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Geree saith, that Doctor Crispe condemnes do∣ing 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 con∣clude, 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: its 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 writ∣ten 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 un∣derstand it concerning our eternall condition, is to contradict the Scripture, which saith; He hath not dealt with us after our sinnes, nor re∣warded 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, conver∣sion, &c. fruits of hatred or love, if of love, then God loved the Elect before they belee∣ved, 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 repent∣ing, &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 its 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 wonder∣full 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 some∣thing for salvation, it appeares you are igno∣rant 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 ap∣parent yee make Christ but a piece of a Savi∣our, 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. Its 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 Is∣ael, 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 righte∣ousnesse for us, Mat▪ 3. 15. His righteousnesse saves us from our unrighteousnesse. In the be∣holding of sinne, we consider God hath set a∣gainst it Christs righteousnesse, and that in his righteousnesse God is fully satisfied, and there∣fore in it we rest fully satisfied: Christs satif∣faction by his death, if laid in the ballance with that perfect obedience of the law requi∣red of us, is of sufficient weight to answer the Justice of God: the wise and just God would not have ordained it for that end, if it had bin insufficient to satisfie for our sinnes; to judge Christs death insufficient, is very dishonoura∣ble to Christ.
3. Salvation from sin is not mans act, but an act of Christ by his death, its Christs worke to save us, Mat. 1. 21. Its not our worke to save our selves, not our workes, but Christ is the price and pay-master for the sinnes of the Elect; if wee could have saved our selves, Christ needed not to come from heaven into the world to do it, 1 Tim. 1. 15. Christ workes not salvation in us, nor by us, but brings salva∣tion to us, Isa. 63. 5. Jesus Christ in one worke once performed by his death, did eternally redeeme, Rev. 5. 9. Justifie, Rom. 5. 9. Sancti∣fie, and perfect us for ever, Heb. 10. 10. 12. 14. Heb. 2. 29. Then he reconciled all the Elect in the body of his flesh through death, Col. 1. 21, 22. His death is that price that paid to the utmost for all our sinnes; our best workes cannot save us, neither in whole nor in part.
4. Heaven is an inheritance, eternall inhe∣ritance, Heb. 9. 15. An inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for you, 1 Pet. 1. 4. That which wee possesse by right of inheritance, wee never wrought for, nor paid for, left to one, Pro. 13. 26. falleth to one, Ezek. 47. 14. given. Jer. 3. 18. Acts 20. 32. Heb. 11. 6. Ezek. 33. 24. Psal. 78. 55. So this inheritance, Acts 26. 18. Col. 1. 12. & 3. 24. Christ bought it, and paid for it his precious bloud, a great price, 1 Pet. 1. 18, 19. Eph. 1. 14. It cost him so much, that it might cost us nothing: vaine man would
worke for it, to earne it, and merit it: men thinke they must doe something for it; our doings could not procure it; God would not have us to have it that way, but by way of gift; its a free gift, as appeares, Rom. 6. 23. Eph. 2. 8, 9. And that it could not be▪ if it had been to be wrought for by us; To him that worketh is the reward not reckoned [free] of grace, but of debt, Rom. 4. 4. The children of God are borne heires to it, Rom. 8. 17. and it was prepared for them before they were borne; Come yee blessed of my Father, inherite the Kingdome prepared for you from the foundati∣on of the world, Mat. 25. 34.
5. Wee are not exhorted to forsake evill and doe good, to the end wee may be saved, but because it is our duty, consider these pla∣ces, Rom. 4. 5. & 5. 19. & 1. 17. Gal. 2. 17. & 3. 14. Joh. 3. 18. James 5. 24. Acts 10 43.
