforme to the Covenant of Redemption can a more ensureing way be imagined Alas what ground of Confidence or of Certainty can the Arminian Socinian way followed by the formentioned Author give to a poor soul When all is made to hang upon the tottering inconstant will of man who hath no more from God but some common assistances standing ready to attend him if he advance so far his alone without them when he hath gotten them to day may run back undo all againe to morrow Apostatize for ever for this also is a part of that Gospel that this man will teach us pag. 135. if we
did know then sure this death was more particularly designedly intended for them than for the rest and upon what account to what end should Christ lay down his life a Ransome for such as he knew certainly should never be the better thereof And why would the Father send him to die for such 3. This Condition is either in mans sole power without the help of the Grace of God to performe or not If it be in mans power from what Scripture shall this Pelagianisme be confirmed How shall then the new Covenant of Grace be distinguished in specie from the Covenant of Works made with Adam If this Condition be not in mans power but the Grace of God must work it Then either God will work it in all or not If not why would God purchase good things to people upon a Condition which they could not performe which he alone could work in them resolved not to worke in them If he will worke it in all then all shall certainly be saved Againe if this Condition be the free gift of God then either God will give it Absolutely to all and so all shall certainly be saved or Absolutely to some then none but they shall be saved and why should Christ die for the rest Or Conditionally to all And if so the doubt will recurre concerning that Condition which either must be Absolutely given so we are where we were or Conditionally and so still the doubt recurreth 4. This condition is either purchased by Christ or it is not If not then we owe no thanks to Christ for it nor for what is obtained upon that Condition more then others who performe not the Condition so obtaine nothing but to ourselves only who make ourselves to differ and so may we sing praises to ourselve put the crown upon our owne heads and give no song of praise to the Redeemer but what such as go to hell are bound to give contrary to all Christian Religion If Christ hath purchased this Condition then it is done either Absolutly of Conditionally If Absolutely than all shall Absolutely have it if Conditionally we enquire what is the Condition And whatever it be we may move the same questions concerning it 5. By this meanes the act should creatits owne object for Faith in the death of Christ is ordinarily given as the Condition and this faith maketh the death of Christ valide which otherwayes would not be 6. This maketh all the vertue of Christs death to depend upon mans act so that if man will all shall be saved if not no man shall be saved notwithstanding that Christ died for them 7. This makes Christ but at most a half Mediator doing one part of the work and man coming in to compleete it must be the other half mediator and so at least must have the halfe of the Praise 8. where saith the Scripture that if we beleeve Christ died for us or that Christ died for all or for any Conditionally It is true some of the effects of Christ's death are bestowed Conditionally taking the word conditionally not properly as if the performance of that Condition did in proper Law sense procure a right to these mercies for through the merites of Christ's blood have we a right properly to all but improperly as denoteing nothing but the Methode way of God's bestowing the blessings purchased first this and then upon the souls acting of that another as for example first faith then upon the souls acting of Faith Justification then Sanctification c. and upon the souls acting of Sanctification Glorification but the death of Christ cannot therefore be called Conditional more than the will or purpose of God can be called conditional because some of the things willed may depend upon other as upon a condition 9. Then by performing the Condition man should procure to himself a Legal Right and Title not only to the death of Christ but to Justification Adoption Sanctification yea to Glorification yea and that a more near effectual Title Right than what was had by Christ's death for the Title had by Christ's death if it can be called a Title was far Remore Common to such as shall never have any profite by it but the other is Certain Particular Proxime giveth possession â—us in re 10. Then Christ's blood as shed upon the crosse was but a Poâ—â—ntial thing having no power or vertue in it self to redeem any it was but a poor Potential price and all its vertue of actual purchasing procureing is from mans performing the Condition this and this only giveth it Power Efficacy and so Christ is beholden to man for giving vertue unto his Blood and making it effectual which before was a deadineffectual thing Then let any judge who should have the greatest share of the Glory of Redemption Man or Christ. 11. was Christ's death Absolute in no respect or was it as to some things I mean belonging to Grace Glory Absolute if in nothing then Man must certanely have a great share of the glory if it was Absolute as to any thing what was that and why was it more Absolute as to that than as to other things And why should it then be simply without limitation said that Christ died for all Conditionally For Further confirmation of our 19. Argument confutation of our Adversaries position we adde 21. That Christ Jesus is heard of the Father in all that he asketh Psal. 2 8. Ioh. 11 41 42. and as an High Priest he entred into heaven Heb. 9 11 12. now to appear in the presence of God for us vers 24. to prepare a place Ioh. 14 2. to act the part of an Advocat interceding with the Father in the behalfe of all such for whom he died 1. Ioh. 2 1 2. If then Christ whom his Father heareth alwayes intercedeth in the behalfe all these for whom he died either he did not die for all or all must certainly be saved That Christ's Intercession Death are for the same persons will be and must be denyed by our Adversaries But to us it is most manifest from these grounds 1. To Intercede pray are as Essential Necessary Acts of the Priestly office as to offer sacrifice and the Apostle Heb. 9. cleareth up how Christ did in truth what the High Priest among the Jewes did in the type for as the High Priest alone went once every yeer into the second tabernacle or holy of holies not without blood which he offered for himself and the errours of the people vers 7. So Christ being come an High Priest of good things to come by a greater and more perfect tabernacle by his owne blood he entered in once into the holy place having obtained eternal Redemption vers 12. Hence he is said to Live for ever to make Intercession for us Heb. 7 25. and he is an Advocat with the Father 1. Ioh. 2 1. Hence then it is
