contrary no man may apply salvation to such as beleive not nor may they apply any to themselves such as beleive not have no injoyment of God no true peace no evidence of life no right to Baptisme or the Supper they cannot see the mystery of the Truth He cannot honour God nor love the truth nor suffer for it Yet faith cannot satisfie justice nor merit the pardon of the least sinne only Christ can doe that And that exposition that gives most glory to Christ and least to man I beleive is the truth and that which occasioned me to write at this time For since my Booke intitled the Saints Desire hath been published I have received severall Objections against what I have write in Page 147. Namely That wee are justified by Christ alone and not by our beleiving Some affirme the contrary their Reasons with an answer I here present to your considerations Because I am perswaded I have written the truth that the contrary opinion is dishonourable to our Lord Iesus Christ in that they ascribe not their justification to him alone but to something else namely their beleeving You know this Doctrine I contend for is the Doctrine of free Grace in the knowledge whereof you finde sweetnesse because the works of your salvation is finished by Christ Whose workes are all perfect This glads your hearts and keeps your soules from fainting this removes all objections that otherwise would discourage us this is the Fountaine that cannot be drawn dry that ever flowes with sweet strong consolation full of Spirit and life where our soules may drinke freely at all times and be refreshed with this marrow and fatnesse That all is finished My desire is that they into whose hands this shall come would consider seriously what I have written and know that no man is to be beleived upon his bare word therefore search the Scriptures whether these things be so or no if any thing I have written be not according to them that they let that goe My whole scope and aime in these few lines is to prove that we are justified by Christ alone who is our justification and that wee are not justified by any thing that is in us 2. That faith or any thing in us is not a cause meanes or condition required to pertake of the Covenant of Grace justification or salvation but onely fruits and effects of the Covenant Thirdly That the elect were ever in the love of God did ever so appeare to him just and righteous in and by Christ We have known and beleived the love that God hath to us God is love and he that dwells in love dwelleth in God and God in him The God of love so unite all the hearts of his people to his truth and one unto another that so we may walke in the truth and live and die in love Your fellow servant and brother in the Fellowship of the Saints who keepe the commandements of God the faith of Jesus Samuel Richardson TO THE HOLY SPOUSE OF JESUS CHRIST WHO ARE subject to him in the obedience of the Gospel Grace and Peace be multiplyed Dearely beloved brethren AS there is nothing that fraile man is more lyable to then in the things of God to mistake and call darknesse light and light darknesse so by how much the more spirituall any Truth is by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their owne as that which may make it commendable and beautifull in their eyes And above all others that which this smale insueing Treatise speakes of Namely Justification by Christ alone Without having respect either to any thing in the creature or done by the creature This favouring so much of pure grace in respect of the love of God and that Covenant which lies between Christ and God as that the poore creature man knowes not how to owne or receive it And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this then was put forth in raising up Christ from the dead Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus who have a like share intrest in him as their life peace There is an aptnesse in men to miscarry in the knowledge of this rich grace of God Some being apt to conceive that there is no Justification of a creature in no sense before and without faith and so make Faith a joynt-partner with Christ in the businesse of Justification For indeed this is to me a certaine truth that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to and therefore if there be no Justification in no sense considered but as it hath respect to faith It is much to be feared That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone That the Scripture holds forth justification by faith in a sense is very cleare but yet under no other consideration but by way of evidence Heb. 11. 