6. We doe nothing in the world to be sa∣ved, because salvation is not given for our workes, nor according to our workes: God saith, he imputeth righteousnesse without workes, Rom. 4. 6. Not of workes, Rom 9. 11. Who hath saved us, and called us, not according to our workes, 2 Tim. 1. 9. Not of workes of righteousnesse which we have done, but according to his mercy he saved us. Titus 3. 5. If by grace, it is no more of workes, otherwise grace is no more grace: if it be of workes, then it is not of grace, Rom. 11. 6. What can be more plaine: Hence it is that wee are ceased
from our own workes, Heb. 4. 10. We did walke in the way of workes for salvation, till God did hedge up our way with thornes: our workes were those thornes which did pierce ••s and woun∣ded us at the heart, in stead of saving us they killed us; these thornes did so pricke us, that we were not able to goe any further in that way, God opened our eyes that wee saw no∣thing but death in them, then we ceased to worke for life and salvation: We ought to doe good workes, because God commands us to doe them, and because they are for his glory; see Titus 3. 8. 14. and because we are loved, and saved from our enemies, Luk. 1. 71. To doe good workes, is good, but not for salvation: fire is good, but not to put into the thatch, nor under the bed, unlesse yee meane to fire the house. We perswade to good workes and strictnesse in holinesse of life, because we are justified and saved without works, yea before we did any good work for we did none before we were called; Who hath saved us, and called us, 2 Tim. 1. 9. We were saved when Christ suffered upon the Crosse, called when conver∣ted, both e••••ected in time, but neither of them was according to our workes, but according as he had purposed before the world began: our workes remove not our offences, nor make us just be∣fore God; that which can cause to be accep∣ted must be so perfect that the Law of God cannot except against, see Lev 18. 5. Luk. 10
27, 28. Our best workes are not so, and there∣fore they will not stand us in any stead for sal∣vation: If wee could be saved by any workes, Christ dyed in vaine; I determined not to know any thing among you; save Jesus Christ, and him crucified, 1 Cor. 2. 2.
Remember that they that love Jesus Christ will keep his words, see and consider, Joh. 14. 23. & 15. 16. & 2. 10. Is Christ come not to doe his own will, then we may not doe ours, unlesse ours be his, Joh. 6. 28, 29. For those that take pleasure in sinne, let them consider, 1 Joh. 1. 6. & 2. 4. Gal 5. 13. to 23. & 6. 5. 7. 8. Rom. 2. 17. Mat. 7. 30. Luk. 6. 44. & 13. 27.
Christs love caused him to dye for us, let his love constraine us to serve him, he is wor∣thy of our love; if he hath thy affections, he shall have thy actions; if thou hast tasted of the sweetnesse of Christs love, thou wilt say, there is none so sweet as his, who in his wounds hath buried and destroyed all thy sins, to redeeme thee from them, and purchase thy salvation.
7. To doe for salvation, were to bring in the law of workes; he that seekes to be justified by the Law, is fallen from grace, Gal. 5. 4. The Law concernes our conversation, not our sal∣vation: The righteousnesse of God is manifested without the Law, Rom. 3. 21. No man is justified by the Law in the sight of God, Gal. 3. 11. In mans
sight he may: Jam. 2. 24. By the deeds of the Law shall no flesh be justified in his sight, Rom. 3. 20. We are not debtors to the Law, Gal. 5. 23.
8. Those that are such great doers for sal∣vation, doe as little as others; None of 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 salva∣tion, 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. What∣soever 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 mention∣ing, 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 no∣thing, 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought; our workes are a most miserable, rotten, and sandy foundati∣on; 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 bles∣sednesse 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 hea∣ven was, because they had done many great and wondrous workes (tis 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, its 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 un∣godlily inferre, that a man is justified actually be∣fore he hath faith, p. 83. He saith, We are justi∣fied before we beleeve; this is the thing in questi∣on,
p. 87. He makes a wicked and sinfull sepera∣tion between Christ and faith, in the point of Justi∣fication, 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 its evident yee see not the mean∣ing of it. What the Scripture saith is true, and so is what the Doctor saith; its 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 be∣leeving, 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 pro∣fession of faith, Rom. 1. 8.
5. By faith we are to understand know∣ledge, 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 interpreted by them; for the Scrip∣tures are to be interpreted for Christ▪ and not
against him. Also we are to consider, if the word Faith were alwaies to be understood for beleeving; by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified.
The word Justifie, it signifieth to make just: men are made just three wayes.
First, By infusion; so Adam, Eccles. 7. 29.
Secondly, By the justice of another, R••m. 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ, for we are justi∣fied by another, and in another; Righteous∣nesse and Justification are one; when he was made our Righteousnesse, then he was made our Justification, 1 Cor. 1. 30. We are made righ∣teous by his satisfaction, therefore we are ju∣stified by his satisfaction: to deny this were to overthrow the foundation of Religion, and mans salvation.
