therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
you keep the Law Joh. 7. 19. If yee say yee can keepe the Law without fin the Scripture doth call you a lier 1 Joh. 1. 8. There are none just upon earth Such as are such great doers for salvation are fit to be ranked with those in Mat. 7. 22. Can you make your selfe righteous can you keep the Law It forbids lust yea vaine thoughts Rom 7. 7. Gal. 3. 10. Unlesse yee can keepe the Law yee cannot be saved by workes 9. So much as wee eye any of our workes to be any thing in salvation it selfe so much we not onely neglect and slight Christ but are enemies to the Crosse of Christ Phil. 3. 18. Whatsoever they say or doe they are no better 10. To doe any thing to be saved is but wicked obedience all is uncleane Their minds and consciences are defiled Titus 1. 15 16. The more they doe the more hypocrites they are What men doe to escape hell and get heaven is wicked serving of God for that they doe is not in faith therefore it is sinne Rom. 14. and doe not please God Heb. 11. 6. If the plowing of he wicked is sinne what is his praying untill Christs love constraines the heart to love and serve him there is no love to God in what they doe all is but selfe-love their own ends are all they aime at but when the love of God is shed abroad into their hearts they will serve God freely Luk. 1. 74. 11. We doe nothing to be saved because we saw that when we had done all we could wee were unprofitable servants Luk 17. 10. Which could not be if we could have saved our selves or effect the least part of our salvation by any thing we could doe wee see we sin in all our workes they are no better then Pauls and he calls his dung Phil. 3. 8. Dung is fit for the dunghill Such are not worth the mentioning much lesse magnifying O Lord I will make mention of thy Righteousnesse even of thine onely Psal 71. 16. 24. We have no confidence in the flesh none in our selves but in Christ 1 Cor. 1. 3. We live to Christs righteousnesse we are dead to our own Gal. 2. 19 20. Our workes are our glory God spoiles us of our glory that we might glory in Christ I be nothing 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought our workes are a most miserable rotten and sandy foundation if our salvation should depend upon them it did depend upon a broken reed no man is righteous in himselfe wee are not just in our selves but in another 2 Cor. 5. 21. Saving benefits are in Christ and not in us our blessednesse is in Christ and him crucified 12. Doers for salvation as confident as they are such were shut out of heaven those in Mat. 7. 22. were confident heaven should be opened to them their plea to enter into heaven was because they had done many great and wondrous workes t is worth the observing they thought it an unanswerable argument yet they were shut out heaven was not provided for them Publicans and Harlots were saved but not they Mat. 21. 31. Christ saith He knew them not What Doth not Christ know great workers for salvation no he neither knows them nor they him Such as look for salvation to be on condition of workes seeke to attaine it by workes they prize their own righteousnesse in stead of Christs see Rom. 10. 3. Such as know Christs righteousnesse prize it its glorious in their eyes our workes are as nothing to us they vanish before us like the morning dew as Hos 6 4. They prize set up and esteeme nothing but Christ Your conclusion it s your delusion consider againe and see if you can see whose is the errour who is deceived and strangely deluded I desire you may see looke on it well and submit Geree Who so blind as he that cannot see with halfe an eye that beleeving is the condition of the party justified p. 82. Wee must beleeve before we can be justified p. 81. The Doctor doth most ungodlily inferre that a man is justified actually before he hath faith p. 83. He saith We are justified before we beleeve this is the thing in question p. 87. He makes a wicked and sinfull seperation between Christ and faith in the point of Justification which methinkes should make all true Christians abhorre their Doctrine as hellish and apostaticall p. 95. The Doctor holds that Christ justifieth us before any qualification is wrought in us he saith Faith comes after Justification as well as workes and so excludes Faith in Justification p. 18. 34. The Apostle saith Wee are justified by faith Rom. 3. 23. The Doctor saith before wee beleeve You cry out against us our answer is to all your sharp arrowes most bitter words The Lord rebuke thee You will have us to see what spirit you are of I hope the Lord will let you see and say that you condemned the truth and those that taught it and that the errour and hellish doctrine and blasphemy is your owne You see the Word faith in Scripture Rom. 3. 23. But it s evident yee see not the meaning of it What the Scripture saith is true and so is what the Doctor saith it s but your mis-take to thinke otherwise wee deny not but affirme we are justified by faith but we deny we are justified by beleeving for the word Faith is not alwayes to be understood for beleeving the Scripture doth not say wee are justified for nor through nor by beleeving neither doth it follow that wee are justified by beleeving because the Scripture saith We are justified by faith because the word Faith is diversly understood as 1. Sometimes by faith is meant the doctrine of Christ Jude 3. Obedience to the faith Acts 6. 7. In the faith 2 Cor. 13. 5. Hearing of faith preacheth the faith Gal. 1. 23. 2. So for the power by which we beleeve Gal. 5. 22. Phil. 1. 29. 3. Faith is to beleeve have faith in God Mark 11. 22. 4. Sometimes by faith is meant the profession of faith Rom. 1. 8. 5. By faith we are to understand knowledge Rom. 14. 22. 6. Sometimes Christ is called faith in Gal. 3. 16. with 19. 23. The seed in the 19. verse is called faith in 23 verse and Christ in the 16 verse So that to be justified through faith and by faith that is through Christ through his bloud Eph. 1. 7. Through the Redemption that is in Jesus Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. Through him and by him is all one Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9. Isa 45. 24 25. Mat. 9. 22. Eph. 2. 8. Acts 15. 9. Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture that ascribe most to Christ are the clearest the other are to be
our Righteousnesse Ezra 9. 15. 7. All that fallen man needed was onely a perfect righteousnesse to justifie and save him if beleeving could have been that to them Christ might have been spared 8. That which is our righteousnesse causeth us to be accepted and that is Christ Eph. 1. The Saints expect not any acceptance for any thing in them or acted by them Dan. 9. 18. Isa 71. 10. 16. It s most evident that Christ he is made unto us Righteousnesse 1 Cor. 1. 30. Therefore beleeving is not made our Righteousnesse Therefore our Righteousnesse is not in any thing but Christ in and by whom we are more righteous then Adam in his puritie and greatest glory Geree Beliefe makes us the children of God Ans Men are sonnes first by creation secondly by generation or thirdly by adoption A fourth way we know not The Elect are Sonnes before they beleeve which appeares by these Reasons 1. We are children and sonnes by adoption Eph 1. 5. We were sonnes when elected for Election is nothing else but our adoption by adoption Christ and the Elect became sonnes to God adoption and choice is one the Elect were chosen before the world Eph 1. 4. Adoption is acceptation of us in Christ therefore we were children before we beleeve before God declares mercy to Ephraim he calls him his Sonne Ephraim my Sonne I will surely have mercy upon him Jer. 31. 20. 2. The action of the Father is before the action of the Sonne adoption is attributed to the Father therefore it must in order be before Redemption which is the worke of the Sâ—nne so that the Elect were chosen before Christ did redeeme them by his death Rev 5. 9 Therefore adoption is before our redemption Eph. 1. 3 4 5. And our Redemption was before we beleeved Rev. â— 10. And therefore wee were sonnes before we beleeve 3. If we were not sonnes before Christ suffered he could not have brought sonnes to glory through suffering Heb. 2. 10. If not sonnes before he suffered how could we be his brethren It behâ—ved him to be like unto his brethren vers 17. But if they had not been children they could not be his brethren also Christ by his death justified children 4. We were given to Christ before he suffered for us then we were heires sonnes If ye be Christs then are ye Abrahams seed and heires c. That is children of God Gal 3. 29. So that our being Christs makes us the seed and not our beleeving 5. If a childe differs nothing from a servant Gal. 4. 1. That is one that is not a childe then he is a childe before he beleeves for if he beleeves he differs apparently 6. We are sonnes before we beleeve because we cannot beleeve without the Spirit for faith is a fruit of the Spirit Gal. 5. 22. Therefore we have the Spirit before we beleeve and we are sonnes before we have the Spirit for the Spirit had not been sent into their hearts if they had not been sonnes Because yee are sonnes God hath sent forth the Spirit of his Sonne into our hearts Gal. 4. 5. If the Reason he sent the Spirit into their hearts was because they were sonnes then it was not because of the smallnesse of the measure they had received therefore Gal. 4. 5. is to be understood of the first sending it into their hearts 7. If beleeving makes us the children of God it will follow we have no union nor interest in God without our act for we beleeve this sutes well with Popery 8. It s against truth and reason to beleeve that by beleeving I make my selfe a son and God my father if I beleeve my selfe to be a Kings sonne will beleeving it make me so if I beleeve brasse is gold will it be so he that is a Prince knowes not that he is so untill some time after he is so yet he is a Sonne and a Prince whether he knowes it or beleeves it or no therefore beleeving makes us not sonnes but by it we see our selves to be sonnes and injoy the comfort of it by beleeving 9. Some teach and say by baptisme I was made a member of Christ a childe of God and an inheritor of the kingdome of heaven and you say by beleeving yet it s by neither 10. Some have beleeved themselves to be sonnes yet see what God saith Isa 58. 2 3 4. Besides God saith Some beleeved for a time and after fell away Luk. 8. and that the Devils beleeve as James 2. Were these the sonnes of God if no then beleeving cannot make any a son sons by saith in Gal. 4. By faith is understood Christ or by faith we know our selves to be sonnes and by faith we appeare to be sonnes faith and workes being inseparable in any other sense it cannot be extended as I have proved Geree None can be in Christ without faith Rom. 11. 20. Eph. 3. 17. p. 97. Ans The Scriptures saith not any are in Christ by faith Christ saith Every branch in me Joh. 15. 2. 4. c. That is in the visible Church for that is called Christ 1 Cor. 12. 12. In this sense men may be in Christ and perish a contrary exposition inforceth a finall falling away c. There is a being in Christ by election Eph. 1. 4. But this not by beleeving therefore your conclusion is without a foundation Geree We are dead till we beleeve Ans We are so in our selves but alive unto God by Jesus Christ our life is hid with Christ in God Col. 3. 3 4. Geree That which is sinfull may justifie from sinne p. 91. Ans So you say but the Scripture doth not say so reade me this out of the word of God if ye cannot it must be placed among the unwritten verities or fables God doth not approve of that which is sinfull much lesse doth he justifie us for it or by it all that is sinfull is detestable and accursed the wrath of God is against it Rom 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent makes us just and that is not sinne but Christ who is our righteousnesse Geree It justifieth not in regard of it selfe or worke but in regard of that which it holds being most worthy p 91. They over-honour faith indeed that say the very act of faith justifies which we utterly disclaime in the Arminians p. 90. Ans If faith justifieth as it holds then it justifieth as it is an act for to hold a thing is an act and yet ye say the act of saith doth not justifie I see you can contradict your selfe and disclaime what ye affirme 2. If faith justifie because by saith we receive justification then the act justifieth for its an act to receive also it will follow by this Reason that he that receives a pardon from a Prince may say his hand pardoned him because the hand received it and may â—e not as well say he pardoned himselfe because he received it The reason
