Advocate with the Father Iesus Christ 1 Joh. 2. 1. May not men cavill as well at this and take encouragement to sin Lastly they that are contrary to us herein that say no sin is pardoned till after it be committed do affirm and teach that all the sins of the elect shall all be pardoned it is impossible for them to perish no sin they can commit can separate them from the love of God life and salvation we say they are pardoned they say they shall certainly be pardoned If it be sure to be pardoned a corrupt heart will be as bold to venture upon that principle as this If all our sins be pardoned then we need not pray for pardon of them as Matth. 6. By pardon in Matth. 6. we are to understand the manifestation of pardon the assurance and enjoyment of pardon in the conscience the effect is here put for the cause 2. It must be so understood because there is no pardon but this now attainable therefore not to be prayed for For seeing Christ will dye no more there remaineth no more sacrifice for sin Heb. 10. 26. Itâ—s in vain for any to pray for the pardon the remission of that sin which is not remitted before in Christ Heb. 10. 18. 2 Cor. 5. 19. 3. There is that which attends the act of sin which darkens sads and clouds the souls peace though it ought not so to do which we are to pray to God to prevent or remove from us David when he was converted did thus pray Unbeleevers are still in their sins and therefore they are not justified The elect are in their sins visibly untill they beleeve and declare it by good works They have sin in them and they are free from sin they are charged with sin and yet they are free from all charge Rom 8. 33. and clean from all sin he doth sin and he cannot sin this is a mystery they have sin 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 14 Yet they are free from sin Isa. 53. 5 6. 2 Cor. 5. 21. Song 4. 7. 1 Job 4. 17. They cannot sin 1 Joh. 3. 9. This is a mystery when Christ said A little while and ye shall see me and a little while ye shall not see me They said What is this that he saith we cannot tell what it is that he saith Joh. 16. 16 17 18. Shall and shall not was a contradiction in their understandings so will what I say be to many Mens sins are not forgiven till they be redeemed from a vain conversation Then no mans sins are forgiven though they beleeve and so cannot enjoy forgivenesse of sin in this life seeing every act of sin is a branch and so a part of a vain conversation and in many things we sin all Then David notwithstanding he was converted and enjoyed the pardon of his sins as appears Psal. 51. 12. yet he was not delivered from a vain conversation as appeared in the matter of Bathsheba and Vrijab and if our justification and remission of sin did depend upon our holy walking then the Papists do well to teach justification by works All men are by nature children of wrath and under the curse till they beleeve Ephes. 2. 3. I grant all the elect are so by nature under a state of wrath and curse and they had perished in it had not Jesus Christ by his death redeemed them out of that state And although they were so by nature yet at the same time they were also sons of grace and love by nature accursed by grace in election sure to escape it and blessed By wrath I understand is meant the curse of the Law the punishment due to sin By nature I understand the state of nature viz the state and condition of man by reason of Adams fall for all men were consâ—dered in him and by his fall he made them all sinners as Rom. 5. 18. So all the elect were considered in Christ who by his death did free all the elect from that Fate of sin and death so as never since Christs death none of the elect were under that state of wrath or curse nor indeed could possible be for these Reasons 1. Because then Christ redeemed them from under the Law Gal. 4. 4 5. Thou hast redeemed us by thy blood Rev. 5. 9. Christ was made under the Law that we might be taken from under it We are the children of the free woman Gal. 4. 26. 31. We are delivered from the Law wherein we were held Rom. 7. 1. c. Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. But we now are not under the Law therefore it hath nothing to say to us we are under grace Rom. 6. 14. 2. Because Christ by his death put an end to the Law the Law was not to last no longer then till Christ came The Law was added till the seed should come Gal. 3. 19. Christ is the end of the Law Rom. 10. 4. It was never in force against any of Gods elect since Christs death We are freed from the Law by the body of Christ Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments Ephes. 2. 15 16. Col. 2. 13. 4. Now we are delivered from the Law Rom. 7. 6. Against such there is no law Gal. 5. 23. If the Son shall make you as free in your consciences as the elect are free in him you shall see and say you were free indeed Job 8. 