his death we cannot then imagine with Socinians that all the Reconciliation mentioned in Scripture is of us to God as if God's Anger Wrath were not appeased taken out of the way nor with Arminians that Christ obtained an Universal Reconciliation of God to all but no Reconciliation of man to God friendship betwixt enemies must be mutual if a Reconciliation be and our state before this was enmity Rom. 5 10. Col. 1 20 21. and God's wrath was against us upon us Ephes. 2 3. Ioh. 3 36. But now how will this agree with Universal Redemption Is God Reconciled to all when many perish under his wrath for ever Can God be said to be upon the death of Christ Reconciled to all when it may so fall out that not one soul shall have peace with God How cometh it to passe that many whose Reconciliation Christ hath purchased live die enemies to God Sure the Apostle tels us 2. Cor. 5 19. that to whom God is reconciled to them he doth not impute sin he assureth us that all such as are reconciled to God by the death of his Son shall be saved Rom. 5 10. Adde 29. That it seemeth hard to say That Christ laid down his life a Price a Ransome a Sacrifice an Atonement Propitiation c. to Purchase Procure Merite Grace Glory to make Reconciliation Peace betwixt God such as were already suffering the vengeance of eternal fire to satisfie for their sinnes who were already condemned to the torments of hell fire and yet this must be said by such as assert Universal Redemption Was Christ so prodigal of his blood as to cast it away for such as were irrecoverably gone If it be said that this is no more hard than to say that Christ suffered for such as were already glorified Any may see how vast the difference is for such as were glorified were glorified upon the account of Christs Death which was to be in the time appointed designed by Father Son When one promiseth a summe for redeeming of so many slaves the summe according to mutual agreement is to be payed at such a day the slaves may be presently relieved in contemplation of the price which is accepted is to be payed hereafter at the time appointed But when one cometh to lay down Ransome-money he cannot be said to lay it downe for such are are dead that he knoweth to be dead many years ago so uncapable of Redemption Further 30. If Christ died for all then he intended to die for all then the Father also intended that he should die for all then he intended that it should be a Redemption for all that thereby all should be Redeemed for to what end else should Christ die redeem if not that such as he died for Redeemed be Redeemed Delivered Or to what other end should God intended that Christ should die for all than to the ends mentioned in Scripture of which we have spoken And how can we say that God did intend the Redemption of all when all are not actually Redeemed Are his intentions so fallible and frustrable If it be said that he Intended only a Possible Salvation and not Actual I Ans. The Scripture speaketh no such thing as we have seen And how unsuteable is it to the wisdom of God to send his Son actually to die and bear the curse and only intend thereby a Possible Redemption which might never prove Actual to any one soul If it be said That he Intended an Actual Redemption but Conditionally I Answer Redemption upon a Condition is but a Conditional Redemption that is but a Potential Possible Redemption unlesse you say that the condition is also purchased and then as to God it is an Absolute Redemption intended as such doth it suite the wisdom of God to intend Redemption to all and not intend also the Condition by which alone it must become Actual which he alone can work but will not Must we thus ascribe such intentions to God as must hang upon mans will be subordinate thereunto Or if he see that the Condition will never be performed how can we think that he intendeth any thing upon a Condition that shall never be But enough of this at present Moreover 31. This doctrine of Universal Redemption is derogatory to the solide consolation of the Redeemed Weakeneth the grounds of their song and therefore it is not to be admitted This Argument is fully solidely prosecuted and vindicated from what can be allaiged against it by the learned solide divine Mr. Durbam in his Comment on the Revelation pag. 304. 305. And to him shall I referre the Reader only I shall crave leave to adde this That by our Adversaries grounds the song of the Saved shall not run as it doth Revel 5 9 10. But rather thus We have saved our selves out of every kinred tongue people nation have made our selves unto God Kings Priests For whereas Christ by his blood Redeemed all of every kinred and tongue and people nation and not some only out of them we our selves have by our own free good will made a difference betwixt our selves and the rest and we are no more beholden to Christ for all that we have attained to then the damned in hell are for whom Christ shed his blood as well as for us to whom he purchased by his blood death as much as for us as Adversaries say So that I see not how Arminians can think to joine in this Song have any share of this Consolation which is solely founded upon the Redemption of Christ as a peculiar no common blessing Let them consider it for it concerneth them not a little seing all that come to glory will sing to the honour of their Redeemer upon other grounds as we see then these are which our Adversaries lay down and plead so earnestly for If any say that Christ moreover hath purchased faith to some even to all that are actually saved I Answer As neither the Arminians nor semi-Arminians I mean the followers of Camero will say this or grant so much so the granting of it will ever the other Universal Conditional Redemption for the Scripture speaketh but of one kind of Redemption of one Price laid down of one Covenant betwixt Jehovah the Mediator of one Giving unto Christ of Persons to be redeemed Shall we think that Christ would lay down as great a ransome for such as he was not to purchase faith unto as for the rest Shall we think that he would lay down his life in vaine make no purchase thereby And of the Reprobat for whom he was not to purchase thereby And of the Reprobat for whom he was not to purchase faith he knew he could make no purchase for without faith his death would be of no advantage unto them And where do we read that all were