contrary no man may apply salvation to such as beleive not nor may they apply any to themselves such as beleive not have no injoyment of God no true peace no evidence of life no right to Baptisme or the Supper they cannot see the mystery of the Truth He cannot honour God nor love the truth nor suffer for it Yet faith cannot satisfie justice nor merit the pardon of the least sinne only Christ can doe that And that exposition that gives most glory to Christ and least to man I beleive is the truth and that which occasioned me to write at this time For since my Booke intitled the Saints Desire hath been published I have received severall Objections against what I have write in Page 147. Namely That wee are justified by Christ alone and not by our beleiving Some affirme the contrary their Reasons with an answer I here present to your considerations Because I am perswaded I have written the truth that the contrary opinion is dishonourable to our Lord Iesus Christ in that they ascribe not their justification to him alone but to something else namely their beleeving You know this Doctrine I contend for is the Doctrine of free Grace in the knowledge whereof you finde sweetnesse because the works of your salvation is finished by Christ Whose workes are all perfect This glads your hearts and keeps your soules from fainting this removes all objections that otherwise would discourage us this is the Fountaine that cannot be drawn dry that ever flowes with sweet strong consolation full of Spirit and life where our soules may drinke freely at all times and be refreshed with this marrow and fatnesse That all is finished My desire is that they into whose hands this shall come would consider seriously what I have written and know that no man is to be beleived upon his bare word therefore search the Scriptures whether these things be so or no if any thing I have written be not according to them that they let that goe My whole scope and aime in these few lines is to prove that we are justified by Christ alone who is our justification and that wee are not justified by any thing that is in us 2. That faith or any thing in us is not a cause meanes or condition required to pertake of the Covenant of Grace justification or salvation but onely fruits and effects of the Covenant Thirdly That the elect were ever in the love of God did ever so appeare to him just and righteous in and by Christ We have known and beleived the love that God hath to us God is love and he that dwells in love dwelleth in God and God in him The God of love so unite all the hearts of his people to his truth and one unto another that so we may walke in the truth and live and die in love Your fellow servant and brother in the Fellowship of the Saints who keepe the commandements of God the faith of Jesus Samuel Richardson TO THE HOLY SPOUSE OF JESUS CHRIST WHO ARE subject to him in the obedience of the Gospel Grace and Peace be multiplyed Dearely beloved brethren AS there is nothing that fraile man is more lyable to then in the things of God to mistake and call darknesse light and light darknesse so by how much the more spirituall any Truth is by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their owne as that which may make it commendable and beautifull in their eyes And above all others that which this smale insueing Treatise speakes of Namely Justification by Christ alone Without having respect either to any thing in the creature or done by the creature This favouring so much of pure grace in respect of the love of God and that Covenant which lies between Christ and God as that the poore creature man knowes not how to owne or receive it And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this then was put forth in raising up Christ from the dead Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus who have a like share intrest in him as their life peace There is an aptnesse in men to miscarry in the knowledge of this rich grace of God Some being apt to conceive that there is no Justification of a creature in no sense before and without faith and so make Faith a joynt-partner with Christ in the businesse of Justification For indeed this is to me a certaine truth that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to and therefore if there be no Justification in no sense considered but as it hath respect to faith It is much to be feared That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone That the Scripture holds forth justification by faith in a sense is very cleare but yet under no other consideration but by way of evidence Heb. 11. 1 2. And as it respects the taking away of sin from off the Conscience For indeed the debt is paid by the bloud of Christ alone and wee are therefore said to be justified by his bloud Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt The Lord having laid upon him the iniquities of us all So doth he declare this satisfaction and acceptation of us in Christ by faith That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them Beloved these are the last times wherein it behooves you to beg with much earnestnesse strength from the Lord that he may put straight stepps to your feet that you may walke to his praise exalting him alone as your life and glory Which was the maine end of the Author presenting these few lines to your consideration wherefore read it carefully and noble Bâ—rean like try all things and hold fast that which is good And it shall be his desire who desires nothing more in this world then your growth in the knowledge of Christ Jesus and your walking as the children of the light That the God of all grace may cause all grace to abound in you to his owne glory So prayeth hee That is yours in the Lord in all services of duty and love WILLIAM KIFFEN JUSTIFICATION BY CHRIST ALONE REVELATIONS 1. 5. Unto him that hath loved us and washed away our sins in his owne blood THese words contain the virtue fruit and effectualnesse of Christs death and the benefit priviledge and happinesse of the sonnes of God by it In these words wee are to consider 1. The persons whose sinnes Christ washed away and they were all those who were given to Christ Joâ—. 17. 29. 2. What is he that washed their
for that is the work of the Spirâ—â—â— as Rom. â— â—6 3. A man 〈…〉 the Lord and obey the voice of his Servant and yet he may walk in darknesse and see no light as appears Isa. 50. 10 11. 〈…〉 were not a beleever how doth 〈◊〉 appear that God is his God if sin be taken out of his 〈…〉 God is his God how doth 〈…〉 no light 〈◊〉 to see that all that Christ hath done is for 〈◊〉 and to see all sin taken our of the conscience is a great light 4. If the knowledge that a man is a beleever takes away 〈…〉 not away for it is oâ—e thing to 〈…〉 know I beleâ—ve as it is one thing to see 〈…〉 to know I see this latter is by a reflexion So by your reason it will follow that neither God nor Christ nor the Spirit nor faith doth not neither together nor apart justifie a sinner but the knowledge or taking sin out of the conscience which is assurance Christ is the Lambe that took away all sin 1 Joh. 1. 7. with Isa. 53. 6. 5. If assurance of justification be justification then a beleever 〈◊〉 be 〈…〉 his conscience yea he may be so clouded and diserted that he may not enjoy the assurance 〈…〉 doubt 〈…〉 or no thus it was with Heman Psal. 88 who yet was a beleever 6. It 〈…〉 it will folâ—ow that 〈…〉 a man commits makes a man an 〈…〉 untill he doth 〈◊〉 â—ith to take â—in 〈◊〉 of his conscience and so a man shall be a justified man and an unjustified man and appear so to God in lesse then ten minutes because in lesse time he may sin greatly also it may lye heavy upon his conscience and greatly accuse him Thus it was with 〈◊〉 and 〈◊〉 c. Also by the 〈…〉 it will follow that those are unconverted and have no 〈◊〉 untill they have assurance and all sin is taken on of their conscience they remain unjustiâ—â—ed persons and still in their sins and so there is no faith but assurance and yet assurance is no faith at all For faith and assurance are two things as appears We beleeve and are sure Joh. 6 68 69. it is an error therefore to think men must beleeve and be assured of remission of sins to the end they may be remitted Thus in placing justification to consist in assurance many of the children of God who is yet enjoy not assurance but walk in darknesse and see no light are concluded to be in their sine unjustified persons which is contrary to the Scriptures Justification in the conscience is not justification iâ— self but onely the knowledge of it which is necessary to 〈…〉 depends not upon our knowledge of it nor assurance of it that which saves us 〈◊〉 us and that which 〈…〉 and that is onely the Lord Jesus Christ who is our justification and salvation and all in all An Answer to a Treatise intituled Sins suffered for but not remitted c. by Mr. HUET and some others YOu say Man is delivered from the curse of the Law c. in the time of his justification We say the same onely the difference betwixt us is when the time of Justification is it seems by your discourse you judge that time to be after we beleeve we judge that we were justified by Christ upon the Crosse Our Reasons you may see in this Treatise You speak of judgements and punishments of sin but we desire you to prove if you can that Christ hath not made satisfaction for the sins of the elect or that God doth inflict any thing upon his people for sin in anger or revenge for to suffer by way of satisfaction if you say not this you say nothing against us We say that that which is in it self a great plague and judgement is sent in love to them and is a mercy to them as appears Psal. 119. 