faith was now more confirmed Hee having lately been in some pang of grief through want of children verse 2 3. as the Disciples of Christ are often said to believe upon some new confirmation of their faith though they were believers before Joh 2. 11. 16. 30 31. So Joh 4. 50 53. And another reason considering the time when this is recorded might be this namely To shew that justification is never by the works of the Law but still by faith though a man be adorned enriched with many excellent works for so was Abram afore this time witness his Piety in building Altars calling on the name of the Lord Gen 12. 7 8. 13 4 18. His Religious care in instructing his family those 318 trayned ones or catichised ones as some render the word chap 14. 14. His Charitie Humility that would have no falling out between Lot him and that would condescend farr for peace sake chap 13. 8 9. and would hazard his own liberty life to rescue Lot out of captivity chap 14. 14. his contempt of riches and Care oâ—… the glory of God in refusing the goods of the King of Sodom chap 14. 23. All these were excellent Vertues good works in Abram and yet the Holy-Ghost tells us he was not justified by any of them but by believing Again it is observable that at this time Abram was not Circumcised for that Ordinance was not yet appointed till chap 17. yet now wee see he beleived in the Lord and so is justified to shew unto us that it was not by Circumcision nor any Ceremonies of the Law that he was justified but by faith onely and that he might be the Father of believers even amongst the Geutiles though they be not circumcised and that righteousness might bee imputed to them also as the Apostle argueth Rom 4. 9 10 11. Such weighty reasons there are why Abram at this time is said to believe in the Lord and to be justified therby albeit he were a believer and justified before This being said for the explication of the words wee may first observe from the words this Doctrine That it is by the Word Promises of God concerning salvation by Christ that men are brought to believe or to become true believers Or thus Iustifying saving Faith is wrought by the word of the Gospel as the meanes and instrument therof For God wee see gives forth his gracious Gospel-promises unto Abram the effect of them is this Abram therby believeth in the Lord Other Scriptures do testifie the same Acts 15. 7. Rom 10. 14 15. 17. Ephe 1. 13. Acts 14. 1. Genes 12. 1 1 3 4 5. Therfore is the word called the word of faith Rom 10. 8. because it is by it that faith is wrought Those three thousand in Acts 2 were brought to believe by the word Gospel of God which was preached to them by Peter Regeneration is by the word Jam 1. 18. 1 Pet 1. 23. and the Spirit is also received by the same meanes Gal 3. 2. and therfore faith is by the word also The reason of the consequence is because wheresoever Regeneration is wrought and the Spirit of grace is bestowed there saving faith can net be wanting For the explication of this point it may first of all be demanded What is the Gospel It is the Doctrine of salvation by Christ or of blessedness in Christ that part of the word of God which concerneth Remission of sinns and Life everlasting by Christ Jesus May not faith be wrought by the Law Not by the Law alone for the Law is not of faith Gal 3 12. The Law directly reveals no Christ nor any salvation for sinners but the curse only Gal 3. 10. And inasmuch as faith cannot goe beyond the word therfore by the Law alone there can be no faith to believe any thing farther then the curse Yet nevertheless the Law is of necessary use to prepare the heart for faith For Christ is the end of the Law as the Apostle speakes Rom 10. 4. and if so then the Law is a meanes unto Christ It shewes unto a man his sinn Rom 3. 20. 7. 9 10. and the wrath of God deserved thereby Rom 4. 15. and herupon through the spirit of bondage begets fear dread in the secure heart Exod 20. 18 19. Rom 8. 15. Which things are requisite to the begetting of faith in Christ because without these the sinfull soâ—…l will never believe in nor come to him for righteousness as not feeling its need Joh 5. 40. Rom 10. 3. But what is the work of the Gospel in the begetting of faith First it presents to the sinfull lost soâ—…l Christ the Saviour with the worth fulnes that is in him Joh 3. 16. Acts 13. 38 39. 1 Tim: 1. 15. Secondly it encourageth the poor lost soul to come to Christ to believe on him and to receive him in the promises of Mercy Math 11. 28. Joh 6. 37. 2 Cor 5. 20. Isai 55. 1 2 3. 61. 1 2 3 But many have the word and yet never attain to faith What may be the reason herof What is here said is most true indeed many heard by the Apostles yea by Christ himself and yet were never brought to believe The reason waerof is because the word of it self can not do it without the work of God himself by his spirit Paul of himself is nothing Apollos nothing nor any other minister of the Gospel bút God it is that worketh all 1 Cor 3. 