is the same Geree Faith is before Christ p. 116. Ans Christ saith Without me yee can doe nothing Joh. 15. 5. Geree Repentance and Faith are antecedents of grace p. 76 77. Ans It seemes they are no grace but goe before it they are and are not you know not what they are they are effects of grace and signes to us that we are chosen to life Acts 13. 48. Repentance is a change of the minde Luk. 16. 13. and a change in conversation Hos 14. 10. Geree Treading the wine-presse alone Isa 63. 3. is not meant Christ suffering for sinne but causing his enemies to suffer as the coherence with Rev. 19. 13. Christ is an agent he treadeth p. 13. Ans Christs passivenesse was an actuall destroying sinne his greatest enemy what you have said to it hath not proved that it is not so meant is not this your mis-take be not so confident Geree Eph. 5. The word might present holy without spot c. is meant for the future in heaven p. 5. Ans It seemes you are ignorant and a stranger to these and the like places Song 4. 7. 2. 10. 6. 9. 1 Joh 4. 17. Rev. 14. 5. Heb. 10. 14. Rev. 1. 5. Wee beleeve these because they be the word of God These places speake in the Present tense hath Christ been 1600 yeares a removing iniquity and still is it to doe this is contrary to Zach. 3. 9. Hebâ— 9. 26. Many Scriptures written before Christs death saith He shall redeeme c. as Psal 130. 8. Isa 53. 11. Mat. 1. 21. After his death it saith It s done Heb. 10. 10. 12. 14. Rom. 4. 9. Rev 1. 5. Geree saith The Doctor doth unlearnedly inferre p. 83. Ans It seemes if any inferre any thing contrary to you it is no learned inference will you monopolize all to your selves that wisdome may dye with you God is the teacher of his 1 Cor. 2. 10. They shall all be taught of God he is the best teacher and they are the most learned that are taught by him Who teacheth like him saith Job Geree He hath not any solid Author on his side for what he hath delivered p. 99. Ans He alledgeth none but solid ones Is Christ his Prophets and Apostles no solid Authors with you If we had said so you might well have cryed Blasphemy Geree The Antinomians hold that faith cannot be shewed by our workes p. 89. Ans Then I am no Antinomian nor never knew any yet you rate and revile us at your pleasure Geree saith Doctor Cripse denies Mat. 10. 34 35 36. Luk. 11. 33. 26. Therefore he teacheth another Christ and a wrong way to heaven p. 22. Ans He mentions not these places much lesse doth he deny them your words want warrant and weight for they are a manifest slander the objection you answer unto is sufficient to convince you you charge falsly and then draw a false conclusion what boldnesse and large conscience have yee how unjust and unreasonable is your charge and inference doe you it to make us vile Geree saith Doctor Cripse saith Righteousnesse puts a man from Christ a prodigious profanenesse hell it selfe hath not a more devilish expression Mat. 5. 6. p. 104. Ans The righteousnesse he condemnes is our own righteousnesse and that which keeps men from Christ see Rom. 10. 3. He condemnes not the righteousnesse of Christ nor any thing that is righteous or from Christ I never knew any so unreasonably wrest any mans words as you doe his When the Doctor saith sit downe question it not beleeve it is as good security as God can make thee God hath promised venture thy soule upon it without further security Geree wonders at this security and saith It s no security as good as God can make Blush O heavens at this blasphemy if they have no better assurance their faith is built upon a sandy and slippery foundation p. 124 125. Ans The security is that which the soule is to rest upon therefore he saith God hath promised venture thy soule upon it without seeking any further security p. 124. 2. Is the promise of God no security at all with you blush O heavens at this blasphemy to call it none at all sandy and slippery The promise hath an Oath annexed to it Heb. 6. 17 18. This is as good security as God hath made or is needfull to make Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up for us a horne of salvation in the house of his servant David c. Luk. 1. 68 69. An Answer to a Treatise intituled An Antidote against Antinominanisme by Doctor Homes AN Antidote promiseth some rare extract to expell poyson a specious pretence But how can poyson expell poyson his Antidote is poyson and he that hath received it needeth an Antidote to expell its poyson he crownes the truth we contend for with names of disgrace which is powerfull to deceive the simple calling it unjustifiable Antinomianisme c. But it s easier to say it than to prove it and though his saying so is sufficient to many the wise will try it 1 Joh. 4. 1. He confesseth actuall Justification is by union and so hath overthrowne what he contends for Seeing we were united to Christ before we beleeved as appeares Heb. 2. 11. Joh. 1. 14. Then we were justified before we beleeved Also how could the Elect be crucified with Christ if they were not considered in him one with him united to him Gal. 2. 20. But he saith The instant of union is when Christ is in us by faith Eph. 3. 17. Joh. 3. 36. Joh. 1. 12. Ans A thing may be said to be in us and yet not one in union how could Paul say It s not I but sinne that dwelleth in me Rom. 7. If sin and he were one in union is the house and he that dwels in it one in union Eph. 3. 17. Speaks of Christs dwelling in us by faith Joh. 3. 36. it declares who hath everlasting life he that beleeves hath it we doe not say men have it before they beleeve we say this life is in his Sonne and the Elect shall have it 1 Joh. 5. 11. Joh. 1. 12. declares that those that receive him have this priviledge or prerogative to be called Sonnes this none have but such as beleeve for we may not call him a sonne who appeares not to be so to men there is no difference between men before they beleeve but to God there is he knoweth who are his Without faith it is impossible to please God please signifieth a delight so Basill and Bud. Ans Seing the Scripture declares that Gods well pleasednesse with us depends not upon our pleasing of him we are satisfied we regard no mans testimony we own no Doctors but Christ Can God approve of the greater our persons without faith and not of the lesser namely our actions without faith this is strange Ans It s Christ that
causeth us to be accepted Eph. 1. 6. Actions without faith are not accepted neither for Christ nor for faith Our happinesse consists not in Gods accepting our actions but in our union with him and in that our sinnes are not imputed unto us Psal 32. 1. Our actions are accepted because our persons are accepted Gen. 4. Ans It s strange you will offer to say so oh the horrible and tragicall effects that naturally flow from this doctrine that he that beleeves cannot sinne or his sinfull actions are accepted if so then Davids adultery and murther was accepted yea all the sinnes of beleevers are accepted we abhorre to open such a gap for sinne to enter The word Reconcile declares that God is at enmity with us and we with him Re signifieth againe con signifieth together ciliation to call or move to how is there a removing where there was never a removing how together of those who were never asunder how againe unlesse the onenesse had been broken apieces Ans Though the word signifie so it will not follow that God was ever at enmity with the Elect. We are full of movings and removings because changeable but it s not so with God although the Elect sinne and depart from God yet the Scripture saith not that God was at enmity with them or that they fell from the love of God or that God hated the Elect consider 1 Joh. 5. 16. Isa 27. 4. Rom. 5. 9 10. Heb. 13. 8. In saying God was never an enemy to the Elect you make the fall of Adam in whom the Elect were included a fiction and the story of Christs sufferings a fable and Christs passion a vanity and overthrow the nature of God whose purity cannot indure sinne ye deny many Scriptures which testifie that God was at enmity with the Elect Eph. 2. Isa 63. 10 11. Lev. 26. 40 41 42. Ezek. 16. 62 63. Ans These are hard words and high charges indeed Jud. 13. 15. like the raging waves of the Seas that looke big and rise high and fall as suddenly so will your words fall into meere fables or slanders for no such thing will follow we say the â—all of Adam Christs death are no fictions nor fables but reall things by nature in Adam the Elect did sin and fell in Adam c. And had not Jesus Christ been made a curse for us we had perished therefore the death of Christ did more then reveale love men can reveale love each to other without dying much more could God in the love of God and Christs death lyeth our eternall happinesse Consider whose doctrine is against the purity of God yours or ours You say we deny many Scriptures tell us of one we deny not any we deny your false glosses and mis-interpretations I pray tell us in what place of Scripture we may reade that God was ever at enmity with the Elect or that he did not love them untill they did beleeve You say Till conversion comes God is an enemy with the Elect. Ans The Scripture you alledge to prove it says not as you doe the word wrath Eph. 2. is the curse that nor any other place doth not say that by the word wrath is meant Gods enmity against the Elect if it doe we will say so too In Isa 63. 10 11. is the word enmity viz. In some of his dispensations he was so for he fought against him So Levit. 26. God walked contrary to them yet it will not follow that God did so from any enmity and hatred to them for he did then love them and own them for his as appeares vers 45. I have given the dearly beloved of my soule into the hands of their enemies Jer. 12. 7. As for Ezekiel 16. 62 63. When I am pacified towards thee it appeares by the foure last verses that it s to be understood of the knowledge of his love for he saith Thou shalt know that I am the Lord thy God Joh. 14. 20. God may seeme angry yea seeme an enemy and hide himselfe and handle them roughly and yet love them not the worse for that as Jer. 31. 20. He changeâ—h not Mal. 3. 6. He saith He is the same yesterday to day and for ever Heb. 13. 8. Anger is not in me Isa 27. 4. Therefore your brother was very much mistaken to conceive that there was anger in God till he was pacified If Gods enmity had not concurred with Eves enmity against him shee had not in all likelihood eaten the forbidden fruit Ans You are hard put to it and have no Scripture to prove that you affirme it appeares you have no more but a likelihood for it therefore we must take that or nothing The fall was not from any enmity in God against her but God by that meanes was pleased to bring about his glory see Eph. 1. 6. to 12. Rom. 3. 19. God is a God of wrath to us till faith in Christ comes Eph. 2. Rom. 5. 1 2 It s as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans It s as evident as may be in your booke though the Scripture say not so Faith is a cause of Justification Ans You ascribe as much to faith as to Christ a cause this your opinion is very dishonourable to Christ in setting faith above Christ in making it a cause whereas Christs death is but a meanes a cause is above a meanes the cause is the love of God I say actually God cannot be said to be reconciled to man while man is not reconciled to God Ans I see you say it and say more then you can prove we say and prove that we were reconciled to God by the death of his Sonne Rom. 9. 10. What Christ did was actuall unlesse you will make it a fable if Christ dyed before we beleeved we were reconciled before we did beleeve Faith brings us into Christ Eph. 2. 8 9. Joh. 6. 37. Joh. 3. Ans You say into Christ and that faith is a part of Christ and a part of the divine nature but the Scripture doth not say so the divine nature is God and incommunicable if it could be divided in parts it were not infinite we partake of it by union not by inâ—usion it s no wonder ye ascribe all to faith as you doe if ye thinke faith is God So you ask â—f God saves us without our being in Christ and whether God doth not love to see us in Christ rather then out of him is this to speake like a Doctor Tell me how could we be chosen in Christ before the world if God did not consider us in him Eph. 1. 4. Can you â—ell when God considered us out of Christ or or in what Scripture it is said that ever any of the Elect were out of Christ or that they by â—inne fell out of Christ or out of the love of God When in Ephes 2. 5. doth not import a difference of time Ans