11. Rom. 8. 28. Heb. 12. 5. to 12. You say that sin was not before the â—inning person had a being and was fastned to his soul c. Ans. It seems by your words that sin was not till we were born c. But if our sins cannot be considered in no sence to have a being till we be born then before we were born we had no sin and then when Christ dyed he did not bear any of our sins because they were not And how can it be just that Christ should be punished for that which was not and if Christ did not theâ— bear our sins as Isa. 53. 4 5 6 11. we cannot be saved for Christ will dye no more and without his blood there is no remission Heb. 9. Obj. By faith we receive pardon therefore we are not pardoned before we sin Ans. We grant no man doth receive it till he beleeve yet sin was destroyed and blotted out before we beleeve as I have proved in this Treatise Obj. The Advocate hath nothing to do for us concerning sin except we commit it 1 Joh. 2. 2. Ans. We beleeve Christ hath finished this work before we were born as the Scriptures declare Ob. After sin be committed Christ doth advocate for us Ans. This is answered afore pâ— 12. Ob. We put a difference between the Covenant and the performance of it Ans. So do we and we say that when Christ dyed he performed the conditions of the Covenant Ob. Heaven was then puâ—chased and they may as well say they have that now as pardon of sin before it be committed Ans. You may as well say seeing we have not all that was purchased as heaven although we beleeve therefore we have no pardon of sin The Scripture saith He washed away our sins in his blood Rev. 1. 5. c. But the Scripture doth not say we are glorified in his blood upon the Crosse and therefore the reason is not the same Ob. The Popes Bull was in that manner sins past present and to come but the Scriptures speak onely of sins past Rom. 3. 25. Ans. Your Exposition is a meer bull and quite besides the Scripture as I have proved in the Answer of this Objection pag. 14. Ob. We put a difference between the Salve in the Chirâ—â—gions box and the healing of the wound c. Ans. So do we yet we say when Christ was upon the Crosse He 〈◊〉 sins and by whose stripes we are healed Isa. 53. 1 Pet. 1. 24. Ob. We beleeve that the fountain is set open to wash in because some whose sins Christ bore upon the Crosse are yet unwashed Zâ—ch 13. 1. Ans. Zâ—ch 13. 1. is a prophesie of Christ to come at which time he should wash away the â—ins of his people and this Christ did when he shed his blood Rev. 1. 5. And if our fine were not then washed away we cannot be saved But they are not now to be washed away See pag. 7 8. Obj We beleeve that Christ doth the work upon his 〈◊〉 purifying them as oâ—ten as they 〈◊〉 be 〈◊〉 with sin
that your doctâ—ine doth contradict the Scriptures and contain many mistakes As that sin was not crucified with Christ that the elect are sometimes in Christ and sometimes out of him that faith takes a man out of the state of damnation that God doth not love the elâ—ct before they beleeve that there are degrees of love in â—od c. And such strange doctrines you teach quite besides the Scriptures and such as the Bible never knew and â—ends very much to the dishonour of Chriâ—â— and obscure the Gospel and to fâ—ll the Conâ—cience instead of joy and peace with much troubâ—e â—ear and sorrow Whereas the summe and substance of the doctrine we or rather the Scriptures teach is onely to exalâ— Châ—ist alone and abase man and all that he can do for his salvation we trample upon it in affirming â—one of his best woâ—ks can cause God to love or â—ccept of him juâ—â—ifie or save him aâ—l spirituall bâ—essings are freely given without our woâ—ks no man can make himself righteous or holâ— by any thing he can do onely Chriâ—â—s righteousnesse is that which â—ade us righteous and that sin cannot deprive us of Christs righteousnâ—sse and that we are and ever shall â—emain holy and blamelâ—sse in the sight of God by Christ who fulfiâ—led all rightâ—â—uâ—nâ—ssâ—â—or us the elect his righteouâ—nesse and â—aâ—ctâ—fication is theirs we are compleat in him and incompleâ—â— in our selves there is no perfection in this liâ—e in the flesh and yet we are without fault before the throne of God therefore no sinners because as Christ is so are we in this worâ—d Therefore we are all fair without spot Consider well these Scriptures Isa 53 5 6 11. 1 Pet. 1. â—4 Ephes 5. 27 30 Coâ— 1. 22 Esb 1. 7 Rev 1 5 Col. 1. 14. Heb 1. 3 Heâ— 10. 14. 1 Joh. 1. 7 8 9. 10 Râ—m 8. 33 Mat 3. 15. 1 Cor 1 30. 2 〈◊〉 5 21. Col. 2. 10. Rom. 7. 18. â—4 〈◊〉 14 5. 1 Joh. 4. 17. Sâ—ng 2. â—0 47 He that knows the meaning of these knows a great mystery and lives in the comfort of it and will not be beaten from it what ever men say of it Is not Christs perfection the ground of all our happinesse And doth not justification imply freedom from sin Men are either sinners or no sinners I desiâ—e to know if he that is a sinner be not under the curse Gal. 3. 30. and how he that stands juâ—â—ified by God from all sin stands accountable to him for any sin if Justice be satisfied what is therein heaven against him To conclude inasmuch as the former part of this Treatise was finished and much of it Printed before I knew of your book Iâ—efer you to it for a fulleâ— Answer If you or any deny what I have said to be true let them Answer this I am resolved to Answer them till I dye If they will answer my Reasons and Scriptures I will do so to theirs I will oppose all phanatick eâ—husiasmes and phantastick dreams of mens brains which will very much abound in this age Oh that all that fear the Lord would be so wise as to search the Scriptures and reject all mens Writings and Interpretations which appear not in the Word of God I will stand to the triall of the Word of God come let us lovingly try it out if you will oppose Justification by Christ alone which is the doctrine of freâ— grace I doubt nâ—t but I shall take all your props and superstructuâ—es easily down to the end that Christ may appear to be as he is all in all Coâ— 3. 11 That Gâ—d may be all in all â— Cor. 15. 28. Some beleeved the things that were spoken and some beleeved not Act. 28. 24. FINIS Ioh. 17. 29. Heb. 9. 22. Heb 9 14. Ioh. 1. 14. Ioh. 17. 22 23. Heb 10. 20. Act. 20. 28. 2 Cor. 5. 16. Dan. 9. 24 25 26 27. Ioh. 17. 1. 1 Cor. 1 30. Isa. 63. Psal 89. 19. Hebr 10. 1 Ioh 3. 5. Gal. 3. 13. Isa. 53. Hebr. 9. Eph. 5. 25. Miâ— 7. 19. Psal. 103. 12. Psal. 32. 1. Isa. 44. 22. Isa. 43. 25. Ier. 31. 34. Song 4. 7. Song 2. 10. Rev. 14 5. Eph. 5. 27. 1 Ioh. 4. 17. 1 Ioh 3 5. Hâ—b 9. 28. 1 Ioh. 1. 8 9. Col. 1. 20. 22. 2 Cor. 5. 21. 1 Ioh. 1â— 7. Isa 53. 11. Rev. 1â— 5. 1 Ioh. 3. 5. 2 Cor 5. 21. Dan. 9. 24. Ioh. 19. 28 30. Rev. 1. 5. 2 Cor. 5. 21. Col. 1. 13 14. 21. Col 2. 13 14. â— Cor. 5. 21. Eccl 1. 2. Isa 50. 11. Ioh. 14. 18. Col 3 3. Heb. 13. 5. Mal. 3 6. Eph. 1. 4. Ioh 14. 19. Isa. 42. 8. Ier. 4. 2. Col. 3. 4. Ephe. 1. 14. Isa 45. 25. Rom 10. 3. Tiâ— 3. 5. Ezra 9. â—5 Col 3. 11. Psal 89 9 2 Coâ— 5 21. 1 Cor 1 30. Col. 3. 3 4. Vâ—e Isâ— 40 1 2. Vse Oâ—j 1. Rom. 4. 24. Ans. 1 Coâ— 15 4. 〈…〉 18. â— Cor. 15. 15. 〈◊〉 2. 1 Cor. 15 17. Ans. 1. 〈◊〉 〈◊〉 â— 9 11. Act 1. 15. â—o 32 Act â—6 22. 1 Cor 25 4. Ioh. 18. 32 Act 2. 24. Matt. 20. 19. 16. 21. 1 Gor. 15. 17. Rom. 1. 4. 2. 3. Eph. 1. 5 6. Gal. 4. 5. Luk. 22. 29. Eph. 2. 14. Col. 1. 1 Câ—r 15. 23. Ioâ—. 12. 49. 〈◊〉 â—4 33. 〈◊〉 10. â—8 Oâ—j 3. Hâ—b 7. 21. 〈◊〉 1. 1 2. Ans. Hâ—b 7. 25. Heb 12. 24. 〈◊〉 11. 4. 〈◊〉 19. 28. 30. Heb 10. 14. Hâ—b. 10. 11 12 Isa. 53. 5. 1 Pâ—t 1. 24. Matth 3. 17. Mal. 3. 6. 1 Ioh. 5 7. Obj. 4. Ans. Act. 4. 12. 1 Pet. 1. 19 20. Rom. 3. 25. 2 Cor 5. 19. Psâ—l 32 12. Oâ—j 5. Ans. 1. Hâ—b 10. 10. 12. 14. Heb 9. 22. 26. Rom. 5. 11. to 24. Rom. 3. 25. Heb. 10. 14. 1 Ioh. 2. 1. Rom. 3. 33 c. Oâ—j 6. Matth 6. Ans. 1. Heb. 10. 26. Heb. 10. 18. 2 Cor. 5. 19. Psal 51. 9. 12. Obj. 7. Ans. Rom. 8 33. 〈…〉 8. ◠〈…〉 16. 6. Iam. 7. 17. 〈◊〉 11. to â—4 Isa 53. 5 6 2 Cor. 5. 21. Song 4. 7. 1 〈◊〉 4. 7. 〈◊〉 3. 9. Ioh. 16. 16 17. Obj. 8. Ans. Eph 1 7. Psa 51. 12. Obj. 9. Ans. Eph 2 3. Rom. 5. 18. Gal 4. 4. 5. Gal. 4. 26. 31. Rom. 7. 1. c. Rom 3. 19. Rom 6. 14. Gal. 3. 19. Rom. 10. 4. Rom. 7. 4. Eph 2. 15 16. Col. 2. 13 14. Rom. 7. 6. Ioh. 8. Rom. 7. 1 to 7. Rom. 6. 6 7 â— Deut. 27. 4. Gal 3 10. Gal 3. 13. 14. Heb 9. 25. 26. Gâ—l 5. 1. Heb. 10. 14. Esay â—3 6. 2 Cor 5 21. Heb. 2. 14. Rom. 5. 18. 19. Heb. 2. 11. 1 Cor. 12 12. Gal. 2. 20. Rom 6. Ephes 2. 5. 6. Ephes. 2. 12. to 17. Rom 7. 6. Act â—3 â—9 48. Esay 50 10. Rom. 10 3. Dan 19 8. Esay 1â— 10. Col. 3 11 1 Cor. 15. 28. Rom 6. 14. 15. Rom. 3.