5 6 7. Paul preached to Lidia others but it was the Lord that opened her heart savingly to attend to what was spoken Acts 16. 14. And God as he is bound to none so he sees cause not to give his Grace to all no nor to all that do injoy the meanes that so they to whom his grace is given may see themselves the more indebted for it and that it is not them selves nor the word of it it self that could ever have brought them to believe but that God himself hath done it of his free grace Math 13. 11. Acts 18 27. But if the word be the means of faith what shall become of Infants Idiots deaf people that cannot make use of the means The doctrine speakes only of the ordinary usuall way As for these that are spoken of the Lord can work in them by other meanes either by the sight of the eye as in such as can read or if all outward means faâ—… â—…e can work by his Spirit alone in the heart and soul inwardly If any ask What should be the reason that when God worketh faith he should ordinarily usually do it by his word and not otherwise The answer is That his Wisdom hath so appointed seen meet and therwith wee should rest our selves contented satisfied It is his pleasure to save men by preaching 1 Cor 1. 21.
faith which they have is but a temporary faith at the best and such as will not continue because the stoniness of the heart hath not been removed by the work of Gods spirit in conviction contrition humiliatioÌ„ Math 13. 5 6 20 21. And from this it is that so many professors do so fearfully fall away that one becomes a meer worldling an other falls to profaneness loose living another turns opinionist drinking in the poyson of some pernicious tenent all this apostacy is because they never were believers in truth for then they should not have fallen away and why were they not believers in truth even from hence because the stoutness stoniness of their hearts was never taken away Oh therfore all you that are professors of the Gospel and think ye do believe examin well your selves upon this point of true humiliation for if there you be not right your faith is not right nor will it hold out and continue in the day of tryall 4 A fourth triall may be taken from the object of faith and there is to be considered the object of faith quae justificat and qua 〈◊〉 which doth justifie and as it doth justifie In the former respect the object of â—…aith is the whole word of God Acts 24. 14. what God can speak it can doth believe when it knowes it â—…o be spoken of God which discovers the faith of many to be 〈◊〉 because though they say they bâ—…lieve the promises yet thâ—…y believe not the commâ—…ndements for then they would obey tâ—…em and assâ—…nt to them with their whole hearts nor do they belâ—…eve the threatning â—…or then they dâ—…rst not so securely continue in sin but would surely tremble be afraid because of them as Psal. 119. 12â—… Isai 66. 2 5. Holy David did 〈◊〉 〈◊〉 Comâ—… 〈◊〉 Psal. 119 66. and so did blessed Paul confessing 〈◊〉 〈◊〉 to be â—…y and the Commandement to be holy just and gâ—… and such as he delighted in Rom 7. 12 22. As for them that can not endure to be ruled by the Law the Commandements of it nor to be awed by its threatnings their faith is not sound as not believing the whole word of God though they pretend a belief of that part which consists of promises In the latter respect the object of faith is Christ only and his righteousness Hee is that blessed promised seed that is chiefly intended in the promise to Abram and which his faith did mainly look at John 8. 56. and is the object of true faith as it doth justifie save Acts 16. 31. Joh. 3. 16 36. Therfore where there is this faith there will be many thoughts of Christ many desires after him many longings for him an high prizing of him to count him precious 1 Pet. 2. 6 7. the cheifest of ten thousands Cant 5. 10. A peaâ—…l treasure worthy to bee bought with the sale of all that ever a man hath Math 13. 44 46. and that all other things are but loss and dung in comparison of this Christ and his righteousness Phil. 3. 7 8 9. Therfore where the soul scarce ever thinks of Christ or doth not much esteem him and prize him or not so esteem him as to coâ—…nt health wealth freinds liberty life it self and all a mans own righteousness and what ever can be named amongst creatures to be all nothing in comparison of this Lord Jesus Christ there we may be well assured that as yet there is not any faith Luke 14. 26. 5 Lastly Such an excellent grace as faith can not be without many excellent effects fruits such as are Humility Purity Love weanedness from the world the like First for Humility a soul that is lifted up with high conceits of its self is destitute of faith for such a frame and true faith are quite contrary inconsistant Hab 2. 4. therfore the text saith the soul of such an one is not upright in him Look at them that have been most eminent in faith as David Paul the Centurion the woman of Canaan and we shall find they have ever been low-thoughted of themselves Psal. 131. 