if we are to act faith continually to be justified because we sin continually it will follow we are not justified for ever and that we may despaire of ever injâ—ying one quarter of an houres sweet injoyment of Justification because in lesse time we sinne and so are unjust and to be justified againe and if it be so no man can say three minutes together he is a justified man because in lesse time he sinneth and then he is by faith to be justified againe but this it is for a man to justifie himselfe as the blind Pharisees justified themselves Luk. 16. 14 15. Call you this Justification which will last no longer and is to so little purpose it s but a shadow there is no truth nor substance in it they are like the Priests under the Law and their worke to lesse purpose Heb. 10. 11. Geree For satisfaction that they may see we derogate not a jot from Christ see Wards Sermon p. 68. Ans It seemes Wards Sermon saith they doe not therefore they doe not this is proofe enough for those that will thinke it so Geree How can this be a derogating unto Christ or an abrogating unto faith to say by beleeving we live and are justified from sinne c. Joh. 3. 33. p. 92. Ans How can it be otherwise seeing yee dishonour Christ and put him to open shame it is a very great evill yee doe your evill is great and grievous For 1. Christ should be lifted up but yee pull him downe in that yee deny him his perfection and glory yee derogate from his sacrifice in that yee deny it to be sufficient to save us 2. Yee bring in workes beleeving and repentance c. as joynt causes of salvation and deliverance from wrath 3. In desiring something beyond his perfection yee make Christ an imperfect Priest and his sacrifice imperfect 4. Ye disgrace Christ in adding your righteousnesse to his ye deny the efficacy of his death and deny him to be able to save to the uttermost 5. In that ye would have something done for salvation ye deny it depends alone upon Christ for it depends not alone upon him if it also depends upon any other condition or additions 6. Ye deny salvation to be a free gift freely given us if we must doe for it and so earne it else as you say we shall not have it and so you make salvation uncertaine and doubtfull 7. Ye make Christ a meere shadow in comparison of your workes in saying the promise of God and the death of Christ is frustrate to us unlesse we performe such conditions 8. In saying we are justified by beleeving ye deny we are justified by Christ which is dangerous though it hath a shew of truth because Christ and beleeving are two things so that it s to divide our Justification between God and man Christ and us his workes and ours 9. Ye deny Justification and Salvation to be accomplished by Christs obedience in making it to depend upon our obedience and so ye impute it in part if but in part to our selves so overthrow the death of Christ 10. Ye make not Christ but faith and repentance c. the meanes of our salvation 11. Ye give that to beleeving c. which is proper to Christ in that ye attribute Justification which is the chiefe and maine thing Christ hath done for us to beleeving Isa 45. 24. 53. 11. 12. You make beleeving a cause of Justification in saying without it we cannot be justified 13. In saying beleeving is imputed for righteousnesse ye make it our righteousnesse or charge God to impute that for righteousnesse which is not righteousnesse 14. Your opinion ingendreth unto bondage it leaves the conscience in feare it robs it of peace joy and consolation it s an enemy to a chearfull and free serving of God 15. To say that we are justified by Christ and faith together is dishonourable to Christ for if we be justified by both then not by one and so Christ is made no Saviour in their judgements he is but a halfe Saviour I desire to know how it can be made out that we are justified by Christ if we be justified by beleeving if we are justified by his bloud Rom. 5. 9. Unlesse beleeving be his bloud we are not justified by beleeving the Scripture doth not say that any one is justified from sinne by beleeving but we have been taught so and it is no easie matter to unlearne and leave a corrupt principle 16. Christ hath not all the glory of our salvation if we joyne beleeving or workes to Christ as a copaâ—ner with him faith must have a part of it and we our selves for wee beleeve as you confesse p. 6. 17. In saying we are not loved nor accepted untill we beleeve ye deny we are accepted for Christ sake 18. Ye attribute righteousnesse in part to our selves in attributing it in part to beleeving many please themselves with a conceit that they doe not dishonour Christ in attributing salvation to beleeving because faith is from Christ 19. If we may ascribe Justification to beleeving then by the same Reason we may ascribe Justification to love patience temperance c. yea to all our performances our good workes prayers teares c. Because the power by which we doe these is Christs Without me ye can doe nothing Joh. 15. 5. 20 You make Christ no Saviour at all though you confesse Christ dyed for us yet you affirme beleeving and workes save us He is all yet you make him nothing at all unlesse man please â—o make him and what he hath done something by beleeving c. Christ will be all 〈◊〉 thing in that if ye make him not all ye 〈◊〉 upon him O ye sonnes and daughters of the most High lift up your voyce and cry no inherent holinesse no workes of the Law to Justification It s not of workes of righteousnesse we have done but according to his mercy he saved us Titus 3. 5. to 9. In the Lord have I righteousnesse he is our righteousnesse Jer. 23. 6. My tongue shall talke of thy righteousnesse even of thine onely Psal 71. 16. 24. Geree Methinkes Ezek. 36. 26 27 28. should make him blush if he were alive they shall be my people and I will be their God p. 79. Ans You have cause to blush for writing your selfe a Preacher of the Gospel and are so ignorant a Preacher of the Law yea of Popery to be a Minister of the Law is to be a Minister of the Letter as appeares 2 Cor. 3. 6 7 8 9. Such a Minister you are 2. Such as belong to the Election of grace ever were and shall be the people of God yea all the world and all in it is Gods he saith My Gold it s his Ezek. And the beasts of ten thousand mountaines the world and all in it is his but when God saith I will be their God and they shall be my people the meaning is he will declare
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. Those that put faith for unbeliefe doe so 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
to say to us Gal. 3. 10. Deut. 27. 4. Gal. 5. 23. 4. 26. 31. Therefore we are freed from the punishment of sin The Law is holy just and good Rom. 3. 31. the righteousnesse of the Law remaines and every one ought to frame his life according to the same wee receive not the Law as given by Moses but as given by Christ he gives the same Law for his to obey though not upon the same termes though we have nothing to doe to be saved yet we have something to doe for his glory Joh. 15. 8. Wee are commanded to be carefull to maintaine good workes Titus 3. 8. For any to say we are not to observe the ten Commandements called the Morall Law ten words is abominable for if I am not tied to observe it I sin not if I doe contrary to it it s no marvell if such be abominable in their hearts and lives I grant we are freed from the curse and punishment of it but not from the things contained in it the Law concernes our conversation though not our salvation Be yee holy in all manner of conversation this is the Saints prize yee that love the Lord hate evill and abhorre to company with such as slight the commands of God see the Saints daily duty part the second Christ hath a yoke and we ought to put it on Mat. 11. 29. Mat. 14. 23. 31. It s easie and a sweet mercy to observe it The power of divine love will sweetly and violently draw the soule to obey Christ see Titus 2. 11. 3. 8. Christ saith If any man love me he will keepe my words Joh. 14. 23. 15. 16. Eph. 2. 10. Such as love Christ they desire and endeavour with all their soules to obey him For such as love sin and take liberty to sin such as turne the grace the love of God into wantonnesse and say they are saved c. they are liers they mocke themselves and others they have need to consider 1 Joh. 1. 6. Gal. 5. 13. to 23. 6. 5. 7 8. Rom. 2. 