68 69. 7. In placing pardon and Justification onely in the conscience many of the children of God who injoy not assurance but walke in darknesse in that respect are concluded to be in sin and unjustified which is not onely uncomfortable but contrary to the Scriptures and the Saints experience it s an error therefore to affirme that men must beleeve and be assured of the remission of sinne to the end they may be remitted Heb. 10. 14. By Perfect is not meant pardon of sin they were sins and after washed 1 Cor. 8. Ans What then doth it meane is not he that is perfect without fault did not Christ by himselfe purge our sinnes Heb. 1. 3. Was it not enough and to purpose They alledge 1 Joh. 3. 9. 5. 18. Whosoever is horne of God sinneth not c. Ans It s not I but sin that dwelleth in me Rom. 7. 20. If sinne and a beleever be one how can he say it s not I therefore I and sin are two things we say Whosoever is borne of God sinneth not and we doe sinne and have sin if this be a contradiction you know where we had it O but say they Gods people cannot sinne in Gods account Ans We neither say so nor thinke so but thinke and say the contrary beleevers sinne and they see it therefore God much more and counts it as it is sin also we say there is no condemnation to be inflicted on the Elect for their sinne Rom. 8. 1. 33. Your doctrine causeth men not to feele the sense of sinne and to cry to God for pardon nor to know the sweetnesse of pardon Ans If by sense of sinne you meane the horrour and terrour of it we desire not such a sense of sinne nor wish it you nor doe we fetch our comfort from our sense of sinne or teares or crying nor our best workes but onely and alone from the love of God in the death of Christ we have made a Christ of our workes teares and crying long enough An Answer to a Treatise intituled Ancient and durable Gospel written in answer to my Booke intituled Justification by Christ alone HE saith It s well you yeeld to the truth at last if you had done so all this while I had spared my labour in opposing you you confesse what I stand for p. 93. 97 98. Ans You should have read my Booke before you answered it if I confesse that which you stand for you might wel have spared your labour you answer and contradict your selfe and so contradict your selfe that your Booke needeth no answer to throw it downe it will fall alone for he affirmes things unreasonable He saith Son-ship and purity goeth together p. 12. We are Sonnes when we beleeve p. 76. We are not purified till Christs second coming Salvation and Son-ship came together p. 77. Yet no man is saved till Christs second coming We are Sonnes by faith when God is our God we shall c. p. 11. 19. Adoption and Redemption came both together p. 77. Yet our Redemption is not yet p. 44. We are justified by faith before God p 87. Faith by which we are justified yet Faith doth not nor cannot justifie p. 32. 89. We are not justified while we act sinne p. 107. No man is justified in this life we shall be justified when Christ againe appears not before p. 105. When they beleeve they by faith become Sonnes p. 76. We are Sonnes by faith p. 77. That faith makes us Sonnes I utterly disowne p. 76. Are not these contradictions So he contradicts the expresse Scripture such deserve no answer instance he saith Our sinnes remaine our sinnes are not laid upon Christ and taken away as yet p. 55. He saith We are not healed till Christs second coming p. 57. Contrary to 1 Pet. 2. 24. Christ saith Woman thy sinnes are forgiven thee Mat. 9. 2. I write unto you little children because your sinnes are forgiven you 1 Joh. 2. 12. Yet he saith Forgivenesse of sinne is not in this life p. 63. He saith Health of body and outward cures are forgivenesse of sinnes p. 16. Our sinnes are not remitted but imputed to us till Christs second coming p. 94. And that beleevers are under the curse and doe beare it p. 67. He denieth God to be their God who beleeve and that we have no interest in God He saith We shall have interest and propriety in God at his next appearing in the world to come when God is our God we shall not need Word nor Ordinances p. 11 12. 15 16. 19. 20. Contrary to the expresse word of God Psal 48. 14. Joh. 20. 17. God saith He will not remember our sinnes He saith He will remember them till we sinne no more p. 57. And that these Scriptures Col. 1. 21. Eph. 5. 26. Isa 53. Song 4. 7. 2. Cor. 2. 21. Eph. 3. 17. Rom. 8. 33. are not relations of things done but prophesies of this to come p. 48 49. 57. 63. 65. He might as well have said those words we have all sinned in Rom 3. is a prophesie as well as Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect He might as truly have said Christs Testament is a prophesie and is to be understood in the Future tense and then Christ as yet is not crucified dead and risen c. Since he said to those words in Isa 53. 6. He hath laid on him the iniquity of us all he could not tell whether they were or no So he hath added and detracted altered and falsified some of my words and left out the Scripture and strength of what I wrote which is but a flight answering therefore a slight answer is more then enough The maine difference lieth in the time of Justification I say it was when he shed his bloud others say it is when men beleeve he saith it is not till the next world I have given my Reasons from the Scripture and answered all the objections that I know are made against this doctrine with as much love and tendernesse as their expressions against the truth would admit and now I have declared the truth and pleaded for it in faithfulnesse love plainnesse and singlenesse of heart as in the sight of God Christ was called a deceiver Mat. 27. 63. Therefore I wonder not if I be so called yea and I expect it and that which Christ his followers in teaching the truth to meet with which was Some beleeved the things that were spoken and some beleeved not Acts 28. 24. I passe not if any condemne me so they do not condemne Christ and his truth seeing all shall worke for good therefore I am satisfied in committing all to God And concerning the doubt which doth arise in many concerning Communion whether we may have Communion in the Ordinance of the Supper with such as hold contrary to this truth so much contented for I answer to the question whether we may walke in communion with those that
55. 25. Obs 11. All wayes besides Jesus Christ are by pathes aside out of the way I am the way Joh. 14. 6. Obs 12. Gods way and mans way are contrary each to other Christs way leads the soule to Christ mans way leads to himselfe to deliver himselfe 13. We should not be led aside from Christ by any thing in the world hearken then onely to Christ Nor say Is there not a lie viz. he cannot aske the question 14. The meanes of deliverance are so hid from him that he cannot use them a lie 15. All that man doth rest upon while he is in the state of nature is nothing but a lie He is miserably deluded 16. The strength and confidence of a deluded man may be so great that it may seeme to him unreasonable once to question it 17. A deluded mans confidence of salvation may be greater and stronger then the faith of some that are the Lords and yet be false a meere delusion of Satan and a deceived heart 18. The greatnesse or strength of any mans confidence cannot assure him that hath it that it is not a delusion but it may be proved true or false by the ground of it the cause and foundation of it for If it be built or caused by any qualifications in us either abstinence from sin or doing good or from inward peace or joy c. it 's all false but if it be founded upon Christ alone in his free grace in the word and promise of God Rom. 15. 4. If we can truly say In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. It is well if thou wert lost and fatherlesse Hos 14. 3. and wert perswaded he had mercy for thee and didst hope in him for it as Psal 33 18. 21 22. it is no delusion 2 Tim. 3. 16 17. All Scripture is given by inspiration of God c. THese words shew the excellency and necessity of the Scriptures and their exceeding majesty and authority over us The Apostle in the 14. verse exhorts Timothy and so the Saints to continue in the knowledge and practise of the things he had learned of the Scriptures and backs his exhortation with two strong arguments one is because all Scripture is given by inspiration of God As if he should say if the Scripture were but the inventions of men in stead of learning and observing them you might slight them but seeing they came from God by inspiration of God wee may not contradict nor slight the inspirations of God but submit unto them The other is from the excellency necessity and usefulnesse of the Scriptures unto us in that they are able to make us wise unto salvation to instruct us in righteousnesse that the man of God may be perfect throughly furnished unto every good worke vers 15 16 17. Whence wee learne 1. That God is the Author of the Scripture that it is originally from him God inspired it into them they received it from him it is the saying of the holy Spirit Heb. 3. 7. 2. That there is a necessity for men to know and beleeve that the Scripture is the inspiration of God for 1. Else they can have no power and authority over the conscience seeing nothing can binde the conscience but the authority of God truly or so apprehended 2. Else men will not observe the commands thereof but slight and jeere at it as those doe who deny the Scriptures to be from God 3. Unlesse we know and beleeve they came from God we have no ground of peace and comfort for if they be not from God how shall I be assured of the truth of them then what hope have I but in this life which tends to make us most miserable 4. If they be not Gods word and will we cannot honour God to observe it 5. To deny the Scriptures to be from God is to open a gap to all evill and prophanesse for how will you prove any action to be evill or unlawfull but by the Scriptures if yee set aside the Scriptures yee will soone judge it lawfull to doe what yee please Use Information seeing the Scriptures are of divine inspiration it must needs be a very great evill and a most horrible sin to contemn or slight the Scriptures for in so doing they slight the inspirations of God Use Exhortation To all that feare God to look upon the Scriptures to be as they are the very inspirations of God that so you may honour it and obey it Alas into what times are we fallen that men need to be exhorted to beleeve this truth which is fully declared in the word of God These are the last times wherein iniquitie doth so abound as men are not afraid nor ashamed to professe they doe not beleeve it one saith they are not from God but mens experiences another denieth the truth of them and saith they concerne him not and so they are nothing to him but I trust all that feare the Lord will prize his truth keep close unto it and contend earnestly for it for if we let this goe then farewell all Religion yea God Christ and Heaven and all for if the Scriptures be not true there are no such things It 's in vaine to alledge Scripture to these men to prove the Scriptures to be from God because they question the truth of the Scriptures It 's necessary to give some Reasons to satisfie the Reason of such as are not unreasonable that the Scriptures called the Bible are from God inspired from him Demonstrations that the Scriptures are of God and from God The Scriptures are either from God or from men they are not from men for these Reasons 1. Because neither the folly nor wisdome of man can effect such a worke to compose the Scriptures for men as men cannot understand the meaning of them if they had originally been from men the same wisdome that invented them could understand them but seeing men cannot understand the meaning of them nor agree upon any meaning of them it appeares they are a mystery above the reach of nature 2. They are not from men because it condemnes that which is most excellent in nature as it condemnes the wisdome of man to be foolishnesse in that it cannot understand it and seing they cannot know it they could not cause it also it is against reason for any thing to condemne it selfe is it not quite contrary to nature to condemne that which is most excellent in nature the wisdome of man is most excellent in nature therefore the wisdome of nature was not the Author of the Scripture also mans wisdome esteemes the wisdome of it to be foolishnesse contraries cannot agree 3. The Scriptures are not from men because the whole scope and drift of the Scriptures tend wholy to destroy that which the nature of man loveth most as the way and will of man yea it requires him to deny himselfe what is more contrary to nature then this