Thirdly, Men are said to be justified by Sentence: in this sense a man may justifie himselfe; so Job 9. 20. or by witnesses, Isa. 43. 9. 26. In a large sense, this is called Justifi∣cation: and sometimes this Justification is worth nothing, and worse then nothing; as whe•• the wicked are justified, Pro. 17. 15. & 24. 24. Wee are justified by the Spirit, 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse; this is onely declared to us by the Spirit, that we are justified by Christs death; this know∣ledge
of it is onely necessary to satisfie & quiet the Conscience: Christ having justified his upon the Crosse by his bloud, it is (not our beleeving but) the Spirit that reveales the same to the soule: The Spirit dwelleth in us, 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us, Mat. 10. 20. and sheweth us what Christ hath done for us, 1 Cor. 2. 9, 10. with 16. 13, 14, 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid; this satisfieth and clenseth the con∣science, Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit, that it is truth, and so receives its testimony: to manifest and to receive the manifestation are not one thing, Eph. 3. 5. When the declara∣tion is beleeved, the answer of a good Consci∣ence is, My sweet Jesus dyed for me, he hath delivered me from all my enemies, and from the wrath to come; the debt of all my sinne is paid, there is nothing now to be required of me: What shall I render to the Lord for all his goodnesse unto me? O that men would praise the Lord for his goodnesse, &c. Psal. 107. 8.
There is a Justification before men by good workes, James 2. 24. which declareth to men we are justified visibly, but not infallibly; but this is not that Justification which saveth us; that Justification I treat, is of that Justifi∣cation which freeth us from condemnation;
for Justification is opposed to condemnation, Rom. 8. 1, 2. For his death was our Justifica∣tion from the punishment of sinne; this is the Justification that I intend, and contend for; for in this is our salvation, therefore in this is our greatest happinesse and glory.
And that the Elect from the beginning to the end of the world, were justified at and by Christs death upon the Crosse; Consider
Justification is that which is our freedome from the punishment of sinne; this I have proved was at and by Christs death: and that I may more fully put this question out of que∣stion; namely, that we are not justified by be∣leeving, but before we beleeve by Christ; I prove by these Arguments or Reasons.
1 Argu. If Justification is free, then belee∣ving is not required; for that which is free, is without any condition or consideration of any thing in us, or done b•• us; but we are justified freely, Rom. 3. 24. Ergo.
If it be Christ, and his workes, it is not I and my workes that can justifie me from the punishment of sinne: if Christ saves us, then beleeving doth not save us: compare Joh. 12. 42, 43. with Mat. 10. 37. Luk. 14. 26.
If it be Christ and my beleeving together, that saves me, then Christ doth not save me; if it be Christ and my workes, then I share in saving my selfe: To say we are justified by Christ and beleeving together (as some say)
is to deny we are justified by either; for that which is not alone, doth not justifie alone; he that is justified by two, is justified by nei∣ther. Christ and faith together, say you; Christ and workes together, say the Papists; wee are not justified without beleeving, say you; not without charity, say the Papists; that which they say is Popery, so is what you say, because what yon both say is in the nature of it one, and though you differ in the letters that expresse it, yet in substance it is one and the same thing.
2 Argu. If Christ justified enemies, sinners, ungodly, &c. then they were not beleevers when they were justified; but Christ justified enemies, Kom. 4. 5. & 5. 10. Beleevers are not so called, they are called friends, Luk. 12. 4. Joh. 15. 15. Saints, 1 Cor. 1. 2. Holy and beloved, Col. 3. 12. Holy brethren, Heb. 3. 1. Holy women. 1 Pet. 3. 5. If holy, then not un∣godly; Babes in Christ, 1 Cor. 3. 1. Therefore we were justified before we beleeved; there∣fore beleeving comes too late to justifie us from the punishment of sinne, if we were not justified till we beleeve, he doth not justifie the ungodly it is evident.
3 Argu▪ In the same manner we are made sinners, in the same manner we are made just and righteous; but we were made sinners by the diso••edie•••• of one; so we are made righ∣teous by the obedience of one, even Christ,
Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne, viz. from all the punishment of sinne; therefore ever since his death we have been justified; also if justified by his obedience, then not justified by beleeving; as our sinfulnes consists in that one disobedience of the first Adam, so our righte∣ousnesse consists in that one (onely) obedience of our sweet Lord Jesus Christ.
