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
for Also whether one act of faith justifieth or many if but one how we shall know and distinguish it that we may know we are justified that we may not after that act act it so again in like manner needlesly for what need more then one if one be enough If many acts of faith be required to justifie a sinner then it 's necessarie to know how many that so we may know when we are justified if we are continually to act our faith because we sin continually then it will follow that we are not fully and compleatly justified and that we may despair of ever having one quarter of an houres sweet injoyment of justification because in lesse time then that yea in the 40. part of an houre no man can say he hath not sinned in that time And if so then he is to be justified again because he is unjust and appears so to God so a man cannot say three minutes together he is a justified man till by faith we be justified again And whether this be not for a man to justifie himself as Lâ—k 16. 15. surely it was not well done that will last no longer and is to so little purpose â—ut this 't is for a man to justifie himself he may see himself in the Priest under the Law and his work to as little purpose Heb. 10. 1 2 11. Also the holding that our beleeving justifieth us draweth in many errors That faith is the matter of our righteousnesse and makes us righteous That God accepts of faith and so of us for it that for that he justifieth us That God looks at and respects our faith as much if not more then Christ Because all the fruit of Christs death c. is made of no effâ—ct without faith That faith is a means essential to salvation and so a cause and so denyeth that salvation depends alone upon Christ and that he is not the means but a part of the means of our salvation They limite God in his love in saying some sins are forgiven but not all They make faith the greatest means of their salvation in saying all other means are not to any purpose or not effectuall without it They attribute righteousnesse in part to themselves in attributing it to their beleeving They quite overthrow the grace of God in bringing in their work of beleeving They make justification not to consist in pardon of sin but in a work of obedience viz their beleeving and denyes Christ to have satisfied Justice for the sins of the elect They rob Christ of the greatest part of his work his glory and give it to faith and set faith in Christs throne And an hundred errors more may be reckoned up that will follow their opinion We do not say that we are justified by faith alone but Christ and faith together c. This is as bad to us in that you give not Justification to Christ alone in that you say that Christ doth not do it but Christ and faith together and so Christ is but half a Saviour if you make him so much 2. I desire to know why you may not adde to Christ and faith prayer seeing the Apostle saith that this shall turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ Phile 1. 19. ye see our salvation is attributed to be through our prayers as through faith Ephes. 2. 8. Why do you leave out good works seeing James saith A man is justified by works and not by faith onely Jam. 2. 24. Also Paul saith Therefore I suffer all things for the elects sake that they may obtain salvation 2 Tim. 2. 10. 3. In that ye joyne any thing to God to accomplish this work as a copartner with Christ Christ cannot have all the glory of our salvation faith must have a part of it if not we our selves for we beleeve Rom. 10. 9 10. 4. Ye deny that Christ hath justified those for whom he dyed upon the Crosse you deny we are justified by him by his blood that he hath not washed away all our sins in his blood Rev. 5. 1. Psal. 89 19. with Isa. 45. 25. 53. 11. Ephes. 1. 7. Col. 1. 14. in saying Christ hath not presented us holy to God before we beleeve Ye contradict Christ himself Ephes. 5. 27. Joh. 19. 28. 30. O treason treason Thus many wayes ye dishonour Jesus Christ which is onely to be honoured therefore ye are guilty of treason against the King of Saints our Lord Jesus Christ Take notice of that and consider of it We grant faith doth not justifie but it 's God that justifieth But yet he doth it through faith and therefore not without it Rom. 3. 25. Through faith that is through Jesus Christ In whom we have redemption through his blood Ephes. 1. 7. Through the redemption that is in Jesus Christ Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. through him and by him is all one Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Galat. 3. 14. 8. So that through faith is through Christ But if you will have it through faith then it must be as through a pipe of conveyance we come to receive it That we might receive the promise of the Spirit through faitâ— Gal. 3. 14. And that is not to be justified by faith but to receive it and so as through a prospective glâ—sse we see all our righteousnesse to be in Christ and by faith we receive it and come to injoy it in our consciences and this we grant and this will stand with Justification by Christ alone When we say that we are and ever were just and righteous before God in and by Christ we learn to distinguish between our own sight and the sight of God Ezekiel speaks of our own sight 20. 43. Job speaks in the sight of God for that is in the sight of God that is not in our own sight so that no man is justified by the law in the sight of God Gal. 3. 11. So to be just with God is to be cleared in his sight Job 9. 20. Rom. 3. 20. So that when Christ was made our righteousnesse in the sight of God then we were justified in his sight which was before all time for those who appear without sin must needs appear just but the elect appear so to God in Christ They are without fault before the throne of God Rev. 15. 5. Song 4. 7. Those whose sins were layed upon Christ are just and therefore appear so to God Isa. 53. 11. Those against whom nothing can be charged are just and appear so to God Rom. 8. 33. Those who are in Christ are just but the elect were so before the world Ephes. 1. 4. Those who are reconciled must needs be just but this the
