Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	salvation_n	teach_v	ungodliness_n	2,577	5	11.7800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91793	Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.; Kiffin, William, 1616-1701.	1647 (1647)	Wing R1408; Thomason E392_32; ESTC R201586	62,108	73

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 blo●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

the obedience of one we are made righteous Rom. 5. 18 19. And so long as any place an ●ascri●e the whole work of mans salvation to God and Christ I ●m s●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 J●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 i● 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 mini●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 pe●●fection in heaven no not in God that Christ should ●eed to sp●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 Scriptu●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 be●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 Ch●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 L●m●e sl●in before the foundation of the world Rev. 13. 8. Christ being appointed to dye Wh●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 e●●ance of God Rom. 3. 25. as a debtor may be re●ea●ed by the sureties undertaking to pay it before actuall payment be made So it 's here But Christ by his death m●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 G●d was in Christ reconciling the wo●ld to him●elf not imp●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 ●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 Ch●i● 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

for Also whether one act of faith justifieth or many if but one how we shall know and distinguish it that we may know we are justified that we may not after that act act it so again in like manner needlesly for what need more then one if one be enough If many acts of faith be required to justifie a sinner then it 's necessarie to know how many that so we may know when we are justified if we are continually to act our faith because we sin continually then it will follow that we are not fully and compleatly justified and that we may despair of ever having one quarter of an houres sweet injoyment of justification because in lesse time then that yea in the 40. part of an houre no man can say he hath not sinned in that time And if so then he is to be justified again because he is unjust and appears so to God so a man cannot say three minutes together he is a justified man till by faith we be justified again And whether this be not for a man to justifie himself as L●k 16. 15. surely it was not well done that will last no longer and is to so little purpose ●ut this 't is for a man to justifie himself he may see himself in the Priest under the Law and his work to as little purpose Heb. 10. 1 2 11. Also the holding that our beleeving justifieth us draweth in many errors That faith is the matter of our righteousnesse and makes us righteous That God accepts of faith and so of us for it that for that he justifieth us That God looks at and respects our faith as much if not more then Christ Because all the fruit of Christs death c. is made of no eff●ct without faith That faith is a means essential to salvation and so a cause and so denyeth that salvation depends alone upon Christ and that he is not the means but a part of the means of our salvation They limite God in his love in saying some sins are forgiven but not all They make faith the greatest means of their salvation in saying all other means are not to any purpose or not effectuall without it They attribute righteousnesse in part to themselves in attributing it to their beleeving They quite overthrow the grace of God in bringing in their work of beleeving They make justification not to consist in pardon of sin but in a work of obedience viz their beleeving and denyes Christ to have satisfied Justice for the sins of the elect They rob Christ of the greatest part of his work his glory and give it to faith and set faith in Christs throne And an hundred errors more may be reckoned up that will follow their opinion We do not say that we are justified by faith alone but Christ and faith together c. This is as bad to us in that you give not Justification to Christ alone in that you say that Christ doth not do it but Christ and faith together and so Christ is but half a Saviour if you make him so much 2. I desire to know why you may not adde to Christ and faith prayer seeing the Apostle saith that this shall turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ Phile 1. 19. ye see our salvation is attributed to be through our prayers as through faith Ephes. 2. 8. Why do you leave out good works seeing James saith A man is justified by works and not by faith onely Jam. 2. 24. Also Paul saith Therefore I suffer all things for the elects sake that they may obtain salvation 2 Tim. 2. 10. 3. In that ye joyne any thing to God to accomplish this work as a copartner with Christ Christ cannot have all the glory of our salvation faith must have a part of it if not we our selves for we beleeve Rom. 10. 9 10. 4. Ye deny that Christ hath justified those for whom he dyed upon the Crosse you deny we are justified by him by his blood that he hath not washed away all our sins in his blood Rev. 5. 1. Psal. 89 19. with Isa. 45. 25. 53. 11. Ephes. 1. 7. Col. 1. 14. in saying Christ hath not presented us holy to God before we beleeve Ye contradict Christ himself Ephes. 5. 27. Joh. 19. 28. 30. O treason treason Thus many wayes ye dishonour Jesus Christ which is onely to be honoured therefore ye are guilty of treason against the King of Saints our Lord Jesus Christ Take notice of that and consider of it We grant faith doth not justifie but it 's God that justifieth But yet he doth it through faith and therefore not without it Rom. 3. 25. Through faith that is through Jesus Christ In whom we have redemption through his blood Ephes. 1. 7. Through the redemption that is in Jesus Christ Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. through him and by him is all one Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Galat. 3. 14. 8. So that through faith is through Christ But if you will have it through faith then it must be as through a pipe of conveyance we come to receive it That we might receive the promise of the Spirit through fait● Gal. 3. 14. And that is not to be justified by faith but to receive it and so as through a prospective gl●sse we see all our righteousnesse to be in Christ and by faith we receive it and come to injoy it in our consciences and this we grant and this will stand with Justification by Christ alone When we say that we are and ever were just and righteous before God in and by Christ we learn to distinguish between our own sight and the sight of God Ezekiel speaks of our own sight 20. 43. Job speaks in the sight of God for that is in the sight of God that is not in our own sight so that no man is justified by the law in the sight of God Gal. 3. 11. So to be just with God is to be cleared in his sight Job 9. 20. Rom. 3. 20. So that when Christ was made our righteousnesse in the sight of God then we were justified in his sight which was before all time for those who appear without sin must needs appear just but the elect appear so to God in Christ They are without fault before the throne of God Rev. 15. 5. Song 4. 7. Those whose sins were layed upon Christ are just and therefore appear so to God Isa. 53. 11. Those against whom nothing can be charged are just and appear so to God Rom. 8. 33. Those who are in Christ are just but the elect were so before the world Ephes. 1. 4. Those who are reconciled must needs be just but this the

