Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	faith_n	heart_n	5,328	5	5.2153	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97227	Vnbeleevers no subjects of iustification, nor of mystical vnion to Christ, being the sum of a sermon preached at New Sarum, with a vindication of it from the objections, and calumniations cast upon it by Mr. William Eyre, in his Vindiciæ justificationis. Together with animadversions upon the said book, and a refutation of that anti-sidian, and anti-evangelical errour asserted therein: viz. the justification of infidels, or the justification of a sinner before, and without faith. Wherein also the conditional necessity, and instrumentality of faith unto justification, together with the consistency of it, with the freness of Gods grace, is explained, confirmed, and vindicated from the exceptions of the said Mr. Eyre, his arguments answertd [sic], his authorities examined, and brought in against himself. By T. Warren minister of the Gospel at Houghton in Hampshire.	Warren, Thomas, 1616 or 17-1694.	1654 (1654)	Wing W980; Thomason E733_10; ESTC R206901	226,180	282

and are said to be in him that they are called his sheep children before they believe which savours of this notion more then mine making them one person in Christ before they had a being sure then their personality by him is swallowed up in the person of the Son of God if he can finde them being existing and actually justified as one person with him before they have either being or faith He saith that this is called a mystical and spiritual union because it is secret and invisible apprehended by faith and not by sense and reason surely this is not only apprehended by faith but it is made and is a formal effect of faith the Spirit worketh this faith by which we are united to Christ And it hath hitherto been the unanimous Doctrine of all our Divines that this mystical union is made by faith which Mr. Eyre opposeth and will have it to be antecedent to it I will instance in a few Mr. Reynolds in his Sermon upon the Life of Christ pag. 450. saith Consider further the formall effects of faith which is to unite a man unto Christ by meanes of which union Christ and we are one body and being thus united the death and merit of Christ is ours So pag. 478. Consider faith in its inherent properties so it is not more noble then the rest that is then other graces but consider it as an instrument appointed by God for the most noble offices so it is the most superlative and excellent grace The first of these offices saith he is to unite to Christ and give possession of him the Apostle prayes for the Ephesians Eph. 3.17 that Christ may dwell in their hearts by faith And a little after This union to and communion with Christ is on our part the work of faith which is as it were the spiritual joynt and ligament by which Christ and a Christian are coupled John 14.19 In one place saith he We are said to live by Christ Because I live ye shall live also in another by faith How by both by Christ as the Fountain by Faith as the Pipe conveighing water to us from the fountaine by Christ as the Foundation by Faith as the Cement and in answer to an Objection pag. 479. Mr. Reynolds Life of Christ do not other graces joyne a man to Christ as well as Faith Vnion is the proper effect of love therefore we are one as well by loving him as by believing in him To this saith he I answer Love makes a moral union in affections but Faith makes a mysticall union and a little after pag. 480. Between Gods love and ours comes faith to make us one with Christ And then the second Office of Faith he saith is to justifie in the same place So Mr. Shepherd in his Sound Believer pag. 111. Look as disunion is the disjunction or separation of divers things one from another so union is the conjunction or joyning of them together that were before severed Hence that act of the Spirit in uniting us to Christ can be nothing else but the bringing back the soul unto Christ or the conjunction of the soul unto Christ and into Christ by bringing it back to him that before lay like a dry bone separated from him Thus 1 Cor 6. ●7 He that is joyned to the Lord is one Spirit with him John 6.35 the Spirit therefore brings us to the Lord Christ and so we are in him Now the coming of the soul to Christ Heb. 3.12 what is it but Faith our union therefore is by Faith not without it for by it we that were once separated from him by sin John 6 37. and especially by unbelief are now come not only unto him as unto the loadstone but which is most near into him and so grow one with him c. I speak not this as if we were united to Christ without the Spirit on his part for the conjunction of things severed must be mutuall if it be firme I only shew that we are not united before faith by the Spirit unto Christ but that we are by faith wrought by the Spirit whereby on our part we are first conjoyned unto him and then on his part he by the person of his Spirit Perkins 1 Vol. Chap. 36 order and causes of damnation pag. 78. is most wonderfully united to us So Mr. Perkins after he had shewed that the whole person of every faithful man is verily conjoyned with the whole person of our Saviour Christ God and man he saith the manner of their union is this A faithful man first of all and immediately c. The bond of this union is this this union is made by the Spirit of God applying Christ unto us and on our parts by faith receiving Christ Jesus offered to us And for this cause it is termed a spirituall union So page 299. in his Exposition of the Creed shewing that the mystical union makes us one