3. Because the Law is dead to us and we to it As a woman is freed from the law of her husband and if he be dead so are we from the law Wherefore my brethren we are become dead to the law by the body of Christ that we should be married to another even to him that we should serve in newnesse of spirit and not in the oldnesse of the letter Rom. 7. 1. to 7. The new husband is better then the old welcome Christ and farewell Law Now we have nothing to do with the Law nor the Law with us Our old man is crucified with him Rom. 6. 6. He that is dead is freed from sin v. 7. We are dead with Christ v. 8. 4. Because there is none of Moses law now in force to the elect with curses to be under no law no transgression no curse no penalty in force now for when the Law ceased the curses of the Law ceased also with â—t The Law said Cursed is every one that continueth not in all things which are written in the back of the law to doe them Gal. 3. 10. Deut. 27. 10. 26. 5. Because Christ hath redeemed us from the curse of the law being made a curse for us
3. 6. In this is our happinesse comfort and glory and even then when we cannot apprehend him yet were we in him Ephes. 1. 4. and so we are and ever shall be in him and one with him and are comprehended of him 1 Joh. 5. 20. Because I live saith Christ ye shall live also Joh. 14. 19. What Doctrine in Religion is more sweet comfortable more necessarie or profitableâ— yea or more honorable to the Lord Jesus Christ This is that which holds forth the love of God that sets the Crown upon his head and will not give his glory to another Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life Col. 3. 4. pâ—ace Ephes. 1. 14. glory Isa. 45. 25. This is that that thrust us out of our selves our life our righteousnesse Rom. 10 3. Tâ—t 3. 5. to his to live in him and caused us to say O Lord thâ—u arâ— our righteousnesse Ezra 9 15. The Lord our righteousnes which life is most sweet and serviceable because this is sure and more spirituall In a word this makes Christ all in all Col 3. 11. and exalts him above all which is his place Psal. 89 19. And surely that which is the life of ouâ—â—â—els that upon which the eternall happinesse of our 〈◊〉 deâ—ends is not in any thing in us but that is Christ in him â— Cor. 5 21. 1 Cor. 1. 30. it lyes in him that so it may be 〈…〉 for us And that we might not live upon any thing within us faith is given that by it we may live out of our selves in another even the Lord Jesus where our life is Col. 3 â— 4. Surely if our life and happinesse had been infused in us we should have lived in our selves and not upon God Adam had his life in him and he lost it therefore it 's better for us that our life is hid in Christ in God Col. 3. 3 4. This is comfoâ—tabâ—e indeed 〈◊〉 God â—aith Comfort ye my people speak comfortably unto her tell her that her warfare is accomplished and her iniquity is pardoned c. Isa. 40. 1 2. This is good news from heaven indeed that this great work is finished it is not now to do neither for faith nor thee Châ—see that ye adde not nor detract from it if thou beest Christs , it 's thine apply it take comfort in it admire Gâ—ds love free grace give God all the glory of it give none of it to faith nor to any thing else rejoyce in God and thy union with him witnesse to his truth and suffer for him serve and love and live and dye with him and his Objections answered We were not justified by Christ upon the Crosse because Christ rose again for our justification Rom 4. 24. If Christs resurrection did justifie us then it was not faith that justified us and seeing the resurrection of Christ was before we were born therefore before we beleeved Secondly the reâ—urrection of Christ did justifie him that justified us that is visibly declare him and those in him to be just for the resurrection of Christ did wonderfully declare him to be the Son of God in that he had power to raise himself from the dead by his infinite power Joh. 10. 17 18. Thirdly Christs resurrection did and doth declare us to be just who beleeve in him because we beleeve in him that is the Son of God also Christs resurrection doth justifie all them who declare him to be the Son of God that in so doing they witnesse to the truth 1 Cor. 15. 15. But the Apostle saith if Christ had not risen they had been in their sins 1 Cor. 15. 17. therefore Christs blood did not take away their sins The Apostles words is to be understood it had been so if Christ had not been the true Messias the Son of God he had not been he that could have taken away sin if he had not risen seeing the Prophets and Scriptures declare that the Christ the Son of God should not onely be crucified but also rise again the third day Psal. 16. 9. 11. with Act. 2. 25. to 32. and 26. 22. 1 Cor. 15. 14. he must rise again the third day Joh. 18. 32. Therefore it was not possible that Christ should be holden by death Act. 2. 