17. c. they are the basest among men it s a certain truth as a man beleeves so he obeys as his faith is so are his workes good or bad Observe and take heed of those that speake for liberty for the flesh say to such thou art one of them for thy speech bewrayeth thee When Christ comes into the soule all things are become new old things are done away 2 Cor. 5. 17. Fire shall as soone cease to burne as such shall cease to obey God 27 Argu. That which is for our profit that is a mercy to us and no punishment for sin but Gods chastisements and corrections sent to us are for our profit Heb. 12. 10. They are to correct our injustice but not to satisfie Justice they are to amend us not to pay God they are to exercise the fruits of the Spirit in us not payments without them we neither know God nor others nor our selves they imbitter sin unto us we need them to turne us from sin to God seeing wee are the better for them how are they punishments to us 28 Argu. That which comes from the love of God that is sweet that is not a punishment for sin which is from anger But whom the Lord loveth he chastiseth Heb. 12. 6 7. 8. Gods chastisements are love-tokens all Gods dispensations bitter or sweet are a portion of love to his crosses and afflictions I receive as love and my escape from them if God so ordereth it I receive as love hunger cold and nakednesse paine griefe and wearinesse though in themselves they are punishments yet they are not so to us if they be curses and wrath to the Elect how are we delivered from the curse Gal. 3. 13 14. and wrath 1 Thes 1. 10. Therefore to affiâ—me that wee are punished for sin is to deny we are delivered from the curse which is contrary to Gal. 3 13 14. 29 Argu. If they be blessed that God correcteth thou they are no punishments of sin but blessed is the man that thou chastisest Psal 94. 12. Our God turned the curse into a blessing Nehe. 13. 2. Therefore they are no punishments of sin 30 Argu. If God by corrections teacheth us then it s no punishment for its a mercy to be taught but God by corrections teacheth us Heb. 12. 9. Therefore they are no punishments to us 31 Argu If all things worke together for our good Rom. 8. Then all falls paines diseases crosses afflictions c. doe us no hurt but worke for our good all things worke for our good Rom. 8. 28. Death it selfe is a mercy to us we die not to satisfie Justice but to passe through it into eternall glory provided for us for me to dye is gaine Christ hath borne the whole punishment of my sinnes There shall no evill come unto thee Psal 91. 10. So that whether I live or die I am freed from the punishment of sin the sting of death is sin now that is gone we are saved from death though we die death is an entrance into life 1 Cor. 15. 55. 32 Argu. Those whose iniquities are pardoned they shall never be punished for them but our iniquity is pardoned Isa 42. 1 2. Therefore we are freed from the punishment of sin for that which is pardoned is not punishable how is it pardoned if we are punished for it or liable to be punished for it to forgive a man his sin and not the punishment is as if one should say I forgive thee the debt but not the payment of the debt our sinnes were debts 33 Argu. Those whose sinnes God hath forgiven he will not punish if he will how are they forgiven but God hath forgiven the sinnes of his people thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. To forgive sinne and to cover it is one thing if all be covered there are none to cover my happinesse is not in having a few sins or many but in that they are all â—orgiven and not imputed to me Psal 32. 1 2. We are imperfect in our selves and action yet all our imperfectnesse is perfectly forgiven we are perfected for ever that is perfectly freed from the punishment of sin for eveâ— by the offering of himselfe Heb. 10. 10. 12. 14. The righteousnesse of Christ availeth for ever for all our sinnes if the bloud of Christ clenseth us from all sinne Joh. 1. 29. then from sin past present and to come for that is all lesse is not all as Christ by his death satisfied for all our sins so by one act of our faith we are to apprehend and beleeve the pardon of them Rom. 5. 11. to 24. This must needs be so for if we shall ever commit any sin that is not satisfied for by his sufferings Christ must come and suffer againe or eâ—â—e we must perish in the unpardonable sin for without his bloud there is no
you keep the Law Joh. 7. 19. If yee say yee can keepe the Law without fin the Scripture doth call you a lier 1 Joh. 1. 8. There are none just upon earth Such as are such great doers for salvation are fit to be ranked with those in Mat. 7. 22. Can you make your selfe righteous can you keep the Law It forbids lust yea vaine thoughts Rom 7. 7. Gal. 3. 10. Unlesse yee can keepe the Law yee cannot be saved by workes 9. So much as wee eye any of our workes to be any thing in salvation it selfe so much we not onely neglect and slight Christ but are enemies to the Crosse of Christ Phil. 3. 18. Whatsoever they say or doe they are no better 10. To doe any thing to be saved is but wicked obedience all is uncleane Their minds and consciences are defiled Titus 1. 15 16. The more they doe the more hypocrites they are What men doe to escape hell and get heaven is wicked serving of God for that they doe is not in faith therefore it is sinne Rom. 14. and doe not please God Heb. 11. 6. If the plowing of he wicked is sinne what is his praying untill Christs love constraines the heart to love and serve him there is no love to God in what they doe all is but selfe-love their own ends are all they aime at but when the love of God is shed abroad into their hearts they will serve God freely Luk. 1. 74. 11. We doe nothing to be saved because we saw that when we had done all we could wee were unprofitable servants Luk 17. 10. Which could not be if we could have saved our selves or effect the least part of our salvation by any thing we could doe wee see we sin in all our workes they are no better then Pauls and he calls his dung Phil. 3. 8. Dung is fit for the dunghill Such are not worth the mentioning much lesse magnifying O Lord I will make mention of thy Righteousnesse even of thine onely Psal 71. 16. 24. We have no confidence in the flesh none in our selves but in Christ 1 Cor. 1. 3. We live to Christs righteousnesse we are dead to our own Gal. 2. 19 20. Our workes are our glory God spoiles us of our glory that we might glory in Christ I be nothing 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought our workes are a most miserable rotten and sandy foundation if our salvation should depend upon them it did depend upon a broken reed no man is righteous in himselfe wee are not just in our selves but in another 2 Cor. 5. 21. Saving benefits are in Christ and not in us our blessednesse is in Christ and him crucified 12. Doers for salvation as confident as they are such were shut out of heaven those in Mat. 7. 22. were confident heaven should be opened to them their plea to enter into heaven was because they had done many great and wondrous workes t is worth the observing they thought it an unanswerable argument yet they were shut out heaven was not provided for them Publicans and Harlots were saved but not they Mat. 21. 31. Christ saith He knew them not What Doth not Christ know great workers for salvation no he neither knows them nor they him Such as look for salvation to be on condition of workes seeke to attaine it by workes they prize their own righteousnesse in stead of Christs see Rom. 10. 3. Such as know Christs righteousnesse prize it its glorious in their eyes our workes are as nothing to us they vanish before us like the morning dew as Hos 6 4. They prize set up and esteeme nothing but Christ Your conclusion it s your delusion consider againe and see if you can see whose is the errour who is deceived and strangely deluded I desire you may see looke on it well and submit Geree Who so blind as he that cannot see with halfe an eye that beleeving is the condition of the party justified p. 82. Wee must beleeve before we can be justified p. 81. The Doctor doth most ungodlily inferre that a man is justified actually before he hath faith p. 83. He saith We are justified before we beleeve this is the thing in question p. 87. He makes a wicked and sinfull seperation between Christ and faith in the point of Justification which methinkes should make all true Christians abhorre their Doctrine as hellish and apostaticall p. 95. The Doctor holds that Christ justifieth us before any qualification is wrought in us he saith Faith comes after Justification as well as workes and so excludes Faith in Justification p. 18. 