with Christ and this is by the Spirit he saith Hence the bond of this conjunction is one and the same Spirit descending from Christ the Head to all his Members creating also in them the instrument of faith whereby they apprehend Christ Perkins 2 Vol. in his Ep st Gal. 3.27 pag. 265. and make him their own So Mr. Perkins in his second Vol. propounds this Question How are all Believers made one with Christ Where he makes them only and never till then subjects of this union Answ By a Donation on Gods part whereby Christ is given unto us and by a receiving on our part and a little after addeth that faith is our hand to receive Christ and this receiving is done by a supernatural act of the minde whereby we believe Christ with his benefits to be ours And to this purpose Amesius in his Medulla Theolo Receptio Christi est quà Christus oblatus homini conjungitur Amesius in Medulla Theo. cap. 26. de voca Num. 17.18 l. 1. p. 118. 2 Cor. 5.17 Gal 3.27 homo Christo Joh 6.56 In me manet ego in eo Hujus conjunctionis respectu nos dicimur esse in Christo induisse Christum inhabitari à Christo Ephes 3.17 c. Num. 26 Receptio activa est elicitus actus fidei quâ vocatus jam totus in Christum recumbit ut suum Servatorem per Christum in Deum The receiving of Christ is that whereby Christ offered is united to man and man to Christ He abideth in me and I in him John 6.56 Joh. 6.56 In respect of this conjunction we are said to be in Christ to put on Christ and Christ to dwell in our hearts this active receiving of Christ is an elicite act of faith whereby he that is called doth now wholly rely on Christ as his Saviour and by Christ on God John 3.15 16. I may spare paines of relating any more testimonies of such a known truth and yet Mr. Eyre will have this

concernment is of necessary consequence 't is not written therefore there is no such thing now let Mr. Eyre produce one Scripture wherein the decree of God to justifie is called Justification and I yield the cause 3. That that is an act of God done in time was not done from eternity But Justification is an act of God done in time Therefore it was not from eternity The Major needs no proof the Minor is no lesse evident Gal. 3.8 Gal. 3.8 The Scripture foreseeing that God would justifie the Heathen through fainh preached the Gospel before unto Abraham saying in these shall all the nations of the earth be blessed where the Apostle maketh it a work to be done in time that God would justifie the Gentiles through faith not that he had justified them whereas if he had meant Justification was eternal it had been senselesse for him to say that God would do that which was done already nor is this meant of a declarative justification in foro conscientiae for it is such a justification as Abraham had but Abraham was not only justified in his conscience but before God So 2 Cor. 5.18 19. God hath reconciled us to himself by Jesus Christ. And God was in Christ reconciling the world unto himself not imputing their transgressions to them But Christ did reconcile us in time and not from eternity Therefore God did not justifie from eternity Christ reconciles us to God not only as God but as God-man by h s death but Christ was not God-man and died not from eternity Therefore c. 4. That action of God which maketh a real change in the creature is a transient action done in time because it passeth from God to the creature and some way worketh a change But Justification is such an action of God that maketh a present change Therfore it is a transient not an immanent act The Major is clear for what action soever is terminated in patiente or upon the creature is certainly transient because it doth not remaine in God and if transient it must be temporary for no creature did exist from eternity The Minor will invincibly remain a truth for it is most certaine that by Justification the state of a sinner is changed he that was in the state of condemnation is now in the state of salvation Justification is opposed to condemnation He that is under condemnation is not justified and he that is justified is freed from condemnation Now let us see what he answereth to this pag. 65. where he answereth this Objection that Justification imports a change which cannot be attributed to the simple decrees of God He answereth That if Justification be taken for the thing willed the delivery of a sinner from the curse of the Law then there is a great change made c. but if we take it for the will of God not to punish then we say Justification doth not suppose a change as if God had a will to punish his Elect but afterwards he altered his will to a will not to punish Where let the Reader observe the vanity of his distinction in separating the thing willed from the act of Gods will for the whole nature of Justification doth not consist in the thing willed to wit a delivery of the sinner from the curse of the Law but in some act of God as a Judge declaring his will to deliver Take a man condemned to die by a Judge this prisoner may by power be rescued from the sentence for the present but is he therefore justified and acquitted in Law by the Judge Justification is an act of God delivering the sinner or acquitting him from the crime or accusation laid to his charge and so from condemnation and where this is there is necessarily a change 2. Observe his equivocation and fallacy in the second member of his distinction if we take it for the will of God not to punish and then Justification doth not import a change as if God had a will to punish his Elect but afterwards he altered his will not to punish them we are speaking of a