just and righteous but if they were not made just by Christ upon his Crosse before will it not follow that he justifieth the wicked which he saith is abomination to him Prov. 17. 15. for they must either be just or wicked if just then the declaring them to be so by sentence did not make them just And if they were not just what were they but wicked is there a third state God hath said He will by no means clear the guilty Exod. 34. 7. 5. Because men are not just and righteous because they are declared to be so But they are declared to be so because they were so before Therefore such as God declares to be just they were made just justified in and by Christ and he looked upon them to be just as they were before he declared them to be so And no man may declare another to be just and innocent before he appear to be so Three things are essentiall to justification 1. Persons that need to be made just sinners a perfect man neither need nor can be made just 2. One that can and will make just and that none can do but God Roâ— 8. 33. it 's God that justifieth 3. The means by which he must be made just and that is Christ By Jesus Christ Ephes. 1. 5. Through the redemption of Jesus Rom. 3. 24. Christ is God Hebt 1. 2. He hath redeemed us by his blood Rev. 5. 9. My righteous Servant shall justifie many Isa. 53. 11. Rom. 5. 10. He is our justification it self for he is our righteousnesse 1 Cor. 1. 30. Righteousnesse and justification are one Isaiah prophefied of Christ that he should justifie many Isa. 45. 25. which he fulfilled when he was made sin for us Isa. 53. 2 Cor. 5. 21. with 1 Pet. 1. 24. And this must needs be so for those who are made just or justified by satisfaction they are made just where the satisfaction is and that is in Christ 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous therefore perfectly just As in the first Adam we were made sinners so in the second Adam the elect were made righteous As by the first Adams disobedience we were made sinners so by the second Adams obedience all in him were made righteous Rom. 5. 14. to 20. And as Christ is the author and means and justification it self so he is the author of our salvation and the means and salvation it self as is above proved So that Christ is all in all Justification is first to be considered in the will of God sometimes called purpose counsell choice election predestination love the good pleasure of his will Ephes. 1. Rom. 9. Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will it had no cause going before to cause it to be or so to be if it had how can it be eternall and infinite surely it had no beginning And thus the elect are said to be saved before the world 2 Tim. 1. 9 10. And this is called justification Tit. 3. 4. 7. Then our life was hid with Christ in God Col. 3. 3. This is justification in purpose Secondly Justification is to be considered in the act or execution of it in the means of it when it was effected in and by the means viz Jesus Christ By his obedience did justifie many Rom. 5. 19. Isa. 53. 11. And now justification is actually done for there were all the elect then present considered in Christ Ephes. 1. 4. He comprehended all that were given to him See Joh 17. 2. 9. 6. 37 38 39. Rom. 11. 7. set apart Heb. 10. 10. As the Priest did bear the names of the children of Israel before the Lord Exod. 28. 21 c. so Christ a publick person did bear and represent all the names and persons that shall be saved that were given to him to justifie and save yea they were one with him Heb. 2. 11. Christ took not onely the nature of man but the persons of the elect else how did he answer the type Exod. 28. else how could he bear the sins of many if he bore not the sins of no persons and how did Christ wash us and present 〈◊〉 holy to God as he did Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons Also if Christ took onely our nature the nature of all men being one and the same it will follow he did as much for all men as for one and that he bore not the sins of any man for the nature of man may be considered apart from the person of a man or else they know not what they say who affirm Christ took our nature but not the person of any Justification being accomplished by Christ it is his good pleasure to reveal the same to those to whom it belongs by his Spirit and Word and his people and ordinances all which hold forth and declare this his infinite love and free grace to their souls that so they may enjoy the comfort of it The effect of this revelation of love c. begets love in the soul to God and carries the soul out of it