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 Isa. 53. 11. By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Joh. 19. 28. 30. Jesus knowing that all things were now accomplished that the Scripture might be fulfilled he said it is finished and he bowed his head and gave up the ghost Col. 21. 22. In the body of his flesh through death to make you holy and unblamable and without fault in his sight Rom. 5. 9. Being justified by his bloud Cant. 4. 7. Thou art all faire my love there is no spot in thee By Samuel Richardson LONDON Printed by M. S. are to be sould by Hannah Allen at the signe of the Crowne in Popes-head-Alley And George Whitington at the Anchor neere the Royall-Exchange 1647. TO ALL THAT LOVE THE LORD JESUS In SINCERITY and truth Heires of the purchased Possession in Christ Jesus Who hath loved us and washed away our sins in his owne blood Grace and Peace be multiplyed DEarly beloved brethren These are the last times wherein iniquity abounds and the love of many waxeth cold so as wee are ready to misconstâ—re and take all things in the worst part from God or man For want of love The times are perilous I cannot but desire you before I goe hence That yee keepe your selves pure from the error of the wicked and from Idoles and to love one another And that you may the better doe it 1. Keepe to and hold fast the wholesome Pattern of sound words which are expressed in the holy Scriptures 1 Tim. 6. 3. and 4. 6. For if yee come once to forsake the words and expâ—â—ssions of Christ you will quickly lose the Truth of Christ and receive error instead of Truth I cannot but beleive when the Apostle condemnes preaching Christ in wisdome of words 1. Cor. 2. 17. 8. 24. He mainely strikes at holding out the Truth in strange curious words which tend to render men excellent a man of great parts and incomes so this also suites with the fleshly humors of the hearers and to pussell their understandings as Circumlocution Intrinsicall c. Which is no other to the common people then a strange Language which they understand not Also to take heed that you deny not the truth of the Letter of the Scriptures as the manner of some is nor so to rest in the letter as to come short of the sense and meaning of it If the first be admitted we may burne the Bible For if it be not true what shall wee doe with it If some of it be false why not the rest also And then who can tell what is truth And so weâ— ventâ—â—â— our soules upon uncertainties this is dishonourable to Christ and uncomfortable and to be abhorred by all and is the onely way to bring in and defend all errors on the other side if wee affirme that the minde of God is so expressed in the letter in so many words as he that can reade may see it is to deny any Interpretation of Scripture and to deny them to be a Mystery But without controversie great is the Mysterie of godlinesse and he that observes the variety of expressions in Scripture concerning one thing may well confesse that unlesse the holy Spirit reveale to us the deepe things of God wee cannot knowe them therefore take great heed you receive not any thing for truth unlesse for the substance of it it clearly appeare in the Scripture which is to be our Rule both for Doctrine and manners Some place justification to be onely in the Conscience but wee place it onely in Christ where it is and to whome it belongs Justification consists in takeing away of sinne and none but Christ can doe that justification acceptation are one For without justification there is no acceptation and seeing wee are accepted in Christ wee are justified in him If our justification be a spirituall blessing as it is then it is in Christ where all spirituall blessings are Blessed be God who hath blessed us with all spirituall blessings in Christ Ephes. 13. Where our redemption and righteousnesse is there is our justification for righteousnesse and justification are one and this wee have not in our selves but in Christ who is made unto us of God wisdome righteousnesse 1 Cor. 1. 30. In whome wee have redemption Col. 1. 14. Our justification is a part of our compleatnesse Therefore where wee are compleate there we are justified but wee are not compleate in our selves but in him Col. 2. 10. If all things on which depends our happynesse were accomplished Joh. 19 28. then was our justification also for without that no man coulde be saved This mystery of Christ is a great mystery oh meditate and dive as deep as you are able into this mystery the benefit will be great and sweet The more I am exercised herein the more I see into it and injoy justification by Christ alone and more clearely see our beleiving cannot justifie us yet I deny noâ— but the power to beleive iâ— from the Spirit which is the life of motion in faith the life of faith is the life of Christ as I have treated else where what faith is and what it doth and wherein it differes from presumption c. God hath given faith to his to know assent and beleive the Truth Heb. 11. 3 Acts 28. 24. To incourage us to goe to God for all wee need Acts 26. 18. To inable us to suffer for Christ Heb. 11. To conquer enemies Ephes. 6. 16. To make our afflictions easie to beare to in able us to obey Rom. 15. To cleave to God Acts 11. 23. To his word Psal. 119. 30 31. To hope in his mercy Psal. 147. 11. To depend upon Jesus Christ alone for life and salvation what more necessary and usefull in this life then faith There is a light in faith and as our blind eyes and daâ—ke understandings are inlightned Ephes. 1. 18. and 5. 13. so accordingly wee are filled with the fulnesse of God Ephes 5. 19. Fulnesse of knowledge is that perfection wee are to presse after Phil. 3. 12. 17. Col. 2. 2. 4 12. This sight shewes us our justification to be in Christ alone And the seeking a further measure of knowledge is a seeking to be justified Gal. 2. 17. Because this knowledge is that which justifieth our Consciences Also wee confesse that he that beleives not hath no knowledge of any justification all that are without faith they are visiblely in a perishing state there is not the least appearance to the
comes all old practises are done away and all things are become new 2 Cor 5. 17. they cast not off the commands of God but desire and indeavour with all their souls to obey them and though we are not capable of perfection in our obedience it is as naturall where the love of God hath appeared where it is in truth in the soule as for fire to burne there it constraines the soule to submit to Christ in obedience and fire shall as soone cease to burne as for such as are converted for to cease to live godly and live wickedly they judge Christs yoke easie and a sweet mercy it is for them to observe it it 's good to do good and to cease to doe evil as I have proved else where Christ saith he came not to doe his owne will but the will of him that sent him John 6. 28 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills no no we must serve the Lord Christ yet in visible appearance before they be called there is no difference Such as beleeve not cannot please God Heb. 11. 6. therefore they are not justified The Apostle speakes of actions without faith are sinfull because the goodnesse of an action is required that all the parts the circumstances of it be good also whereof faith is one and when that is wanting the action is sinfull and condemned by God therefore he saith By faith Abel offered unto God a more excellent Sacrifice then Cain Heb. 11. 4. But God hates all the workers of iniquity Psal. 5. unbeleevers are workers of iniquity therefore God doth not love them and so they are not justified Then it seemes that Gods love and Grace is to men according to their workes and as they deale with him this is the old principle of the Papists and quite contrary to the Scriptures as appears Rom. 5. 8 9 10. Psal. 103. 10. and 130. 3. 8. The Elect before their calling and after do many actions that are sinfull in which they are workers of iniquity yet God was ever pleased with their persons in Christ in whom they were accepted God never hated the persons of those that belong to the election of grace he loved them before the world began so as to chuse them although he knew what they were and what they woâ—ld do is he so changeable as now to hate their persons when they sin and afterwards to love them again when they beleeve God saith otherwise I have lâ—ved thee with an everlasting love therefore with loving kindnesse hâ—vâ— I drawn thee Jer. 31. 3. I am the Lord I change not therefore the sons of Jacob are not consumed Mich. 7. 18 19. And to say God did purpose to love them but he did not love them is rediculous for God loved them as much before they beleeved as he doth when they beleeve though it appeared not Before conversion men are dead and cannot beleeve till God give faith Phil. 1. 29. Is conversion and faith a fruit of hatred or love If you say of love for so it is then it will follow that God did love the elect when they did work iniquity yea before they did beleeve else he would not have given them faith therefore those Psal. 5. 5. are such as belong not to the election of grace for the next verse saith Thou shalt destroy them v 6. But the elect shall never be destroyed or else the Scripture is to be understood that persons who live in sin appear to be such as shall be destroyed Which I grant and when they beleeve and forsake such wayes it appears otherwise that even then when they were at the worst they were in the love of God and ordained to life See 2 Tim. 1. 9 10. Ephes. 1. 4. Act. 13. 48. All that do not beleeve are in a state of condemnation yea they are condemned already therefore they are not justified Mar. 16. Job 3. We are to understand these and the like Scriptures to speak what men are according to visâ—ble appearance and not what men are in respect of Gods eternall decree and appointment If it be said the Word of God is the will and minde of God I grant it according to the true sence and meaning of it and if it be the will of Gâ—d that they shall be damned then I say they shall never be saved because the Lord saith My counsell shall stand and I will do all my pleasure Isa. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea and if they be condemned already there is no way to escape it Also seeing all that now beleeve were sometimes unbeleevers and if it was the wilâ— of God then that they should be damned for their not beleeving for the Word saith Whosoever beleeved not shall be damned Mark 16. 16. according to your exposition God hath or must change his will or else all men must of necessity perish for their former unbelief See Iâ—a 14. 24. 2. The elect are not under the Law but under grace Rom. 6. 14 Therefore the Law hath nothing to do to sentence and curse them they being in Christ Ephes. 14. There is no condemnation to them Rom. 8. 1. 33. The Scriptures saith he shall redeem Israel and he shall justifie many but they are not redeemed nor justified untill they beleeve Psal. 130. 8. Isa. 55. 11. We are to consider when these and the like places were written which was before Christ dyed From hence it is that they are most commonly expressed in the future tense he shall and that not onely in the Old Testament but in the New also it is said He shall save his people from their sins For as yet Christ was not born as appears Matth. 1. 20 21. But after Christs death the Scriptures speaks in the present tense as done because indeed he had actually done it therefore it is said We are sanctified through the offering of the body of Jesus Heb. 10. 10. He hath offered one sacrifice for sins for ever v. 12. By one â—ffering he hath perfected for ever v. 14. Having obtained eternall redemption for us Heb. 9. 12. So he hath loved us and washed away our sins in his own blood Rev. 1. 5. So that it is alreadie done and therefore it is not now to do Men are not Justified untill they are in Christ and men are not in Christ untill that they beleeve for men are in Christ by faith And so Andronicus was in Christ before Paul The Scripture saith that Christ dwels in our hearts by faith but where doth it say that we are in Christ by faith The in being in Christ in Ephes. 1. 4. is by election and not by faith the visible Church is called Christ and those in the visible Church are said to be