change made by Justification upon the sinner he saith there is none made in Gods will quid hoc ad rhombum and who said that God did first will and then cease to will and then take up a new volition truly Arminians feign such a mutability in God but the Orthodox abhorre it Nor doth Mr. Eyre rightly understand at leastwise represent the Orthodox Doctrine we say and that truly that God by one act of his will willed that he that is a sinner and remaineth so in unbelief should be liable to condemnation and that upon believing he shall be freed from condemnation that before faith he should be in a state of sin and consequently of damnation and upon faith that he should be justified and delivered from it Here is no change in Gods will but in the object a great change in man but not in God God may velle mutationem when he doth not as Aquinas saith mutare voluntatem God may will a change in the creature when he doth not change his own will as a Father may will at his death and accordingly bequeatheth an estate to a prodigal childe and in case he will become a new man he shall possesse and enjoy it but if he will not he shall go without it here he wills a change but doth not change his will So it is in the present case I will here also take notice what he addeth The change of a persons state ariseth from the Law and the consideration of man thereunto by whose sentence the transgressor is unjust but considered at the tribunal of Grace he is righteous which is not properly a different estate before God but a different consideration of the same person God may be said to look upon him as sinful and righteous as sinful in reference to his state by nature as righteous to his estate by Grace I answer The change of a mans state ariseth not from the Law for that condemneth him but from an act of God acquitting him from the Law if God did not acquit him the Law would not 'T is true the Law pronounceth him guilty because a transgressor and so doth God whose Law it is for it was the will of God so long as he remaineth a transgressor without a righteousnesse to deliver him that he stould be in a damnable estate and upon such a righteousnesse as God hath provided in Christ if he believe and be cloathed with this righteousnesse he shall be saved Now 't is true this mans state is really changed but God is not changed for he willed according to his righteous Law his condemnation he willeth upon believing his salvation and this with one eternal unchangeable act of his will and whom he hath elected he giveth faith hence they are justified here is a new effect of Gods love but not any new immanent act Nor is there any truth in that that God looks

not justified by what we can do but we are all thus guilty before God therefore in his sight shall no flesh living be justified He speaketh there a Justification in foro Dei in the sight of God 2. If faith do only declare that we are justified then Paul did not say true in denying that by the works of the Law or holinesse we are justified for if he spake of a declarative Justification he had no reason to deny that we are justified by the works of obedience done to the Law for works of Sanctification do evidence this 1 John 2.3 4. 2 Cor. 5.17 1 John 3.14 1 John 3.24 Rom. 8.13 14. 3. If when the Scripture saith we are justified by faith be meant only we are declaratively justified by faith then we may as well say we are elected by faith as justified by faith because faith will as truly evidence Election as Justification hence we are commanded to make our Calling and Election sure 2 Pet. 1.10 but the Scripture saith not we are Elected by faith or through faith but chosen unto saith therefore faith hath an influence into Justification though not into Election and something more is intended then a declarative Justification 4. Then Faith is not a believing on Christ for pardon but a believing on Christ because I am pardoned and if so then an Axiom or Proposition according to Mr. Eyre is the object of justifying faith contrary to all the * Actus credentis non terminatur ad axioma sed ad rem fatentibus Scholasticorum clarissimis Amesii Medul Theol. l. 2. c. 5 24. Orthodox who make Christ or the mercy of God in Christ the object of Faith 5. Then Faith may be necessary to Consolation but it is not necessary to Salvation contrary to the Scripture which saith that salvation is the end of Faith and we believe unto the saving of our soules 6. This inverteth the order of the Gospel for that commandeth us to believe that we may be justified this saith we are already justified therefore we must believe The Scripture saith We are justified by faith This opinion as Mr. Woodbridge observeth maketh us to be faithed by Justification 7. Then it is not lawful to pray for pardon of sin but for assurance the vanity of this is before discovered But Mr. Eyre will object that when the Scripture saith We are justified by faith the meaning is by Christ taking faith objectively and exclusively To which I answer that we deny not faith to be taken objectively if you speak of the matter of our righteousnesse but that therefore faith is excluded and that the object justifie without the act I deny and prove thus First It conduceth much to the beliefe of this truth that faith is to be taken subjectively with connotation to its object or that faith subjectively taken is not excluded from Justification because the letter of the Scripture expressely in many places affirmeth that we are justified by faith Secondly I conceive the matter in controversie between Paul and the Justiciaries was not only precisely and abstractively