self it's own life it's righteousnesse to Christ and his righteousnesse looking to him as all in all and so to set him above all Now the soul falls into admiration of free love free grace highly pricing it is satisfied in it and thankfull for it and now the soul according to the revelation of this love c. so it 's filled with love to God peace and joy in God c. So he submits to Christs yoke obeys him and suffers for him now he follows God â—â—re abundantly and freely then ever before So then the cause of our salvation or justification it 1. The love of God the good pleasure of his will this is called the efficient cause of our salvation 2. The materiall and instrumentall cause is Jesus Christ by his death in dying for us 3. The 〈◊〉 all cause is the end why God those and saved us that was his glory to the praise of the glory of his grace The work being accomplished The Spirit reveals it is done for him Rom. 8. 1â— saith beleeves it 's done for him and receives it 〈◊〉 26. 28. good worâ— declare that it 's done for 〈◊〉 Jam. 2. 24. Justification 〈◊〉 where but in the conscience and it is a taking of 〈…〉 of the conscience therefore untill sin be taken out of the conscience men are not justified Justification to be placed in Christ where it i◠〈◊〉 Epistleâ— 2. If 〈…〉 taking sin out of the conscience then faith doth not 〈◊〉 because it doth not take sin out of the conscience no nor assure the conscience that he is 〈◊〉 childe of God to speak strictly
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
in him and this is the being in Christ that is spoken of Job 15. as appears v. 2. 4. A contrary exposition inforces failing finally from grace In this visible Church one is in before another as Andranious was Also he being converted before Paul he appeared to be in Christ before Paul did so appear but the being in Christ Ephes. 1. 4. the elect are not in that one before another and a third being in Christ we know not The Scripture doth not say that any shall be saved but such as beleeve therefore faith is essentiall to salvation No more do the Scripture say that any shall be saved but such as obey him 2 Thes. 1. 8 9. Heb. 11. 14. and 5. 9. Prov. 28. 18. Matth. 19. 17. 23. Joh. 14. 23. Who can do this it will follow by your reason that good works are absolutely necessary to salvation and perseverance to the knowledge of it because the Scripture saith He that continues to the end shall be saved Mar. 13. 3. as well as he that beleeves shall be saved Joh. 3. 16. and so when men have persevered to the end of their dayes they may know it Secondly the Scripture declares unbeleef to be a sin and that the sins of the elect shall not deprive them of the love of God nor salvation as appears Psal. 89. 28. to 39. with Rom. 8. 33. to 39. What the Lord hath purchased for his they shall enjoy in his time because he is faithfull that hath promised it Heb 10. 23. if we beleeve not yet he abideth faithfull he cannot deny himself as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God unbeleef shall not Rom. 8. But God hath decreed the means as well as the end and faith is one of the means We grant God hath decreed the end and the means and whatsoever God hath decreed shall unavoidably come to passe 2. But we deny that faith is any means of our Redemption justification or salvation nothing but the Lord Jesus Christ is the means of our salvation 3. There be means that are necessary to the revealing and injoying the comfort of it as the holy Spirit and as Ministers to reveal it and faith to receive it 4. Also there be fruits and effects of the love of God and calling c. as faith love and our obedience to Christ which all the Lords price in their place yet are no means of our salvation Faith makes us sons for we are the sons of God by faith Gal. 3. 26. So that application of Christ makes him ours By faith we know our selves to be sons of God 2. Faith makes us not sons but predestination Rom. 8. 29. We were made the sons of God when we were predeâ—â—â—nated Having predestinated us to the adoption of children Ephes. 1. 5. By being given to Christ we became sons and brethren to Christ Job 17. 6. Isa. 8. 18 Heb. 2. 13. we were given to Christ before Christ dyed In bringing many sons unto glory through suffering Heb. 2. 10 11. For he that is set apart and they that are set apart are one for which cause he is not ashamed to call them brethren So that adoption is acceptation of us in Christ and our being Christs makes us the seed sons Gal. 3. 29. Therefore not our beleeving for adoption is without and before our beleeving Ephes. 1. 5 6. Heb. 2. 10. Adoption is before our redemption and comprehends all spirituall priviledges as redemption reconciliation justification glorification Rom. 3. 24. and 8. 29 30. The elect were sons before they beleeved Because ye are sons God hath sent forth the Spirit of his Son iâ— to your hearts Gal. 4. 6. unlesse they could beleeve without the Spirit Gal. 5. 