in him and this is the being in Christ that is spoken of Job 15. as appears v. 2. 4. A contrary exposition inforces failing finally from grace In this visible Church one is in before another as Andranious was Also he being converted before Paul he appeared to be in Christ before Paul did so appear but the being in Christ Ephes. 1. 4. the elect are not in that one before another and a third being in Christ we know not The Scripture doth not say that any shall be saved but such as beleeve therefore faith is essentiall to salvation No more do the Scripture say that any shall be saved but such as obey him 2 Thes. 1. 8 9. Heb. 11. 14. and 5. 9. Prov. 28. 18. Matth. 19. 17. 23. Joh. 14. 23. Who can do this it will follow by your reason that good works are absolutely necessary to salvation and perseverance to the knowledge of it because the Scripture saith He that continues to the end shall be saved Mar. 13. 3. as well as he that beleeves shall be saved Joh. 3. 16. and so when men have persevered to the end of their dayes they may know it Secondly the Scripture declares unbeleef to be a sin and that the sins of the elect shall not deprive them of the love of God nor salvation as appears Psal. 89. 28. to 39. with Rom. 8. 33. to 39. What the Lord hath purchased for his they shall enjoy in his time because he is faithfull that hath promised it Heb 10. 23. if we beleeve not yet he abideth faithfull he cannot deny himself as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God unbeleef shall not Rom. 8. But God hath decreed the means as well as the end and faith is one of the means We grant God hath decreed the end and the means and whatsoever God hath decreed shall unavoidably come to passe 2. But we deny that faith is any means of our Redemption justification or salvation nothing but the Lord Jesus Christ is the means of our salvation 3. There be means that are necessary to the revealing and injoying the comfort of it as the holy Spirit and as Ministers to reveal it and faith to receive it 4. Also there be fruits and effects of the love of God and calling c. as faith love and our obedience to Christ which all the Lords price in their place yet are no means of our salvation Faith makes us sons for we are the sons of God by faith Gal. 3. 26. So that application of Christ makes him ours By faith we know our selves to be sons of God 2. Faith makes us not sons but predestination Rom. 8. 29. We were made the sons of God when we were predeâ—â—â—nated Having predestinated us to the adoption of children Ephes. 1. 5. By being given to Christ we became sons and brethren to Christ Job 17. 6. Isa. 8. 18 Heb. 2. 13. we were given to Christ before Christ dyed In bringing many sons unto glory through suffering Heb. 2. 10 11. For he that is set apart and they that are set apart are one for which cause he is not ashamed to call them brethren So that adoption is acceptation of us in Christ and our being Christs makes us the seed sons Gal. 3. 29. Therefore not our beleeving for adoption is without and before our beleeving Ephes. 1. 5 6. Heb. 2. 10. Adoption is before our redemption and comprehends all spirituall priviledges as redemption reconciliation justification glorification Rom. 3. 24. and 8. 29 30. The elect were sons before they beleeved Because ye are sons God hath sent forth the Spirit of his Son iâ— to your hearts Gal. 4. 6. unlesse they could beleeve without the Spirit Gal. 5. 22. They were sons before they beleeved for because they were sons God sent them the Spirit of his Son that so by it they might beleeve and know that they were sons both then and before they beleeved And to say they did not appeare to be Sons untill they beleeved is true but to say the Elect are not one with Christ no sons untill they beleeve and that beleeving makes them sonnes is to say our beleeving makes Christ ours this we cannot assent to for this is to set faith above Christ and makes our happinesse to depend not upon Christ but upon faith if that must give us interest and union with Christ and so unlesse we beleeve Christ is not ours nor is to no purpose So then Christ dyed for the sinnes of no man or so died for mens sinnes as he saved no man by his blood and so Christ must dye for us but our faith must save us Thus many make Christ a servant to wait and tend upon faith and to be at the command of faith and this we may not beare The Scripture saith we are justified by faith Rom. 5. 1. The word Faith is diversly understood sometimes by faith is meant knowledge as Rom. 14. 22. and sometimes faith is meant the doctrine of faith Jude 3. So also for the profession of faith Rom. 1. 8. Thus Simon Magus beleeved Also by faith we are to understand the power by which we believe as Gal. 5. 22. and sometimes by the word faith we are to understand Christ Rom. 4. 13. Gal. 3. 16. with 19. 23. ten times at least in this Chapter the word Faith is put for Christ Also we are to consider the Scripture speaks the same things of works that it speaks of faith He that beleeves shall be saved Mark 16. 16. He that walks uprightly shall be saved Prov. 28. 18. If thou wilt sell all and give it to the poore and fâ—llow me thou shalt haâ—e treasure in heaven If thou wilt enter into life keep the Commandments Matth. 19. 17. to 23. He that continues to the end shall be saved Mark 13. 3. A man is justified by works and not by faith onely Jam. 2. 24. Take heed unto thy self and unto the doctrine continue in them for in doing this thou shalt save thy self and them that hear thee 1 Tim. 4. 16. What knowest thou O man whether thou shalt save thy wife c. 1 Cor. 7. 16. So salvation is ascribed to faith And he said unto her Thy sins are forgiven thee thy faith hath saved thee Luke 7. 48 49 50. We are saved by hope Rom. 8. 24. Baptisme saves us 1 Pet. 3. 21. yet Christ is he that saves his people from â—heir sins Matt. 1. 21. So the Scriptures do oft give that to faith which is proper to Christ as we live by faith Galat. 2. 20. by Christ Joh. 6. 57. we have remission of sins by faith Act. 13. 38 39. by Christ Eph. 1. 7. Col. 1. 14. We aâ—e justified
soul The things God hath prepared for us he hath revealed unto us by his Spirit 1 Cor. 2. 9 10. saying I am thy salvation I have done away thy sins I will remember them no more Heb. 10. 15. 17. The Spirit beareth witnesse to our spirits that we are the children of God Rom. 8. 16. Now the work of faith is to assent to the truth of this testimony and receive it Now to assent unto and receive a thing is not to manifest it for giving and receiving are two things as to declare a thing and to beleeve the Declaration are two things Ephes. 3 5. There are three that bear record in heaven the Father the Word and the Spirit these agree in one that our sins are forgiven There are three that bear witnesse on earth 1. the Spirit 2. water viz. dipping Baptisme 3. Bloud viz. the Sacrament of the Supper wherein Christs blood is shed and his body broken and these three agree in one that is they witnesse hold forth and declare the record which is that God hath given unto us eternall life and that this life is in his Son 1 Joh. 5. 7 8 11 12. By which â—t appears that faith is none of the three witnesses in heaven nor any of the three on earth If faith did justifie us would it not follow that faith were greater and more to be prized then love yet love is greater 1 Cor. 13. 13. We may more properly be said to be justified by the Scriptures the Word of God then by our beleeving for that is that which evidenceth to us our justification by Christ and happinesse by him for how could we know the safetie and happinesse of a beleever without the Word or that the world was made of things that did not appear but by the Word Heb. 11. 2 3. How could we try the spirits but by the Word of God which is more purer then our beleeving and I will rest upon that more then on my beleeving Psal. 119 42. 89. Sixthly we are not justified by our beleeving because all that are justified are justified before they beleeve which will appear if ye consider 1. The titles given to such persons whom Christ justified they are termed sinners enemies ungodly Rom. 4. 5. 5. 8. 10. The Scripture doth not call any that are beleevers ungodly they have their name from their better part therefore beleevers are called holy Saints living stones babes in Christ And therefore seeing they were justified when ungodly they were justified before they beleeved and therefore their beleeving did not justifie them Christ justified many by bearing their iniqnity he in taking away our sins made us righteous and this was our justification Isa. 53. 5. 6. 11. Rom. 5. 9. 2. If I am to beleeve I am justified and that all my sins are forgiven me is it true or false If it be true that I am to beleeve Isa 40. 1 2. then I was a justified man and free from all sin before I beleeved it and therefore I am to beleeve it because it 's true If it be not true and so is false then it seems I am to beleeve a lye and for me to beleeve I am justified when I am not is to deceive my self in beleeving that which is false Also if I am to beleeve I am justified when I am not justified that so I may be justified is to beleeve that which is false that it may be true which is unreasonable because neither faith nor unbeleef can make any thing true or false nor cause the being of that which had no being before Therefore when Christ by his Spirit and Word of truth declares and reveals to a soul that all his sins are forgiven and washed away in the blood of Christ c. it is a certain truth and it is the holy Spirit that bears witnesse because the Spirit is truth 1 Joh. 5. 6. Therefore seeing we are justified by Christ before we beleeved it we may not beleeve that faith in us was either a cause or a means or any instrument of it but onely a means of our receiving the knowledge of it and of our injoying the comfort of it And as for such as are troubled because they cannot beleeve as they think all that I can say to them is Use the means to know where life is wait upon God he cals one at the third houre and another at the eleventh thou knowest not but there may be life in the Son for thee it is there for thee if thou belong to the election of grace else not Also if if thou hungerest and thirstest after righteousnesse viz Christ Matth. 5. thou art blessed and shall be saved Seventhly they that say they are justified by their beleeving know not what to stand to sometimes it is the act of faith justifieth them sometimes it is not the act but as it is a grace then not for the excellency of it but because God imputes it for righteousnesse then that there is a righteousnesse in faith it self We place justification in Christ alone by which means we are at a certainty And they that think otherwise if they please let them satisfie me in these few questions 1. Whether faith in the nature and power of it unacted do justifie or no if yea I desire to know how the power to beleeve apart from the exercise of it can be known to us 2. How it may fitly be called faith when there is no beleeving as there is not without the act seeing faith and to beleeve is one thing and whether the same light and power c. be not the same power by which we obey the rest of Gods commands and if it be how you can distinguish it apart from it's act and if it justifie as it is a grace unacted can you tell how and when you were justified and if it may abide in the soul one houre and not act why not two and so two seven yeers and whether then this opinion doth not imply that a man may have faith in him and be justified by it and yet he never beleeve nor know it And if Faith justifie in respect of the righteousnesse or meritoriousnesse of it whether it will not follow that we are righteous in our selves and so stand in no need of any righteousnesse in another and so need not live by faith in the Son of God seeing we have our righteousnesse in us If there be no merit no righteousnesse in the act of our beleeving but onely God is pleased to accept it for righteousnesse and reckon it so whether it will not follow that God esteemes and accepts of that for righteousnesse and imputes it for righteousnesse which is not so in it self and whether this is for his honour or no and whether it tends not to the dishonour of Christ that his righteousnesse in him is not sufficient and may not be that which justified those he dyed