considered what is the matter of our righteousnesse that God requires for our Justification for then his direct answer had been the righ eousnesse of Christ excluding faith for faith is in no sense the matter of our righteousnesse for which we are justified for then faith and works had not been opposed and we were then justified by works but I conceive the question was what was the matter of this righteousnesse and how is this ours as app areth by his answer Now if the righteousnesse of Christ be the matter of Justification and is made ours by imputation antecedently to faith the Apostle did impertinently adde faith in the answer to the questions that we are justified by faith in Christ if that be excluded from applying Christs righteousnesse for he is not speaking here of a declarative Justification what shall evidence it to my conscience and give me knowledge of it but what justifieth me and seeing it is something without done for me and imputed how is it mine not how is it known to be mine Therefore faith is not exclusively taken Thirdly If when it is said we are justified by faith in Christ the object is understood by the act excluding the act then why is it that in most places where Justification is spoken of that the object and the act are both expressed if by the object and act the same thing be intended Fourthly It is not probable that the Apostle in such a weighty controversie wherein he did desire to speak clearly and had most reason to speak clearly rather then elegantly and obscurely should take the act for the object if the act had no influence into Justification neither as the matter of Justification nor the instrument to apply it for danger might arise and is given by such an expression to ascribe something to faith in the point of Justification if his intent were to exclude it therefore he intended not to exclude it hence we justly ascribe instrumentality unto faith in applying Christs righteousnesse to Justification Fifthly If Abrahams faith by which he was justified was subjectively taken for the grace of faith yet relatively considered to its object then our faith that are the children of Abraham is so taken in the point of Justification this inference shineth clearly like the Sun at noon-day But Abrahams faith was subjectively taken with relation to its object Therefore The assumption is proved from Rom. 4.3 Rom. 4.3 For first besides the letter where it is said that it was imputed to him for righteousnesse that is his faith believing on God so that faith is described vers 17. in many excellent acts of that faith ne ther of which can in propriety of speech be applied to Christs righteousnesse and why the Apostle should impertinently break out into many expressions in the commendation of his faith as a grace when he is treating of the point of Justification and stirre up us to the imitation of the like faith telling us that it was written for our sakes that it was imputed to him for righteousness and that our faith believing on God that raised our Lord Jesus from the dead shall be imputed to us for righteousnesse if we so believe if faith hath no hand in Justification to apply Christs righteousnesse to that end I can no way rationally imagine Sixthly Nor can I see any supereminent excellency in that grace above all other as the Scripture expresseth and Divines acknowledge if its noblest effect of Justification be denied but as works of Sanctification do as evidently declare Justification as Faith as I have shewed so the grace of love farre excelleth it in other respects Therefore is it not exclusively taken in the point of Justification Seventhly Besides in Rom. 4.5 it is said That to him that believeth his faith is imputed for righteousnesse where something belonging to the Believer is called his to wit the act of

VNBELEEVERS No subjects of IUSTIFICATION Nor of mystical Vnion to Christ Being the sum of a Sermon preached at New-SARUM with a Vindication of it from the objections and calumniations cast upon it by Mr. William Eyre in his Vindiciae Justificationis Together with Animadversions upon the said Book and a refutation of that Anti-fidian and Anti-Evangelical errour asserted therein viz. The justification of Infidels or the justification of a sinner before and without Faith Wherein also the conditional necessity and instrumentality of Faith unto justification together with the consistency of it with the freeness of Gods grace is explained confirmed and vindicated from the exceptions of the said Mr. Eyre his arguments answertd his authorities examined and brought in against himself By T. WARREN Minister of the Gospel at Houghton in Hampshire PROV 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. Videmus ut priorem locum teneat Dei dilectio tanquam summa causa origo sequatur fides in Christum tanquam causa secunda propria Calv. I●st lib. 2. c. 17. n. 2. LONDON Printed by E. T. for John Browne at the sign of the Acron in Pauls Church-yard 1654. To the Right VVorshipfull Mr. Mayor The Court of Aldermen and Common Councell of the City of New-sarum Grace and Peace from JESUS CHRIST Right Worshipfull IT was an excellent speech of Luthers Ego odi meos libros et saepe opto eos interire quod metuo ne morentur lectores à lectione ipsius scripturae quae sola omnis sapientiae fons est I hate my own books and wish them lost which yet were of excellent use and for which the Church stands much bound unto God in thankfulnesse because I fear the reading of them will hinder the reading of the scriptures which indeed is the fountain of all spirituall wisdome And for this reason we have