34. The Apostle saith Wee are justified by faith Rom. 3. 23. The Doctor saith before wee beleeve You cry out against us our answer is to all your sharp arrowes most bitter words The Lord rebuke thee You will have us to see what spirit you are of I hope the Lord will let you see and say that you condemned the truth and those that taught it and that the errour and hellish doctrine and blasphemy is your owne You see the Word faith in Scripture Rom. 3. 23. But it s evident yee see not the meaning of it What the Scripture saith is true and so is what the Doctor saith it s but your mis-take to thinke otherwise wee deny not but affirme we are justified by faith but we deny we are justified by beleeving for the word Faith is not alwayes to be understood for beleeving the Scripture doth not say wee are justified for nor through nor by beleeving neither doth it follow that wee are justified by beleeving because the Scripture saith We are justified by faith because the word Faith is diversly understood as 1. Sometimes by faith is meant the doctrine of Christ Jude 3. Obedience to the faith Acts 6. 7. In the faith 2 Cor. 13. 5. Hearing of faith preacheth the faith Gal. 1. 23. 2. So for the power by which we beleeve Gal. 5. 22. Phil. 1. 29. 3. Faith is to beleeve have faith in God Mark 11. 22. 4. Sometimes by faith is meant the profession of faith Rom. 1. 8. 5. By faith we are to understand knowledge Rom. 14. 22. 6. Sometimes Christ is called faith in Gal. 3. 16. with 19. 23. The seed in the 19. verse is called faith in 23 verse and Christ in the 16 verse So that to be justified through faith and by faith that is through Christ through his bloud Eph. 1. 7. Through the Redemption that is in Jesus Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. Through him and by him is all one Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9. Isa 45. 24 25. Mat. 9. 22. Eph. 2. 8. Acts 15. 9. Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture that ascribe most to Christ are the clearest the other are to be
interpreted by them for the Scriptures are to be interpreted for Christ and not against him Also we are to consider if the word Faith were alwaies to be understood for beleeving by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified The word Justifie it signifieth to make just men are made just three wayes First By infusion so Adam Eccles 7. 29. Secondly By the justice of another Râ—m 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ for we are justified by another and in another Righteousnesse and Justification are one when he was made our Righteousnesse then he was made our Justification 1 Cor. 1. 30. We are made righteous by his satisfaction therefore we are justified by his satisfaction to deny this were to overthrow the foundation of Religion and mans salvation Thirdly Men are said to be justified by Sentence in this sense a man may justifie himselfe so Job 9. 20. or by witnesses Isa 43. 9. 26. In a large sense this is called Justification and sometimes this Justification is worth nothing and worse then nothing as wheâ— the wicked are justified Pro. 17. 15. 24. 24. Wee are justified by the Spirit 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse this is onely declared to us by the Spirit that we are justified by Christs death this knowledge of it is onely necessary to satisfie quiet the Conscience Christ having justified his upon the Crosse by his bloud it is not our beleeving but the Spirit that reveales the same to the soule The Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid this satisfieth and clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit that it is truth and so receives its testimony to manifest and to receive the manifestation are not one thing Eph. 3. 5. When the declaration is beleeved the answer of a good Conscience is My sweet Jesus dyed for me he hath delivered me from all my enemies and from the wrath to come the debt of all my sinne is paid there is nothing now to be required of me What shall I render to the Lord for all his goodnesse unto me O that men would praise the Lord for his goodnesse c. Psal 107. 8. There is a Justification before men by good workes James 2. 24. which declareth to men we are justified visibly but not infallibly but this is not that Justification which saveth us that Justification I treat is of that Justification which freeth us from condemnation for Justification is opposed to condemnation Rom. 8. 1 2. For his death was our Justification from the punishment of sinne this is the Justification that I intend and contend for for in this is our salvation therefore in this is our greatest happinesse and glory And that the Elect from the beginning to the end of the world were justified at and by Christs death upon the Crosse Consider Justification is that which is our freedome from the punishment of sinne this I have proved was at and by Christs death and that I may more fully put this question out of question namely that we are not justified by beleeving but before we beleeve by Christ I prove by these Arguments or Reasons 1 Argu. If Justification is free then beleeving is not required for that which is free is without any condition or consideration of any thing in us or done bâ— us but we are justified freely Rom. 3. 24. Ergo. If it be Christ and his workes it is not I and my workes that can justifie me from the punishment of sinne if Christ saves us then beleeving doth not save us compare Joh. 12. 42 43. with Mat. 10. 37. Luk. 14. 26. If it be Christ and my beleeving together that saves me then Christ doth not save me if it be Christ and my workes then I share in saving my selfe To say we are justified by Christ and beleeving together as some say is to deny we are justified by either for that which is not alone doth not justifie alone he that is justified by two is justified by neither Christ and faith together say you Christ and workes together say the Papists wee are not justified without beleeving say you not without charity say the Papists that which they say is Popery so is what you say because what yon both say is in the nature of it one and though you differ in the letters that expresse it yet in substance it is one and the same thing 2 Argu. If Christ justified enemies sinners ungodly c. then they were not beleevers when they were justified but Christ justified enemies Kom 4. 5. 5. 10. Beleevers are not so called they are called friends Luk. 12. 4. Joh. 15. 15. Saints 1 Cor. 1. 2. Holy and beloved Col. 3. 12. Holy brethren Heb. 3. 1. Holy women 1 Pet. 3. 5. If holy then not ungodly Babes in Christ 1 Cor. 3. 1. Therefore we were justified before we beleeved therefore beleeving comes too late to justifie us from the punishment of sinne if we were not justified till we beleeve he doth not justifie the ungodly it is evident 3 Argu In the same manner we are made sinners in the same manner we are made just and righteous but we were made sinners by the disoâ—edieâ—â— of one so we are made righteous by the obedience of one even Christ Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne viz. from all the punishment of sinne therefore ever since his death we have been justified also if justified by his obedience then not justified by beleeving as our sinfulnes consists in that one disobedience of the first Adam so our righteousnesse consists in that one onely obedience of our sweet Lord Jesus Christ 4 Argu. Those God declares to be just and righteous they are just before therefore made so by Christ if they be not just they are wicked and to declare them to be just is to justifie the wicked which he saith is abomination to him Pro. 17. 15. 5 Argu. If Christ did dye for us truly really and actually then he did truly really and actually justifie us but Christ did dye for us truly really and actually Joh. 10. 15. it was not in a shadow Col. 2. 17. Therefore he truly and really took away sin viz. actually justifie us from all the punishment of sinne and in that the Apostle saith Without bloud there is no remission Heb. 9. 22. it doth follow that with bloud there is remission see 1 Pet. 1. 19 20.