heaven by faith we know our selves to be happy when to a carnall eye wee seeme most miserable by faith wee can part with the sweetest outward comforts and welcome death because we know we leave the worst place and things and goe to better they that live by faith live upon God and are feasted in Christs banquetting house where there are all desireable dainties and enough Eate O friends and drinke abundantly because it is the pleasure of our Lord that we doe so it 's thy portion duty and priviledge to digest and refresh and make thy soule merry with his dainties to injoy himselfe in them that so thy joy may be full The life of faith is the communion the soule hath with God in Christ in his promises spirituall and temporall Faith in effectuall calling It 's the soules cleaving to God in Christ for life upon such places as these Mat. 11. 28. 2 Cor. 5. 20 21. Mat. 5. 1 Joh. 3. 23. The life of faith in justification The Lord having spoken peace to the soule that Christ hath paid all and his sin shall be remembred no more Isa 53. Jer. 31. 34. Now the soule knows it's happy and injoys the comfort of it is filled with joy and peace in beleeving his life is a life of comfort beholding and injoying Christs righteousnesse as his own lives upon it what ever befalls him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places as these Rom. 8. 38 39. Job 13. 15. Isa 54. 7 8. Rev. 1. 5. Eph. 1. 6 7. Rom. 5. 9 10. Gal. 3. 13. Heb. 10. 10 11 12 13 14 c. 2 Tim. 2. 13. Concerning justification see the third part The life of faâ—th in sanctification 1. It 's the soules cleaving to Christ our sanctification 1 Cor. 1. 30. 2ly it 's the soules cleaving to God in his promise to clense and renew my heart and life and be a quickning Spirit in me upon Psal 103. 8. Hos 14. 5. Isa 57. 18 19. Micah 7. 19. Joh. 17. 17. 19. Oh how little doe we obey him injoy him and honour him The life of faith in infirmities It 's the soules beleeving that God will be to us according to his promise for ever a God of love notwithstanding all our omissions and commissions excesses and defects Psal 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13 8. Psal 89. 30. Nehe. 9. 16. c. Isa 43. 25. Psal 130. 7 8 9 10 13 14. 17. Isa 42. 2. Psal 86. 5. He that lives by faith in infirmities he will heare Christ 1 Sam. 3. 10. He is not offended at what Christ requires Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule he will trust God and relie upon his Word he eyeth the promise saying as Psal 46. 6. Isa 45. 24. He will contend for the truth Jude 3. and doe others good Acts 20. 31. His sinne doth not sinke him into despaire the soule despaireth not for any sinne or trouble the weakest beleever may say in the midst of all imperfections I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had Jer. 23. 6. my state is as happy as any of theirs Job 35. 7. and I shall have as much glory in heaven as the best Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities upon such places as these In deadnesse of heart Isa 35. 36. Ps 37. 30. In forgetfulnesse Joh. 14. 16. In feare of want Psal 34. 9. 37. 3. Mat. 6. 25. to the end Rom. 8. 32. Luk. 12. 15. In cares Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5. In ignorance Heb. 5. 2. James 1. 5. If fallen by passion not to sinke under it James 5. 17. Acts 14. 15. In all infirmities Psal 103. 8. For a supply of all wants Phil. 4. 6. 19. To live by faith for the fruits of the Spirit c. To beleeve 1 Joh. 3. 23. Zeph. 3. 12. To increase in saith Rom. 1. 17. To continue in the faith Luk. 22. 32. 1 Pet. 1. 5. In the exercise of faith Isa 26. 3. Psal 18. 30. 32. 10. To know God Jer. 31. 33 34. Pro. 1. 23. To love God Mat. 27. 17. Joh. 17. 26. In loving God Deut. 30. 6. To seek God seek ye the Lord Acts 17. 27. In seeking God Psal 119. 2. 9. 10. 69. 32. 22. 26. To feare God Jer. 32. 39 40. Hos 3. 5. In fearing God Psal 147. 11. 25. 12. 34. 9. To hope in God Psal 147. 11. 146. 5. 31. 24. To waite on God 1 Cor. 2. 9. Isa 49. 23. 30. 18. To delight in God Psal 41. 16. 89. 16. 33. 21. To praise God Isa 38. 19. Ps 72. 15. 63 3. To injoy peace Isa 27. 5. To love the Saints 1 Joh. 3. 14. 23. 4. 7. 1 Pet. 2. 22. Joh. 13. 35. To love enemies Mat. 5. 43 44. Luk. 6. 35. To judge our selves 2 Cor. 11. 31. Eze. 36. 31. To mourn for sinning against God Zach. 12. 6. Joh. 16. 20. Mat. 5. 4. In poverty of spirit Mat. 5. 3. Isa 66. 2. In deâ—ires after Christ Isa 51. 1. Job 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa 42. 3. 2 Cor. 8. 10 11 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal 37. 4. Pro. 10. 24. To be meeke Psal 25. 9 76. 9. 149. 4. To be sincere Psal 51. 6. Mat. 5. 8. To confesse sin 1 Joh. 5. 9. Job 23. 27 28. To forgive others Luk 17. 4. Mark 11. 25 26. 6. 37. Mat. 6. 14. Eph. 4. 23. To be a peace-maker Mat. 5. 9. To devise good Pro. 14. 22. Isa 32. 8. To selfe-deniall Mat. 16. 15. To watch Mat. 13. 17. 1 Thes 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47. To be patient Jam. 1. 5. 8. Luk. 21. 9. Heb. 6. 15 To be content in our condition Heb. 13. 5. To resist sin Rom. 6. 14. Not to feare the world Joh. 6. 33. 1 Joh. 4. 4. To mortifie the flesh Rom. 8. 13. To give to the poore He that hath two coaâ—s impart to him that hath none and he that hath meatâ— let him doe so likewise Luk. 3. 10 11. The life of faith in the use of meanes It 's the soules cleaving to God in Christ for a blessing upon the meanes he hath appointed Pro. 9. 29. Isa 48. 19. Isa 48. 17. To pray 1 Thes 5. 17. Zâ—ch 12. 10 Mat. 7. 7 8 9 11. Luk. 11. 13. Mat. 21. 22. Mark 11. 24. Mat. 16. 23. Isa 65. 24. To reade 1 Tim. 4. 13. Rev. 1. 3. Pâ—o. 1. 23. To meditate Jos 1. 8. 1 Tim. 4. 15. Psal 1. 1 2. Psal 104. 34. 49 3. For conference Prov. 15. 17. 18. 21. Mal. 3. 16. Psal 37. 30. 71. 24. Isa 59 21. To heare Christs Ministers Pro. 8. 34.
thy own least yee live to complaine as David did saying My soule refused to be comforted Psal 77. 2. and to wish yee had neither despised it nor refused it 22. Rest satisfied in Christs righteousnesse and adde nothing to it I will make mention of thy righteousnesse even of thine onely see Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth to us and doth alwaies lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it its perfect and full of divine consolation it s enough to refresh and satisfie thee for ever wee have enough wee need no other nor no more righteousnesse Jer. 23. 6. 23. Meditate on the goodnesse of God let his loving kindnesse be ever before thy eyes We have thought on thy loving kindnesse O God Psal 48. 9. 24. Above all take the shield of faith Ephes 6. 16. Beleeve in God Yee beleeve in God beleeve also in me and Let not your hearts be troubled Joh. 13. 1. Want of faith or a want in faith is acause of trouble in the soule faith in Christ quiets and settles a troubled soule thou canst not be too confident in God see Psal 30. 5. yee are bidden to come boldly to the throne of grace Heb. 4. 16. All that know thy Name will trust in thee Psal 9. 9. But a foole will not doe so O foole and flow of heart to beleeve Luk. 24. 25. Such as are made wise by God will trust in the word of the Lord Isa 26. 3 4. Feare not but beleeve Luk. 8. 50. Beleeve God in his promise even then when thou art in the greatest feares and most sensible of thy unworthinesse Trust in him at all times God is a refuge for us Selah Psal 62. 8. Observe if at all times then at the worst times also when thou art at the worst even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved God against hope Rom. 4. 18. So should we doe we should beleeve God intends our good and consider Psal 139. 17 18. and apply it Christ came to seeke and save the lost Luk. 19. 10. Lost in the sight and sence of thy sin and misery and in thy own sufficiency 25. Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken to them consider often and well weigh these Scriptures Rom 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet 4. 19. 5. 7. 26. Renounce all lying vanities and hearken unto none of them hearken not to the voice of thy heart it s a lying vanity and will deceive thee Pro. 3. 5 6 7. Hearken not to Satan Hearken not to sence Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But such sensuall practises are to be abhorred by us for it s no other but to consult with flesh and bloud which cannot discern spirituall things 1 Cor. 2. 14. and is condemned Gal. 1. 16. Some persons will see a holy frame of spirit in themselves and feele sin subdued before they will beleeve this is sensuall for faith lookes not to such things as these but to God in his Word therefore we live not by sight but by faith 2 Cor. 5. 7. Blessed are they which have not seene yet have beleeved Joh. 20. 29. Hearken not unto carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled Reason will say a Virgin cannot bring forth a childe and a woman of ninety yeares is past conceiving a childe Reason saith it cannot be and so contradicts God himselfe Gen. 17. 16 17 Mat. 1. Can Reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lions and quenched the violence of fire by faith yet faith did it Heb. 10. 30. 33 34. Is it likely or possible to Reason for a man to walke upon the Sea as Peter did Mat. 14. 29. Did not Christs command seeme vaine to Peters Reason that he should then cast his net into the Sea seeing he had cast it in so often and fished all night and caught nothing Luk. 8. 5. Can Reason conceive how the dead who are eaten with beasts and fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance Surely there can be no Reason given to Reason for these things and seeing sence and reason are so contrary to God in his Word we may not hearken to them when they say the soule hath no grace because sence seeth none and that God will not pardon my sinnes because there is no Reason to Reason why he should nor no way to Reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. Therefore they that hearken unto lying vanities forsake their own mercies Jona 2. 8. Also live not upon duties nor upon good report nor upon groundlesse hopes nor upon peace comfort joy raptures ravishments whether they be true or false live upon God alone live upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee whatsoever your sparks be you shall lie downe in sorrow Isa 50. 10. 27. Let not thy comfort depend upon Gods actings or dispensations to thee inward or outward if thou doest thou canst not be setled for they act oft changeable and con-contrary each to other one day thou maist have peace joy and strength another none of these to day God may shew himselfe to thee and in a moment he may hide himselfe â—o day riâ—h injoy health and many friends to morrow sicke and poore and friends all gone Gods actings in us and upon us are not alwaâ—es to us as he is unto us God is unchangeable and ever the same how ever he seemes to be see Heb. 13. 8. Isa 45. 7 8. 15. with Song 5. 6. Isa 8. 17. Therefore make a good construction of what ever cometh to thee his acting in us or upon us is the accomplishing of his will for his glory and the good of his that which I think worst for me may be best for me however it be yet God is good and good to me Psal 73. 1. This I see and say and injoy in both for thou art the same Heb. 1. 12. 28. Pray to God that yee may know the hope of your calling c. To give thee the Spirit of wisdome and revelation in the knowledge of him that yee may know what is the hope of your calling Eph. 1. 17 18. Say unto my soule thou
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. Those that put faith for unbeliefe doe so 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