come in amongst the rest of the righteousnesse which we have done therefore they say I will make mention of thy righteousnes even of thine onely Psal. 71. 10. 16. 13. That faith is not this righteousnesse it will appear if you consider what faith is in it self simply so considered apart from Christ it is no righteousnesse at all much lesse this righteousnesse we speak of The Apostle in 1 Cor. 15. 17. speaks of the faith of such as did truly beleeve he tels them that if Christ was not risen their faith was vain that is worth nothing So that if Christ had not been the true Meâ—â—as and so the right object for their faith their beleeving could not have done them any good for all their beleeving they had been in their 〈◊〉 So that faith considered apart by it self it 's like a picture without life an empty and cold businesse onely to please the fancie But if faith be filled with Christ with light and love it 's the powerfullest thing in the world as Heb. 11. Ephes. 3. 16. c. Man at the first was earth till God breathed in him life Gen. 2. 7. and such as his life is such is his food earth bread yet he lives not by bread onely but by the Word of God Matth. 4. 4. Bread 1 Cor. 11. 28. c. strengthens the senses and they faith the Spirit gives life to faith 2 Cor. 3. 6. 4. 13. Christ is this bread Joh. 6. 35. He is our life Gal. 2. 20 Col. 3. 3. This life is discovered and made known to us 2 Cor. 14. 10 11. Our life is hid with Christ in God We shall live with him 2 Cor. 13. 4. Col. 3. 4. In this life we injoy our life by faith Faith is the evidence of things not seen Heb. 11. 1. In this world crosses are frequent and comforts few if the Saints were to have no more then they have in this life they were of all men most miserable 1 Cor. 15. 19. 10. 15. according as Christ shal fill our faith with the discoveries of life and love our lives shall be sweet and comfortable and serviceable c. Though I have the gift of prâ—phesie and understand all mysteries and all knowledge had all faith yet this alone profits nothing See 1 Cor. 13. 3. 9. 2 Pet. 2. 20. Heb. 6. 4 5 6. 10. 26. 29. Isa. 48. 1. 2. 58. 2. Luk. 8. 13 14. Many make a god of their beleeving and depend upon it and fetch all their comfort from it and venture all their salvation on it if men did live upon and prise Christ as they do their beleeving I had spared this labour Because men beleeve some fly out in high expressions saying their faith is God and they are goded with the Godhead of Christ and that the divine nature is in them I grant we are made partakers of the divine nature but how by union not by infusion the seed that remaineth in us is not God but the Word of God Rom. 10. 8. we are born of God 1 Job 5. 18. that is made the sons of God he sinneth not that is so as the wicked one can touch him or come neer to hurt him for it 1 Joh. 5. 18. He is freed by Christ he is free indeed he need not fear curse nor wrath hell nor devil c. He that beleeves hath the witnesse in him 1 Joh. 5. 20. But faith is not that witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. If you search the Scriptures above-named it will appear our life â— hiâ— with Christ in Godâ— we enjoy not life it self but the knowledge of it and the comfort of it We can tell you what great things are provided for us and though we have them not now we shall have them Therefore Paul prayes that this mystery may be revealed to us Christ prayed that Peters faith might not fail Christs prayer was heard that which keeps the Saints is not their faith but the power of God â—Pet. 1. 5 â— 2 Cor. 13. 4. Col. 3. 3 4. Because I live saith Christ ye shall live also Joh. 14. 19. It doth not appear that there was any difference in the house that fell and that which stood save onely in the foundation the one being built on the Rock Christ and the other was built upon the sand not upon Christ something else qualification faith c. Faith is to have it's denomination from the object of it and the foundation of it the confidence of an hypocrite may be as great that he shall be saved as his is that shall be saved as I have proved elsewhere out of Isa. 44. 20. Abraham beleeved and it was imputed to him for righteousnesse So Phineas executing judgement was counted viz imputed to him for righteousnesse unto all generations Psal. 106. 30 31. that is it was a good act a righteous action to be commended If God did impute his beleeving to him for righteousnesse then it was made his righteousnesse but it was Christ the object of his faith that was his righteousnesse for nothing can make us righteous but Christ By whose obedience we are made righteous Rom. 5. 19. Righteousnesse is imputed not faith and so much the word beleeving doth import that our righteousnesse is else where and not in faith nor in our selves for faith apprehends that which is out of us in another the righteousnesse of Christ Rom. 4. 7 8 11. Who is our righteousnesse Jer. 23. 6. 1 Cor. 1. 30. Our propitiation Rom. 3. 25. 1 Joh. 22. Our peace Ephes. 2. 14. Our sanctification Tit. 2. 14. our victorious Conqueror Col. 2. 14 15. our Redeemer Saviouâ— eternall life 1 Joh. 5. 11 12 20. He that hath him hath all he that hath not him hath nothing at all A man is first called before he is justified for justification iâ— after calling Rom. 8. 30. Then men are not justified by faith for if they be called they beleeve or how else are they called and if they are beleevers and yet are not justified it was because their faith could not justifie them Although the elect are justified yet no man can know that he is justified untill he beleeve whosoever beleeveth on him shall receive remission of sins Act. 10. 43. so that men receive not remission of sins till after they beleeve So that God dispenceth out these priviledges and that we receive them in this order as 1. calling then justification and after glorification which seems to be the meaning of the Apostles words which I deny not but we receive them in this order He that beleeves and is baptized shall be saved and â—e that beleeveth not shall be damned Mark 16. 16. therefore faith is a condition required to salvation Faith saves not as a cause
3. 17. because by faith we enjoy the presence of that which is not present nor seen as Heb. 11. 1. Faith is the substance of things hoped for and the evidence of things not seen Secondly sin is in us yet are not we united to it it 's not I but sin that dwelleth in me Rom. 7. 20. If they were one then he could not truly say it 's not I sin and I are two things though sin dwelleth in me A man dwels in an house yet is not united to it so as to be one with the house so it 's here As for Joh. 6. 36. that declares who hath everlasting life viz. he that beleeves hath it but what is this to union with Christ or the time of union And although we say not that men have not life till they beleeve we say there is life in the Son for the elect before they beleeve and they shall have it See Joh. 5. 11. And as for Joh. 1. 12. declares that such as receive Christ are sons and they have right to the priviledges of sons which we grant Ob. Ephes. 2. declares that beleevers before they beleeved there was no difference between them and others for they were by nature the children of wrath afar off and unreconciled Ans. The same Chapter declares that they were made nigh by the blood of Christ v. 13. to 18 we are to consider what it was that made them nigh and reconciled them and when they were made nigh and reconciled this was effected by Christ upon his crosse See Col. 1. 21 22. And if we were not reconciled then why doth the Scriptures say they were Ob. For sin to be crucified and to be mortified is one and a part of sanctification Gal. 5. 22. Ans. We know that our old man is crucified with him c. Rom. 6. 6. 7. 24 25. Sin is a work of the devill c. Christ destroyed it upon the Crosse Christ hath made an end of sin Dan. 9. Psal. 103. 12. c. Ob. Justification by faith Râ—m 5. 1. is justification it self and not the manifestation of justification Ans. The 1. v. of the 5. Chap. belongs to the last ver. of the former Chap. and is to be read with it the misplacing the stops and cutting asunder books into Chapters and verses hinders the right reading and understanding of the words the division of Chapters and verses you know are but of late invention As I understand by the doctrine of the Scriptures the words are to be read thus Who was delivered for our â—ffences and raised again for ouâ— justification Therefore being justified By faith we have peace with God through our Lord Jesus Christ And then the sence is this That we are justified by Christ and by faith we enjoy it the effect of which is joy and peace See pa 26. Ob. Without faith its impâ—ssible to please Gâ—d the word please signifieth a delight to him So Basil and Bud. c. Ans. This is answered before And seeing the Scriptures do declare that God's well-pleasednesse with us depends not upon our pâ—easing of him we are satisfied we regard no mans testimony we own no Doctors but Christ Ob. Can God approve of a greater thing without faith namely our persons and yet not approve of a lesser thing namely our actions without faith this is strange Ans. It 's not faith but Christ that makes our persons accepted and unlesse the action be according to the rule it is not accepted but condemned of God in them whose persons are accepted faith is a part of a good action and unlesse the other parts of the action as matter manner measure time end concurs the action comes short of the rule and so far it is â—in and is not accepted neither for Christ nor faith Our happinesse doth not consist in Gods acceptations of our actiâ—ns but in our union with him and in that our sins are not imputed to us Joh. 17. 23 24. Heb. 2. 11. Ephes. 5. 30. Psal. 32. 1 2. Ob. Our actions are accepted because our persons are accepted Gen. 4. Ans. It 's strange to me that you should say so Oh the horrible and tragicall effects that naturally flow from this doctrine Was not David a beleever before he fell so foully concerning the matter of Bathsheba and Vrijah And was not Peter a beleever when he denyed Christ and Peter and Barnabas when they dissembled Gal. 2. Many of the actions of beleevers are in some respect worser then the same actions in unbeleevers and God in his Word is so far from accepting them that he condemnes them as deeply as the actions of others If God accepts of mens actions because he accepts of their persons it will follow that when a man is a beleever his person is accepâ—ed and therfore all his actions after are accepted because his person is accepted So that after a man is once a beleever whose person is accepted he cannot sin in any of his actions or if he do sin his sinfull action is accepted We abhor to open such a gap for sin to enter If you speak even of the best actions of a beleever you cannot free them to be without sin for all our righteousnesses are as filiâ—y rags Isa. 64. Ob. The word reconcile declares that God is at enmity with us and us with him Re signifies again con signifies together ciliation to call or move to how is there a moving where there was never a removing how together of those who were never asunder how again unlesse there had been once an onenesse which was broken apieces Ans. Though the word signifie so yet it will not follow that God was ever at enmity with the elect Fury is not in me Isa. 27. 4. There are movings and removings in us who are changeable but it is not so in God because he is unchangeable love in him is unchangeable You confesse Gods essentiall purpose is like himseâ—f eternall and unchangeable c. God is love 1 Joh. 5. And although the elect did sin and so depart from God yet the Scripture doth not say that they fell from the love of God or that God hated the elect for their sin Consider Joh. 17. 23 24 Heb. 13 8. Rom. 5. 9 10. Ob. In saying God was never an enemy to the elect you make the fall of Adam in whom the elect are included a fiction you make the Story of the Gospel touching Christs sufferings a fable and Chriâ—ts passion a vanity and ye overthrow the nature of God whose purity cannot endure sin You deny many Scriptures that teâ—tifie thaâ— God was at enmity with the elect Ephes. 2. Isa. 63. 10 11 Levit. 26 40 41 42. Ezek. 16. 62 63. An. Alas alas here are many high charges and hard speeches indeed Jud. 13. 13. are not these raging wâ—vâ—s of the Sea that look bigge and rise high and fall as suddenly into meer fables for no such thing will follow that we professe We say what the Scriptuâ—es