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
But it doth for when we were dead then was the time that we were not alive Evermore the godly learned Schoolmen we call not the Papists in put a difference between Gods decree and the execution of it Ans So doe we but not because they say so if the Scripture be cleare why call ye in any at all we will not beleeve men therefore spare that labour when you write againe we doe not say we were actually justified from eternity but by Christ on the Crosse Why is God said to be wrath with the Ephesians whilst out of Christ Ans You abuse the Scriptures for they doe not say that they were ever out of Christ or that God was wroth with them Tremble to say God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans Let them tremble that say that the sinnes of beleevers are accepted that make God changeable and love in him finite and to be by fits and starts sometimes more sometimes lesse and sometimes without any love at all and that a purpose of love and an act of love are contrary I thought a purpose of love could not be without love a purpose of love is love in act see Jer. 31. 3. Joh. 3. 16. 1 Tim. 1. 14 15 16. Concerning your distinction of Gods love of benevolence to a sinner and his love of complacency after conversion there is no light in it in what Scripture may I reade this distinction of the love of God if not in any I beleeve it came out of the impure fountain viz. the blind Schoolmen How this distinction of love may sute with man I passe not but to referre this to God is to make him imperfect Christ loved me and gave himselfe for me Gal. 2. 20. I did not beleeve when God sent his Son and when he dyed for me therefore he loved me before I beleeved see Rom. 9. 11. 13. I wonder why you so contend for this expression that God loved the Elect from Eternity seeing the Scripture for once calling it love calls it purpose choice counsell election predestination Ans Wonder not we contend for it seeing many deny it a little leaven leaveneth all Gal. 5. 9. We beleeve also that all those expressions hold forth love and are one with it Where is life and peace till faith comes Ans It s in Christ where it should be Col. 3. 3 4. who is our peace Eph 2. 14. and when we beleeve we injoy the comfort of it I wonder ye so contend against our Justification and salvation alone by Christ unlesse ye intend to establish your own workes for righteousnesse Rom. 10. 3. Luk. 18. 9. What need we take care if we beleeve he will not love us the better if we beleeve not he will not love us the worse and 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 they are saved by charity say the Papists if our good workes cannot make us to be never the more loved what need we take care to doe them if we doe them God will not love us the better if we doe them not God will not love us the worse if we dye without them we may be saved Consider what answer ye would give to them and take it to your selfe So you tell us a story of a maide who as you say was led away with this doctrine said boldly to you shee knew not how shee could offend Jesus Christ by any thing shee did answer Heb. 13. 8. He changeth not if her speech could not be justified what is that to us The doctrine of Christ is not the cause of the sins of men is there none of your minde doe amisse it s easier to tell a story then to prove what you have said To use your own words Many errours blasphemies and tragicall effects flow from your doctrine You say Faith takes a man out of the state of damnation c. with other strange doctrines which the Bible never knew which tend to dishonour Christ and to obscure the Gospel and fill the conscience with trouble and sorrow in stead of joy and peace Christs perfection is our happinesse and in it we rest satisfied desiring to obey him O that we did not thinke any thing too much for him who hath done so much for us to love us and wash away our sinnes in his own bloud Many shall receive the notion of this truth as I heare you have done but shall afterwards lay it downe againe for error as you have done grow dead or be prophane because they received not the truth in the love of it God gave them up to strong delusions to beleeve lies taking error for truth they not being taught it of Christ they wanted the power of it and never truly knew nor understood this truth but yee have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus Eph. 4. 20 21 22. Yee see the teachings of men and the teachings of Christ are diverse and have severall effects the one ends in prophanenesse but Christs teaching ends in holinesse as becometh the Gospel An Answer to a Treatise intituled Sin suffered for but not remitted IN which he saith Sinne was not before the sinning person had a being Ans If sin cannot be considered to be before we were borne then when Christ suffered he bare none of our sinnes how then can we be saved for that which is not cannot be borne and how is it just to punish Christ for nothing for so is that which is not Isa 53. 4 5 6. We put a difference in the Covenant and the performance of it Ans So doe we and when Christ dyed he performed the condition of the Covenant Heaven was then purchased and we may aâ— well say we have that now as pardon of sin heforâ— it be committed Ans The Scripture saith we are justified in his bloud and that he hath washed us from our sinnes in his own bloud but the SSâ—ripâ—ture doth not say we have heaven in his bloud and are glorified in his bloud therefore thâ— Reason is not the same The Scripture speakes onely of sinnes past Ans If Christ satisfied onely for the sinne past before his death or onely those we havâ— committed who shall satisfie for the rest wâ— shall hereafter commit the Scripture saithâ— he hath forgiven us all our trespasses pasâ— present and to come is all lesse is not aâ— How past what before Christ suffered whâ— or what satisfied for sinnes since committedâ— if past before we beleeve what satisfieth 〈◊〉 purgeth us after conversion will our workâ— doe it We put a difference between the salve in tâ— Surgeons box and the healing of the wound Ans So doe we yet say His stripes healed 〈◊〉 Some whose sinnes Christ 〈◊〉 are 〈◊〉 unwashed Zach. 13. 1. Ans Zach. 13. 1. was a
he may thinke he wants because he is possessed with all things God is his God It 's best to want that which we cannot injoy unlesse we sinne Weeping Excesse in weeping is against nature reason and Religion Many make a Christ of their teares World The whole world is a vanitie of vanities and vexations Will. To will is naturall but to will spirituall is above nature He cannot resist a sinfull will who hath no other then a sinfull will A man may perswade the will but it cannot be compelled To make Gods will to depend on mans will is to deprive God of his honour When we want a will to doe a thing wee pretend want of power and say I cannot Many prefer their wills before their lives for when they are crossed they wish for death The creature cannot doe more or lesse then God will Those vertues that adorne the will as love mercy justice are more glorious then those that adorne the understanding as wisdome power c. If the will gets into the understanding it puts all the powers of the soule upon action As the will is so answerable is the endeavour Wit A dull wit is fittest and best for him that wants discretion Winde Most men feed upon winde yet there is no satisfaction in it Words Many in stead of proofe will give big words but bare saying is no proofe Wonder For men not to prise their best workes is a