or condition as Ministers remits sins so faith saves declaratively Joh. 20. 23. 3. 16. Mark 16. 16. These words declare how the Gospel is to be preached and applyed by the Preachers and hearers thereof so that neither of them may apply to themselves nor unto any others salvation untill they beleeve and therefore this is a rule to direct how the Gospel is to be preached When he sent them forth he said unto them Go ye into all the world and preach the Gospel to every creature He that bele●ves and is baptized shall be saved and he that beleeveth not shall be damned Mark 16. 14 15 16. and so they preached the Gospel 2. If faith and Baptisme be a condition required absolutely necessarie without which no man can be saved then our salvation depends upon works now as it did under the Law 3. If faith be a condition required to partake of the covenant of grace then there is a condition required and so the covenant of grace is not absolute nor free If it be said God gives what he requires I answer That makes the condition easie to be performed but still if faith be as a condition required there is a condition but the covenant of grace is absolute and free and unconditionall on our part And that this appears 1. Because the covenant of grace is not made with man but is onely between God and Christ Thou spakest in a vision to thy holy One thou saidst I have layed help upon one that is mighty I have exalted one chosen out of the people My faithfulnesse and my mercy shall be with him I will make him my first-born higher then the Kings of the earth My mercy will I keep for him ☜ my Covenant shall stand fast with him Psal. 89. 19. 24. 27 28. So that all the conditions of the covenant did onely belong to Christ to perform seeing Christ had undertaken it and he onely was ingaged to it and he did it to the utmost which was that Christ should be made a sacrifice for sin and be should see his seed and prolong his dayes and the pleasure of the Lord should prosper in his hands Isa. 53. 10 11. See also Psal. 89. 35 36 37. 2. And seeing no covenant is made with the elect there is nothing required from them as any cause or conditions without which they cannot be saved as appears Heb. 8. 10 11 12. For our salvation depends not upon our beleeving but upon Christ Because I live ye shall live also Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation appears by these words His seed will I make to endure for ever If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandments then will I visit their transgressions with the rod and their iniquities with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my mouth Once have I sworn by my holinesse that I will not lye unto Christ Act. 2. 25. His seed shall endure for ever Psal. 89. 29. to 32. 3. Faith is a fruit of the Covenant and a branch of the Covenant but not a condition on our part to perform 4. All the elect were ever in this Covenant for they were ever in Christ Blessed be the God and Father of our Lord Jesus Christ who hath b●essed us with all spirituall blessings in Christ acco●ding as he hath chosen us in him before the foundation of the world Ephes. 1. 3 4. Christ is this Covenant I will give thee for a Covenant of the people for a light to the Gentiles to open their eyes to bring out the prisoners from the prison and them that sit is darknesse out of the prison house Isa. 42. 6 7 8. 49. 9. Therefore faith is not required as a condition to partake of this Covenant nor salvation My kindnesse shall not depart from thee neither shall the covenant of my peace be remoued saith the Lord that hath mercy on thee Isa 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell confirmed it by an oath that by two immutable things oath and covenant in which it is impossible for God to lye we might have strong consolation Heb. 6. 17 18. with Psal. 89. 35 36. Oh this is strong consolation indeed behold the liberty of the sons and daughters of God To be justified is for to be declared or pronounced just by sentence The word justifie properly signifieth to make just and men are made just 1. By infusion when the habite or vertue of justice is put into a person so God made man upright or just Eccl. 7. 29. 2. Men are made just by the justice of another so were we by Christ As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification And to affirm we are not made just by Christs justice is to overthrow the foundation of Religion and mans salvation 3. Men are said to be made just or justified by sentence or pleading one to be just in this sense a man may justifie himself Job 9. 20. and be justified by witnesses Isa. 43. 9. 26. In this men are said to give righteousnesse and to take the righteousnesse of the righteous from him Isa. 5. 23. This is not to be understood strictly but in a large sence for although this hath the name of justification yet sometimes it is worth nothing having onely but an appearance or shadow of justification and doth men no good at all and is of no force except onely with such as are ignorant and de●uded and is to be abhorred is when persons are declared to be just when they are not so which is to justifie the wicked As Prov. 17. 15. 24. 24. Now to declare one to be just cannot make one just for these Reasons 1. If to declare one to be just doth make a man just then he was not just before 2. God and wisdom are said to be justified by men Rom. 3. 3 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so makes him so then he was not so before Which to affirm is blasphemy 3. If to declare one to be just doth make him so is it not good to justifie the wicked and their actions because it must needs be good to make the unjust just But all the declarations of justification the wicked and their actions can have they remain wicked and their actions sinfull still 4. We grant God by his Spirit declares to the soul that he is

just and righteous but if they were not made just by Christ upon his Crosse before will it not follow that he justifieth the wicked which he saith is abomination to him Prov. 17. 15. for they must either be just or wicked if just then the declaring them to be so by sentence did not make them just And if they were not just what were they but wicked is there a third state God hath said He will by no means clear the guilty Exod. 34. 7. 5. Because men are not just and righteous because they are declared to be so But they are declared to be so because they were so before Therefore such as God declares to be just they were made just justified in and by Christ and he looked upon them to be just as they were before he declared them to be so And no man may declare another to be just and innocent before he appear to be so Three things are essentiall to justification 1. Persons that need to be made just sinners a perfect man neither need nor can be made just 2. One that can and will make just and that none can do but God Ro● 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 ●●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. 1● saith beleeves it 's done for him and receives it 〈◊〉 26. 28. good wor● 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● 〈◊〉 Epistle● 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