speaks concerning Adams fall and Christs sufferings and death c. they are not â—â—ctions but reall things and unlesse Christ had dyed we had perished in our sins We were in sin and under the curâ—e we were children of wrath viz the curse not only in appearance but we were so in deed in truth so Christ was made a curâ—e for us not in appearance but in deed and in truth He was â—o made under the Law that so he might free us from under it Christ not onely revealed love for seeing men can reveaâ— love each to other without dying much more could â—â—d buâ— also free us from the curse of the Law wherein we weâ—◠〈◊〉 therefore Christ did dye So that in the 〈◊〉 God and Châ—â—â—â—s death â—ay our eâ—ernall happinesse â—nd this doâ—trine doth wâ—ll agree with what we contend for We â—ay 〈◊〉 paved a full price and satisfied the Law to the 〈◊〉 neither 〈◊〉 we 〈◊〉 God accepts of any sinfull action nor 〈◊〉 any sin Gods puâ—iâ—â— hares â—in in beleeveâ—s as welâ— as in otheâ—s now whâ—â—h way doth this doctrine destroy the nature or the 〈…〉 of God We deny â—o â—criptures at all we onely deny such interpretation of them as are not warranted in the Scriptures Also you presume above what is written in that you have no Scripture to warrant your exposition We intreat you to tell us in what place of the Scripture we shal read that God was ever at enmity with the elect either before or after conversion You say that till conversion comes God is as well at enmity with the elect as they are with him The Scriptures you alledge to prove it do not say so nor do we know where to read these words in the Scripture but to consider what the Scriptures you bring say Eph. 2. saith no such thing there is the word wrath but this is answereâ— before Isa. 63. 10 11. there is the word enemy which is to be understood God was so in some acts of his dispensation The text saith he fought agaiâ—st them so he appeared to be their enemy Levit. 26. 40 c. God did walk contrary to them yet it will not follow that he did so from any enmity or hatred he had to them for then he â—oved them and owned them for his people as appears v 45. c. I have given the dearly beloved of my soul into the hands of her eneâ—ies â—er 12 7. then they were dearly beloved As for the word paâ—ified Ezek 16. 62 63 When I am pacified towaâ—ds thâ—e that is when I shall let thee know that thou art a son or daughter of my eternall love if you compare the 4. last verses together iâ— will appear he spake of their knowledge of his love for he saith I will estâ—bâ—ish my Câ—venant with thee and 〈◊〉 know â—hâ— Ianth Lâ—â—d th God ver. 2. with Joh 14 20. Anâ— howsoever God may hide himself and seem angry and handle them roughly yet he loveth them not the worse for that Jer. 31. 20. even then he loveth them dearly As appears Jâ—h 17 23 24. At that day ye shall knâ—w I am in he Fathâ—r and 〈…〉 and I 〈◊〉 you Joh. 14 20. he saith he is the same yesterday and to day and fâ—r ever Hebr. 13. 8. if yâ—u please to beleeve him I am the Lâ—â—d 〈…〉 Mal. 3. 6. â—e never changeth Fuâ—y is not 〈…〉 Iâ—a 27. 4. Therefore your brâ—ther was very much miâ—â—akeâ— to think there was anger in God against the elect till he was pacifieâ— Oâ— Iâ— Gâ—ds enmity had not concurred with Eves enmity agâ—â—â—â—t hâ—m she had not in all likeâ—ihood eaten the forbâ—dden fruit Ans. The fall was not from any enmity in God against her but God would by that means bring about his glory See Ephes. 1. 6. to 12. Rom. 3. 19. Ob. God is a God of wrath to us till faith in Christ comes Ephe 2. Rom 5. 1 2. it is as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans. I wonder ye are not afraid to saâ— so seeing the Scriptures say no such thing as we have already proved Read me what you say in the Bible either in the Old Testament or New and I will Print my Recantation if you cannot I would intreat you to Print yours Oh that you did but know what you haâ—e done For in that you deny any reconciliation to be before we beleeve you deny that Chriâ—t hath reconciled any upon the Crosse which is contrary to many plain and expresse Scâ—iptures As Ephes. 2. 13 14 16. with Col. 1. 14. 20 21. 2. 13 14. Ephe. 5. 25 26 27. c. Also in ascribing our reconciliation to faith in whole or in part ye sleight our Lord Jesus Christ and trample upon him in making him but a half Saviour So also you say that faith is a cause of justification do not our eternall happinesse depend upon our reconciliation and justification and do you ascribe these and the like to faith Ob. But God is not pleased with the elect till they beleeve Rom. 9. 25. Ans. By my people we are to understand those that I have declared to be mine in a speciall and peculiar manner I have owned them and they are mine by profession So the Nation of the Jews were called the people of God as Isa. 5. 13. because God had owned them to be his people which were not my people before In this sence as appears v. 26 27. but in another sence the earth and all in it is his and in respect of choice and â—ove the elect were ever his Ephes. 1. 4. 2 Tim. 1. 9. Ob. I say then actually God cannot be said to be reconciled to man while man is not reconciled to God Ans. We say that we were reconciled to God by the death of his Son Rom. 10. 9 10. 2 Cor. 5. 18 19. What Christ did was actuall Will it not then follow upon your grant that the elect were then reconciled And seeing Christ dyed before we beleeved it will follow we were reconciled before we beleeved Notwithstanding we grant that no man can know or be assured that he is one of them that is justified and shall be saved untill he beleeves And whereas you ask what conversion that is that is without calling We answer None at all neither is any man called in this sence untill he beleeve We grant with you that what was done before the world concerning our salvation was onely in Gods decree purpose and love Ob. Faith brings us into Christ Ephe. 2. 8 9. Joh 6. 37. Joh. 3. Ans. You do but say so the Scriptures do not saâ— as you would have them say faith brings us into Christ so you say that faith is a part of Christ But if it be so I would gladly see that proved Also you say that faith is a part of the Divine Nature 2 Pet. 1. 4 5. The Divine Nature is God if God
there is no spot in thee Song 4. 7. My love my fair one Song 2. 10. They are without fault before the throne of God Revel. 14. 5. Now this could not have been if Christ had not in the body of his flesh through death made them so holy and presented them so to God As Col. 1. 21 23. Eph. 5. 17. Because Christ saith that we are without â—in we may have boldnesse in the day of judgement because as he is so are we in this world 1 Joh. 4. 17. How is Christ I pray sure he is without sin for so saith the Scriptures In him is no sin 1 Joh. 3. 5. Hebr. 9. 28. Thus we are now as we are in Christ in respect of his righteousnesse which is ours though it be in him I say this our perfection and happinesse is in respect of our justification and as we are in Christ for as we are in our selves simply so considered though we were never out of Christ in our bodies in the flesh we are not capable of so great perfection in this life for the Apostle saith If any man saith he hath no sin he is a lyar and deceives himself 1 Joh. 1. 8 9. But these Scriptures are all true therefore we are all fair without fault and spot and we are so as we are in Christ and so we were made all this by Christ when he dyed And seaing it must be true also that we have sin and do sin that is as we are in our flesh in our bodies and seeing we are so notwithstanding conversion and saith therefore our beleeving c. hath not made us so perfect and therefore Christ upon his crosse made us so and so presented us to God Col. 1. 20. 22. 18. Because Christ did all that was needfull to be done to make us perfect and present us holy For what can be more required to the justification of a â—inner before God then to be free from all sin Is not he that is no sinner a righteous person most not he that is free from all sin of necessity appear just to him that knows he is so as God doth it is all one to be free from sin and to be perfectly righteous 1 Cor. 5. 21. 1 Joh. 1. 7. there is no mediam betwixt them By his knowledge shall my righteous servant justifie many for he shall bear their iniquities So that his bearing their iniquity was that which did justifie them and by his knowledge he knew whose sins he bore viz. whom he justified Isa. 53. 11. 19. Christ upon the crosse did this work for us because the Scripture saith He hath washed away our sins in his own blood Rev. 5. 1. therefore they are done away Therefore to say that they are not done away is to contradict God in his Word and very dishonourable to Jesus Christ that he should be manifested to take away our sins 1 Joh. 3. 5. that Christ should come to finish the transgression and to make an end of sins c. Dan. 9. 24. 2 Cor 5. 21. and yet this work is still to do What is this but to say Christ came not to do it or if he came to do it he did not do it for he did it not if it be still to do 20. Because Christ saith this work is finished therefore it is so for he is the faithfull and true witnesse therefore we may beleeve it and affirm it is done These words spake Jesus I have glorified thee on earth I have finished the work thou gavest me to do Jesus knowing that all things were now accomplished that the Sâ—ripture might be fulfilled saith I thirst When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghâ—st Job 19. 28. 30. and 17. 1. to 5. The work God gave Christ to do was the work of our salvation which consisted in taking and destroying our sins and presenting us holy without spot to God and this he did by being made sin for us thâ—â— so we might be made by his being made sin for us the righteousnesse of God in him 2 Cor. 5. 21. Therefore if when Christ dyed that was the time this was to be done and if Christ was ordained to do it if Christ was mighty to save if Christ took flesh to do this work if it was the will of God that he should do it if Christ came on purpose to do it if our sins were layed upon Christ and he suffered the punishment the curse of them if he hath redeemed us if it was prophesied of him that he shold justifie many and that his work should prosper if Christ did answer his types if he hath exceeded all the Priests and sacrifices under the Law if there needs no more offerings for sin if Christ hath done all the Law required if Christ hath done what he came to do if we are justified by his blood if he hath made us holy and presented us without spot if we are free from all sin if Christ hath done all that can be done to make us just and righteous if Christ did wash away our sins in his own blood if Christ hath said It is finished then it 's done it 's done it 's done perfectly and compleatly done and then what I have said is fully proved namely that Jesus Christ by once offering the sacrifice of himself when he was on the Crosse put an end to sin and so destroyed all the sins of his people for ever and presented them just righteous and holy without spot c. before God Col. 1. 13 14. 21. Col. 2. 13 14. Oh what a fountain of consolation is here what marrow and fatnesse is here what sweetnesse is like to this to all that beleeve who now may say once sin was mine then it was layed upon Christ and now they are neither mine nor his because they are not at all for by his blood he washed them all away and now they are all gone blotted out and shall be remembred no more no more no more Now Christs righteousnesse is mine as well as his for I was made the righteousnesse of God in him 2 Cor. 5. 21. And I did nothing at all to procure these things to me in this appears free grace here is Christ and Christ alone and nothing but Christ all things else passe away because they are under the Sun Eccle. 12. they are full of mutation and change Faith may be obscured and the soul greatly deserted so as to see no light Isa. 50. 11. yet when at the worst they need not be comfortlesse Jâ—h. 14. 18. for still God is their God and their lives are hid with Christ in God Col. 3. 3. Who is the same to daâ— yesterday and forever Hebr. 13. 5. We change oft but he never changeth Mal.