1 2. And as it respects the taking away of sin from off the Conscience For indeed the debt is paid by the bloud of Christ alone and wee are therefore said to be justified by his bloud Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt The Lord having laid upon him the iniquities of us all So doth he declare this satisfaction and acceptation of us in Christ by faith That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them Beloved these are the last times wherein it behooves you to beg with much earnestnesse strength from the Lord that he may put straight stepps to your feet that you may walke to his praise exalting him alone as your life and glory Which was the maine end of the Author presenting these few lines to your consideration wherefore read it carefully and noble Bâ—rean like try all things and hold fast that which is good And it shall be his desire who desires nothing more in this world then your growth in the knowledge of Christ Jesus and your walking as the children of the light That the God of all grace may cause all grace to abound in you to his owne glory So prayeth hee That is yours in the Lord in all services of duty and love WILLIAM KIFFEN JUSTIFICATION BY CHRIST ALONE REVELATIONS 1. 5. Unto him that hath loved us and washed away our sins in his owne blood THese words contain the virtue fruit and effectualnesse of Christs death and the benefit priviledge and happinesse of the sonnes of God by it In these words wee are to consider 1. The persons whose sinnes Christ washed away and they were all those who were given to Christ Joâ—. 17. 29. 2. What is he that washed their
that the blessing of Christ might come upon us Gal. 3. 13 14. Christ hath under went all the curse that all his chosen might not suffer any at all of it and seeing none could be redeemed from the curse without his death Christ did dye and there shall none be saved but such as were by his death then redemed for he will dye no more Heb. 9 25 26. 6. Because that liberty which the Saints stand in and injoy when they beleeve was not procured by their conversion and faith c. but by Christ upon the Crosse Stand fast in the liberty a herewith Christ hath made us free Gal. 5. 1. This liberty Beleevers now injoy but it was purchased then by Christs death for then we were perfected for ever Heb. 10. 14. Yet untill men be converted they are visibly in a state of wrath and death 7. We were never since in our sins therefore the curse hath no place it hath nothing to doe with us we have no sin for all our sins were laid upon Christ as Isa. 53. 6. Christ was made sin for us 2 Cor. 5. 21. and Curse for us Gal. 3. 13. He then destroyed the power of death and the Divell for us Heb. 2. 14. or else we cannot be saved Consider Rom. 5. 18. 19. the head and the members viz. Christ and all the Elect are but one Heb. 2. 11. they make but one body one Christ 1 Cor. 12. 12. therefore we were crucified with Christ Gal. 2. 20. dead and buried with Christ Rom. 6. and were quickned together with Christ and raised up together with Christ Ephes. 2. 5 6. we were without God afar off are made nigh by the bloâ—d of Christ the enmity was slaine and reconciliation was made by the Crosse and by nothing else Eph. 2. 12. to 17. So that never since Christs death none of the Elect are under wrath or curse for Christ hath fullfilled the law for us Lo this is the liberty of the Sons of God though none but Beleevers can know that they are Sons or elected a Beleever he may triumph and say Blessed be God who hath given us victory by Jesus Christ the law with the curse is dead the visage of it terribly affright many But I see it is without any life therefore law I care not for thee I feare thee not doe thy worst thou hast no power to hurt me I will not be justified by thee I will not let thee come into my conscience to trouble me I will not heare thee nor have any thing to doe with thee no law no curse no Divell no death nor any thing else cannot hurt me nor any of the Elect For we are not under the law but under grace Rom. 6. 14. I may be this light will offend some for when the Sun breakes forth and shines in its strength it 's an offence to weake eyes because they are not able to behold it It 's reported of the Eagle that shee can looke upon the Sun and shee tryeth and rejecteth those to be her young that cannot looke on the Sun when it shineth it it's strength So none but Eagle eyed Saints can indure to looke upon the Sonne of righteousnesse thus shining in his glory And as it is also observed that the light of the Sun puts out the fire and the light of the Candle c. as not induring any light but it self So it 's here where this Sonne Jesus Christ comes out goes all fire and candle light not a sparke of our own fire remaines but all is in an instant put quite out not one sparke is left to warme or comfort us withall Isay 50. 