wonder Naturall men wonder at worldly and sensuall things It 's no wonder if a naturall man seeke himselfe in all things Wisdome Wise men forecast how to doe most with least noise It 's wisdome sometimes to let passe and take no notice of a fault To feare to sin is wisdome and to depart from evill is understanding Wisdome goeth as farre beyond folly as light beyond darknesse It 's a speciall piece of wisdome to finde out and improve such places of Scripture as are sutable to our present condition The way to be wise in things naturall and spirituall is to observe and consider the reasons and causes of things It 's wisdome to doe that which is safest Wisdome is better then strength Worldly wisdome few have but what they paid too deare for The wisdome of man cometh from conference of things past and to come The more wise a man thinkes he is the more foole he is World This world is insufficient uncertain and perishing Every worldly thing is inconstant and a vaine vanitie Many are deceived by the false and vaine shews of the world The nourishing in our selves the love and care of worldly riches choakes the love of heavenly and kils many good things in us The things of this world are sutable to our spirits The world affords no stable comfort it perisheth in the using and when wee have most need of it The lesse the Saints desire the world the large their hearts are for God The more we love this world the lesse minde we have to leave it The more men are afflicted the more willing they are to leave this world The consideration of the end of the things of this world tends to weane from the world Such as are full of the world are empty enough of spirituall things He that is full of worldly businesse needs no other trouble The world is a great snare and deadly enemy to spirituallnesse they are the strangers that devoute our strength According as the world is sweet unto us so accordingly spirituall things are bitter The more men possesse of this world the lesse many use and injoy the more we love it the more we are crossed with it and the more we have of it the more we are in want Weaknesse Weaknesse with watchfulnesse stands when greater strength with selfe-confidence faileth The wisest and strongest Saints are most sensible of their own weaknesses Workes To be saved by Christ and to be saved by works are contrary the one excludes the other Christ will be all or nothing It 's possible for a person that beleeves through weaknesse to goe aside to the covenant of works Watchfulnesse Spirituall watchfulnesse is a speciall gift of God a chiefe part of godlinesse and a speciall helpe to holinesse and a Saints great priviledge Because the Saints watch no more they fall so much There is no good order in their lives who watch not Watching keeps the soule awake and fits us to exercise seasonably the fruits of the Spirits Of zeale The height of the affections is zeale Zeale is the height of love and the heat of the intention and affection Zeale is an affection wound up to the highest peg Zeale is the fire of the affections and it 's very hot Zeale is good when it 's for God it 's evill when it 's against him The command of God and Christs love to us and ours to him begets zeale for him it kindles it and makes it burne and flame Riches honour pleasure ease consumeth the Saints zeale and cooleth them The world and carnall friends powre much water to quench our zeale Zeale should eate us up and we eate it up Every man is zealous for God or himselfe To be zealous for a trifle is a great weaknesse Zeale cannot indure to see God dishonoured in no kinde A Saint loaths himselfe because he hath so little zeale for God c. AS it were with wings Mount thy selfe my spirit Vnto stable things Without alterings Which all comfort brings Them for to inherite Earthly things despise In them take no pleasure But thy selfe advise Higher for to rise Where true substance lies And the chiefest treasure Shadowing things are here Better things are higher In the Heavens cleare Let it then appeare That as things right deare Thou doest them desire Earthly things we know Soone away are sliding Here on Earth below They doe ebbe and flow And to dust they goe Without long abiding Yea they are by kinde So base and unstable That they should not binde To Earth a pure minde The which we may finde To be honourable Counsells Concerning Actions 1. SEe that what yee doe be lawfull see that your actions have a good foundation a word of God to warrant them else they are evill to doe things not required of God is the error of the wicked 2 Pet. 3. 17. that when God shall say Who required this at your hands Isa 1. 12. Deut. 12. 32. we may say thou O Lord. 2. Look what yee doe be expedient the circumstance of time place and person must be wisely conâ—idered to a good action is required that all the circumstances be good 3. Look to your end why yee doe what yee doe the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse works of mercy and necessity hinder 4. Look yee doe what is required because it is required and as it is required and when it is required to doe one dutie and neglect another is uncomely give each dutie it 's due
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
thy sins are great this will not prove it consider what God saith I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face Isa 65. 2 3. I doe not beleeve I am elected and so nothing can doe me good 1. This is a secret meddle not with it Secret things belong to God and revealed things to us Deut. 29. 29. 2. It is a common deceit of Satan to tell a soule God hath no mercy for him when the soule hath obtained mercy or when it is not farre from him 3. It is certaine these thoughts come from Satan because they are contrary to God in his Word as Gen. 3. 2 3 4. 4. It s the nature of unbeliefe to be inquisitive and curious to finde out any pretence that he may seeme to doe well in not hearkening to what God saith in his Word Heb. 10. 14. 5. We must not yeeld to Satan nor hearken unto him trouble not thy thoughts with Election but minde Jesus Christ doe you waite upon him in the use of means till he give thee faith and then thou shalt know thou art elected Acts 13. 48. But I have used the meanes and I am worse and worse therefore God will not doe me good 1. Doe you know Gods meanes and the number of them have your ends been good and right placed have you used them in a right manner measure time in sincerity have you not rested on the means have you used them in faith expecting his blessing The word they heard profited them not for want of faith Heb. 4. 2. 2. It s no good reason to say Because God hath not as yet given me my request therefore he never will consider Isa 64. 4. Isa 8. 17. They which had not obtained mercy did 1 Pet. 2. 10. They shall not be ashamed that waite for me Isa 49. 23. 3. It is just with God to blast the meanes yea it s a mercy that we might looke more to Christ in the use of meanes to blesse them and be all unto us 4. If thou hast a will that Christ should save thee and rule thee he that hath begun this good worke in thee will finish it Heb. 12. 2. One day thou shalt know thy sinnes to be pardoned and subdued 5. Consider God may have mercy for thee though thou knowest it not for mens sinnes are first forgiven before they can know it or beleeve it or be assured of it therefore thy sinnes may be pardoned though thou doest not know it faith beleeves sin is pardoned but our beleeving neither pardons any sinne nor procures the pardon of it I have waited a long time and many others have receeved mercy but I have not 1. Some of the Lords have waited a long time at least they thought the time long David said I am weary of my crying my throat is dryed my eyes faile while I waite for my God Psal 69. 