1 2. Eph. 3. 8. 1 Tim: 1. 15. 1 Cor 15. 9. Math 8. 〈◊〉 Math 15. 27. For Purity faith doth fetch such vertue from the blood and spirit of Christ and the proâ—…ise as doth so purifie the heart Acts 15. 9. 26. 18. that it can not allow of any sin but unfainedly hates it all Rom 7. 15. and loves holyness Psal. 119. 5 97. And for weanedness from the world the example of Moses in notable who by his faith refâ—…sed all the pleasures profits and preferments of Pharaohs Court preferring the society of the saints and the very rebuke of Christ before them all Heb 11. 25 26. And therfore it is said that faith is the victory that overcomes the world 1 John 5. 4. So that by it the heart is preserved from being too much discouraged when worldly comforts are wanting 1 Sam 30. 6. Hab 3. 17 18. and taught so much the more to draw neer to God at such times Psal. 56. 3. 109. 4. Lastly this faith doth so work by love Gal. 5. 6. and love wee know is the fulfilling of the Law Rom 13. 10. that where there is this faith there can not but be obedience to all the will of God Heb 11. 8. c and the more faith the more obedience and the more good works wheras a faith that hath not works is dead no better then the saith of Divels Jam 2. 19 20. If now upon examination triall a man shall find himself without faith oh then let such an one bewayl his condition and seek unto God for this precious faith in the use of such meanes as were mentioned in the precedent use But if it shall be found upon dâ—…e and serious 〈◊〉 to be otherwise then let such a man bee unfeynedly thankfull comfortable that shall be the next use For if justification be by faith then they that truely believe can never be sufficiently thankfull inasmuch as now they are counted just righteous in the sight of God Consider either the contrary to this justified estate or the thing it self and wee shall see there is in it marvelloâ—…s great cause to be thankfull and rejoyce For the former let these particulars be minded 1 That it is amongst the greatest of miseryes when a man shall be without the forgivness of his sinns So much is manifest by the lamentations of the godly who have greatly lamented this thing Psal. 90. 8. Job 7. 20 21. As also by the Imprecations against the wicked against whom it is wished as the greatest evill that theâ—…r sinns mighâ—… not be covered nor blotted out Nehe. 4. 5. Psal. 109. 14. The Comâ—…inations also of God do shew the same for it is threatned denounced against men as one of the sorest of evillâ—… that their sinns shall ly down with them in the dust
Faith C Change none in God though he wills a change in the creature page 20. Christ the object of faith p. 6 29 30. How he dyed rose again for our justification p. 18 19 20. Consideration of his fâ—…lness freeness of grace a means for the begetting of faith page 24. Comfort to believers p. 33. How it commeth to pass that believers do not allwayes feel the comfort of a justified estate page 34 35. how attained p. 36. F Faith the object of it as it justifieth page 6 29 30. doth not justifie as a work or vertue in us p. 9. Is not the very matter or thingly which we stand just p. 9 10. doth justifie only in respect of its object Christ p. 10. doth all with reference to Christ ibid. Why Love other graces do not justifie as well as faith Christ being the object of them also p. 11. faith only doth justifie p. 12. no actuall justification afore it p. 13 14 15. wee are not justified by it declaritively only page 16. should be laboured for six means wherby p. 21 to 26. the misery of a soul without it p. 22. means for the tryall of it p. 26 etindâ—… Faith a supernatural grace 27. the humbled soul the subject of it p. 28. of the fruits of it page 30 31. Forgivness of sinns the dreadfulness of being without it p. 3 31. the happiness of being forgiven page 32 33. G Gospel what page 2. the meanes of faith p. 4. what is its work in the begetting of faith page 4. Grace justificatioÌ„ is of Gods free grace page 43. yea though we be not justified without Christs satisfaction p. 41 42. H Humbled soul the subject of faith p. 28. See sorrow for sin I â—…tation the form of justification pag 36. the meaning of that saying faith is imputed for righteousâ—…ss p. 37. Of Christs righteousness to us p. 38 42. of our sins to Christ p. 39. and how this can stand with justice p. 41. imputed righteousness to be sought p. 44. Justice how to impute the sins of one to another can stand therewith p. 41. how Justice Mercy do accord in justificatioÌ„ salvation by Christ p. 40 41. Justification the work of God p. 6 7. can never be lost p. 7. is by faith p. 9 10. by faith only 12. no actual justificatioÌ„ afore faith ten reasons p. 13 c objections for justification afore faith answered p. 16 to 22. absurdities of justification from eternity 14 15. purchased by Christ though not applyed afore faith p. 18 19. the