24. Also Christ said that he would rise again the third day Matt. 20 19. and 16. 21. And if he had not risen he had been a false witnesse and not he that could take away sin and if so they had been still in their sâ—ns and their faith vain to beleeve a lye and this is the scope of the Apostles words 1 Cor. 15. 17. But seeing Christ did rise again he must needs be the Son of God and the true Messias declared to be the Son of God with power according to the Spirit of holinesse by the resurrection from the dead Rom. 14. Because else he could not have raised himself from the dead as he did Therefore it must follow that seeing that he did rise again they were not in their sins because he had jusâ—ified them in washing their sins away in his own blood Rev. 1. 5. In as much as Christs satisfaction was sufficient it was impossible but it must be effectuall and could not be in vain but it had been in vain if notwithstanding the payment of that price it had been still due and we in our sins and what were they the better for to have their sins layed upon Chriâ—t if notwithstanding they were still in their sins yea and how were they layed upon him if they were never taken from us or taken from us and layed upon us again and how was all things accomplished and finished if our justification were not finished all had done us no good If Christs merits were not of greater merit then satisfâ—ction for sin and so our justiâ—ication how could we be said to enjoy sonship and glory by his satisfaction seeing to forgive and pardon a traytor is one thing and to confer glory and honour upon him is another so that we may be said to be adopted and glorified by his merits because all the grace and glory we shall enjoy is given for Christs sake by vertue of his mediation and consequently by his merits Ephes. 1. 5 6. Gal. 4. 5. Luk. 22. 29. Epâ—e 2. 14. Col. 1. And although I see not that Christs resurrection is a part of our justification yet unlesse he had risen again we should have been so far from enjoying everlasting life that we must have lyen in the grave as appears 1 Cor. 15. 23. Many contend whether we be justified by Christs active or passive obedience all that Christ did for mans salvation was nothing else but obedience as may appear Jâ—h. 12. 49. and 14. 33. his dying also Joâ—. 10. 18. By
sinnes away and that is the Lord Jesus Christ ver. 5. 3. How and by what meanes he washed them away and that was with his bloud It is ascribed to his blood Because Without bloud there is no remission Heb. 9. 22. Question Did Christs blood as bloud Simply so considered effect this worke Ans. No there is something else included in it As appeares The bloud of Christ who through the eternall Spirit offered himselfe without spot to God Heb. 9. 14. The word was God the word tooke flesh Joh. 1. 14. Christ who is God by taking flesh united the Elect by his flesh to himselfe and so became one with God as God and Christ are one Joh. 17. 22. 23. So that the flesh of Christ became in an unspeakable maner one with the perfection of the Divine and Infinite Being which was the life and substance of all which lay hid under This vaile that is to say his flesh Heb. 10. 20. So that by the power of his Divine Nature he might make satisfaction in and by the humane and by reason of this union there was an infinite value and worth in Christs bloud therefore it is called The precious bloud of Christ 1 Pet. 1. 19. yea the blood of God Acts 20. 28. So that we may not know Christ simply after the flesh but in the flesh and in the Spirit together 2 Cor 5. 16. 4. The time when he washed their sinnes away which was then when he shed his bloud for in his bloud they were washed away Christs bloud and their sinnes went away together 5. The ground and cause why he tooke their sinnes away Was his love which was in himselfe nothing in us or done by us could move him to die for us The Summe of all is That Jesus Christ by once offering the Sacrifice of himselfe when he was upon the crosse he tooke away put to an end blotted out and utterly destroyed all the sinnes of his people for ever and presented them just righteous and holy without spot before God This will appeare to be true if yee consider these severall Reasons which are proved by plaine Scriptures 1. Because that was the time which Christ was to doe this worke in Seventie weeks are determined upon thy people and upon the holy City to finish the transgressions and to make an end of sins and to make reconciliaton for iniquity and to bring in everlasting righteousnesse and to seale up the vision and Prophecie and to anoint the most holy And after threescore and two weeks shall the Mesiah be cut off but not for himselfe And he shall confirme the Covenant with many c. Dan. 9. 24 25 26 27. Which time was at an end when Christ died therefore it is said The yeare of my Redeemed is come Isa. 63. 4. Yea the houre is come saith Christ Joh. 17. 1. 