elect were before the world God was in Christ reconciling the world to himself 2 Cor. 5. 19. and they were actually reconciled in and by Christ on the Crosse by the death of his Son Rom. 5. 10. therefore before we beleeved Those who are justified are just but this the elect were by Christs blood Rom. 5. 9. Those who are redeemed by Christ are made just In whom we have redemption by his blood Ephes. 1. 7. Col. 1. 14. c. Those whose sins were all remitted are made just but so are all the sins of all the elect by Christ 2 Cor. 5. 18 19 20 21. Those who have a share in Christs righteousnesse they are righteous but so have all the elect 2 Cor. 5. 21. Those to whom God imputes no sin they are just and righteous but God imputes no sin to the elect God was in Christ not imputing their trespasses unto them 2 Cor. 5. 19. therefore then blessed All the elect were made these by Christ upon the Crosse therefore they were then justified therefore they were justified before they beleeved Yea God gave them grace in Jesus Christ before the world began but manifested by Christs appearing 2 Tim. 1. 9 10. But it 's objected that these Scriptures are to be considered to be spoken unto beleevers and whom God did so look upon because beleevers I answer If it were so that is enough for me if they appear so to God Now they beleeve they appeared so to God from eternity for what God now seeth he ever did and ever shall knowledge is his fight or else he was not ever infinite in knowledge but that he was Therefore the elect ever had a being in the knowledge and love of God therefore God looks upon the elect before they beleeve as well as after And seeing the love of God is and ever was infinite for God is love 1 Joh. 4. 16. God hath loved them as Christ was loved Joh. 17. 23. Therefore God loves not any the more or the better because they beleeve The Scripture doth not call Christ faith therefore by the righteousnesse of faith Rom. 4. 13. is not meant Christ but the grace of faith that is in us by which we beleeve By faith in this place we are to understand Christ as we are in some others because he onely is our righteousnesse which I prove by these Reasons 1. Because faith and Christs righteousnesse are two severall things To them that have obtained like preciâ—us faith thrâ—ugh the righteousnesse of God and our Saviour Jesus Châ—â—st 2 Pet. 1. 1. therefore faith is not this righteousnesse 2. Because God hath made Christ to be our righteâ—usâ—â—sse who of God is made unto us righteâ—usnesse c. 1 Cor. 1. 30. therefore faith is not our righteousnesse Phi. 3. 9. 3. Because the title righteousnesse is onely proper to Jesus Christ who is our righteousnesse this is his Name â—heâ—eby he shall be called The Lord our righteousnesse Jeâ— 23. 6. 〈◊〉 the righteâ—usnesse in Mat. 5. 6. is meant Christ Righteousnesse â—elongs to God Dan. 9. 7. Faith is not God 4. Because faith shall cease and be done away 1 Cor. 13. But this righteâ—usnesse shall never cease therefore faith is not this righteousnesse My righteousnesse shall be for ever Isa. 51. 8. Gods righteousnesse 5. Faith is a fruit of the Spirit that is within us but Christs righteousnesse is without us and not in us it covereth us and makes us comely beautifull and glorious Vnto her was granted that she should be arayed in fine linen white and clean the fine linen is the righteousnesse of the Saints Rev. 198. 7. 9. 13 14. I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath covered me with the garments of salvation he hath covered me with the roâ—e of righteousnesse Isa. 61. 10. 6. Because this righteousnesse in which is our happinesse and glory by which we are accepted is in Christ and not in us it 's the righteousnesse of God in him 2 Cor. 5. 21. In the Lord hâ—ve I righteousnesse Isa. 45. 24. Rom. 4. 24. But faith is in us therefore faith is not this righteousnesse all this is out of us and without us 1 Cor. 1. 30. 7. Because this righteousnesse of which we speak was not brought in in Daniels time but was to be brought in after the end of Daniels seventie weeks Seventy weeks are determined to make reconciliation for iniquity and to bring in everlasting righteousnesse Dan. 9. 24 My salvation is neer to come and my righteousnesse to be revealed Isa. 56. 1. But faith was not this righteousnesse because that was within long before Daniels time for Abraham and the Saints beleeved Also if faith had been this righteousnesse Christ had not brought it in because it was in before he came 8. The Saints did not count faith this righteousnesse nor their own righteousnesse Christ was that to them therfore they said In the Lord have I righteousnesse Psal. 71. 16. The Lord our righteousnesse Jer. 23. 6. they comforted themselves in this righteousnesse He will bring me forth into the light I shall behold â—is righteousnesse Micha 7. 9. He then beleeved therefore faith was not this righteousnesse For righteousnesse and glory doth not consist in faith but rather subsisteth in us by it I mean the comfort of this righteousnesse 9. Christ onely is our righteousnesse because he filleth all in all things Col. 3. 11. The fulnesse of him that filleth all in all Ephes. 1. 23. Who is the beginning the first born from the dead that in all things he might have the preheminence For it pleased the Father that in him should all fulnesse dwell Col. 1. 18 19. He that placeth any righteousnesse in any thing but in Christ denies Christ the preheminence in all things Therefore we say O Lord thou art our righteousnesse Ezra 9. 15. 10. Man when at the worst all that he stood in need of was onely a full and perfect righteousnesse by which he might be justified which if faith could have been that to him Christ might have been spared because God could have given us faith in himself if faith could have taken away our â—ins and so justified us Heb. 9. 26. 11. It appears that faith is not this righteousnesse because this righteousnesse of God is through faith The righteousnesse of God through faith Phi. 3. 9. Through faith Rom. 3. 25. Therefore faith is not this righteousnesse 12. Because the Saints expect not acceptance for any thing that is in them or acted by them therefore they say We do not present our supplications before thee for our righteousnesse but for thy mercy sake Dan. 9. 18. with Isâ— 64. 6. Not by works of righteousnesse which we have done but according to his mercy be saves us Tit. 3. 5. our beleeving must
Mal. 3. 2. Ans. We beleeve Christ by one offering did effect this work fully upon the Crosse See pa 1. â—o 9. And that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that Chriâ—â— by his Spirit doth strengthen them against it so often as they â—ppose it Oâ— Christ 〈…〉 something to do for the Sâ—ints concerning sin which Priesthood and advocation is one ' Ans. This is answered before Oâ— Châ—â—â—â— doth give reâ—ission of sins forgivenesse of sins is after they are born Ans. The question is not when Christ gives and we receive remission of sins this is when men beleeve But the questionâ—rs when our sinâ— were destroyed and we made just we say and have proved that it was when Christ dyed and not after we beleeved and iâ— there had not been remission of sins in Christ for us how could he have given it us when we beleeved Ob. We beleeve that all the sins the Saints shall commit shall be pardoned Matth 12. 31. Mic. 7. 8. shall bâ—â— is not Ans The question iâ— what you mean by pardon the manifestation of 〈…〉 is the revealing and assuring the soul that his sins are pardoned this you call pardon The taking away of sin as 〈◊〉 53. the destroying sin we call pardon in time we know iâ— and enjoy it do you call the manifestation of pardon pardon it shall be manifested to all the elect and shall be is not we place the substance of all to consist in what Christ did for us upon the Crosse there is our pardon 〈◊〉 then she revealing it Oâ— It s a mocking of God to aâ—k him to do that he hath done already Ans So then God hath not as yet pardoned your sins or if 〈◊〉 you ought not to pray for pardon of sin any more See pa. 15. Ob. As for that text Heb. 9. 28. you say we acknowledge it to our comfort that Christ did bear our sins they being foreseen he satisfied for all that the Saints should commit but there is a difference betwixt bearing them and giving us pardon for them As Act. 5. 3. Ans. If Christ satisfied for them all then they were satisfied for before they were committed and God hath nothing to charge upon the elect for any sin because full satisfaction is made by Christ upon the Crosse He so did bear them as he destroyed them and freed us from them and after that he reveals to us that they are pardoned and you seem to say no lesse So you expound 2 Tim. 1. 9. is to be understood concerning his purpose Ans. We grant it to be so and that we were justified in time viz when Christ was upon the Crosse and when we beleeve then we know it is done for us Oâ— Hebr. 10. 10. doth prove that by one act Christs death God was satisfied Ans. Now the Law is satisfâ—ed by Christ it is enough to satisfie us though men may cavill and be unsatisfied Ob. Forgivenesse of sins conveyed by the Spirit is called pardon Ans. We call it the manifestation of pardon if you please to call it pardon this is not that we contend for Ob. Heb. 10. 14. Perfecting is not meanâ— pardon of sin for 1 Cor. 6. they were sins and after washed Ans. What then doth it mean tell me what is he that is perfected is not he without fault holy c. Christs blood washed the elect enough and to purpose as Rev. 1. 