3. 2. If God hath given thee a heart to waite upon him thou art blessed Blessed are all they that waite for him Isa 30. 18. Waiting implies perseverance patience long suffering in holding out notwithstanding the tediousness of the time deferred courage in breaking through all difficulties that stand between waiting and to continue waiting though all things seeme contrary till we injoy what we waite for I waite for my God Psal 69. 3. But I am now old in yeares and if God had intended mercy for me surely he would have revealed it before this time and now death is ready to take me away 1. Yet mercy may come at last the theefe was saved upon the Crosse Mat. 20. Luk. 23. Oh how neere was he unto his end before mercy came to him 2. You must not set a time to God its mercy though it come at last God useth to call some the last houre as well as the third see Mat. 20. 1. to 10. There is nothing too hard for God If I were fitted with qualifications as humblenesse brokennesse of heart and tooke delight to heare and pray as others I could have hope but it s not so with me 1. This is nothing but a delusion for these things cannot fit thy soule for mercy while yee look and rest on such things as these yee seeke the living among the deid Luk 24. 5. If you had these things yee desire in the greatest measure ever any had they could nor procure thy happinesse nor stand thee in any stead to save thy soule nothing but Jesus Christ can doe that nor any thing but him truly comfort thee 2. What qualifications had they in Ezek. 16. 3. to 9. except sinfull ones and what qualifications had they who were enemies yet Christ dyed for them Rom 5. 9 10. Isa 65. 1 2 3. It s a certaine truth that all that are saved are saved freely without any cause or condition in man see 2 Tim. 1. 9 10. 3. What need yee Christ if yee have what yee need without him 4. As in nature none can worke before they have life so none can worke a spirituall worke before he live spiritually Christ must be in the soule before it can beleeve so the soule must beleeve before it can finde any sanctification or any good worke at all in himselfe consider there is nothing to be done by man to be a preparation to sanctification see Rom. 4. 5. 5. 8. 10. 5. You goe a wrong way to worke you goe about to establish a righteousnesse of thy own therefore thou doest so much thirst after it but it must be renounced its hard to be taken off our own works selfe-concurrence strip a man of his own and yee take away his life he must and will have something some humblenesse teares good works something they must have they thinke it cannot be that one should be accepted pardoned and saved and to doe nothing at all for it yet it is so Many when they see they have not done well they goe about to breake their hearts to make God amends for all and thinke if they can but attaine to such a deep measure of humiliation and sorrow for sin then they thinke they have an evidence for heaven alas this is an evidence of great ignorance in that they doe not see death in their best duties the Lord may say to them who work so hard for life Thou hast found the life of thy hand therefore thou wast not grieved Isa 57. 10. And so Comfort themselves with their owne sparkes sorrow will follow such comfort Yee shall lie downe in sorrow Isa 50. 11. When we say our good workes are not the way to life men esteeme it a grievous error yet Christ saith I am the way Joh. 14. 6. Tell me are thy workes Christs or no if no then they are not the way if Christ say true as he doth also if Jesus Christ is to be unto us all in all Col. 3. 11. our best works are to be unto us nothing at all our workes
spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
Geree saith that Doctor Crispe condemnes doing any thing for our own salvation and is not ashamed to say there is no condition on mans part I say nothing is more evident in the Gospel then Conditions on the Covenant on mans part to wit Faith and Repentance without which he cannot be in the Covenant nor have any share in Jesus Christ As Masters covenant with their servants so doth God with his people and they with him and if it be not performed the covenant is frustrate Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19. If we meane to have God for our God we must repent and come out and God will receive us and upon no other termes in the world therefore I conclude that Doctor Cripse is fully deceived and strangely deluded and so are all others as did and doe beleeve him Epist side 9. pag. 35. 37. 43. 67. 72. 75. 77 78 79. 80. 99. 102. Ans You prove not what you affirme Rom 3. 27 declares salvation is not of works this is a full place against you Acts 27. Except yee abide in the Ship yee cannot be saved this is a temporall salvation from drowning unlesse he brings this place to prove his soule shall not be saved whose body is drowned it s not to the question for the 2 Cor. 6. he alledgeth to prove that God is our God upon termes not else whereas these words were written to the Saints who were converted and the Church of God before this Epistle was written to them this Church of Corinth had some communion and fellowship with Idolaters therefore the Lord exhorts them to come out from amongst them and he would receive them declare himselfe to be their God and owne them to be his people in a Church Relation as Rev 1. 20. 2. 5. see pag. 170. To understand it concerning our eternall condition is to contradict the Scripture which saith He hath not dealt with us after our sinnes nor rewarded us after our iniquities Psal 103. 10. Psal 89. Gods love to his depends not upon what wee doe see Gods eternall good will to his Jer. 31. 3. 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20 21. Mat. 21. 22. Rom. 8. 9. Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9. Mat. 24. 24. Tell me is Election Christs death conversion c. fruits of hatred or love if of love then God loved the Elect before they beleeved yea before they were borne Eph. 1. 4. If we are chosen to life according to the good pleasure of his will then we are not chosen to life according to our beleeving and repenting c. But the first is true Eph. 1. 5 6. Therefore the latter is true also nor are men chosen to life because God foresaw they would beleeve God is eternall the will of God is God he was never without his will what he now willeth he ever did therefore there could not be any cause to goe before it to cause it to be or so to be man cannot Elect without an act and time but it s not so with an infinite being Election is his eternall and immutable decree from eternitie Rom. 9. 11. Eph. 1. 4. 2 Tim. 1. 9. It is the more wonderfull and glorious that it is without beginning his love is everlasting Jer. 31. 3. Therefore without beginning as God is infinite without beginning so is his love for God is love 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they beleeve as after The Scripture doth not say God began to love when we began to beleeve nor that he loves any the better because they beleeve it is a certain truth that Gods love to us is not as ours is to him In that yee would have men to doe something for salvation it appeares you are ignorant of the taking away of sinne by the death of Christ hence it is that you urge our works to be necessary to salvation and so did the Seducers Acts 15. 5. 20. 