10. All our good workes and righteousnesse is departed from us but 't is no matter let them all go because Christ is come he is light and heat and a better strength and comfort we need no other light now Christ is come and shines most powerfully and gloriously in his brightnesse without the helpe of any thing else that so Christ may be all in all Col. 3. 11. 1 Cor. 15. 28. What then shall we sunne because we are not under the law but ungrace God forbid Rom. 6. 15. When the Apostle had taught that we were redeemed from the law and the law was abolished by Christ and we were dead to the law c. It seemes by the Apostles words that some did judge that he destroyed the law therefore he saith doe we then make void the Law God forbid yea we establish the law Rom. 3. 31. The law is holy just and good this was necessary to silence Cavileers and also to informe such beleevers who through mistake might thinke that they were lawlesse now they might do any thing which is a miserable mistake all that beleeve are bound to observe the morall Law now we are dead to Moses Law but not to Christs now we are married to another Rom. 7. 4. So Christ we ought to be subject to him and obey his commands and though we may not heare Moses we must heare Christ he hath a yoak for our necks and we must put it on and bear it Take my yoak upon you Mat. 11. 29. Christ gives the same law to be a rule to all his to walk in and obey him in Christs Testament is his will which is full of commands I grant we have nothing to doe as a cause or meanes of our exceptation justification or salvatition c. Yet we have much to doe for to honour and glorifie God and herein is my father glorified that ye bring forth much fruit John 15. 8. And although there is no curse or wrath annexed to Christs commands as there was to Moses law Gal. 3. 10. to constrain us to keep the law or to be inflicted upon us when we faile and come short yet know the power of divine love sweetly and violently constrains a soule to obey Christs words The grace of God that bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Titus 2. 11. 3. Christ saith if any man love me he will keep my wards John 14. 23. and 15 16. See Ephes. 2 10. Therefore if there be any that love sin live in sinne take liberty to sin live basely in laciviousnesse or drunkennesse or uncleannesse or lying or cheating or in any sinne let them say what they will they are Lyars 1. John 1. 6. they mock themselves and others let them consider Gal. 5. 13. to 23. and 6. 5. 7. 8. Rom. 2. 17 c. and all men are to look upon them to be lyars yea and the basest among men that turn Gods grace into wantonnesse For as a man beleeves so he obeyes and as a mans workes are so is his faith good or bad Where Christ
comes all old practises are done away and all things are become new 2 Cor 5. 17. they cast not off the commands of God but desire and indeavour with all their souls to obey them and though we are not capable of perfection in our obedience it is as naturall where the love of God hath appeared where it is in truth in the soule as for fire to burne there it constraines the soule to submit to Christ in obedience and fire shall as soone cease to burne as for such as are converted for to cease to live godly and live wickedly they judge Christs yoke easie and a sweet mercy it is for them to observe it it 's good to do good and to cease to doe evil as I have proved else where Christ saith he came not to doe his owne will but the will of him that sent him John 6. 28 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills no no we must serve the Lord Christ yet in visible appearance before they be called there is no difference Such as beleeve not cannot please God Heb. 11. 6. therefore they are not justified The Apostle speakes of actions without faith are sinfull because the goodnesse of an action is required that all the parts the circumstances of it be good also whereof faith is one and when that is wanting the action is sinfull and condemned by God therefore he saith By faith Abel offered unto God a more excellent Sacrifice then Cain Heb. 11. 4. But God hates all the workers of iniquity Psal. 5. unbeleevers are workers of iniquity therefore God doth not love them and so they are not justified Then it seemes that Gods love and Grace is to men according to their workes and as they deale with him this is the old principle of the Papists and quite contrary to the Scriptures as appears Rom. 5. 8 9 10. Psal. 103. 10. and 130. 3. 