to the other foure Treatises the most of them have been published severall yeares O yee that love the truth is it a small matter to you for Christ to be dishonoured and his truth condemned Doe yee not regard what violence is offered to the sufficiency of Christs sacrifice if yea why are yee so silent as if there were none to answer God complaineth None pleadeth for truth Isa 59. 4. It might grieve us to consider that others take more paines for errour then we doe for truth Can we say we love the Lord and his truth as we should and not lay it to heart In these cold dayes the love of many too many waxeth cold to God and man many professe love to Christ yet few love him as will appeare ere long for the knowledge and practise of the truth shall be slighted and hated there shall be found but a very few that will own it The more darke or doubtfull any thing appeares the more narrowly search the Scriptures and consider them the benefits will answer the paines set aside partiality prejudice and the opinions of men neither receive nor refuse without sufficient tryall pray to God to reveale his truth to thee I trust the Lord that hath directed this to thee will blesse it to thee so as thou shalt praise and honour him all thy dayes which is the desire of Samuel Richardson To Collonell Robert Tichborne Mr. Moris Thompson Merchant Mr. William Packer Captain and Mr. Methusalah Turner Linnen Draper Fulnesse of joy happinesse and glory Much honoured and worthy Sirs CHrist and him crucified is the best and most desireable object that can be presented unto your view what can be better or more desireable this is our happinesse glory and our chiefest joy Joy sweet satisfying unmixt pure spirituall glorious full and eternall there is no sweetness like to this of Christ dying for my sinnes his suffering for us the whole punishment of sinne so that God will not impute sinne to that soule for whom Christ dyed therefore we are for ever freed from the punishment of sinne The more we know this truth the more sweet is Christ to us and the more fixed on Christ our hearts will be the more we love and obey him and contend for the truth once delivered to the Saints This subject is love the best love which is most sweet and full of divine consolation In the view thereof I trust you shall finde some sweetnesse and if you had not injoyed this sweetnesse you could not have sented it forth so naturally fully and sweetly to me as you have done I have great cause to be thankfull to you and to God for you your love to me hath caused me to dedicate this small Treatise to you as a testimony of my hearty thankfulnesse to you for your love the Lord blesse you and keepe you from all evill So he prayes that remaines Your much obliged Samuel Richardson Of the Justification of a Sinner before GOD. Rev. 1. 5. Vnto him that hath loved us and washed us from our sinnes in bis own bloud THese words declare the vertue fruit and efficacy of Christs bloud and the priviledges and happinesse of the Elect by it The word our comprehends the Elect as appeares John 17. 29. 6 37. c. Rom. 11. 17. Acts 20. 26. By the word sin here we are not to understand the being of sin for sin hath still a being in the Saints Paul saith Sin dwelleth in me Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all nor are we to understand it of the pollution and defilement of sin for sin is as filthy or and as abominable as ever and as defiling â—he ever therefore by sin we are to understand oâ— the charge curse wrath the condemnation of sin viz. the whole punishment of sin The word washed is a borrowed word from washing the dirt and filth from cloths c. so here washed us from our sinnes separated and clensed us from sinne viz. the punishment of sinne This him that hath washed us is Jesus Christ Rev. 1. 5. The word bloud comprehends his death and something else as appeares Heb. 9 22. 2â— He offered himselfe through the eternall Spirit 1 Joh. 1. 14. The life and substance of all lay hid under this vaile that is to say his flesh Heb. 10. 26. By vertue of this union there was such a worth in Christs bloud as was able to doe it 1 Pet. 1. 19. with Acts 20. 28. Hath washed us in his own bloud which declares that it is done and therefore it s not a doing nor to be done for he did it in his own bloud that is when he shed his bloud his own bloud that is the bloud of his body by his death he did wash and clense us from our sinnes that is from the punishment of them The cause why he washed us from our sinnes that was his love which was in himselfe nothing in us or done by us did cause him to y dye for us Doct. That Jesus Christ by his death upon the Crosse he fully freed his from sin that is to say the punishment of sin for ever as fully as if they had never sinned For prooâ—e consider these Arguments or Reasons drawn from Scripture and I shall be the 〈◊〉 large in it because there is much consolation in it also it is denied by many who ascribe our Justification from sin to beleeving c. For from the Scriptures I thus reason Argu 〈◊〉 Iâ— Jesus Christ hath suffered for our sinnes then he hath suffered the whole punishment of sin if so then we are freed from the punishment of sin and if he freed us not from that his suffering for us was ineffectuall and he freed us not from any thing at all for there was nothing we were liable unto but the punishâ—ent of sinne But Christ suffered for us for our sinnes the just suffered for the unjust 1 Pet. 3. 18 19. He was made sin for us 2 Cor. 5. 21. He offered himselfe for the errors of the people Heb. 9. 7. The punishment of our sin was death In the day thou earest thereof thou shalt dye Gen. 2. 17 Christ tasted death and underwent the same Heb. 2. 9. He gave himselfe for our sinnes Eph 2. He laid downe his life for ours Joh. 10. 15. Christ shed his bloud for the remission of sinne Mat. 26. 28. Therefore it was sufficient for the remission of sinne if it be remitted the punishment is taken away if his life was not sufficient for ours his precious bloud sufficient to satisfie for all our sinnes 1 Pet. 1. 19. to what purpose did he die for us The law said Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Gal. 3. 10. So that we were under the curse nor liable to it the curse was the punishment of sin Christ to free us from it he was made a curse for
manifest that he was dead indeed Mat. 27. 59 60. Acts 13. 29. Hâ—s humiliation went no further then his life his death was the last act of his obedience He humbled himselfe and became obedient unto the death even the death of the Crosse Phil. 2. 7 8. In his humiliation his life was taken from the earth Acts 8. 33. Death put a stop to his humiliation it went no further then his life His lying in the grave was no part of his obedience therefore no part of his humiliation and therefore no part of satisfaction he had a command to dye but none to lie in the grave Joh. 10. 18. 12. 49. Also how could Christ obey when he was dead or did he suffer when he was dead if he did not suffer when he was dead he did not satisfie then when he was dead his humiliation and satisfactâ—â—n consists in his suffering you should have alledged for proofe the Word of the Lord the thoughts of men are vaine The record and testimony of God is truth and the highest authority and only will beare sway in the hearts and consciences of those that love the Lord. For your generall Orthodox Divines we thought they were more divine then other men we fell downe at your feet we thought we could not worship you enough unlesse we shut our eyes and suffered our understandings to be led captive by you if you said to us stand we durst goe no further we were content to see by your eyes and to call things after your names when wee did see any light if you told us it was darknesse wee beleeved you till we found you deceived us Know you not that matters of Religion are to be tryed by the Scriptures onely If an Angel from heaven teach otherwise we reject and detest it It s a poore shift in the want of Scripture to alledge the saying of men in Religion we are to heare none but God Isa 8. 20. The testimonies of men are no proofe all men are lyers in them we do not beleeve Psal 116. 11. Cease from men Isa 2. 22. They doe or may deceive Wee cry nothing but the Word of God in matters of Religion the word we imbrace without men if the Word say it we beleeve it and not else therefore speake Scripture we pray you doe no more scare us with such great words wee know many call you Orthodox and others that differ from you Heretickes you call your selves Divines but why is it because you are exercised in matters divine or because you are made partakers of the divine nature if so then many tradesmen may be called Divines as well as you seeing the Reason is the same Gods being is onely divine Concerning the Intercession of Christ he saith Intercession is an act p. 204. In his intercession he intreateth p. 194. It s his praying for us in heaven p. 176. 179. 185. 189. Intercession is asking p. 339. Christ by his own prayers seconds the cry of his bloud p. 253. Jesus shall intercede for the pardon of them p. 246. The 17. of John is a pattern and instance of his intercession for us in heaven p. 24â— Ans The 17. of John declares Christ spake words in his own person and then the summe of that you say is this That Christ in his person now he is glorified speaks words to God for us c. 2. If it be so then there is no perfection in glory for where perfection is there needs no words God is perfect so is Christ in glory and must Christ speak words to God that God might know his minde and so prevaile is this sutable to a condition of glory in which is perfection 3. Your words imply that God the Father loveth us lesse then Christ that he need to be prayed and intreated c. But Christ is so far from needing any to pray and intreat him that he prayeth and intreateth God for us which cannot be because they are one 1 Joh. 5. 7. Therefore equall in love God the Father is said to Elect us give us to Christ and send Christ to dye for us God is as well pleased with us as Christ is and he loveth us as well as he loveth Christ Christ saith Thou hast loved them as thou hast loved me thou lovedst me before the foundation of the world Joh. 17. 23 24. The Father himselfe loveth you Joh 16. 26. 27. He of himselfe without intreaty loveth us God cannot love us more nor lesse then he doth his love is infinite without beginning or end that which is infinite is not capable of being greater or lesser and it s the more glorious because it is so his knowledge cannot be greater nor lesse then it is the same may be said of his love he never began to know to will to love they are one in God God is love it s his being 1 Joh. 4. 16. I can say in a holy reverence and confidence in the satisfaction of Christ in admiration and thankfulnesse if God can condemne me let him he cannot deny himselfe the eternity and certainty of the Saints happy estate lesseneth not his love when we conceive of him in the highest eminency we can still we come short we cannot reach it Such knowledge is too wonderfull for me it is so high I cannot attaine unto it Psal 139. 6. O the depth of his wisdome and wayes they are past finding out Rom. 11. 33. Christs bloud speaketh Rev. 6. 9. Heb. 11. 4. So the bloud of sprinkling speaketh within us better things then that of Abel Heb. 13. 24. It speaketh peace to the conscience But he saith Intercession is a praying for us in heaven p. 180. There be many heavens Deut. 10. 14. The kingdome of heaven is within you Luk. 17. 21. The Church is called Heaven Rev. 12. 7. Mat. 11. 12. The ayre is called heaven 1 Kings 18. 45. The heaven of heavens cannot containe God in him wee live move and have our beeing 2. Christ ever liveth to make intercession for us in us The Spirit it selfe maketh intercession for us Rom. 8. 26 27. Christ the Father and Spirit are one The Spirit of Christ which was in them 1 Pet. 1. 11. The Lord is that Spirit 2 Cor. 3. 17. The Spirit of your Father speaketh in you Mat. 10. 20. Rom. 8. 34. 3. Christ is our advocate and intercessor in respect of that which he did for us in his own person when he was upon the earth before he suffered when he poured out his soule unto death and made intercession for us Isa 53. 12. Holy Father I pray that thou keep them from evill I pray not for these alone but for them also which shall beleeve in me Father I will that they which thou hast given me may be with me where I am that they may behold my glory c. Joh. 17. 9. 11. 15. 19. to 26. 4. Christs intercession holds forth the continuation of the efficacy of the vertue and fruit of Christs sacrifice
