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
us seeing they are continually as you say if all that Christ can aske is lesse yea far lesse then the service he hath done to God comes to our lives pardon salvation if these be not enough but too small a requitall as you affirme p. 244. there is no ground or reason justice or equitie that Christ should for ever aske and pray before he or we can have it especially if we consider God teacheth us to give to others their due without a continuall asking yea before they aske to pay and pray comes not freely off 5. Because the Father himselfe loveth us his heart is as much for our happinesse as Christs is therefore Christ need not pray to God to love us the reason is rendred by Christ Joh. 16. 26 27. Joh. 3. 16. Eph. 1. 3. 5. 9. 11. The Spirit of the Lord doth not nor need not helpe us to make requests to be loved to be justified saved from the punishment of sinne these things are already done onely to know it not or more fully to know it Christs prayer John 17. is to keepe us from evill and we are to pray for many things though not to be loved c. 6. If Christ by his death had fully satisfied for our sinnes as you confesse and that at Christs Resurrection God gave Christ an acqâ—â—â—â—nce for all our sinnes a discharge p. 103. to 107. And that Justification gives title to eternall life Rom. 5. 18. p. 161. and that by Christs Resurrection our justification is made irrevocable for ever p. 103. Then there is no need of any intercession it is safe and sure there is no danger there needs no care or feare because it s done and past recalling he dyed as a publique person he rose as a publique person and there is a formall legall irrevocable act of Justification of us passed and inrolled in the Court of heaven between Christ and God in his being justified we were justified in him so that thereby our justification is made past recalling p. 286. If so there is no need of Christs praying and intreating in his person in glory for us He saith Intercession is a praying for us in heaven otherwise the salvation by his death were not perfect the performance of that part in heaven is the perfection of it p. 189. The vertue of his bloud with prayers in the heavens makes atonement by both p. 180. Bloud hath the loudest cry of all things else in the eares of the Lord as Judg. 12. 13. Gen. 4. 10. Christs bloud cryeth louder then Abels p. 218. 249. 251. Rev. 9. 6. Christs bloud cryeth for pardon p. 250. If his righteousnesse be put into the opposite ballance with all our sinnes will carry it by meere righteousnesse and equitie p 246 247. Ans Then that cry is enough and another needlesse then his righteousnesse is enough and there is no need of more you answer and contradict your selfe you deny the sufficiency and perfection of Christs righteousnesse and adde something to it to make atonement and so deny Christs death to be sufficient to perfect us contrary to Heb. 10. 10. 14. and so piece it out to make it up but if it be by both one is not sufficient to doe it nor is it by the offering of himselfe and in another place yee extoll it beyond all bounds T. G. God hath two attributes Justice and free grace the first is satisfied by bloud the latter by intreaty p. 192. Free grace must be sought too and intreated by Christ p. 193. Favour and intreaty to effect it p. 175. Ans 1. If Justice be satisfied there is no more required 2. You lessen the glory and freedome of free love That love it selfe need to be satisfied or was ever unsatisfied that it ever needed any intreaty I remaine unsatisfied tell me in what place in the Bible may I reade that free grace the free love of God was ever to be satisfied or to be intreated or that intreaty is any satisfaction at all T. G. The greater the person Christ the sooner he will prevaile p. 15. All matters of intercession are carried by way of favour if he should deny him any thing he should deny himselfe which God can never doe Eph. 1. 6. The beloved of the Lord 2 Sam. 12. 24. p. 335. Ans If Christ and the Elect are one tell me which is the greatest the Elect are a piece of himselfe flesh of â—is flesh and bone of his bone We are not onely in favour and so shall ever be but we are in union with God and one with him thy Maker is thy Husband Isa 54. 5. Christ saith I goe to my Father and to your Father and to my God and your God Yee are of God little Children they are one with God and God is one with them John 4. 4. John 10. 30 31. We have favour and interest with God we may have boldnesse Heb. 10. 19. We are well we are healed and delivered from the curse Christ hath destroyed him that had the power of death that is the Devill Heb. 2. 14 15. He brought Sonnes to Glory Heb. 2. 10. Having loved his own Joh. 17. The Elect are his own and God loves them T. G. His obedience can never be requited p. 245. Ans What not by God he obeyed as man aud it is sufficiently requited the divine being cannot be beholding to the humane T. G. Salvation is as free as if Justice had not been satisfied p. 193. Ans It s so to us but not to Christ he paid a great price for it T. G. Obs We are saved over and over p. 175. Ans That which is more then enough is needlesse Obj. Christs favour with the Father and intercession alone might have procured pardon for us but it was Gods will to have Justice satisfied Ans If it had not been his will to make a Law and to have it satisfied we should never have needed neither favour nor Saviour But you say those words of Christ viz. I say not that I will pray the Father for you Joh. 16. is such a speech as Christ used Joh. 5. 45. I will not accuse you to the Father he insinuates that he will as we say I doe not love you p. 279 280. Ans This your exposition teacheth us not to beleeve what Christ saith and that his words are not truth that he doth not meane as he saith but the quite contrary and that Christ would not have us thinke that he meaneth as he saith Christ saith Doe not thinke that I will accuse you to the Father Joh. 5. 45. Yet you say he insinuateth that he will By this rule I may say when God saith Thou shalt not commit adultery he would not have us thinke he meaneth so these words insinuate that we may Is not this the same I wonder at your rashnesse vanitie and boldnesse An Answer to a Treatise intituled Tbe Doctrine of the Antinomians in Answer to Doctor Crisps seven Sermons by Steven Geree