2. Because Christ was ordained of God to take away sinnes and to present us holy Who verily was fore ordained to redeeme us with his precious blood 1. Pet. 1. 19. 20. For he hath made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Who of God in made unto us wisdom righteousnesse sanctification and redemption 1 Cor. 1. 30. 3. Because Christ was mighty to save Therefore he did do this work himself alone Who is this that cometh from Edâ—m with dyed garments from Bozrah that is glorious in his apparell travelling in the greatnesse of his strength I that speak in righteousnesse mighty to save I have troden the wine-presse alone and of the people there was none with me I looked and there was none to help therefore my own arm brought salvation unto me Isa. 63. So that Christ did all this work alone for none else could help Then thou spakest in a vision to thy holy One and said I have layed help upon one that is mighty Psal. 89. 19. 4. Because Christ took flesh on purpose to effect this work Wherefore when he came into the world he said Sacrifices and offerings thou wouldst not but a body thou hast prepared for me in burnt offerings and sacrifices for sin thou hadst no pleasure Heb. 10. 5. It was the will of God that Christ should by the shedding his blood sanctifie his by the which will we are sanctified through the offering of the body of Jesus once for all Heb. 10. 5. to 11. 6. Because Jesus Christ came on purpose to take away our sins c. Then said I Lâ— I come to de â—hy will O God Heb. 10. He was manifested to take away oâ— sins and in him iâ— no sin 1 Joh. 3. 5. Once in the end of the world hath he appeared to take away sin by the sacrifice of himself Heb. 9. 12. 25 26 28. 7. Because Jesus Christ was made a curse for us and suffered all the punishment due to us for sin Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Surely he hath born our griefs and carried our sorrows we did esteem him stricken and smitten of God and afflicted He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him the Lord hath laid on him the iniquity of us all He bare the sins of many and made intercession for the transgressours Isa. 53. 8. Because the Scriptures saith he hath obtained eternall redemption for us Having obtained eternall redemption for us Hebr. 9. In whom we have redemption through his blood the forgivensse reproveable in his sight Col. 1. 20 21 22. For this end Christ gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy without blemish Ephes. 5. Therefore the Scriptures say all our sins are scattered removed cast behinde his back Thou hast cast all my sins behinde thy back Isa. 38. 17. They are cast into the depth of the Sea Mich. 7. 19. As farre as the East is from the West so farre hath he removed our tâ—ansgrâ—â—ssions from us Psal. 103. 12. This is something but this is not all they are covered Whose sin is covered Psal. 32. 1. Yet the soul is not satisfied because a thing may have a being that is covered therefore God saith they are bâ—otted out I have blotted out as a thick lond thy transgressions and as a cloud thy sin Isa. 44. 22. This is more for now they are not they have no being But God can remember that which is not this is answered for God saith I will not remember thy sins Isa. 43. 25. I will remember their sins no more Jer. 31. 34. I hope now you are satisfied 16. Because they are holy and without spot Therefore Christ saith of his Thou art all fair my love
the obedience of one we are made righteous Rom. 5. 18 19. And so long as any place an â—ascriâ—e the whole work of mans salvation to God and Christ I â—m sâ—tisfied I onely exclude all created graces and qualifications in us to be any cause of our justification or salvation The work of mans salvation is not yet accomplished because Christ is now a speaking and making intercession for us in heaven for he doth advocate to God for us when we sin therefore our sins are not fully pardoned Hebr. 7. 25. 1 Jâ—h. 1. 1 2. These Scriptures hold forth to us not that Christ speaks and so intercedes for us in heaven the continuance vertue fruit and efficaciousnesse of that sacrifice Christ offered upon the Crosse that it doth for ever remain in force which makes much for the consolation of those who know they have interest in iâ— Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the meaning is 1. Because the Scriptures declare that this work was fully done on the Crosse Joh. 19. 28. 30. Hebr. 10. 14. 2. Because he is said to be set down now sitting declares this work is fully done Therefore it is said that the Priest standeth daily miniâ—ring and offering oftentimes the same sacrifices and which can never take away sins But this man after he had offered one sacrifice for sins for ever sate down at the right hand of God Hehr. 10 11 12. 3. There is none of this work now to do in heaven because we need no speaking for us seeing that by his stripes we are healed Isa. 53. 