4 Argu. Those God declares to be just and righteous, they are just before; therefore made so by Christ; if they be not just, they are wicked, and to declare them to be just, is to justifie the wicked, which he saith is abomina∣tion to him, Pro. 17. 15.
5 Argu. If Christ did dye for us truly, re∣ally, and actually, then he did truly, really, and actually justifie us; but Christ did dye for us truly, really, and actually, Joh. 10. 15. it was not in a shadow, Col. 2. 17. Therefore he tru∣ly and really took away sin, viz. actually ju∣stifie us from all the punishment of sinne; and in that the Apostle saith, Without bloud there is no remission, Heb. 9. 22. it doth follow that with bloud there is remission; see 1 Pet. 1. 19, 20.
6 Argu. If all things were accomplished, the prophecies concerning Christs death were finished, then he justified us; but the first is true, Jesus knew that all things were accomplish∣ed, that the Scripture might be fulfilled, saith, I
thirst; when he had received the vinegar, he said, it is finished, and he bowed his head, and gave up the ghost, Joh. 19. 28. 30. Christ came to save sinners, and when he gave up the ghost upon the Crosse, he tels us the worke was finished, Joh. 17. 4. and I beleeve him.
7 Argu. If I am to beleeve, I am justified, it is either true or false; if true, then I was ju∣stified before I beleeved it; if not true, then for me to beleeve I am justified when I am not, is for me to beleeve a lye, and deceive my selfe; nor doth God require me to beleeve a lye, and for me to beleeve I am justified, that so I may be justified, is to beleeve a lye that it may be true, which is unreasonable; for my beleeving cannot make any thing true or false, (nor give being to that which had no being before; if I beleeve brasse is gold, is it gold) therefore I was justified from the punishment of sinne before I did beleeve it, Rom. 5. 19.
8 Argu. If our beleeving cannot satisfie Ju∣stice, nor pardon the least sin, then it cannot justifie us from the punishment of sin; but the first is true, 1 Joh 3 5. it cannot give remissi∣on of sin, Acts 28. 18. Beleeving addes nothing to Christ, nor to our salvation, 1 Cor. 13. 2. Luk. 8. 13. & 13. 25, 26, 27. Mat. 13. 20, 21. Mark. 4. 16. Heb. 6. 4, 5. with Isa. 48. 6, 7. & 58. 2. Jam. 2. 19. Charity and prophesie is greater and more to be desired then faith, 1 Cor. 13. 13. & 14. 1. But how could it be
so, if beleeving did justifie us; for without justification there is no salvation, no freedome from the punishment of sinne: also there is not that said of beleeving, which is said of charity; see Mat. 25. 42. The Papists say, we are saved by charity; others by beleeving; the Papists ground is as good as theirs.
9 Argu. That which is imper••ect and defi∣led, and is stained with sinne, cannot justifie us from sinne; but our beleeving is so, its im∣perfect, something is wanting in our faith, 1 Thes. 3. 10. Its defiled with sin; All our righ∣••eousnesse is as filthy ragges, Isa. 42. 6. with Titus ••. 5. Daniel includes h••s most holy acts when ••e names his righteousnesse, Dan. 9. 18. Our be∣••eeving is called unbeliefe, Mark. 9. 24. There∣fore our beleeving cannot justifie us from the punishment of sinne, its onely a means of our knowing or injoying the knowledge and com∣••ort of it. Wee say not that good workes are ••innes, we put a difference between the acti∣on God commands, and the corruption of it, ••s acted by us, by reason of the corruption in us its stained and defiled with some spot of ••inne, all our actions, our righteousnesse is so.
10 Argu. If our righteousnesse be like un∣to a stinking filthy clout, Isa. 46. 10. then every good worke we doe is tainted with some sin; ••or they were converted, and were not with∣out the fruits of the. Spirit when they so said of themselves; see Psal. 130. 3. Dan. 9. 7. 18.
Ezra 9. 15. Job 9. 3. 28. 1. Joh. 1. 8. & 1 Joh. 2. 7. Titus 3. 5. Psal. 143. 2. Which sheweth that wee are not justified for (nor by) any thing we doe: also from these Scriptures it is evident, that there is no perfection in the flesh, nor in any thing we doe; and therefore that which is not perfect is not our righteous∣nesse, and therefore cannot possibly be our Justification; viz. our freedome from the punishment of sinne.