blessedness of a justified estate and the contrary p. 31 to 33. how free when it is not without Christs satisfaction P. 41. L Law alone can not beget faith yet is necessary to prepare for faith p. 3. Love of God eternal yet justificatioÌ„ other fruits of it exhibited in time 20 21. M Mercy in our salvation though it bee not without the satisfaction of Christ pag 41 42. Ministry of the word a means of faith page 27. See word P Promises of God the consideration of them a mâ—…n for the begeâ—…ting of faith 23. Punishment of our sins laid on Christ how this can stand with justice 40 41. R Righteousness of Christ impuâ—…ed is both active passive p. 42. wee are not as righteous as Christ though his righteousness be imputed to us page 42. wee should not content our selves with righteousness inherent but seek for imputed also p. 44. Comfort against the imperfection of our own righteousness page 44. S Sorrow for sin where it is not there is no faith 28. the sufferings of Christ for our sins a means of godly sorrow p. 43. U Ungodly how God justifies them 16. W Word the means of faith p. 3 4 27. why many have it yet never attain 〈◊〉 faith page 4. their case lamentableÌ„ that want it p. 5. what to be thought of Infants Idiots deaf persons that can not hear the Word page 4. Errata In page 1. line 20. for variens read very p 2. l. 2â—… 28. for â—…s r. this l. 24. for the r. this p. 15. l. 9 for theupon r. therupon p. 16. l. 19 for only that r. only to know that p. 25. l. 18. for were r. was p. 26. l. 1. for deals r. dealt p. 29. l. 22. for therâ—… r. here FINIS Quest Answ Quest 2 Answ. Quest 3 Answ Quest 4 Answ. Doâ—…r 〈◊〉 Quest 〈◊〉 Answ Quest 〈◊〉 Answ Quest 3 Answ. Quest 4 Answ Quest 5 Answ Quest 6 Answ Use 1 Use 2 Use 3 Quest Answ Doct Reas Reas 2 Use 1 Use 2 Use 3 Use 4 Use 5 Use 6 Doctr Propos. 1 Propos. 2 Propos 3 Quest Answ Propos. 4 Use 1 Use 2 Object 1 Answ Object 2 Answ Object 3 Answ Object 4 Answ Object 5 Answ Object 6 Answ Use 3 Quest Answ Use 4 Object Answ Use 5 Quest Answ Quest Answ Quest Answ Doctr Mr. Forbes Quest 1 Answ Quest 2 Answ Quest 3 Answ Quest 4 Answ Quest 5 Answ Quest 6 Answ Use 1 Use 2 Use 3 Use 4 Use 5
received doth justifie and faith the hand to receive it That there is no actuall justification of a man afore faith whether from eternity or otherwise may be farther cleared by these reasons Reas 1 Justification is after vocation or effectuall calling for whom he called them he justified Rom 8. 30. and if so then it is after faith because faith is wrought in vocation as being the answer of the soul to the call of God calling the soul to come to God in Christ wherunto when the soul doth answer come as it alwayes doth when the calling is savingly effectuall this answer this comming is faith Jer 3. 22. faith being wrought in calling and calling being be◅ore justification it must needs be that faith is before justification Reas 2 Faith hath the same place in Justification as the Israelites looking on the brazen Serpent had in their healing Joh. 3. 14 15. Now they were not first healed and then must look up to the Serpent see what it was that had healed them but first they must look up to the Serpent and so therby be healed Numb 21. 7 8 9. to teach that wee must first look up to Christ by the eye of a lively faith and then therby be iustified from our sinns And accordingly the Prophet tells us that in the Lord there is righteousness and strength wherby wee may be justified saved but we are bidden to look unto hi◅ then wee shall be justified saved therby Isai 45. 22 24 25. Reas 3 If a man be Justified afore faith then a man may be in state of Iustification in state of condemnation both at once For afore a man have faith he is in state of condemnatiō the wrath of God abtdeth on h◅ Iohn 3. 18 36. But these two states are so opposite contrary that it is not possible that a man should be in both at once Reas 4 Afore a man be a believer the Spirit of God witnesseth to a man that he is not justified but the contrary For at that time it convinceth the soul to be in a state of bondage and therupō fills it with fear Rom 8. 15. Now if a man were justified afore this fear were needless this bondage were unjust and this witness of the Spirit not true which were horrible to think Reas 5 If a man be not Justified by faith but afore it and that faith doth only declare assure unto a man that he is justified already then a man may as well be said to be justified by any other grace as by faith and so there will be no difference between faith and any other grace in this matter of justification The reason is because other graces may declare a man to be justified as signes fruits all the graces of Sanctification do that But the Apostle makes a great differēce between faith other graces in this matter teaching that we are not justified by any of them but are justified by faith The question was not whether good dutyes commanded in the Law did declare a man to be justified for that the Apostle would never have denyed but here was the question whether they did actually justifie a man as Instruments of his justification and this the Apostle doth constantly deny and yet every where ascribes this office unto faith Reas 6 The Scripture expressly witnesseth of believers that there was a time when they were in a state of wrath condemnation without Christ and without God in the world in the same state that others were that should never in◅erite the kingdom of heaven not a people not beloved not having obteined mercy and many the like Eph 2. 