22. They were sons before they beleeved for because they were sons God sent them the Spirit of his Son that so by it they might beleeve and know that they were sons both then and before they beleeved And to say they did not appeare to be Sons untill they beleeved is true but to say the Elect are not one with Christ no sons untill they beleeve and that beleeving makes them sonnes is to say our beleeving makes Christ ours this we cannot assent to for this is to set faith above Christ and makes our happinesse to depend not upon Christ but upon faith if that must give us interest and union with Christ and so unlesse we beleeve Christ is not ours nor is to no purpose So then Christ dyed for the sinnes of no man or so died for mens sinnes as he saved no man by his blood and so Christ must dye for us but our faith must save us Thus many make Christ a servant to wait and tend upon faith and to be at the command of faith and this we may not beare The Scripture saith we are justified by faith Rom. 5. 1. The word Faith is diversly understood sometimes by faith is meant knowledge as Rom. 14. 22. and sometimes faith is meant the doctrine of faith Jude 3. So also for the profession of faith Rom. 1. 8. Thus Simon Magus beleeved Also by faith we are to understand the power by which we believe as Gal. 5. 22. and sometimes by the word faith we are to understand Christ Rom. 4. 13. Gal. 3. 16. with 19. 23. ten times at least in this Chapter the word Faith is put for Christ Also we are to consider the Scripture speaks the same things of works that it speaks of faith He that beleeves shall be saved Mark 16. 16. He that walks uprightly shall be saved Prov. 28. 18. If thou wilt sell all and give it to the poore and fâ—llow me thou shalt haâ—e treasure in heaven If thou wilt enter into life keep the Commandments Matth. 19. 17. to 23. He that continues to the end shall be saved Mark 13. 3. A man is justified by works and not by faith onely Jam. 2. 24. Take heed unto thy self and unto the doctrine continue in them for in doing this thou shalt save thy self and them that hear thee 1 Tim. 4. 16. What knowest thou O man whether thou shalt save thy wife c. 1 Cor. 7. 16. So salvation is ascribed to faith And he said unto her Thy sins are forgiven thee thy faith hath saved thee Luke 7. 48 49 50. We are saved by hope Rom. 8. 24. Baptisme saves us 1 Pet. 3. 21. yet Christ is he that saves his people from â—heir sins Matt. 1. 21. So the Scriptures do oft give that to faith which is proper to Christ as we live by faith Galat. 2. 20. by Christ Joh. 6. 57. we have remission of sins by faith Act. 13. 38 39. by Christ Eph. 1. 7. Col. 1. 14. We aâ—e justified
by faith Rom. 3. 28. Gal. 3. 24. by Christ Isa. 53. 11. Rom. 5. 9. We have peace with God by faith Rom. 5. 1 2. by Christ Ephes. 2. 8. 3. 12. we are sanctified by faith Act. 15. 9. by Christ Heb. 10. 14. 1 Cor. 1. 30. we overcome the world by faith 1 Joh. 5. 4 5. by Christ Joh. 16. 33. 1 Cor. 15. 57. We are the sâ—ns of God by faith Gal. 3. 26. by Christ Ephes. 1. 5. we have an heavenly inheritance by faith Act. 26. 18. by Christ Gal. 4. 7. we have eternall life by faith Joh. 3. 16. and 5. 24. and 6. 47. 〈◊〉 Christ 1 Joh. 5. 11 12. we are saved by faith Ephes. 2. 8. by Christ Matth. 3. 21. Joh. 3 17. These things are not proper to faith but onely to Jesus Christ alone Also the Scripture saith It 's God that justifieth Rom. 8. 33. with 3. 24. Christ is said to justifie Isa. 45. 24. 53. 11. that we are justified by his blood Rom. 5. 9. with Rom. 8. 34 35. the Spirit of God is said to justifie 1 Cor. 6. 11. These three are one 1 Joh. 5. The question then is by which of these we are justified before God we conceive that is onely by Jesus Christ Our Reason why we ascribe it to Christ alone is 1. Because it was promised of Christ that he should justifie many Isa. 45. 25. and 53. 11. 2. Reason Because when the Scriptures expressions seem to contradict one another those expressions that ascribe most to Christ are the clearest and nearest the center the rest are to follow that and be interpreted by them for the Scriptures are to be interpreted for Christ and not against him Thirdly Because the whole voice of the Scripture being layed together doth wholly drive to set up and exalt Jesus Christ alone to acknowledge him to be as he is all in all Col. 3. 11. therefore he is called The Author of salvation Heb. 5. 9. and the means of our salvation through his blood Ephes. 1. 7. Col. 1. 14. and Salvation it self Isa. 49. 6. And if we should not ascribe our justification to God to Christ alone God could not be all in all 1 Cor. 15. 28. Col. 3. 11. 4. Because all things else besides God are but means of our knowing and injoying him that is the substance 5. Because all that faith can do is onely to receive remission of sins Act. 26. 18. it cannot give remission of sins faith cannot satisfie justice nor merit pardon for the least sin c. 6. Because the Scripture saith We aâ—e justified by his blood Rom. 5. 9 c. These and the like Reasons cause us to conceive that we are justified onely by Christ alone And therefore when the Scripture saith we are justified by faith by faith we are to understand Christ or else to understand it not properly but in a large sense not as if faith did justifie us but onely Christ For 1. it is the language of the Scripture to give The names of things to that which is not the thng but the similitude of it thus the similitude of Samuel is called Samuel 1 Sam. 28. 14 15. And an Image is called a God So the Priests offerings are said to cleanse men from sin Levit. 20. 30. and yet they nor their offering did not take away sin 2. So we may be said to be justified by faith as well as we are said to be justified by our works Jam. 2. 