8. The Elect before their calling and after do many actions that are sinfull in which they are workers of iniquity yet God was ever pleased with their persons in Christ in whom they were accepted God never hated the persons of those that belong to the election of grace he loved them before the world began so as to chuse them although he knew what they were and what they woâ—ld do is he so changeable as now to hate their persons when they sin and afterwards to love them again when they beleeve God saith otherwise I have lâ—ved thee with an everlasting love therefore with loving kindnesse hâ—vâ— I drawn thee Jer. 31. 3. I am the Lord I change not therefore the sons of Jacob are not consumed Mich. 7. 18 19. And to say God did purpose to love them but he did not love them is rediculous for God loved them as much before they beleeved as he doth when they beleeve though it appeared not Before conversion men are dead and cannot beleeve till God give faith Phil. 1. 29. Is conversion and faith a fruit of hatred or love If you say of love for so it is then it will follow that God did love the elect when they did work iniquity yea before they did beleeve else he would not have given them faith therefore those Psal. 5. 5. are such as belong not to the election of grace for the next verse saith Thou shalt destroy them v 6. But the elect shall never be destroyed or else the Scripture is to be understood that persons who live in sin appear to be such as shall be destroyed Which I grant and when they beleeve and forsake such wayes it appears otherwise that even then when they were at the worst they were in the love of God and ordained to life See 2 Tim. 1. 9 10. Ephes. 1. 4. Act. 13. 48. All that do not beleeve are in a state of condemnation yea they are condemned already therefore they are not justified Mar. 16. Job 3. We are to understand these and the like Scriptures to speak what men are according to visâ—ble appearance and not what men are in respect of Gods eternall decree and appointment If it be said the Word of God is the will and minde of God I grant it according to the true sence and meaning of it and if it be the will of Gâ—d that they shall be damned then I say they shall never be saved because the Lord saith My counsell shall stand and I will do all my pleasure Isa. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea and if they be condemned already there is no way to escape it Also seeing all that now beleeve were sometimes unbeleevers and if it was the wilâ— of God then that they should be damned for their not beleeving for the Word saith Whosoever beleeved not shall be damned Mark 16. 16. according to your exposition God hath or must change his will or else all men must of necessity perish for their former unbelief See Iâ—a 14. 24. 2. The elect are not under the Law but under grace Rom. 6. 14 Therefore the Law hath nothing to do to sentence and curse them they being in Christ Ephes. 14. There is no condemnation to them Rom. 8. 1. 33. The Scriptures saith he shall redeem Israel and he shall justifie many but they are not redeemed nor justified untill they beleeve Psal. 130. 8. Isa. 55. 11. We are to consider when these and the like places were written which was before Christ dyed From hence it is that they are most commonly expressed in the future tense he shall and that not onely in the Old Testament but in the New also it is said He shall save his people from their sins For as yet Christ was not born as appears Matth. 1. 20 21. But after Christs death the Scriptures speaks in the present tense as done because indeed he had actually done it therefore it is said We are sanctified through the offering of the body of Jesus Heb. 10. 10. He hath offered one sacrifice for sins for ever v. 12. By one â—ffering he hath perfected for ever v. 14. Having obtained eternall redemption for us Heb. 9. 12. So he hath loved us and washed away our sins in his own blood Rev. 1. 5. So that it is alreadie done and therefore it is not now to do Men are not Justified untill they are in Christ and men are not in Christ untill that they beleeve for men are in Christ by faith And so Andronicus was in Christ before Paul The Scripture saith that Christ dwels in our hearts by faith but where doth it say that we are in Christ by faith The in being in Christ in Ephes. 1. 4. is by election and not by faith the visible Church is called Christ and those in the visible Church are said to be