5. 1 Pet. 1 24. We have Christs word for it and God from heaven hath declared that he is well pleased with us in Christ Matth. 3. 17. And the spirits hath witnessed that our sins shall be remembred no more Heb 10. 17 18. 4. Because if Christ should speak now for us with a voice as some ignorantly say it would follow that there is no peâ—â—fection in heaven no not in God that Christ should â—eed to spâ—ak words to God that so he might know his minde and so prevail c. 5. This cals in question the immutability of God and makes him changeable in that he did love us and elected us give us Christ yet now he is unsatisfied is as one that is changed and repents and ready to destroy us for our sins which is contrary to the Scriptuâ—e I am the Lord I change not Mal. 3. 6. 6. This implyes that there is lesse love in the Father to us then there is in Christ so as he stands in need to be prayed and beâ—eeched to pardon c. but Christ needs none to pray him whereas if there were more in one then in another it would appear to be more in the Father in that it speaks as if he had been the originall fountain of love in chusing us and sending Châ—ist to dye for us And yet we may not once think but the three are one 1 Joh. 5. 7. alike equall in love and whatsoever else ye can name And the Father needs no more intreating to shew mercy to us then Christ doth that is none at all Also as the Scripture declares Christ dyed to reconcile us to God but it is not said that Christ purchased love or reconciled God to us which is worth the observing More might be said but I forbear If Christ shedding his blood took away our sins then before his blood was shed there was no sin taken away and so they before Christ dyed did perish in their sins They that belonged to the election of grace before Christ were saved and in the same way we are We beleeve that through the grace of our Lord Jesus Christ we shall be saved even as they Act. 15. 11. 2. If any thing but Christ could save them why not us also but salvation is in Christ Act 4. 12. 3. Christ is said to be the Lâ—mâ—e slâ—in before the foundation of the world Rev. 13. 8. Christ being appointed to dye Whâ—verily was ordained before the world 1. Pet. 1. 19 20. God looked upon him as slain 4. For the sins that were past before Christ had payed the price of them God was coment to trust Christ for payment and this is called Gods forbearance to declare his righteousnesse for the remission of sins that are past through the for eâ—â—ance of God Rom. 3. 25. as a debtor may be reâ—eaâ—ed by the sureties undertaking to pay it before actuall payment be made So it 's here But Christ by his death mâ—de actuall payment for all the sins of his from the beginning to the end of the world therefore God did accept of Christs payment so Gâ—d was in Christ reconciling the woâ—ld to himâ—elf not impâ—ting their trespasses unto them 2 Cor. 5. 19. Psal. 32. 1 2. Mens sins are not pardoned before they be committed All the sins of the elect past present and to come are pardoned by Christ he dyed once for all Heb. 10. 10. far ever v 12. For by one â—ffering they were deuroyed he hath perfected for ever them that are set apart v. 14. 2. If it were not so Christ must come and suffer again or else we should perish in the unpardoned sin for without blood there is no remission Heb. 9. 22. 26. There is no blood in faith and if faith or any thing else could pardon one fin why not two and why not all and if so Christs death might have been spared 3. Our faith ought to be of as large an extent as Christs death is therefore seeing the death of Christ was of so large an extent as to comprehend all sin past present and to come so likewise by one act of our faith we are to apprehend the pardon of them all past present and to come so that we beleeve those sins we shall commit are as fully and freely pardoned as any sins we have committed See Rom. 5. 11. to 21. The 3. Rom. 25. is brought against this but by sins past there we are to understand those sins which were committed before Châ—iâ— dyed whereof some might doubt also if Christ hath not pardoned and done away all our fins to come as well as the rest tell me who shall take them away and destroy them But it is objected this Doctrine opens a gap to licentious liberty Answ 1. We have the Scriptures to warrant this for truth Secondly the contrary Doctrine to this is to be abhorred in that it saith we are but partly justified and are not perfected for ever which is contrary to Heb. 10. 14. Thirdly none shall stumble and hurt themselves by this truth but such as shall perish and it 's no matter for them the children must have bread though dogges may snatch it Fourthly the Apostle saith If any man sin we have an
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
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
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.