24. because by it we are justified to men and cannot be justified before men without faith and works Jam. 2. 24. 3. Because faith hath a relation and dependance on Christ the one implyes the other as a father implyes a son and an husband a wife they are relatives Faith looks onely to Christ and fixed in God That your faith and hope may be in Gâ—d 1 Pet. 1. 20 21. Faith and Christ go together where one is present the other is present also And 4. Inasmuch as faith most honours God and is all for God and we enjoy the comfort of our justification through faith Phil. 3. 9. Rom 5. 1. it may have the name in as much as faith is an effect of justification Now it is the manner of Scripture to put the effect for the cause as Rom. 9. 33. with Isa. 28. 16. for making haste in Isa. Paul saith shall not be ashamed Shame and confusion being an effect that follows haste So sinners are said to love death because they love sin which is the cause and death the effect Some affirm faith doth justifie because by faith we receive our justification by the same reason the hand that receives a pardon from the Prince it may be said his hand pardoned him and why may he not as well say he pardoned himself because his hand did receive it I thought giving and receiving had bin two things And if faith may be said to justifie because it receives justification sure it is in a very large sence And seeing we by the act of faith receive justification c. then it 's the acts of faith that justifieth Which yet some evade Secondly our faith that is to say our beleeving cannot justifie us because it is not our righteousnesse For not any thing can be our righteousnesse or justification unto us but that which is made sin and curse for us onely Christ is both these to his He hath made him to be sin for us Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3. 13. therefore he bare our sins and was wounded for us that be might bring us to God 1 Pet. 1. 18. Nothing can justifie us but that which is our reconciliation our righteousnesse and peace and nothing can procure peace to us but that which justifieth us and covereth our iniquities that separate us from God Isa. 57. and 59. 2. For he is our peace who hath broken down the middle wall of partition between us Ephes. 2. 14 15 17. Can faith do these things for us surely no Christ became our righteousnesse by his obedience Or more strictly by his obedience to the death of the Crosse Col. 1. 20. Ephes. 2. 16. God did ordain him to be our righteousnesse 1 Pet. 1. 18 19 20. and therefore we ought to look upon Christ to be our righteousnesse because God hath made him so 1 Cor. 1. 30. 2 Cor. 5. 21. Nothing can redeem us and set us free from bondage but Christ Heâ— 2. 14 15. Heb. 9. 26 28. Nothing can present us holy and unblameable but Christ Col. 1. 22. therefore Christs Testament declares that all the parts of our redemption justification reconciliation salvation are attributed to Christs blood to his death Col. 1. 20. Ephe. 2. 16. Heb. 9. and 10. Rom. 5. 9. the slaying
or condition as Ministers remits sins so faith saves declaratively Joh. 20. 23. 3. 16. Mark 16. 16. These words declare how the Gospel is to be preached and applyed by the Preachers and hearers thereof so that neither of them may apply to themselves nor unto any others salvation untill they beleeve and therefore this is a rule to direct how the Gospel is to be preached When he sent them forth he said unto them Go ye into all the world and preach the Gospel to every creature He that beleâ—ves and is baptized shall be saved and he that beleeveth not shall be damned Mark 16. 14 15 16. and so they preached the Gospel 2. If faith and Baptisme be a condition required absolutely necessarie without which no man can be saved then our salvation depends upon works now as it did under the Law 3. If faith be a condition required to partake of the covenant of grace then there is a condition required and so the covenant of grace is not absolute nor free If it be said God gives what he requires I answer That makes the condition easie to be performed but still if faith be as a condition required there is a condition but the covenant of grace is absolute and free and unconditionall on our part And that this appears 1. Because the covenant of grace is not made with man but is onely between God and Christ Thou spakest in a vision to thy holy One thou saidst I have layed help upon one that is mighty I have exalted one chosen out of the people My faithfulnesse and my mercy shall be with him I will make him my first-born higher then the Kings of the earth My mercy will I keep for him ☜ my Covenant shall stand fast with him Psal. 89. 19. 24. 27 28. So that all the conditions of the covenant did onely belong to Christ to perform seeing Christ had undertaken it and he onely was ingaged to it and he did it to the utmost which was that Christ should be made a sacrifice for sin and be should see his seed and prolong his dayes and the pleasure of the Lord should prosper in his hands Isa. 53. 10 11. See also Psal. 89. 35 36 37. 2. And seeing no covenant is made with the elect there is nothing required from them as any cause or conditions without which they cannot be saved as appears Heb. 8. 