Geree saith that Doctor Crispe condemnes doing any thing for our own salvation and is not ashamed to say there is no condition on mans part I say nothing is more evident in the Gospel then Conditions on the Covenant on mans part to wit Faith and Repentance without which he cannot be in the Covenant nor have any share in Jesus Christ As Masters covenant with their servants so doth God with his people and they with him and if it be not performed the covenant is frustrate Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19. If we meane to have God for our God we must repent and come out and God will receive us and upon no other termes in the world therefore I conclude that Doctor Cripse is fully deceived and strangely deluded and so are all others as did and doe beleeve him Epist side 9. pag. 35. 37. 43. 67. 72. 75. 77 78 79. 80. 99. 102. Ans You prove not what you affirme Rom 3. 27 declares salvation is not of works this is a full place against you Acts 27. Except yee abide in the Ship yee cannot be saved this is a temporall salvation from drowning unlesse he brings this place to prove his soule shall not be saved whose body is drowned it s not to the question for the 2 Cor. 6. he alledgeth to prove that God is our God upon termes not else whereas these words were written to the Saints who were converted and the Church of God before this Epistle was written to them this Church of Corinth had some communion and fellowship with Idolaters therefore the Lord exhorts them to come out from amongst them and he would receive them declare himselfe to be their God and owne them to be his people in a Church Relation as Rev 1. 20. 2. 5. see pag. 170. To understand it concerning our eternall condition is to contradict the Scripture which saith He hath not dealt with us after our sinnes nor rewarded us after our iniquities Psal 103. 10. Psal 89. Gods love to his depends not upon what wee doe see Gods eternall good will to his Jer. 31. 3. 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20 21. Mat. 21. 22. Rom. 8. 9. Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9. Mat. 24. 24. Tell me is Election Christs death conversion c. fruits of hatred or love if of love then God loved the Elect before they beleeved yea before they were borne Eph. 1. 4. If we are chosen to life according to the good pleasure of his will then we are not chosen to life according to our beleeving and repenting c. But the first is true Eph. 1. 5 6. Therefore the latter is true also nor are men chosen to life because God foresaw they would beleeve God is eternall the will of God is God he was never without his will what he now willeth he ever did therefore there could not be any cause to goe before it to cause it to be or so to be man cannot Elect without an act and time but it s not so with an infinite being Election is his eternall and immutable decree from eternitie Rom. 9. 11. Eph. 1. 4. 2 Tim. 1. 9. It is the more wonderfull and glorious that it is without beginning his love is everlasting Jer. 31. 3. Therefore without beginning as God is infinite without beginning so is his love for God is love 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they beleeve as after The Scripture doth not say God began to love when we began to beleeve nor that he loves any the better because they beleeve it is a certain truth that Gods love to us is not as ours is to him In that yee would have men to doe something for salvation it appeares you are ignorant of the taking away of sinne by the death of Christ hence it is that you urge our works to be necessary to salvation and so did the Seducers Acts 15. 5. 20. 30. If it were as you say wee are under an absolute covenant of works Doe this and live men must do so and so saith the Papist or else no salvation so say you Though God hath promised and Christ purchased all good for beleevers yet they shall not have it unlesse they doe so c. Doe you not see how you exalt your workes above the skies yea above God and his promise and the death of Christ and make workes all in all because without them all is frustrate and comes to nothing What no share in Christ without our workes all is frustrate if it be so then our works are joynt Saviours with Christ chiefe Saviours is not this pure Popery and the Popes Doctrine to a haire yet it hath an Imprimatur J. C. is there not a cleare light of the Gospel in such Licensers see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtaine for his remission of sinnes by his death but he did not performe it perfectly if it be in part by our workes if it depends upon our workes then it depends not upon the death of Christ or doe you bring in Christ to merit that your workes may merit salvation Most truly and worthily did Doctor Crispe contend for the sufficiency of Christs bloud to save us and you contend against him and contend for the sufficiency of your doings in bringing in your workes to salvation and so undervalue the bloud of Christ therefore I contend against you our workes are imperfect and that which is so cannot please God if yee say Christ makes it up with his perfection in adding Christ to piece it out to make it up its apparent yee make Christ but a piece of a Saviour which is the greatest indignity yee can offer to him We doe condemne the doing of any thing for our own salvation and the Reasons why we doe so are 1. We doe nothing to be saved because Christ hath saved us He came into the world to save us and he saved us before he ascended therefore we are not now to be saved from our sinnes Heb. 10 10. 12. 14. 1 Tim. 1. 9. It s too late for us to be paying the debt of our sinnes by our worke the debt being paid before by Christ for us God did execute on him in his death all the punishment that was due to us for our iniquities God doth rest satisfied in Christs satisfaction for the sinnes of his past present and to come Isa 53. 5 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his servant David that wee should be saved from our enemies c Luk 1. 68 69. 71. Christ is the horne of Salvation 2. God requires no righteousnesse of us to save us because Christ hath fulfilled all righteousnesse for us Mat 3. 15. His
appeares Rom. 8. 33. to the end The Elect shall be gathered together Mat. 24. 31. Joh. 11. 52. The election obtained it Rom. 1â— 7. He saith not that we obtained it by beleeving If beleeving were of absolute necessity to salvation such as dye in their infancy cannot be saved for they doe not beleeve as appeares Rom. 10. 14. 17. Faith is an assent a trust a perswasion Heb. 11. 13. A beleeving God v. 6. a judging God faithfull v. 11. Infants want understanding to beleeve for knowledge and saith are not without the knowledge of the Son of God Gal. 1. 16. 2. 20. That infants doe beleeve there is no reason nor Scripture for it If any say God is able to make them beleeve I answer God is able to fill this house full of gold but this is no proofe that he hath done it or that he ever will so here 15 Argu. If unbeliefe be not the unpardonable sinne then it cannot deprive the Elect of salvation but unbeliefe is not the unpardonable sinne for unbeliefe is a not beleeving in Christ this sin is immediately and directly against Christ therefore it s as pardonable as any other sin against Christ is as appeares Mat. 12. 31 32. Also the Elect have committed this sinne not onely before conversion but after and daily sin by unbeliefe in that we beleeve not all that we ought nor so as we ought to beleeve and dye in not beleeving that which we ought to beleeve is not this unbeliefe If finall unbeliefe be the unpardonable sinne none can be seene to commit this sinne before death for who can tell its finall till they dye but men may be seene to commit the sinne that is unto deaâ—h before they dye as appeares 1 Joh. 5. 16. Therefore finall unbeliefe is not the unpardonable sin 16 Argu. If the salvation of the Elect is sure and certaine then it depends not upon that which may faile but beleeving may faile therefore if it depends not upon beleeving if it did it might faile also but the salvation of the Elect is sure and certaine in that it depends upon a sure foundation the immutability of his Counsell Heb. 6. 16 17. Faith shall cease 1 Cor. 13. It is a creature Psal 5â— a worke and it groweth 2 Thes 1. 31. and increaseth 2 Cor 10. 1â— it may be overthrowne 2 Tim. 2. 18 19. What God saith I must beleeve he saith they did for a time beleeve Luk. 8. 13. The Devills beleeve James 2. 19. How could they have that taste Heb. 6. 4 5. Without beleeving how could they receive the knowledge of the truth Heb. 10. 26. Without beleeving how could they stay themselves upon the God of Israel Without beleeving ye see what they were Isa 48. 1. to 7. 58. 2. The nature of it is liable to faile else what need was there of Christs prayer that it might not faile Luk. 22. 32. It s a fruit of the Spirit one with joy peace goodnesse temperance Gal. 5. 22 23. And doe not one or more of these in a childe of God sometimes faile if it be denied the experience of the Saints doe sufficiently testifie to the truth of this but I will prove it by Scripture First for joy David saith Restore to me the joy of thy salvation Psal 51. 12. Had not he lost his joy it did faile him he wanted it and Heman a good man complaining saith Lord why castest thou off my soule I am distracted while I suffer thy terrors Psal 88. 14 15 16. What joy and peace had he if Joy and peace faile Why not faith they being one in nature Jeremiah saith I said my strength and hope is perished from the Lord Lam. 3. 18. If his strength and hope perished then faith perished if no hope then no beleeving if we cannot cast away our confidence why are we exhorted not to cast it away Heb. 10. 35. Beleeving and confidence are all one 2 Thes 3. 4. Eph. 3. 12. If their confidence might be cast away they might be without it see Heb. 3 6. with 1 Joh. 5. 14. Rom. 11. 20. Flesh and heart faile but not God Psal 73. 26. My hope hath he removed like a tree Joh. 13. 10. Joh. 20. 25. Psal 77. 2 7 8 9 10. If continue in faith 1 Tim. 2. 15. denieth the faith 1 Tim. 4. 1. 5. 12. denied the faith 1 Tim 5. 8. I speake as unto wise men judge what I say Many idolize their beleeving they live upon it fetch all their comfort from it and not from God in Christ 17 Argu. That which taketh away sin that justifieth us Christ tooke away sinne by his bloud therefore we are said to be justified by his bloud Rom. 5. 9 To be justified and to be free from sin is one that which justifieth us freeth us as the payment of the debt freeth the debtor from suits and imprisonments c. So Christ paying our debt is our justification from sinne our freedome from the punishment of sinne To be saved by Christ and to be justified by Christ is all one to be saved from our sinnes Mat. 1. 21. and to be justified from our sinnes Rom. 5. 17. is one thing It s not our beleeving but the Spirit that reveales to us we are justified the Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5 6. The bloud of sprinkling is the application of it to the conscience it speaketh good things to the conscience that all is paid this clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the truth of what the Spirit in the Word saith and receive its testimony now to assent unto a thing is not to manifest it giving and receiving are two things Ephes 3. 5. 18 Argu. If Christs death be that thing for and by which we are justified then when that death was then we were justified but Christs death is the thing for and by which we are justified By his knowledge my righhteous servant shall justifie many for he shall beare their iniquitie Isa 53. 11. So that his bearing our iniquity was our justification from sinne and by his knowledge he knew whoâ—e sinnes he bore that is whom he justifâ—ed The Lord knoweth who are his 2 Tim. 2. 19. with Exod. 28. 21. c. By his knowledge he knew thee and me and he loved thee and me and gave himselfe for me and thee Gal. 2 20 To beare iniquity and to beare the punâ—shment of sinne is one thing if we are justified through the redemption which is in Jesus Christ Rom. 3. 24. Therefore it is evident wee are not justified through beleeving Rev. 5. 9. This is my body which was broken for you 1 Cor. 11. 24. He had not dyed but for you and