our enmity the destroying our spirituall enemies c. is attributed to his Crosse therefore the word of the Gospel is called the Word or preaching of the Crosse 1 Cor. 1. 18 23. Therefore the main and speciall thing the Apostle desired to know and drove at in all his Preaching was nothing else but Jesus Christ and him crucified And if the preaching of Christ in wisdom of words the Crosse of Christ might be made of no effect as 1 Cor. 1. 17. much more do they make the death of Christ of no effect who will have any thing besides Christ alone to be their righteousnesse in whole or in part men please themselves with a conceit that they do not dishonour Jesus Christ in their ascribing their justification to faith because faith is a grace of Christ and so from Christ But by the same reason we may ascribe our justification to love patience te◠perance goodnesse c. because they are from Christ and fruits of the same spirit faith is Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spirituall performances prayers tears and all our good works because the power by which we do these is from Christ For without me faith Christ ye can do nothing Joh. 15. 5. O all ye sons and daughters of the most High lift up your voice and cry No inherent holinesse to justification as well as no works of the Law for whatsoever is in us and acted by us and passeth through us is defiled by us All our righteousnesses are as filthy rag◠Isa. 64. 6. Not by worke of righteousnesse which we have done but according to his mercy he saved us c. Tit. 3. 5. to 9. But in the Lord have I righteousnesse Isa. 45. 24 25. He is our righteousnesse Jer. 23. 6. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. My tongue shall talk of thy righteousnesse all the day long ver. 24. For no other righteousnesse is not to be compared to this as it is acted by us is not worth the talking on 3. Our beleeving cannot justifie us because nothing that we do though by grace is perfect our best acts and works of righteousnesse by reason of the sin and corruption in us that cleaves to all we do is defiled with some spot of sin and hath not that perfection the Law of God requires so that our beleeving is so far from justifying us as God may reject it as sin as when our love is not so much or such as it ought to be then it is imperfect and we 〈◊〉 so we say of our faith our beleeving is called unbeleef Mark 9. 24. His purity cannot justifie us for that which is not perfect if all our righteousnesse be as filthy rags Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so doth not Daniel include his most holy acts when he names his righteousnesses Dan. 9. 18. The perfect love in 1 Joh. 4. 18. is the love of God manifested to us not our love to him Fourthly our beleeving cannot justifie us because the act of faith is a work and if we be justified by our faith then we are justified by works That the act of faith is a work appears 1. Because we are commanded to beleeve as we are to love one another as he gave us commandment 1 Joh. 3. 23. 2. To obey a command is a work but to beleeve is to obey a command 1 Joh. 3. 23 24. Faith is an obeying of the will of God therefore it 's a work and a good work 3. It 's a work because we are reproved for the smalnesse of our faith Christ said O ye of little faith Matth. 6. 30. why are ye fearfull wherefore do ye doubt O ye of little faith Matth. 8. 26. If faith were not acted by us although the power is of God why are we reproved for not beleeving 4. It 's a work because the Saints are exhorted to exercise faith Let us draw neer with full assurance of faith Heb. 10. 22. We are not exhorted to nothing but to that which is our duty as it is to do a good work as beleeving is 5. It 's a work because to beleeve is a work of all the faculties of the soul viz memory conscience affections principally the understanding and will Rom. 10. 9 10. 6. To receive a thing is an act of the whole man but to beleeve in Christ is to receive him 1 Joh. 1. 12. Therefore to beleeve in Christ is a work 7. Because unbeleef is a work of darknesse therefore to beleeve is a work of righteousnesse Tit. 3. 5. 8. Because to a good work faith is required therefore it partakes of the nature of a good work and so is a part of every good work 9 It 's a work because we are said to do it If thou beleevest I do beleeve Act. 8. 37. To beleeve is the action of the heart viz will With the heart man beleeveth He doth it as truly as he confesseth with his mouth Rom. 10. 9 10. 10. If to confesse Christ be a duty and a work though by grace we do both then is the act of beleeving a work also and a work that we do and is one of those works of righteousnesse that we have done Tit. 3. 5. with Isa 64. 6. If it be objected that faith is put in opposition to works therefore faith is not a work I answer When faith is put in opposition to works then by faith is alwayes to be understood Christ for he alone is the matter of our righteousnesse therfore when the Apostle excludes works from justifying us we are to understand all our outward and inward acts and all internall vertues faith it self Rom. 3. 28. For no command of the Law could be obeyed without faith therefore faith was a part of the fulfiling of the Law that faith was required appears Matth. 22. 37 38 40. The Law required purity but such as beleeve not are defiled their minds and consciences are defiled Tit. 1. 15. Therefore faith was required as a deed of the Law Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us Tit. 3. 5. Doth not the Apostle in these words exclude all in us or that we do to justification And inasmuch as to beleeve is required the power of God so that in respect of the power by which we beleeve in Christ it may be said to be a work of God Joh. 6. 29. And as acted by man a work of man by Gods grace Rom. 10. 9 10. Fifthly if we speak of justification in the conscience in a strict sense faith cannot be said to justifie the conscience for this is the work of the Spirit of Christs which speaks peace to the