11 Argu. If Christ saves us, beleeving doth not save us; if we be reconciled by Jesus Christ▪ 2 Cor. 5. 18. beleeving doth not reconcile us if Christ takes away the sins of the world, belee∣ving takes away no sinne; if we are justified by his bloud, then not by beleeving; if we are re∣conciled to God by the death of his Sonne, Rom. 5▪ 9, 10. then not by beleeving; if Christ hat•• delivered us from the wrath to come, 1 Thes. •• 10. then beleeving doth not deliver us fro•• wrath; if he hath delivered us from the curs•• Gal. 3. 14. then beleeving delivereth us no•• from the curse; if Christ hath made me fre•• Gal. 5. 1. beleeving maketh not me free; our sinnes are forgiven for Christs sake, Eph. 23. then not for my sake, nor for beleeving if men are Christs sheepe before they beleeve Joh. 10. 26. then beleeving doth not mak•• them his sheepe; if men are of God before th•• heare, Joh. 8. 17 then before they beleeve if Christ hath washed us from our sinnes, Rev.
5 beleeving doth not doe it; if we are set out of the (pit of destruction) by the bloud of the Cove∣nant, Zach. 9. 11. then not for, nor by our be∣leeving; if we were not justified by his death, how are we justified by his bloud? if the bloud of Christ clenseth from all sinne, 1 Joh. 1. 7. be∣leeving clenseth from no sinne.
12 Argu. If the sinnes of the Elect shall not hinder their salvation, then their salvation de∣pendeth not upon their beleeving; bu•• the sinnes of the Elect shall not hinder their sal∣vation it is evident, Psal 89. 28. to 39 Oh how sweet is this place, and that in Rom 8. 1. 33. to the end. It depends upon his promise, and not upon our beleeving; He is faithfull that hath prom••sed, Heb. 10. 23. What if some did not beleeve, shall their unbeliefe make the faith of God of none effect? God forbid. Yea, let God be true, and every man a lyer, Rom. 3. 3, 4. If we beleeve not, yet he abideth faithfull; he [cannot] deny himselfe, 2 Tim. 2. 13. see Isa. 14. 24. If we beleeve not, observe Gods faithfulnesse in saving us, depends not upon out beleeving; see Rom. 11. 29, 30, 31. It depends upon Gods election, predestination in the immuta∣bility of his Counsell, Heb. 6. 16, 17. Therefore our salvation is certaine: to say wee shall not misse of salvation, unlesse we will not beleeve, is a vaine conceit; if nothing can be charged upon the Elect, Rom 8. 33. they are freed from all curse or wrath before they beleeve;
yea, consider this truth, and the sweetnesse of it.
13 Argu. If God loves the Elect before they beleeve, then beleeving is not any cause of his love, but God loves the Elect before they beleeve; he that is an enemy to the Go∣spel, doth not beleeve it: as concerning the Go∣spel they are enemies, but touching the election they are beloved, Rom 11. 28, 29. He accepts of our persons, before he accepts of any thing we doe, Heb. 11. Therefore we are loved and accepted before we beleeve, Eph. 1. 4. 6, 7.