are justified in the beloved so we are compleat in his compleatnesse not in our selves but in him is our perfection Col. 2. 10. 28 Argu. Our Justification is a part of our compleatnesse therefore where we are compleat there we are justified but we are compleat in him Col. 2 10. Therefore we are justified in him therefore we are not justified in our selves nor by beleeving 29 Argu. If we be justified by grace and beleeving is not grace then we are not justified by beleeving but we are justified by grace Rom. 4. 24. Titus 3 7. Beleeving is not grace the fruits of the Spirit Gal. 5. 22 23. are called graces by men but not by God the Scripture calls them not so faith love meeknesse temperance peace joy c. are not graces but effects of grace gifts of grace or from grace grace is but one there are not many graces though there be many gifts of love which are the effects of it which all are the gifts of grace Rom. 2. 6. 1 Cor. 12. 4. Grace is out of us in the good will and pleasure of God and Christs death was an effect of grace of Gods grace is love Titus 3. 7. We are exhorted to grow in grace viz. in the knowledge of the love of God c. He that beleeves hath the witnesse in him but faith is not this witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. The seed that remaineth in us is not God but the Word of God Luk. 8. 11 12. Rom. 10. 17. Rom. 8. 30. It declareth the order of Gods dispencing these priviledges to us the setting of one thing before another doth not alwayes prove the being of it before it see 1 Cor. 1. 30. Rev. 5. 9. If men be called before justified men are not justified by beleeving for if they be called they beleeve or else how are they called if they be beleevers and yet are not justified it is because beleeving could not justifie them We are also to consider when Scriptures were written if before Christs death or after Some of those before his death saith as some object He shall redeeme Israel Psal 130. 8. He shall justifie Isa 53. 11. He shall save his people from their sinnes Mat. 1. 20 21. These speake in the Future tense he shall come for as yet Christ was not borne but after Christs death the Scripture speaketh in the Present tense because he had then actually done it see Heb. 10. 10. 12. 14. Rev. 1. 5. 5. 9. Before Christs death it was commonly expressed that he should do it now Christ hath done it wee may not say it is to doe Justification by beleeving is not to be understood of Justification it selfe but the manifestation of it in the conscience for the Scripture attributes that to a thing which is not a cause nor meanes nor effect of it but a meere shadow of it as appeares Levit. 16. 30. compared with Heb. 10. 11. Col. 2. 17. Till Christ dyed there was no satisfaction for any one sinne the Father trusted Christ for the sins of the Elect till Christs death and then Christ made payment for the sinnes of his Elect to the end of the world 30 Argu. If we are healed by Christs stripes then we were healed before we beleeved for his stripes were before his death when he dyed upon the Crosse but Christs stripes healed us By whose stripes we are healed 1 Pet. 2. 24. Therefore beleeving doth not heale us then ever since Christs death we have been sound and whole even before we knew it see Eph. 2. 16. 31 Argu. If men are given to Christ before they beleeve then beleeving doth not make men belong to Christ but the first is true Joh. 6. 37. Joh. 17. 6. Therefore the latter is true also 32 Argu. If salvation is in Christ then it is not in us much lesse in beleeving but salvation is in Christ 2 Tim. 2. 10. Mat. 1. 21. 33 Argu. If the cause why we shall live is because Christ lives Joh. 14. 19. then beleeving is not the cause why we shall live if we are alive to God through Jesus Christ 2 Cor. 5. 7. then not through beleeving see Rom. 6. 10 11. for beleeving is not Jesus Christ 34 Argu. If our salvation depends upon the promise of God then it depends not upon our beleeving but it depends upon the promise of God Heb. 13. 8. Heb. 6. 17 18. 35 Argu. If the Reason why we shall not perish is because none are able to plucke us out of his hand then the Reason of our not perishing is not because we beleeve but the Reason we are saved is because none are able to pluck us out of his hand John 20. 28 29 30. 36 Argu. If our salvation depends upon the faithfulnesse of God then it depends not on our beleeving but it depends upon the faithfulnesse of God 1 Thes 5. 23 24. Mica 7. 18. 20. 37 Argu. If the Reason why we are not consumed is Because the Lord changeth not Mal. 3. 6. Then it is not because we beleeve we change oft but he never Heb. 13. 5. The ground of my confidence is not in any thing in me or done by me but in God in his promise Psal 62. 7 8. I rejoyce in the Crosse of Christ Gal. 6. 14. and that my name is written in the booke of life Luk. 10. 20. O yee that love the Lord Rejoyce in the Lord Phil. 3. 1. Alway Phil 4. 4. Evermore 1 Thes 5. 16. I would know of you that hold we are justified by beleeving whether faith in the nature and power of it doth justifie or no if yea I would know how the power to beleeve apart from the exercise of it can be knowne to us and how it may be called faith when there is no beleeving and whether the light and power by which we beleeve be not the same by which we obey the rest of the commands of God and how it can be distinguished apart or without beleeving if it justifieth us without its act can you tell how and when you were justified for if it may be in the soule one houre and not act why not two seven yeares and whether this opinion doth not imply that a man may have faith and be justified by it and yet not know it nor beleeve if faith justifieth in respect of the righteousnesse and meritoriousnesse of it whether it will not follow that we are not justified by the righteousnesse of Christ but by that of faith which is in our selves and so need not looke at a righteousnesse in another in Christ if the act of faith justifie whether we are justified by one act or many if by one how we may know it or distinguish it that we may not so act faith againe needlesly for what need is there of more then one if one be enough if many acts of faith be required to justifie us it is necessary to know how many that so we may know when we are justified
if we are to act faith continually to be justified because we sin continually it will follow we are not justified for ever and that we may despaire of ever injâ—ying one quarter of an houres sweet injoyment of Justification because in lesse time we sinne and so are unjust and to be justified againe and if it be so no man can say three minutes together he is a justified man because in lesse time he sinneth and then he is by faith to be justified againe but this it is for a man to justifie himselfe as the blind Pharisees justified themselves Luk. 16. 14 15. Call you this Justification which will last no longer and is to so little purpose it s but a shadow there is no truth nor substance in it they are like the Priests under the Law and their worke to lesse purpose Heb. 10. 11. Geree For satisfaction that they may see we derogate not a jot from Christ see Wards Sermon p. 68. Ans It seemes Wards Sermon saith they doe not therefore they doe not this is proofe enough for those that will thinke it so Geree How can this be a derogating unto Christ or an abrogating unto faith to say by beleeving we live and are justified from sinne c. Joh. 3. 33. p. 92. Ans How can it be otherwise seeing yee dishonour Christ and put him to open shame it is a very great evill yee doe your evill is great and grievous For 1. Christ should be lifted up but yee pull him downe in that yee deny him his perfection and glory yee derogate from his sacrifice in that yee deny it to be sufficient to save us 2. Yee bring in workes beleeving and repentance c. as joynt causes of salvation and deliverance from wrath 3. In desiring something beyond his perfection yee make Christ an imperfect Priest and his sacrifice imperfect 4. Ye disgrace Christ in adding your righteousnesse to his ye deny the efficacy of his death and deny him to be able to save to the uttermost 5. In that ye would have something done for salvation ye deny it depends alone upon Christ for it depends not alone upon him if it also depends upon any other condition or additions 6. Ye deny salvation to be a free gift freely given us if we must doe for it and so earne it else as you say we shall not have it and so you make salvation uncertaine and doubtfull 7. Ye make Christ a meere shadow in comparison of your workes in saying the promise of God and the death of Christ is frustrate to us unlesse we performe such conditions 8. In saying we are justified by beleeving ye deny we are justified by Christ which is dangerous though it hath a shew of truth because Christ and beleeving are two things so that it s to divide our Justification between God and man Christ and us his workes and ours 9. Ye deny Justification and Salvation to be accomplished by Christs obedience in making it to depend upon our obedience and so ye impute it in part if but in part to our selves so overthrow the death of Christ 10. Ye make not Christ but faith and repentance c. the meanes of our salvation 11. Ye give that to beleeving c. which is proper to Christ in that ye attribute Justification which is the chiefe and maine thing Christ hath done for us to beleeving Isa 45. 24. 53. 11. 12. You make beleeving a cause of Justification in saying without it we cannot be justified 13. In saying beleeving is imputed for righteousnesse ye make it our righteousnesse or charge God to impute that for righteousnesse which is not righteousnesse 14. Your opinion ingendreth unto bondage it leaves the conscience in feare it robs it of peace joy and consolation it s an enemy to a chearfull and free serving of God 15. To say that we are justified by Christ and faith together is dishonourable to Christ for if we be justified by both then not by one and so Christ is made no Saviour in their judgements he is but a halfe Saviour I desire to know how it can be made out that we are justified by Christ if we be justified by beleeving if we are justified by his bloud Rom. 5. 9. Unlesse beleeving be his bloud we are not justified by beleeving the Scripture doth not say that any one is justified from sinne by beleeving but we have been taught so and it is no easie matter to unlearne and leave a corrupt principle 16. Christ hath not all the glory of our salvation if we joyne beleeving or workes to Christ as a copaâ—ner with him faith must have a part of it and we our selves for wee beleeve as you confesse p. 6. 17. In saying we are not loved nor accepted untill we beleeve ye deny we are accepted for Christ sake 18. Ye attribute righteousnesse in part to our selves in attributing it in part to beleeving many please themselves with a conceit that they doe not dishonour Christ in attributing salvation to beleeving because faith is from Christ 19. If we may ascribe Justification to beleeving then by the same Reason we may ascribe Justification to love patience temperance c. yea to all our performances our good workes prayers teares c. Because the power by which we doe these is Christs Without me ye can doe nothing Joh. 15. 5. 20 You make Christ no Saviour at all though you confesse Christ dyed for us yet you affirme beleeving and workes save us He is all yet you make him nothing at all unlesse man please â—o make him and what he hath done something by beleeving c. Christ will be all 〈◊〉 thing in that if ye make him not all ye 〈◊〉 upon him O ye sonnes and daughters of the most High lift up your voyce and cry no inherent holinesse no workes of the Law to Justification It s not of workes of righteousnesse we have done but according to his mercy he saved us Titus 3. 5. to 9. In the Lord have I righteousnesse he is our righteousnesse Jer. 23. 6. My tongue shall talke of thy righteousnesse even of thine onely Psal 71. 16. 24. Geree Methinkes Ezek. 36. 26 27 28. should make him blush if he were alive they shall be my people and I will be their God p. 79. Ans You have cause to blush for writing your selfe a Preacher of the Gospel and are so ignorant a Preacher of the Law yea of Popery to be a Minister of the Law is to be a Minister of the Letter as appeares 2 Cor. 3. 6 7 8 9. Such a Minister you are 2. Such as belong to the Election of grace ever were and shall be the people of God yea all the world and all in it is Gods he saith My Gold it s his Ezek. And the beasts of ten thousand mountaines the world and all in it is his but when God saith I will be their God and they shall be my people the meaning is he will declare