10 11 12. For our salvation depends not upon our beleeving but upon Christ Because I live ye shall live also Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation appears by these words His seed will I make to endure for ever If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandments then will I visit their transgressions with the rod and their iniquities with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my mouth Once have I sworn by my holinesse that I will not lye unto Christ Act. 2. 25. His seed shall endure for ever Psal. 89. 29. to 32. 3. Faith is a fruit of the Covenant and a branch of the Covenant but not a condition on our part to perform 4. All the elect were ever in this Covenant for they were ever in Christ Blessed be the God and Father of our Lord Jesus Christ who hath bâ—essed us with all spirituall blessings in Christ accoâ—ding as he hath chosen us in him before the foundation of the world Ephes. 1. 3 4. Christ is this Covenant I will give thee for a Covenant of the people for a light to the Gentiles to open their eyes to bring out the prisoners from the prison and them that sit is darknesse out of the prison house Isa. 42. 6 7 8. 49. 9. Therefore faith is not required as a condition to partake of this Covenant nor salvation My kindnesse shall not depart from thee neither shall the covenant of my peace be remoued saith the Lord that hath mercy on thee Isa 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell confirmed it by an oath that by two immutable things oath and covenant in which it is impossible for God to lye we might have strong consolation Heb. 6. 17 18. with Psal. 89. 35 36. Oh this is strong consolation indeed behold the liberty of the sons and daughters of God To be justified is for to be declared or pronounced just by sentence The word justifie properly signifieth to make just and men are made just 1. By infusion when the habite or vertue of justice is put into a person so God made man upright or just Eccl. 7. 29. 2. Men are made just by the justice of another so were we by Christ As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification And to affirm we are not made just by Christs justice is to overthrow the foundation of Religion and mans salvation 3. Men are said to be made just or justified by sentence or pleading one to be just in this sense a man may justifie himself Job 9. 20. and be justified by witnesses Isa. 43. 9. 26. In this men are said to give righteousnesse and to take the righteousnesse of the righteous from him Isa. 5. 23. This is not to be understood strictly but in a large sence for although this hath the name of justification yet sometimes it is worth nothing having onely but an appearance or shadow of justification and doth men no good at all and is of no force except onely with such as are ignorant and deâ—uded and is to be abhorred is when persons are declared to be just when they are not so which is to justifie the wicked As Prov. 17. 15. 24. 24. Now to declare one to be just cannot make one just for these Reasons 1. If to declare one to be just doth make a man just then he was not just before 2. God and wisdom are said to be justified by men Rom. 3. 3 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so makes him so then he was not so before Which to affirm is blasphemy 3. If to declare one to be just doth make him so is it not good to justifie the wicked and their actions because it must needs be good to make the unjust just But all the declarations of justification the wicked and their actions can have they remain wicked and their actions sinfull still 4. We grant God by his Spirit declares to the soul that he is
3. 17. because by faith we enjoy the presence of that which is not present nor seen as Heb. 11. 1. Faith is the substance of things hoped for and the evidence of things not seen Secondly sin is in us yet are not we united to it it 's not I but sin that dwelleth in me Rom. 7. 20. If they were one then he could not truly say it 's not I sin and I are two things though sin dwelleth in me A man dwels in an house yet is not united to it so as to be one with the house so it 's here As for Joh. 6. 36. that declares who hath everlasting life viz. he that beleeves hath it but what is this to union with Christ or the time of union And although we say not that men have not life till they beleeve we say there is life in the Son for the elect before they beleeve and they shall have it See Joh. 5. 11. And as for Joh. 1. 12. declares that such as receive Christ are sons and they have right to the priviledges of sons which we grant Ob. Ephes. 2. declares that beleevers before they beleeved there was no difference between them and others for they were by nature the children of wrath afar off and unreconciled Ans. The same Chapter declares that they were made nigh by the blood of Christ v. 13. to 18 we are to consider what it was that made them nigh and reconciled them and when they were made nigh and reconciled this was effected by Christ upon his crosse See Col. 1. 21 22. And if we were not reconciled then why doth the Scriptures say they were Ob. For sin to be crucified and to be mortified is one and a part of sanctification Gal. 5. 22. Ans. We know that our old man is crucified with him c. Rom. 6. 6. 7. 24 25. Sin is a work of the devill c. Christ destroyed it upon the Crosse Christ hath made an end of sin Dan. 9. Psal. 103. 12. c. Ob. Justification by faith Râ—m 5. 