14 Argu. If not any thing shall separate us from the love of God, then unbeliefe shall not, but not any thing shall separate us from the love of God, as appeares, Rom. 8. 33. to the end. The Elect shall be gathered together, Mat. 24. 31. Joh. 11. 52. The election obtained it, Rom. 1••. 7. He saith not that we obtained it by beleeving: If beleeving were of absolute necessity to sal∣vation, 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 un∣derstanding 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 be∣leeve; 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 unpardo∣nable sinne, then it cannot deprive the Elect of salvation; but unbeliefe is not the unpar∣donable sinne; for unbeliefe is a not belee∣ving in Christ; this sin is immediately and di∣rectly against Christ, therefore its as pardo∣nable as any other sin against Christ is, as ap∣peares, Mat. 12. 31, 32. Also the Elect have committed this sinne, not onely before con∣version, 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 be∣leeving that which we ought to beleeve; is not this unbeliefe? If finall unbeliefe be the un∣pardonable sinne, none can be seene to com∣mit 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 dea••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 de∣pends upon a sure foundation, the immutabili∣ty of his Counsell, Heb. 6. 16, 17. Faith shall cease, 1 Cor. 13. It is a creature, Psal. 5••. a
worke, and it groweth, 2 Thes. 1. 31. and in∣creaseth, 2 Cor 10. 1••. it may be overthrowne, 2 Tim. 2. 18, 19. What God saith, I must be∣leeve, 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. With∣out beleeving; how could they receive the knowledge of the truth, Heb. 10. 26. Without beleeving; how could they stay themselves up∣on 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. Its 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 de∣nied, the experience of the Saints doe suffici∣ently 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 pe∣rished, then faith perished; if no hope, then
no beleeving: if we cannot cast away our con∣fidence, why are we exhorted not to cast it a∣way, 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 punish∣ment 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. Its not our beleeving, but the Spirit that re∣veales to us we are justified; the Spirit dwel∣leth 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 consci∣ence, it speaketh good things to the consci∣ence, that all is paid, this clenseth the consci∣ence, Heb. 12. 24. The worke of faith is one∣ly 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, E∣phes. 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 ju∣stified: By his knowledge my righhteous servant shall justifie many; for he shall beare their ini∣quitie, Isa. 53. 11. So that his bearing our ini∣quity, was our justification from sinne, and by his knowledge he knew who••e sinnes he bore; that is, whom he justif••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 iniqui∣ty, and to beare the pun••shment of sinne, is one thing; if we are justified through the re∣demption 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 in his knowledge and love you were when he dyed for you; here are sweet consolations.
19 Argu. If we are not justified by workes, then if beleeving be a worke, then we are not justified by beleeving, but we are not justified by workes, Rom. 4. That beleeving is a worke, appeares
1. Because we are commanded to beleeve, as to love one another, as he gave us commandement, 1 Joh. 3. 23. If we are commanded to doe it, its a worke.
2. To obey a command is a worke, but to beleeve is to obey a command; faith is an o∣beying of the will of God, therefore a worke; faith is called a service, the service of your faith, Phil. 2. 17. If it be a service, it is a worke; the worke of faith, 2 Thes. 1. 11. The act and exercise of our faith is a worke.
3. Its a worke, because we are reproved for the smallnesse of our faith, Mat. 6. 30. & 8. 26. If it were no way acted by us, why are we reproved for not beleeving; if we are not to doe it, why are we reproved for not doing it?
4. Its a worke, because the Saints are ex∣horted to doe it, Heb. 10. 22. We are not ex∣horted to any thing but that which is our du∣ty to doe, if it be a duty, it is a worke,
5. To beleeve, is a worke of all the facul∣ties
of the soule, the understanding, will, con∣science, memory, affections.
6. To receive a thing, is an act of the whole man, but to beleeve a thing, is to receive it, Joh. 1. 12.
7. Not to beleeve, is a worke of darknesse, therefore to beleeve is a worke of righteousnesse, Titus 3. 5.
8. Faith is required in all we doe, there∣fore it partakes of the nature of a worke, and so is a worke, and without it we cannot doe any good worke, Heb. 11. 6.
9. Its a worke, because wee are said to doe it, If [thou] beleevest, [I doe beleeve] Acts 8. 38. With the heart [man] beleeveth, Rom. 10. 9, 10. It is an action of the heart consisting in judgement, and he doth it as truly as he con∣fesseth with his mouth: it is improper to say, beleeve doth beleeve, love doth love, repen∣tance doth repent, but we being moved by the Spirit of God, we doe beleeve, we love, and we repent; not God, but we by his power.
10. If to confesse Christ is a worke, then to beleeve is a worke, and one of the workes of righteousnesse we have done, Titus 3. 5. If it be said, that faith is put in opposition to workes, and therefore faith is not a worke: I answer,
First, When faith is put in opposition to workes, then by faith we are to understand Christ, because he alone is our Righteousnesse, Rom. 3. 28.
Secondly, When the Apostle excludes workes in Justification, by workes we are to understand all outward and inward acts, faith it selfe, for seeing works are excluded, belee∣ving being a work it is excluded with the rest.