JUSTIFICATION BY CHRIST ALONE A Fountaine of life and comfort Declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse in that he tooke away healed all his from all sinnes and presented them to God holy without fault in his sight And the Objections against this are Answered for the consolation of such as beleive that they may not ascribe that which is proper to Christs Preistly Office to their beleiving Isa. 53. 11. By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Joh. 19. 28. 30. Jesus knowing that all things were now accomplished that the Scripture might be fulfilled he said it is finished and he bowed his head and gave up the ghost Col. 21. 22. In the body of his flesh through death to make you holy and unblamable and without fault in his sight Rom. 5. 9. Being justified by his bloud Cant. 4. 7. Thou art all faire my love there is no spot in thee By Samuel Richardson LONDON Printed by M. S. are to be sould by Hannah Allen at the signe of the Crowne in Popes-head-Alley And George Whitington at the Anchor neere the Royall-Exchange 1647. TO ALL THAT LOVE THE LORD JESUS In SINCERITY and truth Heires of the purchased Possession in Christ Jesus Who hath loved us and washed away our sins in his owne blood Grace and Peace be multiplyed DEarly beloved brethren These are the last times wherein iniquity abounds and the love of many waxeth cold so as wee are ready to misconstâ—re and take all things in the worst part from God or man For want of love The times are perilous I cannot but desire you before I goe hence That yee keepe your selves pure from the error of the wicked and from Idoles and to love one another And that you may the better doe it 1. Keepe to and hold fast the wholesome Pattern of sound words which are expressed in the holy Scriptures 1 Tim. 6. 3. and 4. 6. For if yee come once to forsake the words and expâ—â—ssions of Christ you will quickly lose the Truth of Christ and receive error instead of Truth I cannot but beleive when the Apostle condemnes preaching Christ in wisdome of words 1. Cor. 2. 17. 8. 24. He mainely strikes at holding out the Truth in strange curious words which tend to render men excellent a man of great parts and incomes so this also suites with the fleshly humors of the hearers and to pussell their understandings as Circumlocution Intrinsicall c. Which is no other to the common people then a strange Language which they understand not Also to take heed that you deny not the truth of the Letter of the Scriptures as the manner of some is nor so to rest in the letter as to come short of the sense and meaning of it If the first be admitted we may burne the Bible For if it be not true what shall wee doe with it If some of it be false why not the rest also And then who can tell what is truth And so weâ— ventâ—â—â— our soules upon uncertainties this is dishonourable to Christ and uncomfortable and to be abhorred by all and is the onely way to bring in and defend all errors on the other side if wee affirme that the minde of God is so expressed in the letter in so many words as he that can reade may see it is to deny any Interpretation of Scripture and to deny them to be a Mystery But without controversie great is the Mysterie of godlinesse and he that observes the variety of expressions in Scripture concerning one thing may well confesse that unlesse the holy Spirit reveale to us the deepe things of God wee cannot knowe them therefore take great heed you receive not any thing for truth unlesse for the substance of it it clearly appeare in the Scripture which is to be our Rule both for Doctrine and manners Some place justification to be onely in the Conscience but wee place it onely in Christ where it is and to whome it belongs Justification consists in takeing away of sinne and none but Christ can doe that justification acceptation are one For without justification there is no acceptation and seeing wee are accepted in Christ wee are justified in him If our justification be a spirituall blessing as it is then it is in Christ where all spirituall blessings are Blessed be God who hath blessed us with all spirituall blessings in Christ Ephes. 13. Where our redemption and righteousnesse is there is our justification for righteousnesse and justification are one and this wee have not in our selves but in Christ who is made unto us of God wisdome righteousnesse 1 Cor. 1. 30. In whome wee have redemption Col. 1. 14. Our justification is a part of our compleatnesse Therefore where wee are compleate there we are justified but wee are not compleate in our selves but in him Col. 2. 