30. If it were as you say wee are under an absolute covenant of works Doe this and live men must do so and so saith the Papist or else no salvation so say you Though God hath promised and Christ purchased all good for beleevers yet they shall not have it unlesse they doe so c. Doe you not see how you exalt your workes above the skies yea above God and his promise and the death of Christ and make workes all in all because without them all is frustrate and comes to nothing What no share in Christ without our workes all is frustrate if it be so then our works are joynt Saviours with Christ chiefe Saviours is not this pure Popery and the Popes Doctrine to a haire yet it hath an Imprimatur J. C. is there not a cleare light of the Gospel in such Licensers see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtaine for his remission of sinnes by his death but he did not performe it perfectly if it be in part by our workes if it depends upon our workes then it depends not upon the death of Christ or doe you bring in Christ to merit that your workes may merit salvation Most truly and worthily did Doctor Crispe contend for the sufficiency of Christs bloud to save us and you contend against him and contend for the sufficiency of your doings in bringing in your workes to salvation and so undervalue the bloud of Christ therefore I contend against you our workes are imperfect and that which is so cannot please God if yee say Christ makes it up with his perfection in adding Christ to piece it out to make it up its apparent yee make Christ but a piece of a Saviour which is the greatest indignity yee can offer to him We doe condemne the doing of any thing for our own salvation and the Reasons why we doe so are 1. We doe nothing to be saved because Christ hath saved us He came into the world to save us and he saved us before he ascended therefore we are not now to be saved from our sinnes Heb. 10 10. 12. 14. 1 Tim. 1. 9. It s too late for us to be paying the debt of our sinnes by our worke the debt being paid before by Christ for us God did execute on him in his death all the punishment that was due to us for our iniquities God doth rest satisfied in Christs satisfaction for the sinnes of his past present and to come Isa 53. 5 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his servant David that wee should be saved from our enemies c Luk 1. 68 69. 71. Christ is the horne of Salvation 2. God requires no righteousnesse of us to save us because Christ hath fulfilled all righteousnesse for us Mat 3. 15. His
righteousnesse saves us from our unrighteousnesse In the beholding of sinne we consider God hath set against it Christs righteousnesse and that in his righteousnesse God is fully satisfied and therefore in it we rest fully satisfied Christs satiffaction by his death if laid in the ballance with that perfect obedience of the law required of us is of sufficient weight to answer the Justice of God the wise and just God would not have ordained it for that end if it had bin insufficient to satisfie for our sinnes to judge Christs death insufficient is very dishonourable to Christ 3. Salvation from sin is not mans act but an act of Christ by his death it s Christs worke to save us Mat. 1. 21. It s not our worke to save our selves not our workes but Christ is the price and pay-master for the sinnes of the Elect if wee could have saved our selves Christ needed not to come from heaven into the world to do it 1 Tim. 1. 15. Christ workes not salvation in us nor by us but brings salvation to us Isa 63. 5. Jesus Christ in one worke once performed by his death did eternally redeeme Rev. 5. 9. Justifie Rom. 5. 9. Sanctifie and perfect us for ever Heb. 10. 10. 12. 14. Heb. 2. 29. Then he reconciled all the Elect in the body of his flesh through death Col. 1. 21 22. His death is that price that paid to the utmost for all our sinnes our best workes cannot save us neither in whole nor in part 4. Heaven is an inheritance eternall inheritance Heb. 9. 15. An inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you 1 Pet. 1. 4. That which wee possesse by right of inheritance wee never wrought for nor paid for left to one Pro. 13. 26. falleth to one Ezek. 47. 14. given Jer. 3. 18. Acts 20. 32. Heb. 11. 6. Ezek. 33. 24. Psal 78. 55. So this inheritance Acts 26. 18. Col. 1. 12. 3. 24. Christ bought it and paid for it his precious bloud a great price 1 Pet. 1. 18 19. Eph. 1. 14. It cost him so much that it might cost us nothing vaine man would worke for it to earne it and merit it men thinke they must doe something for it our doings could not procure it God would not have us to have it that way but by way of gift it s a free gift as appeares Rom. 6. 23. Eph. 2. 8 9. And that it could not be if it had been to be wrought for by us To him that worketh is the reward not reckoned free of grace but of debt Rom. 4. 4. The children of God are borne heires to it Rom. 8. 17. and it was prepared for them before they were borne Come yee blessed of my Father inherite the Kingdome prepared for you from the foundation of the world Mat. 25. 34. 5. Wee are not exhorted to forsake evill and doe good to the end wee may be saved but because it is our duty consider these places Rom. 4. 5. 5. 19. 1. 17. Gal. 2. 17. 3. 14. Joh. 3. 18. James 5. 24. Acts 10 43. 6. We doe nothing in the world to be saved because salvation is not given for our workes nor according to our workes God saith he imputeth righteousnesse without workes Rom. 4. 6. Not of workes Rom 9. 11. Who hath saved us and called us not according to our workes 2 Tim. 1. 9. Not of workes of righteousnesse which we have done but according to his mercy he saved us Titus 3. 5. If by grace it is no more of workes otherwise grace is no more grace if it be of workes then it is not of grace Rom. 11. 6. What can be more plaine Hence it is that wee are ceased from our own workes Heb. 4. 10. We did walke in the way of workes for salvation till God did hedge up our way with thornes our workes were those thornes which did pierce â—s and wounded us at the heart in stead of saving us they killed us these thornes did so pricke us that we were not able to goe any further in that way God opened our eyes that wee saw nothing but death in them then we ceased to worke for life and salvation We ought to doe good workes because God commands us to doe them and because they are for his glory see Titus 3. 8. 14. and because we are loved and saved from our enemies Luk. 1. 71. To doe good workes is good but not for salvation fire is good but not to put into the thatch nor under the bed unlesse yee meane to fire the house We perswade to good workes and strictnesse in holinesse of life because we are justified and saved without works yea before we did any good work for we did none before we were called Who hath saved us and called us 2 Tim. 1. 9. We were saved when Christ suffered upon the Crosse called when converted both eâ—â—ected in time but neither of them was according to our workes but according as he had purposed before the world began our workes remove not our offences nor make us just before God that which can cause to be accepted must be so perfect that the Law of God cannot except against see Lev 18. 5. Luk. 10 27 28. Our best workes are not so and therefore they will not stand us in any stead for salvation If wee could be saved by any workes Christ dyed in vaine I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2. 2. Remember that they that love Jesus Christ will keep his words see and consider Joh. 14. 23. 15. 16. 2. 