1 2 3 12. 1 Cor 6. 9 10 11. Rom 9. 25 26. 1 Pet. 2. 10. Now how all this should be and yet at this very time they be in a state of justification also is altogether inconceivable impossible Reas 7 All that are justified do doubtless please God but without futh it is imp◅sible to please him Heb 11. 6. and therfore without faith it is impossible to be justified Reas 8 Justification is a benefit afforded only to them that are in Christ Rom 8. 1. 1 Iohn 5. 12. But no man is in Christ without faith but by faith Ephe 3. 17. Rom 11. 20 23. they that were without faith were w◅thout Christ also Ephes 2. 12. And therfore no man is actually justified without faith Reas 9 To say that we are ◅ustified from Eternity hath many great absurdities or inconveniences in it and therfore it may not bee admitted For 1 Then the people of God never were in a state of sin For to be in a state of sin and to be justified from sin are contrary But certeyn it is the time was when the Elect were in a state of sin of misery of curse as the Scriptures do abundantly testifie Ezek 16. 2 3 4. c Rom 7. 4 5. c 6. 17 18. Tit 3. 3. And by verse 4 5 6 7. of that chap the 3 of the Epistle to Titus it appeareth that Iustification came afterward in time But this opinion of Iustification from Eternity takes away or denyes that ever there was any state of sin and theupon all humiliation for such a state is closely taken away also and made needless For why should a man lay to heart his misery by reason of such a state and lament it bewayl it be greived for it if there never was any such state but that he was in a justified estate from eternity 2 Then we were guilty of sin condemnation from Eternity and this much more because Iustification is from a guilty condemned estate and the terminus a qno must needs be before the terminus ad quem the state from which must needs be a◅ere the state to which 3 Then Iustification is the same with Election or Predestination which in Scripture are made distinct benefits Rom 8. 29 30. 4 Then Iustification is without respect to the merits obedience of Christ the reason is because the eternall actions of God as Election Predestination are not for Christs righteousness obedience but Christ himself is the fruit of our Election If from eternity we be in a justified estate then we may say as Gal 2. last that Christ dyed in vayn for what need was there of any atonement to be made by the righteousness death of Christ when by this opinion wee were in a justified estate before 5 Then we may say wee are gloryfied from eternity the reason is because Gloryfication doth immediatly follow Iustification Rom 8. 39. Titus 3. 7. Now to say we are gloryfied from eternity is to excuse Hymeneus Phyletus in that they said the resurection was past already 2 tim 2. 17 18. So many great absurdities are in it to say that wee are Iustified from eternitie Reas 10 If wee be Iustified by faith then not before faith If Abram believed therupon was accoūted
righteous then neither was he nor can any other be accounted righteous before believing But the former of these is abundantly restified in the Scriptures of truth Rom 3. 22 23 30. 4. 2 3 22 23. Galla 2. 16. and therfore the latter is true also We may be Iustified before faith yet be said to be justified by faith namely declaratively faith declaring assuring to us that wee are justifyed before we are said to be Iustified by faith because we know by faith that we are Iustified This cannot be the meaning of that saying we are justified by faith For 1 Then we may in that sence be said to be Iustified by any other grace as well as by faith yea by works of grace as well as by faith because these are evidences of our Iustification witness 1 Iohn 2. 3 4 29. 3. 7 10 14. James 2. 14. c For example by love to the bretheren wee know wee are translated from death to life and so are Iustified shall any man now say that wee are Iustified by love to the brethren that were directly to contradict the Scripture which saith we are not Iustified by works And yet if to be Iustified mean no more but to know we are Iustified then we may say indeed that we are Iustified by works which the Apostle doth so plainly largely gainsay And therfore to be justified by faith hath a farther meaning then only that we are Iustified 2 By the like reason we might say that the world was created by faith which were a very absurd saying and yet it is most true that by faith we understand or knâ—… that the world was created by the word of God Heb 11. 