10. If all things on which depends our happynesse were accomplished Joh. 19 28. then was our justification also for without that no man coulde be saved This mystery of Christ is a great mystery oh meditate and dive as deep as you are able into this mystery the benefit will be great and sweet The more I am exercised herein the more I see into it and injoy justification by Christ alone and more clearely see our beleiving cannot justifie us yet I deny noâ— but the power to beleive iâ— from the Spirit which is the life of motion in faith the life of faith is the life of Christ as I have treated else where what faith is and what it doth and wherein it differes from presumption c. God hath given faith to his to know assent and beleive the Truth Heb. 11. 3 Acts 28. 24. To incourage us to goe to God for all wee need Acts 26. 18. To inable us to suffer for Christ Heb. 11. To conquer enemies Ephes. 6. 16. To make our afflictions easie to beare to in able us to obey Rom. 15. To cleave to God Acts 11. 23. To his word Psal. 119. 30 31. To hope in his mercy Psal. 147. 11. To depend upon Jesus Christ alone for life and salvation what more necessary and usefull in this life then faith There is a light in faith and as our blind eyes and daâ—ke understandings are inlightned Ephes. 1. 18. and 5. 13. so accordingly wee are filled with the fulnesse of God Ephes 5. 19. Fulnesse of knowledge is that perfection wee are to presse after Phil. 3. 12. 17. Col. 2. 2. 4 12. This sight shewes us our justification to be in Christ alone And the seeking a further measure of knowledge is a seeking to be justified Gal. 2. 17. Because this knowledge is that which justifieth our Consciences Also wee confesse that he that beleives not hath no knowledge of any justification all that are without faith they are visiblely in a perishing state there is not the least appearance to the
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
Advocate with the Father Iesus Christ 1 Joh. 2. 1. May not men cavill as well at this and take encouragement to sin Lastly they that are contrary to us herein that say no sin is pardoned till after it be committed do affirm and teach that all the sins of the elect shall all be pardoned it is impossible for them to perish no sin they can commit can separate them from the love of God life and salvation we say they are pardoned they say they shall certainly be pardoned If it be sure to be pardoned a corrupt heart will be as bold to venture upon that principle as this If all our sins be pardoned then we need not pray for pardon of them as Matth. 6. By pardon in Matth. 6. we are to understand the manifestation of pardon the assurance and enjoyment of pardon in the conscience the effect is here put for the cause 2. It must be so understood because there is no pardon but this now attainable therefore not to be prayed for For seeing Christ will dye no more there remaineth no more sacrifice for sin Heb. 10. 26. Itâ—s in vain for any to pray for the pardon the remission of that sin which is not remitted before in Christ Heb. 10. 18. 2 Cor. 5. 19. 3. There is that which attends the act of sin which darkens sads and clouds the souls peace though it ought not so to do which we are to pray to God to prevent or remove from us David when he was converted did thus pray Unbeleevers are still in their sins and therefore they are not justified The elect are in their sins visibly untill they beleeve and declare it by good works They have sin in them and they are free from sin they are charged with sin and yet they are free from all charge Rom 8. 33. and clean from all sin he doth sin and he cannot sin this is a mystery they have sin 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 14 Yet they are free from sin Isa. 53. 5 6. 2 Cor. 5. 21. Song 4. 7. 1 Job 4. 17. They cannot sin 1 Joh. 3. 9. This is a mystery when Christ said A little while and ye shall see me and a little while ye shall not see me They said What is this that he saith we cannot tell what it is that he saith Joh. 16. 16 17 18. Shall and shall not was a contradiction in their understandings so will what I say be to many Mens sins are not forgiven till they be redeemed from a vain conversation Then no mans sins are forgiven though they beleeve and so cannot enjoy forgivenesse of sin in this life seeing every act of sin is a branch and so a part of a vain conversation and in many things we sin all Then David notwithstanding he was converted and enjoyed the pardon of his sins as appears Psal. 51. 12. yet he was not delivered from a vain conversation as appeared in the matter of Bathsheba and Vrijab and if our justification and remission of sin did depend upon our holy walking then the Papists do well to teach justification by works All men are by nature children of wrath and under the curse till they beleeve Ephes. 2. 