1. is justification it self and not the manifestation of justification Ans. The 1. v. of the 5. Chap. belongs to the last ver. of the former Chap. and is to be read with it the misplacing the stops and cutting asunder books into Chapters and verses hinders the right reading and understanding of the words the division of Chapters and verses you know are but of late invention As I understand by the doctrine of the Scriptures the words are to be read thus Who was delivered for our â—ffences and raised again for ouâ— justification Therefore being justified By faith we have peace with God through our Lord Jesus Christ And then the sence is this That we are justified by Christ and by faith we enjoy it the effect of which is joy and peace See pa 26. Ob. Without faith its impâ—ssible to please Gâ—d the word please signifieth a delight to him So Basil and Bud. c. Ans. This is answered before And seeing the Scriptures do declare that God's well-pleasednesse with us depends not upon our pâ—easing of him we are satisfied we regard no mans testimony we own no Doctors but Christ Ob. Can God approve of a greater thing without faith namely our persons and yet not approve of a lesser thing namely our actions without faith this is strange Ans. It 's not faith but Christ that makes our persons accepted and unlesse the action be according to the rule it is not accepted but condemned of God in them whose persons are accepted faith is a part of a good action and unlesse the other parts of the action as matter manner measure time end concurs the action comes short of the rule and so far it is â—in and is not accepted neither for Christ nor faith Our happinesse doth not consist in Gods acceptations of our actiâ—ns but in our union with him and in that our sins are not imputed to us Joh. 17. 23 24. Heb. 2. 11. Ephes. 5. 30. Psal. 32. 1 2. Ob. Our actions are accepted because our persons are accepted Gen. 4. Ans. It 's strange to me that you should say so Oh the horrible and tragicall effects that naturally flow from this doctrine Was not David a beleever before he fell so foully concerning the matter of Bathsheba and Vrijah And was not Peter a beleever when he denyed Christ and Peter and Barnabas when they dissembled Gal. 2. Many of the actions of beleevers are in some respect worser then the same actions in unbeleevers and God in his Word is so far from accepting them that he condemnes them as deeply as the actions of others If God accepts of mens actions because he accepts of their persons it will follow that when a man is a beleever his person is accepâ—ed and therfore all his actions after are accepted because his person is accepted So that after a man is once a beleever whose person is accepted he cannot sin in any of his actions or if he do sin his sinfull action is accepted We abhor to open such a gap for sin to enter If you speak even of the best actions of a beleever you cannot free them to be without sin for all our righteousnesses are as filiâ—y rags Isa. 64. Ob. The word reconcile declares that God is at enmity with us and us with him Re signifies again con signifies together ciliation to call or move to how is there a moving where there was never a removing how together of those who were never asunder how again unlesse there had been once an onenesse which was broken apieces Ans. Though the word signifie so yet it will not follow that God was ever at enmity with the elect Fury is not in me Isa. 27. 4. There are movings and removings in us who are changeable but it is not so in God because he is unchangeable love in him is unchangeable You confesse Gods essentiall purpose is like himseâ—f eternall and unchangeable c. God is love 1 Joh. 5. And although the elect did sin and so depart from God yet the Scripture doth not say that they fell from the love of God or that God hated the elect for their sin Consider Joh. 17. 23 24 Heb. 13 8. Rom. 5. 9 10. Ob. In saying God was never an enemy to the elect you make the fall of Adam in whom the elect are included a fiction you make the Story of the Gospel touching Christs sufferings a fable and Chriâ—ts passion a vanity and ye overthrow the nature of God whose purity cannot endure sin You deny many Scriptures that teâ—tifie thaâ— God was at enmity with the elect Ephes. 2. Isa. 63. 10 11 Levit. 26 40 41 42. Ezek. 16. 62 63. An. Alas alas here are many high charges and hard speeches indeed Jud. 13. 13. are not these raging wâ—vâ—s of the Sea that look bigge and rise high and fall as suddenly into meer fables for no such thing will follow that we professe We say what the Scriptuâ—es
can be divided into parts he is not infinite the Divine Nature is incommunicable we are made partakers of the Divine Nature by union not by infusion It is no wonder that you ascribe all so to faith as you do if you think faith is God So you ask if God saves us without our being in Christ and whether God doth not love to see us in Christ rather then our of him I answer If God considered the elect to be in Christ Ephes. 1. 4. can you tell when God considered them out of Christ or can you tell in what place of Scripture it is said that the elect were ever out of Christ or that the elect by sin fell out of Christ or out of the love of God shew me the Scripture that say these things and I will say so too Ephes. 2. 4 5. Ob. When in Ephes. 2. 5. doth not import a difference in time Ans. But it doth for when we were dead then was the time that we were not alive Ephes. 