cause to wish that many bookes were burnt especially such as tend to corrupt the sense of the scripture And of all bookes such as serve to cast the reader quite off from the foundation and to turne them aside to another Gospel This caused that holy Apostle to thunder out an anathema against such if an Angel from heaven shall preach any other Gospel let him be accursed And the truth is we can never erre more dangerously then in the doctrine of justification For which cause he is of small judgement and lesse observation that seeth not how needfull it is to have this doctrine kept pure And especially with you where * Mr. William Eyre one is risen up amongst your selves who hath sown tares in the Lords field whose opinion treads Antipodes to the gospel which he hath published to the world in his booke which he calleth Vindiciae justifications gratuitae which that I may doe him right I judge the strongest shield and buckler wherewith this Antinomian cause was ever protected Yet as in Salem of old God brake both sword and shield so I doubt not but he hath done the like now in this ensuing treatise though by a weake hand making a few scripture arguments to pierce this shield and to wound the Cause that he maintaines that it lyes a bleeding at the feet of a scripture truth And for the Authour I wish he had had more respect to truth the churches peace that he had carried meekenesse and love to the persons whose judgement he doth oppose fighting with his heart and pen against their arguments not their persons but the want of this is obvious to every eye his opinion is diametrically opposite to the letter of the Scriptures to the vnanimous Consent of all orthodox antiquity and the learned of the present age to the harmony of the Churches and yet he boldly chargeth us and all that dissent from him to be no better then Papists and Arminians And I doubt not but all to whom wee are known have done justice upon this peice of his morality And for his opinion it self I question not but every beleever that hath imbraced the truth as it is in Iesus as a sufficient professour in this controversie hath condemned it for Novelisme and a dangerous errour and doe judge that Satans designe by him is to draw others but you especially if it be possible from the simplicity sincerity of the gospel received but I am perswaded better things of you and things that accompany salvation Yet I think it meet to stirre you up to a diligent examination of the Scriptures that this Corner stone of justification in the building of your faith may be layd aright And whereas Mr. Eyre hath in the hearing of some of you condemned a Sermon of mine preached amongst you as Anti-scripturall and my arguments irrationall and now in his printed booke hath de-cryed it as wide from the orthodox faith as well as contrary to his doctrine and contradictory to many plaine Scripturrs and dorogatory to the full atonement which Christ hath made by his death and disconsolatory to the soules of men in laying the whole weight of their salvation upon an uncertaine condition of their owne performing * Where observe that Mr. Eyres name was not mentioned in the preaching of the sermon though it be in this printed Copy and such passages as relate to his book were added since the publishing of his I have once againe presented this to your eyes which was delivered to some of your ears with some small addition and as little alterati●n as I could but in substance the same and I willingly submit it to your examination by the word and to the censure of my brethren who I know are most able to award an upright judgement in this case and I doubt not but I shall have publique right done as your Reverend Pastor Mr. Conant by name of precious esteem now with Christ did before in your hearing give a publique and seasonable acknowledgment to the soundnesse of this Sermon in the Congregation at the time of this Crimination I have likewise sent forth together with it a Polemicall discourse to vindicate this distressed truth which this Sermon holds forth and to breake the staffe of the oppressour And as little David I am come forth against this enemy to the truth of Christ with a sling and a few stones drawne out of the pure Chrystall river of the scriptures and doubt not but God whose cause I pleade will so farre assist me as that these stones shall smite and sink into the forehead of this errour that it shall fall Goliah-like to the earth and the weake hand that he useth shall only poynt at the mighty arme of God which neither any errour nor they that doe defend it are able to resist Hieron Novit Veritas paucorum manu et non de multis militum copiis triumphare Truth is great and will praevaile though destitute of all weapons except what is drawn out of the armory of Scriptures yea I