3. I grant all the elect are so by nature under a state of wrath and curse and they had perished in it had not Jesus Christ by his death redeemed them out of that state And although they were so by nature yet at the same time they were also sons of grace and love by nature accursed by grace in election sure to escape it and blessed By wrath I understand is meant the curse of the Law the punishment due to sin By nature I understand the state of nature viz the state and condition of man by reason of Adams fall for all men were consâ—dered in him and by his fall he made them all sinners as Rom. 5. 18. So all the elect were considered in Christ who by his death did free all the elect from that Fate of sin and death so as never since Christs death none of the elect were under that state of wrath or curse nor indeed could possible be for these Reasons 1. Because then Christ redeemed them from under the Law Gal. 4. 4 5. Thou hast redeemed us by thy blood Rev. 5. 9. Christ was made under the Law that we might be taken from under it We are the children of the free woman Gal. 4. 26. 31. We are delivered from the Law wherein we were held Rom. 7. 1. c. Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. But we now are not under the Law therefore it hath nothing to say to us we are under grace Rom. 6. 14. 2. Because Christ by his death put an end to the Law the Law was not to last no longer then till Christ came The Law was added till the seed should come Gal. 3. 19. Christ is the end of the Law Rom. 10. 4. It was never in force against any of Gods elect since Christs death We are freed from the Law by the body of Christ Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments Ephes. 2. 15 16. Col. 2. 13. 4. Now we are delivered from the Law Rom. 7. 6. Against such there is no law Gal. 5. 23. If the Son shall make you as free in your consciences as the elect are free in him you shall see and say you were free indeed Job 8. 3. Because the Law is dead to us and we to it As a woman is freed from the law of her husband and if he be dead so are we from the law Wherefore my brethren we are become dead to the law by the body of Christ that we should be married to another even to him that we should serve in newnesse of spirit and not in the oldnesse of the letter Rom. 7. 1. to 7. The new husband is better then the old welcome Christ and farewell Law Now we have nothing to do with the Law nor the Law with us Our old man is crucified with him Rom. 6. 6. He that is dead is freed from sin v. 7. We are dead with Christ v. 8. 4. Because there is none of Moses law now in force to the elect with curses to be under no law no transgression no curse no penalty in force now for when the Law ceased the curses of the Law ceased also with â—t The Law said Cursed is every one that continueth not in all things which are written in the back of the law to doe them Gal. 3. 10. Deut. 27. 10. 26. 5. Because Christ hath redeemed us from the curse of the law being made a curse for us
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
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
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
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
speaks concerning Adams fall and Christs sufferings and death c. they are not â—â—ctions but reall things and unlesse Christ had dyed we had perished in our sins We were in sin and under the curâ—e we were children of wrath viz the curse not only in appearance but we were so in deed in truth so Christ was made a curâ—e for us not in appearance but in deed and in truth He was â—o made under the Law that so he might free us from under it Christ not onely revealed love for seeing men can reveaâ— love each to other without dying much more could â—â—d buâ— also free us from the curse of the Law wherein we weâ—◠〈◊〉 therefore Christ did dye So that in the 〈◊〉 God and Châ—â—â—â—s death â—ay our eâ—ernall happinesse â—nd this doâ—trine doth wâ—ll agree with what we contend for We â—ay 〈◊〉 paved a full price and satisfied the Law to the 〈◊〉 neither 〈◊〉 we 〈◊〉 God accepts of any sinfull action nor 〈◊〉 any sin Gods puâ—iâ—â— hares â—in in beleeveâ—s as welâ— as in otheâ—s now whâ—â—h way doth this doctrine destroy the nature or the 〈…〉 of God We deny â—o â—criptures at all we onely deny such interpretation of them as are not warranted in the Scriptures Also you presume above what is written in that you have no Scripture to warrant your exposition We intreat you to tell us in what place of the Scripture we shal read that God was ever at enmity with the elect either before or after conversion You say that till conversion comes God is as well at enmity with the elect as they are with him The Scriptures you alledge to prove it do not say so nor do we know where to read these words in the Scripture but to consider what the Scriptures you bring say Eph. 2. saith no such thing there is the word wrath but this is answereâ— before Isa. 63. 