2. 5. Oâ— Evermore say the godly learned Schoolmen we call not the Papiâ—â—s in put a difference between Gods decree and the execution of it Ans. So do we but not because they say so if the Scriptures be clear why call you in any at all we will not beleeve men therefore â—pare that labour when you write again We do not say we were actually justified from all eternity we say we were in the knowledge and love of God from all eternitie we say we were actually justified in time when Christ upon the Crosse presented us holy to God without spot c. Ephes. 5. 27. So you tell us that what ever appears in time appeared before God before all time therefore faith appeared then also This we freely grant and also tell you that all that did appear before God was not the cause means nor instrument of our justification Ob. Why is God said to be wroth with the same Ephesians whilest out of Christ Ephes. 2. 1 2. Ans. You abuse the Word of God for the Scripture doth not say that they were ever out of Christ or that God was wroth with them Ob. Tremble to say that God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans. Let them tremble that teach such doctrine as you do or that say that persecution of the Saints is as good as preaching the Gospel I wonder if you did not trâ—mble when you writ your Antidote against the truth in which you make God so changeable and love in God not to be finite in affirming there are degrees in love in God and sometimes more and sometimes lesse and that sometimes God was without any love at all for you say it was but a purpose of love not actuall love and that purpose and an act of love are immediately contraries It seems I was mistaken I thought a purpose of love could not be without love and that a purpose of love was love in act Consider Jer. 31. 3. Joh. 17. 23 24. Joh. 3. 16. Ephes. 2. 4 5. Rom. 5. 9 10. 1 Tim. 1. 14 15 16. Therefore concerning your distinction of Gods love of benevolence to the sinner before conversion and his love of complacency after conversion there is no light in it Shew me where I shall read this distinction of love in God in the Bible or else I shall be ready to beleeve it came out of the brains of dead mens souls from the impure fountain of the blind Schoolmen Hoâ—ever this â—ay sute with man I passe not but to refer this to Goâ—â— to make him imperfect God loved me and gave himseâ—f for me Gal. 2. 20. I did not beleeve when Christ gave himself for me Ob. I wonder why you contend so for this expression that God loved the elect from all eternity seeing the Scripture for once calling it love cals it purpose choice counsell election predestination c. Ans. It 's no wonder we contend for it seeing there be many that deny it to be love A little leaven leaveneth the whole lump Gal. 5. 9. And when men will confesse it is love as the Scriptures declare we will cease contending We beleeve also that all those expressions do hold forth love and are one with it And seeing you confesse it 's called love we earnestly intreat that you nor no other do deny it to belove for as Gods purpose and will is eternall and unchangeable so is his love God is love 1 Joh. 4. 16. Heb. 13. 8. So you ask where is life and where is peace till faith comes I answer It is where it should be it 's in Christ Col. 3. 3 4. Who is our peace Ephes. 2. 14. And when we beleeve we enjoy the comfort of our life and not till then So you object against this doctrine of justification by Christ alone what need we take care what we do if we beleeve he will not love us the better if we beleeve not he will not love us the worse then a man may dye without faith and yet be saved Ans. If this be all the Papists say as much against you for denying that men are loved justified or saved for their good works Say the Papists if our good works cannot make us to beloved or justified c. what need we take care to do good works if we do them God will not love us the better if we do them not he will not love us the worse if we dye without good works yet we may be saved Consider what answer you will give them and take it to your self for we say the same of faith So you tell us a story of a Mayd led away with this doctrine said boldly to you that she knew not how she could offend Jesus Christ by any thing she did unlesse we did know what she meant by the word offend we can say little to it seeing it may bear a good or a bad construction If she had said Whosoever was born of God sinneth not 1 Joh. 5. 18. and that she was born of God it may be you would have cryed shame of her And if she had said that which was not fit there was no necessity you should have made such an out-cry of it unâ—esse you did it to expose us and the truth we professe to contempt and hatred You mâ—ght have taken it in the beâ—â—ence or passed it by We intreat you to consider whose work it is to be the accuser or the brethren the dâ—ctâ—ine of Christ is not the cause of the sins of men Iâ— we cannot prove scores of errors and blaâ—phâ—miâ—s and tragicall effâ—cts that flow from you Doctâ—ine and â—uch as proâ—esse it blame mâ— â—o you appeal to the world fâ—r the truth of what you say I say iâ— they do not justifie you who will the world are blinde c. the naturall man cannot perceive the things that be of God the Saints who know and enjoy the truth will confesse with me
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