10. Is Christ come not to doe his own will then we may not doe ours unlesse ours be his Joh. 6. 28 29. For those that take pleasure in sinne let them consider 1 Joh. 1. 6. 2. 4. Gal 5. 13. to 23. 6. 5. 7. 8. Rom. 2. 17. Mat. 7. 30. Luk. 6. 44. 13. 27. Christs love caused him to dye for us let his love constraine us to serve him he is worthy of our love if he hath thy affections he shall have thy actions if thou hast tasted of the sweetnesse of Christs love thou wilt say there is none so sweet as his who in his wounds hath buried and destroyed all thy sins to redeeme thee from them and purchase thy salvation 7. To doe for salvation were to bring in the law of workes he that seekes to be justified by the Law is fallen from grace Gal. 5. 4. The Law concernes our conversation not our salvation The righteousnesse of God is manifested without the Law Rom. 3. 21. No man is justified by the Law in the sight of God Gal. 3. 11. In mans sight he may Jam. 2. 24. By the deeds of the Law shall no flesh be justified in his sight Rom. 3. 20. We are not debtors to the Law Gal. 5. 23. 8. Those that are such great doers for salvation doe as little as others None of
6 Argu. If all things were accomplished the prophecies concerning Christs death were finished then he justified us but the first is true Jesus knew that all things were accomplished that the Scripture might be fulfilled saith I thirst when he had received the vinegar he said it is finished and he bowed his head and gave up the ghost Joh. 19. 28. 30. Christ came to save sinners and when he gave up the ghost upon the Crosse he tels us the worke was finished Joh. 17. 4. and I beleeve him 7 Argu. If I am to beleeve I am justified it is either true or false if true then I was justified before I beleeved it if not true then for me to beleeve I am justified when I am not is for me to beleeve a lye and deceive my selfe nor doth God require me to beleeve a lye and for me to beleeve I am justified that so I may be justified is to beleeve a lye that it may be true which is unreasonable for my beleeving cannot make any thing true or false nor give being to that which had no being before if I beleeve brasse is gold is it gold therefore I was justified from the punishment of sinne before I did beleeve it Rom. 5. 19. 8 Argu. If our beleeving cannot satisfie Justice nor pardon the least sin then it cannot justifie us from the punishment of sin but the first is true 1 Joh 3 5. it cannot give remission of sin Acts 28. 18. Beleeving addes nothing to Christ nor to our salvation 1 Cor. 13. 2. Luk. 8. 13. 13. 25 26 27. Mat. 13. 20 21. Mark 4. 16. Heb. 6. 4 5. with Isa 48. 6 7. 58. 2. Jam. 2. 19. Charity and prophesie is greater and more to be desired then faith 1 Cor. 13. 13. 14. 1. But how could it be so if beleeving did justifie us for without justification there is no salvation no freedome from the punishment of sinne also there is not that said of beleeving which is said of charity see Mat. 25. 42. The Papists say we are saved by charity others by beleeving the Papists ground is as good as theirs 9 Argu. That which is imperâ—ect and defiled and is stained with sinne cannot justifie us from sinne but our beleeving is so its imperfect something is wanting in our faith 1 Thes 3. 10. It s defiled with sin All our righâ—eousnesse is as filthy ragges Isa 42. 6. with Titusâ— 5. Daniel includes hâ—s most holy acts when â—e names his righteousnesse Dan. 9. 18. Our beâ—eeving is called unbeliefe Mark 9. 24. Therefore our beleeving cannot justifie us from the punishment of sinne it s onely a means of our knowing or injoying the knowledge and comâ—ort of it Wee say not that good workes are â—innes we put a difference between the action God commands and the corruption of it â—s acted by us by reason of the corruption in us it s stained and defiled with some spot of â—inne all our actions our righteousnesse is so 10 Argu. If our righteousnesse be like unto a stinking filthy clout Isa 46. 10. then every good worke we doe is tainted with some sin â—or they were converted and were not without the fruits of the. Spirit when they so said of themselves see Psal 130. 3. Dan. 9. 7. 18. Ezra 9. 15. Job 9. 3. 28. 1. Joh. 1. 8. 1 Joh. 2. 7. Titus 3. 5. Psal 143. 2. Which sheweth that wee are not justified for nor by any thing we doe also from these Scriptures it is evident that there is no perfection in the flesh nor in any thing we doe and therefore that which is not perfect is not our righteousnesse and therefore cannot possibly be our Justification viz. our freedome from the punishment of sinne 11 Argu. If Christ saves us beleeving doth not save us if we be reconciled by Jesus Christ 2 Cor. 5. 18. beleeving doth not reconcile us if Christ takes away the sins of the world beleeving takes away no sinne if we are justified by his bloud then not by beleeving if we are reconciled to God by the death of his Sonne Rom. 5 9 10. then not by beleeving if Christ hatâ— delivered us from the wrath to come 1 Thes â— 10. then beleeving doth not deliver us froâ— wrath if he hath delivered us from the cursâ— Gal. 3. 14. then beleeving delivereth us noâ— from the curse if Christ hath made me freâ— Gal. 5. 1. beleeving maketh not me free our sinnes are forgiven for Christs sake Eph. 23. then not for my sake nor for beleeving if men are Christs sheepe before they beleeve Joh. 10. 26. then beleeving doth not makâ— them his sheepe if men are of God before thâ— heare Joh. 8. 17 then before they beleeve if Christ hath washed us from our sinnes Rev. 5 beleeving doth not doe it if we are set out of the pit of destruction by the bloud of the Covenant Zach. 9. 11. then not for nor by our beleeving if we were not justified by his death how are we justified by his bloud if the bloud of Christ clenseth from all sinne 1 Joh. 1. 7. beleeving clenseth from no sinne 12 Argu. If the sinnes of the Elect shall not hinder their salvation then their salvation dependeth not upon their beleeving buâ— the sinnes of the Elect shall not hinder their salvation it is evident Psal 89. 28. to 39 Oh how sweet is this place and that in Rom 8. 1. 33. to the end It depends upon his promise and not upon our beleeving He is faithfull that hath promâ—sed Heb. 10. 23. What if some did not beleeve shall their unbeliefe make the faith of God of none effect God forbid Yea let God be true and every man a lyer Rom. 3. 3 4. If we beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2. 13. see Isa 14. 24. If we beleeve not observe Gods faithfulnesse in saving us depends not upon out beleeving see Rom. 11. 29 30 31. It depends upon Gods election predestination in the immutability of his Counsell Heb. 6. 16 17. Therefore our salvation is certaine to say wee shall not misse of salvation unlesse we will not beleeve is a vaine conceit if nothing can be charged upon the Elect Rom 8. 33. they are freed from all curse or wrath before they beleeve yea consider this truth and the sweetnesse of it 13 Argu. If God loves the Elect before they beleeve then beleeving is not any cause of his love but God loves the Elect before they beleeve he that is an enemy to the Gospel doth not beleeve it as concerning the Gospel they are enemies but touching the election they are beloved Rom 11. 28 29. He accepts of our persons before he accepts of any thing we doe Heb. 11. Therefore we are loved and accepted before we beleeve Eph. 1. 4. 6 7. 14 Argu. If not any thing shall separate us from the love of God then unbeliefe shall not but not any thing shall separate us from the love of God as