10 11. there is the word enemy which is to be understood God was so in some acts of his dispensation The text saith he fought agaiâ—st them so he appeared to be their enemy Levit. 26. 40 c. God did walk contrary to them yet it will not follow that he did so from any enmity or hatred he had to them for then he â—oved them and owned them for his people as appears v 45. c. I have given the dearly beloved of my soul into the hands of her eneâ—ies â—er 12 7. then they were dearly beloved As for the word paâ—ified Ezek 16. 62 63 When I am pacified towaâ—ds thâ—e that is when I shall let thee know that thou art a son or daughter of my eternall love if you compare the 4. last verses together iâ— will appear he spake of their knowledge of his love for he saith I will estâ—bâ—ish my Câ—venant with thee and 〈◊〉 know â—hâ— Ianth Lâ—â—d th God ver. 2. with Joh 14 20. Anâ— howsoever God may hide himself and seem angry and handle them roughly yet he loveth them not the worse for that Jer. 31. 20. even then he loveth them dearly As appears Jâ—h 17 23 24. At that day ye shall knâ—w I am in he Fathâ—r and 〈…〉 and I 〈◊〉 you Joh. 14 20. he saith he is the same yesterday and to day and fâ—r ever Hebr. 13. 8. if yâ—u please to beleeve him I am the Lâ—â—d 〈…〉 Mal. 3. 6. â—e never changeth Fuâ—y is not 〈…〉 Iâ—a 27. 4. Therefore your brâ—ther was very much miâ—â—akeâ— to think there was anger in God against the elect till he was pacifieâ— Oâ— Iâ— Gâ—ds enmity had not concurred with Eves enmity agâ—â—â—â—t hâ—m she had not in all likeâ—ihood eaten the forbâ—dden fruit Ans. The fall was not from any enmity in God against her but God would by that means bring about his glory See Ephes. 1. 6. to 12. Rom. 3. 19. Ob. God is a God of wrath to us till faith in Christ comes Ephe 2. Rom 5. 1 2. it is as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans. I wonder ye are not afraid to saâ— so seeing the Scriptures say no such thing as we have already proved Read me what you say in the Bible either in the Old Testament or New and I will Print my Recantation if you cannot I would intreat you to Print yours Oh that you did but know what you haâ—e done For in that you deny any reconciliation to be before we beleeve you deny that Chriâ—t hath reconciled any upon the Crosse which is contrary to many plain and expresse Scâ—iptures As Ephes. 2. 13 14 16. with Col. 1. 14. 20 21. 2. 13 14. Ephe. 5. 25 26 27. c. Also in ascribing our reconciliation to faith in whole or in part ye sleight our Lord Jesus Christ and trample upon him in making him but a half Saviour So also you say that faith is a cause of justification do not our eternall happinesse depend upon our reconciliation and justification and do you ascribe these and the like to faith Ob. But God is not pleased with the elect till they beleeve Rom. 9. 25. Ans. By my people we are to understand those that I have declared to be mine in a speciall and peculiar manner I have owned them and they are mine by profession So the Nation of the Jews were called the people of God as Isa. 5. 13. because God had owned them to be his people which were not my people before In this sence as appears v. 26 27. but in another sence the earth and all in it is his and in respect of choice and â—ove the elect were ever his Ephes. 1. 4. 2 Tim. 1. 9. Ob. I say then actually God cannot be said to be reconciled to man while man is not reconciled to God Ans. We say that we were reconciled to God by the death of his Son Rom. 10. 9 10. 2 Cor. 5. 18 19. What Christ did was actuall Will it not then follow upon your grant that the elect were then reconciled And seeing Christ dyed before we beleeved it will follow we were reconciled before we beleeved Notwithstanding we grant that no man can know or be assured that he is one of them that is justified and shall be saved untill he beleeves And whereas you ask what conversion that is that is without calling We answer None at all neither is any man called in this sence untill he beleeve We grant with you that what was done before the world concerning our salvation was onely in Gods decree purpose and love Ob. Faith brings us into Christ Ephe. 2. 8 9. Joh 6. 37. Joh. 3. Ans. You do but say so the Scriptures do not saâ— as you would have them say faith brings us into Christ so you say that faith is a part of Christ But if it be so I would gladly see that proved Also you say that faith is a part of the Divine Nature 2 Pet. 1. 4 5. The Divine Nature is God if God