himselfe to be theirs and own them for his visibly My people Isa 5. 13. called so Rom. 9. 25. And so shall they own him in this sense they were not his people nor God to their God before Geree We must make our Election sure 2 Pet. â— 5 6 7. 10 11. Ans This place is to be understood of the knowledge of our interest in it that is we are to use all the meanes to attaine to the knowledge of it as for Election it selfe is sure enough it was before the world therefore nothing we can doe can cause it to be nor cause us to have an interest in it Eph. 1. 4. Our help comes too late to doe that which was done before we were borne we grant that untill men beleeve we cannot tell who is elected or shall be saved till it appeares to us Acts 13. 48. Geree All justified persons please God but without faith none can please God Heb. 11. 6. I herefore without faith no man is justified Ans God was ever pleased with the persons of the Elect Jacob was loved before he had done good or evill Rom. 9. 11. 13. This love is from everlasting Jer. 31. 3. God loves the Elect as he loves Christ and Christ was loved before the foundation of the world Joh. 17 23 24. Therefore the persons of the Elect pleased God before the world therefore before they beleeved nor doth God love any the more or the better because they beleeve as appeares Rom. 5. 8 9 10. 2 Tim. 1. 9 10. Rom. 11. 28. 1 Joh 4. 16. Therefore Heb. 11. 6. is to be understood of actions not done in faith are not according to the Word therefore are not acceptable therefore your Sylogisme is not true nor safe if ye learne the truth ye must learne a new Logicke your Doctrine inferres that a beleever doth not sinne or if he doe he pleaseth God if ye grant its possible for one that is justified to displease God then ye contradict your selfe then its possible for a man to displease God and yet be justified Geree Faith and repentance on mans part are conditions of the Covenant of grace is evident Joh. 3. 16. p. 73. Ans I would see Scripture for this I heare it from men but not from Christ the Scripture doth not say that beleeving and repentance are conditions of the covenant of grace nor that there is any conditions on mans part of the Covenant of grace When you write againe alledge the Scripture that saith so or say nothing if there be conditions in the covenant of grace then the covenant is frustrate if the condition be broken if it were so we could not be certaine of salvation Joh. 3. 16. Mark 16. 15 16. and the like places are not conditions of the covenant of grace but directions how the Gospel is to be preached and applyed if any aske who shall be saved the Scripture answers He that beleeves The Scripture saith He that beleeves and is baptized shall be saved Mark 16. 16. Ye see Baptisme is required as well as faith the thiefe on the Crosse was not baptized yet saved if he was saved and yet wanted the one by the same reason another may be saved in the want of the other if he belong to the election of grace seeing beleeving repentance baptisme are workes in nature one Whereas it is said He that beleeveth not shall be damn'd and is condemned already Such Scriptures hold forth what men are in appearance and not what they are in respect of the eternall decree and appointment of God for those who beleeve were once unbeleevers Rom. 11. 32. And if it were his will that they should be damn'd God hath or must change his will or they cannot be saved For the Lord of hosts hath sworne saying as I have thought so shall it come to passe as I have purposed it shall stand Isa 14. 24. 46. 10. Acts 2. 23. Heb. 6. 17. To be condemned already is to be understood they are condemned in the Scriptures and in their own consciences yet if elected they shall be saved The Word of God is his will viz. his signifying will it reveales some part of his pleasure it is not his decree or pleasure it is not so properly his will as the will of his good pleasure is By the event the not slaying Isaack it appeared that it was not the will and decree of God that Abraham should kill his Sonne nor Niniveh be destroyed The word of God is his signifying will and it concernes us to looke upon it to binde us to the observation of it untill he signifie the contrary thus it was in Abrahams case concerning the killing of his Sonne Also the providence of God declares his will as well as his word though it be not in the same way instance the sparing of Niniveh c. Geree Righteousnesse is imputed to us by faith p. 102. Ans The Scripture saith God imputeth Righteousnesse you say faith imputes it faith and beliefe you make one p 85. Doe you make God and beliefe one or doe you deny that God imputeth Righteousnesse 1. Nor doth God impute our beleeving for Righteousnesse if it be said Abraham beleeved and it was imputed to him for righteousnesse So Phineas executing Judgement was imputed to him for Righteousnesse unto all generations Psal 106. 30 31. That is it was an action commendable 2. It what it was imputed his beleeving or that which he beleeved it was Christ his Righteousnesse that was imputed not his beleeving the word beleeving implyeth so much that Righteousnesse is elsewhere and not in beleeving nor in our selves for by it we apprehend something out of our selves in another in Christ 3. If God imputed his beleeving to him for righteousnesse then it was his righteousnesse or God imputeth it for that which it was not for Christ is our righteousnesse This is his Name that they shall call him the Lord our Righteousnesse Jer. 23. 6. We are to aske in his Name viz. his Name is his Righteousnesse He is made unto us Righteousnesse 1 Cor. 1. 30. In his Name that is in the confidence of his Righteousnesse wee are accepted and shall have what we need in this confidence goe to God without wavering 1. Righteousnesse is in Christ In the Lord have I righteousnesse Isa 45. 24. Rom. 2. 24. 2. Beliefe is in us Christs righteousnesse is without us it covereth us Rev. 19. 8. 7. 9. 13 14. Isa 61. 10. 3. Daniel beleeved yet righteousnesse was not then brought in Dan. 9. 24. Isa 61. 1. 4. The Saints did not count beliefe to be their righteousnesse Psal 71. 16. Mica 7. 9. I shall behold his righteousnesse Righteousnesse and glory consists not in faith but rather subsists in us by it I meane the comfort of this Righteousnesse 5. To say that any thing is our righteousnesse besides Christ is to deny him the preheminence in all things Col. 1. 18. 6. Therefore the Saints cry O Lord thou art
But it doth for when we were dead then was the time that we were not alive Evermore the godly learned Schoolmen we call not the Papists in put a difference between Gods decree and the execution of it Ans So doe we but not because they say so if the Scripture be cleare why call ye in any at all we will not beleeve men therefore spare that labour when you write againe we doe not say we were actually justified from eternity but by Christ on the Crosse Why is God said to be wrath with the Ephesians whilst out of Christ Ans You abuse the Scriptures for they doe not say that they were ever out of Christ or that God was wroth with them Tremble to say God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans Let them tremble that say that the sinnes of beleevers are accepted that make God changeable and love in him finite and to be by fits and starts sometimes more sometimes lesse and sometimes without any love at all and that a purpose of love and an act of love are contrary I thought a purpose of love could not be without love a purpose of love is love in act see Jer. 31. 3. Joh. 3. 16. 1 Tim. 1. 14 15 16. Concerning your distinction of Gods love of benevolence to a sinner and his love of complacency after conversion there is no light in it in what Scripture may I reade this distinction of the love of God if not in any I beleeve it came out of the impure fountain viz. the blind Schoolmen How this distinction of love may sute with man I passe not but to referre this to God is to make him imperfect Christ loved me and gave himselfe for me Gal. 2. 20. I did not beleeve when God sent his Son and when he dyed for me therefore he loved me before I beleeved see Rom. 9. 11. 13. I wonder why you so contend for this expression that God loved the Elect from Eternity seeing the Scripture for once calling it love calls it purpose choice counsell election predestination Ans Wonder not we contend for it seeing many deny it a little leaven leaveneth all Gal. 5. 9. We beleeve also that all those expressions hold forth love and are one with it Where is life and peace till faith comes Ans It s in Christ where it should be Col. 3. 3 4. who is our peace Eph 2. 14. and when we beleeve we injoy the comfort of it I wonder ye so contend against our Justification and salvation alone by Christ unlesse ye intend to establish your own workes for righteousnesse Rom. 10. 3. Luk. 18. 9. What need we take care if we beleeve he will not love us the better if we beleeve not he will not love us the worse and then a man may dye without faith and yet be saved Ans If this be all the Papists say as much against you for denying they are saved by charity say the Papists if our good workes cannot make us to be never the more loved what need we take care to doe them if we doe them God will not love us the better if we doe them not God will not love us the worse if we dye without them we may be saved Consider what answer ye would give to them and take it to your selfe So you tell us a story of a maide who as you say was led away with this doctrine said boldly to you shee knew not how shee could offend Jesus Christ by any thing shee did answer Heb. 13. 8. He changeth not if her speech could not be justified what is that to us The doctrine of Christ is not the cause of the sins of men is there none of your minde doe amisse it s easier to tell a story then to prove what you have said To use your own words Many errours blasphemies and tragicall effects flow from your doctrine You say Faith takes a man out of the state of damnation c. with other strange doctrines which the Bible never knew which tend to dishonour Christ and to obscure the Gospel and fill the conscience with trouble and sorrow in stead of joy and peace Christs perfection is our happinesse and in it we rest satisfied desiring to obey him O that we did not thinke any thing too much for him who hath done so much for us to love us and wash away our sinnes in his own bloud Many shall receive the notion of this truth as I heare you have done but shall afterwards lay it downe againe for error as you have done grow dead or be prophane because they received not the truth in the love of it God gave them up to strong delusions to beleeve lies taking error for truth they not being taught it of Christ they wanted the power of it and never truly knew nor understood this truth but yee have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus Eph. 4. 20 21 22. Yee see the teachings of men and the teachings of Christ are diverse and have severall effects the one ends in prophanenesse but Christs teaching ends in holinesse as becometh the Gospel An Answer to a Treatise intituled Sin suffered for but not remitted IN which he saith Sinne was not before the sinning person had a being Ans If sin cannot be considered to be before we were borne then when Christ suffered he bare none of our sinnes how then can we be saved for that which is not cannot be borne and how is it just to punish Christ for nothing for so is that which is not Isa 53. 4 5 6. We put a difference in the Covenant and the performance of it Ans So doe we and when Christ dyed he performed the condition of the Covenant Heaven was then purchased and we may aâ— well say we have that now as pardon of sin heforâ— it be committed Ans The Scripture saith we are justified in his bloud and that he hath washed us from our sinnes in his own bloud but the SSâ—ripâ—ture doth not say we have heaven in his bloud and are glorified in his bloud therefore thâ— Reason is not the same The Scripture speakes onely of sinnes past Ans If Christ satisfied onely for the sinne past before his death or onely those we havâ— committed who shall satisfie for the rest wâ— shall hereafter commit the Scripture saithâ— he hath forgiven us all our trespasses pasâ— present and to come is all lesse is not aâ— How past what before Christ suffered whâ— or what satisfied for sinnes since committedâ— if past before we beleeve what satisfieth 〈◊〉 purgeth us after conversion will our workâ— doe it We put a difference between the salve in tâ— Surgeons box and the healing of the wound Ans So doe we yet say His stripes healed 〈◊〉 Some whose sinnes Christ 〈◊〉 are 〈◊〉 unwashed Zach. 13. 1. Ans Zach. 13. 1. was a
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not