5. Christ by himself purged our sins Heb. 1. 3. Ob. O but say they Gods people cannot sin in Gods account Ans. We neither say so nor think so but we think and say the contrary Such as beleeve do sâ—n and man doth see it therefore God much more and God accounts it as it is sin doth not the Scripture say Christs blood hath cleansed us hath washed our sins away and God seeth us to be clean seeing we are so Also we say that there is no condemnation to be inflicted upon the elect for their sin So you say Israel stood without sin consider what you say see if we say more Ob. They also alledge 1 Joh. 3. 9. 5. 18. Whosoever it 〈◊〉 of God siâ—â—eth not Ans. If we do so I hope we do but as the Apostle did and yet we say with the Apostle we have sin and do sin c. Ob. The Reasons why we cannot have communion with such as say sin is pardoned before it be committed c. is 1. Because they know not the posture of a redeemed childe of Christ whose Covenant revealed rejoyces the heart 2. Because they do not feel the sense of sin if they did they would cry to God nor know the sweetnesse of pardon 3. They stumble the weak in not asking for pardon Ans. To the first if we know it not I wish you had revealed it to us if you know it You say Christs Covenant rejoyceth the heart and this we know blessed be God Ans. to 2. If you mean by sence the feeling of horrour and terrors for sin if you desire such a sence of sin we do not wish it you we wish you not to fetch your comfort from your sence of sin tears or crying but onely and alone from Gods free grace We have made a god of our tears and crying c. To the 3. see pa. 15. Also it 's your opinion that stumble the weak it 's you that say if it be pardoned they need not pray for it We passe not what you judge nor for nothing you say unlesse you can prove it by Scripture An Answer to a Treatise intituled An Antidote against Antinomianisme published by Dr. HOMES IN that he intituleth his book An Antidote it seems to declare that his book is not poyson but some rare extract to expell poyson so he crowns the truth we contend for with odious names of disgrace which is powerfull to deceive the sâ—â—ple calling it unjustifiable Antinomianisme but this is easier said and proved I wish we had no cause to say thâ—t such as have taken down his Antidote are soundly poysoned and stand in need of a contrary Antidote What you say will be currant with many but the wise will try the spirits 1 Joh. 4. 1. He confesseth actuall justification is by union which if it be true he hath overthrown the substance of his whole book and then we were actually justified before we beleeved because we were united to Christ before we beleeved As is proved Heb. 2 11. Joh. 1. 14. And the Scripture saith we were crucified with Christ Gal. 2. 20. which could not be unlesse the elect were considered in Christ as Ephes. 1. 4. and united to him Ob. The instant of union is when Christ is in us by faith Ephe. 3. 17. Joh. 3. last Joh. 1. 12. Ans. These places speak not a word of union much lesse the time of our union a thing may be in us when the thing it self is not in us but the comfort of it Christ is said to be in us by faith Ephes.
can be divided into parts he is not infinite the Divine Nature is incommunicable we are made partakers of the Divine Nature by union not by infusion It is no wonder that you ascribe all so to faith as you do if you think faith is God So you ask if God saves us without our being in Christ and whether God doth not love to see us in Christ rather then our of him I answer If God considered the elect to be in Christ Ephes. 1. 4. can you tell when God considered them out of Christ or can you tell in what place of Scripture it is said that the elect were ever out of Christ or that the elect by sin fell out of Christ or out of the love of God shew me the Scripture that say these things and I will say so too Ephes. 2. 4 5. Ob. When in Ephes. 2. 5. doth not import a difference in time Ans. But it doth for when we were dead then was the time that we were not alive Ephes. 2. 5. Oâ— Evermore say the godly learned Schoolmen we call not the Papiâ—â—s in put a difference between Gods decree and the execution of it Ans. So do we but not because they say so if the Scriptures be clear why call you in any at all we will not beleeve men therefore â—pare that labour when you write again We do not say we were actually justified from all eternity we say we were in the knowledge and love of God from all eternitie we say we were actually justified in time when Christ upon the Crosse presented us holy to God without spot c. Ephes. 5. 27. So you tell us that what ever appears in time appeared before God before all time therefore faith appeared then also This we freely grant and also tell you that all that did appear before God was not the cause means nor instrument of our justification Ob. Why is God said to be wroth with the same Ephesians whilest out of Christ Ephes. 2. 1 2. Ans. You abuse the Word of God for the Scripture doth not say that they were ever out of Christ or that God was wroth with them Ob. Tremble to say that God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans. Let them tremble that teach such doctrine as you do or that say that persecution of the Saints is as good as preaching the Gospel I wonder if you did not trâ—mble when you writ your Antidote against the truth in which you make God so changeable and love in God not to be finite in affirming there are degrees in love in God and sometimes more and sometimes lesse and that sometimes God was without any love at all for you say it was but a purpose of love not actuall love and that purpose and an act of love are immediately contraries It seems I was mistaken I thought a purpose of love could not be without love and that a purpose of love was love in act Consider Jer. 31. 3. Joh. 17. 23 24. Joh. 3. 16. Ephes. 2. 4 5. Rom. 5. 9 10. 1 Tim. 1. 14 15 16. Therefore concerning your distinction of Gods love of benevolence to the sinner before conversion and his love of complacency after conversion there is no light in it Shew me where I shall read this distinction of love in God in the Bible or else I shall be ready to beleeve it came out of the brains of dead mens souls from the impure fountain of the blind Schoolmen Hoâ—ever this â—ay sute with man I passe not but to refer this to Goâ—â— to make him imperfect God loved me and gave himseâ—f for me Gal. 2. 20. I did not beleeve when Christ gave himself for me Ob. I wonder why you contend so for this expression that God loved the elect from all eternity seeing the Scripture for once calling it love cals it purpose choice counsell election predestination c. Ans. It 's no wonder we contend for it seeing there be many that deny it to be love A little leaven leaveneth the whole lump Gal. 5. 9. And when men will confesse it is love as the Scriptures declare we will cease contending We beleeve also that all those expressions do hold forth love and are one with it And seeing you confesse it 's called love we earnestly intreat that you nor no other do deny it to belove for as Gods purpose and will is eternall and unchangeable so is his love God is love 1 Joh. 4. 16. Heb. 13. 8. So you ask where is life and where is peace till faith comes I answer It is where it should be it 's in Christ Col. 3. 3 4. Who is our peace Ephes. 2. 14. And when we beleeve we enjoy the comfort of our life and not till then So you object against this doctrine of justification by Christ alone what need we take care what we do if we beleeve he will not love us the better if we beleeve not he will not love us the worse then a man may dye without faith and yet be saved Ans. If this be all the Papists say as much against you for denying that men are loved justified or saved for their good works Say the Papists if our good works cannot make us to beloved or justified c. what need we take care to do good works if we do them God will not love us the better if we do them not he will not love us the worse if we dye without good works yet we may be saved Consider what answer you will give them and take it to your self for we say the same of faith So you tell us a story of a Mayd led away with this doctrine said boldly to you that she knew not how she could offend Jesus Christ by any thing she did unlesse we did know what she meant by the word offend we can say little to it seeing it may bear a good or a bad construction If she had said Whosoever was born of God sinneth not 1 Joh. 5. 18. and that she was born of God it may be you would have cryed shame of her And if she had said that which was not fit there was no necessity you should have made such an out-cry of it unâ—esse you did it to expose us and the truth we professe to contempt and hatred You mâ—ght have taken it in the beâ—â—ence or passed it by We intreat you to consider whose work it is to be the accuser or the brethren the dâ—ctâ—ine of Christ is not the cause of the sins of men Iâ— we cannot prove scores of errors and blaâ—phâ—miâ—s and tragicall effâ—cts that flow from you Doctâ—ine and â—uch as proâ—esse it blame mâ— â—o you appeal to the world fâ—r the truth of what you say I say iâ— they do not justifie you who will the world are blinde c. the naturall man cannot perceive the things that be of God the Saints who know and enjoy the truth will confesse with me