Annotations and they clearly hold forth the effect and fruit of Christs passion where observe a plain promise to Christ or Covenant with him about dying and making his soul an offering for sin When thou shalt make his soul an offering or as the Hebrew if his soul or when his soul shall make it selfe an offering for the second Person Masculine and the third Foeminine are in letters and sound the same so I take it the speach of the Father introduced by the Prophet speaking unto Christ that when his soul shall make it self an offering for sin then he promiseth he shall see his seed that is his issue and posterity that should be borne to him as an effect of this which words do not import that all his issue and posterity should be an immediate effect of it but he should see it he should live and survive to see it after his resurrection he should die no more but live for ever and see the fruit of his death The will of the Lord shall prosper in his hand that is he shall daily see souls brought to salvation as a fruit of his death He shall see of the travel of his soul and be satisfied As a woman when her travel is past is filled with joy to behold the fruit of her wombe so Christ should be satisfied to see a numerous issue of faithful soules begotten to God by his death And what that satisfaction is in particular he tells him it shall be the justification of many for whom he died and then he tells him how they shall be justified He saith it shall be by * Notitiâ sui his knowledge or the knowledge of him not his own knowledge taken subjectively the knowledge that he hath of God Vide English Annot. or of them but his knowledge taken objectively that is the knowledge whereby they know him and this is not a bare knowledge of Christ whereby we are justified for the devils themselves both know and acknowledge him but by knowledge is meant faith the antecedent put for the consequent because the knowledge of him is the ground of trust I shall not need to prove that knowledge is put for faith * John 17.3 John 4.42 And the words that follow are a reason for he shall bear their iniquities though in the Hebrew the word is copulative yet it is often used as a cause And if this be granted it renders a reason why he should justifie them because he did bear their sins where the persons are described whom he should justifie not all promiscuously but Believers whose sins he undertook to discharge for he did bear the sinnes of none but Believers Now let Mr. Eyre tell us why God speaking to Christ of our justification by him should say that Christ should justifie us by his knowledge or by faith in him 1. His death alone antecedently to faith did justifie those whose iniquities he did bear unlesse it were to declare his will that his death should be effectually applied only by faith and that none should have immediate benefit but expect it by faith 2. That that was Gods intention in giving Christ was the intention of Christ in dying But God in giving Christ intended not the benefits of Christs death unto any untill faith Therefore Christ died not to purchase immediate forgivenesse unto any untill faith and by consequence there was a mutual agreement The Major is beyond all contradict on because of the unity of heart and will between Christ and God therefore he intended not his death for any nor in any other way then God intended it The Minor is written as with a Sun-beam in Scripture John 3.14 15 16. John 3.14 15 16. As Moses lifted up the Serpent in the wildernesse Even so must the Son of man be lifted up That whosoever believeth in him should not perish but have eternall life For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life In which words you have a threefold cause of mans salvation 1. The principal Gods love ver 16. 2. The meritorious Christ death 3. The instrumental our faith Secondly You have a comparison between Christ and his Type in two things 1. That as the Serpent must be lifted up for a meanes of healing or else it could not heal and none would look to it so there was a necessity of Christs being lifted up upon the Crosse God must deliver him up to death and he must be considered as dying or else there is no salvation by him 2. The end that such as did look to it might be healed of the stingings of the fiery Serpent so this was the end of Christ dying that whosoever believe should not perish Now as the Scripture sheweth those stingings were deadly and none were healed but such as looked to the brazen Serpent so are the stingings of sin deadly and none are healed by Christ but such as believe Now as Mr. Woodbridge observes they were not first healed and then did look up to see what healed them but they did first look and then were healed so we have nor first everlasting life given us and then we believe but first we believe and then we have everlasting life Now to this Mr. Eyre answers nothing but denies it was the intent of the Holy Ghost to shew in what order we are justified in the sight of God but in so doing he doth not only senselessely beg the question but doth overthrow that wherein the truth and verity of the type consisted for as the brazen Serpent though endued with a healing vertue yet it healed none till he did look so though Christ as dying be sufficiently able to save yet saveth not any till he look to him by faith and in so doing doth destroy that that was the main end of God in giving Christ and of Christ in dying that upon believing we should be saved And therefore I come to the third thing considerable and that is Gods end in giving Christ and Christs end in dying both these are expressed in the same words the Son was lifted up that whosoever believeth c. and Gods end was that whosoever believeth c. where the verity of the major is confirmed that they had the same end Now the Minor is no lesse evident for if Gods end in giving Christ to die for us and Christs in dying were to limit the benefit only to Believers then it followes by undeniable consequence that untill faith none are actually justified by Christs death otherwise the benefit of Christs death is equally extended to Believers and unbelievers and if he saith faith is only a consequent condition and not antecedent then he must corrupt the Text and alter the sense of the Holy Ghost and say that God gave Christ to give eternall life and Christ was lifted up to purchase eternall life that they for whom he was so given and so died