3. And by the like reason wee might say that wee are Elected by faith for by saith wee may understaÌ„d and know our election The sumâ—… is though by faith we know our election the creation yet it were an improper speech and such as the Scripture never useth to say we are elected by faith or that the world was created by faith and in like sort it weâ—…e an improper speech and such as the Scripture would never have used to say wee are Iustified by faith if no 〈◊〉 had been ment hereby but only the knowledg of our Iustificatâ—…on God justâ—… the ungodly Rom 4. 5. and therfore such as have not faith That doth not follow 1 Because that very text saith these ungodly ones dâ—…d 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 This expâ—…sition of the word 〈◊〉 〈◊〉 God Iâ—…tifieth to 〈◊〉 it of unbelievers is dâ—…tly 〈◊〉 to the Scripture which say that God Iustifieth those that do 〈◊〉 and have â—…aith Rom 3. 26 28 30. Acts 13. 39. and none others John 3. 18. 3 The ungodly one in this text is one that hath not fulfilled the righteousness of the Law and so to justifie the ungodly is no more but to justifie without the works of the Law or not by works which may be and yet not without faith 4 If wee shall extend the woâ—…d further then we must not take that saying in sensu composito but in sensu diviso that is not that he is now when God juâ—…es 〈◊〉 so â—…godly as to be without faith but that he was so heretofore thouâ—…h now God hath given him more grace As when it is said the laâ—…e man shall leap as an Hart and the dumb sing the blind sâ—… the deaf hear Isai 35. 6. Luke 7. 22. No man must herupon imagin that they did these things while they so remayned for that was utterly imposible that a lame man should leap as an Hart whilest he remained lame or a dumb man sing whilest he still remayned dumb and so of the rest but the meaning is they that were once lame dumb deaf should afterward be inabled to leap sing see hear these acts should be performed by such as had been such as is mentioned though now they were not such Wee may as well conclude from these texts that blind men may see while they continue blind so of the rest as tâ—… conclude from the text in hand that an ungodly man an unbeliever 〈◊〉 justified of God whilest he is an ungodly man an unbeliever When some rich man marryeth a poor beggar we say he married one that had scarce raggs to her back but the meaning is not that he married her in her raggs but bestowed on her fitting apparrell and so married her So God justifies the ungodly such as had neither faith nor any other grace but the meaning is not that he justifies them in their unbelief but bestows the grace of faith upon them and then Iustifies them In believing we do not believe an untruth but a truth and therefore it is a truth that we are Iustified afore we do believe It is true indeed that a man must be Iustified before hee can rightly believe himself to be Iustified but not before he believe on Christ for Iustification or unto righteousness A man can not rightly believe that he 〈◊〉 Iustified before he be Iustified for then he should therin believe a falshood nor can he be Iustified afore he do believe on Châ—…st for Iustâ—…cation The Scripture speakes little of man believing himself to be Iustified but much of bebelieving on Christ that he might be justified Gal 2. 16. Rom 20. 10. Now to believe on Christ is not an assurance or perswasion of being Iustified already but is that act of the soul of the will especially wherby a man comes to Christ receiveth Christ relyes on Christ chuseth Christ c that in him he might be justified and saved And when this is done then there is room for that other belief or perswasion of being Iustified already but not before according to that Ephe. 1. 13. after ye believed ye were sealed with that holy spirit of promise To beleive a mans self to be in a good and Iustified estate afore he have received Christ by faith what is it but the vain presumption carnal confidence of poor deluded soules as if a woman should perswade her self of title interest to a wealthy mans estate yet was never married to him Therfore afore a man can believe aright that he is justified he must first be united and married to Christ by believing on him and then therby he shall be justified indeed and so he may safely believe his justification All Gods people were justified when Christ made satisfaction for their sinns by his death resurrection Rom 4. 25. hâ—…e was raysed again for our â—…stification Now this was above 1600 years agoe and therfore long afore our believing It is true the death resurrectioÌ„ of Christ was long afore our believing and afore we were born into the world But what shall be said to Abram Isaak Jacob David and the rest of the Saints that lived long afore the Incarnation of Christ It can not be denyed but that they