Thirdly, It will be granted that the workes of the Law were excluded in Justification; then it will follow, faith is excluded, because no command of the Law could be obeyed without faith, therefore faith was a part of the fulfilling of the Law: that faith was required, appeares, Mat. 22. 37, 38. 40. The Law re∣quired purity, and that could not be without faith; for those that beleeve not, are defiled, their minds and consciences are defiled, Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel: as to love the Lord is a duty now as ever, and ever as now; that which is our Righteousnesse, cau∣seth us to be accepted, causeth us to be saved; but that is Christ, and not our beleeving, Ezra 9. 15. Righteousnesse belongs to God, Dan. 9. 7. Its proper to Christ, Jer. 23. 6. Our be∣leeving is neither God nor Christ. We are ju∣stified by the act of faith; answ. Then we are not justified by Christ, by his bloud; Christ hath deserved to accept our faith for Righte∣ousnesse; answ. Gods judgement is according to truth, Rom. 2. 2. He accepts it in mercy, not in justice: answ. Doth God judge or ac∣cept a thing to be that which it is not.
20 Argu. If justification is an act of God, then it is not an act of beleeving; but its an act of God; its God that justifieth, Rom. 8. 33. Christ is God; My righteous servant shall justifie many, Isa. 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed, Zach. 3. 9. Joh. 1. 29. Col. 1. 20.
21 Argu. If we are justified by his bloud, then we are not justified by beleeving; but we are justified by his bloud, Rom. 5. 9. Through his Redemption, Rom. 4. 24. Therefore not through our beleeving; for bloud, Redemp∣tion, and beleeving are not one thing.
22 Argu. That which is our justification, that is our peace; but Christ is our peace, Eph. 2. 14, 15. 17. Therefore Christ is our justifi∣cation, and not beleeving.
23 Argu. That which covereth our iniqui∣tie, that justifieth us; but Christ covereth our iniquity, Isa. 59. 2. Therefore he is our justifi∣cation: as that which is covered, is not seene to men, and that which is not seene, is not im∣puted, and that which is not imputed, cannot be punished, no more will God impute any sinne to his, 2 Cor. 5. 18. But his righteous∣nesse. Imputation signifying accounting, or recounting what was ours, not to be ours, not imputing their trespasses to them, 2 Cor 5. 19. Not reckoning to us sinne, and so not the pu∣nishment of sinne, and imputing or reckoning Christs righteousnesse to be ours for it is ours.
24 Argu. If our justification is in another, then we are not justified in our selves; but we are justified in another; In the Lord shall the children of Israel be justified, and shall glory, Isa. 45. 25. Our justification is our glory, and we glory in it: beliefe is in us; see Rev. 19. 8. & 7 9. 13, 14. Isa. 61. 10. Therefore belee∣ving is not our Justification.
25 Argu. Where our Righteousnesse is, there is our Justification; but our Righteous∣nesse is in Christ; In the Lord is our righteous∣nesse, Jer. 23. 6. Sufficient to secure us from the punishment of sinne: that which is our Righteousnesse, is our Justification; Christ is that, 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse, nor our Justification, Isa. 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them, upon such places as these; Mark. 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark. 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16.
26 Argu. Justification is a spirituall blessing, therefore where our spirituall blessings are, there is our Justification; but all spirituall blessings are in Christ, Eph. 1. 3. In him, 2 Cor. 5. 21. Saving benefits and blessings are not in us, but such things as accompany salvation: Saving and accompanying salvation are not one.
27 Argu. Where we are accepted, there we are justified; but we are accepted in the beloved,
Eph. 1. 6. Therefore we are justified in the beloved: so we are compleat in his compleat∣nesse, not in our selves but in him is our per∣fection, Col. 2. 10.
28 Argu. Our Justification is a part of our compleatnesse, therefore where we are com∣pleat, there we are justified; but we are com∣pleat in him, Col. 2 10. Therefore we are justi∣fied 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 justi∣fied 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 cal∣led graces by men, but not by God; the Scrip∣ture 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 or∣der 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 cal∣led before justified, men are not justified by beleeving; for if they be called they beleeve, or else how are they called; if they be belee∣vers, and yet are not justified, it is because be∣leeving 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 Fu∣ture tense, he shall come; for as yet Christ was not borne: but after Christs death the Scrip∣ture 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 sa∣tisfaction
for any one sinne; the Father trust∣ed 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 hea∣led 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 salva∣tion 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 a∣live 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 pe∣rish, is, because none are able to plucke us out of his hand; then the Reason of our not perish∣ing is, not because we beleeve, but the Rea∣son 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 con∣sumed, 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 justi∣fied 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 pow∣er 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 with∣out 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 ju∣stified by it, and yet not know it, nor beleeve; if faith justifieth in respect of the righteous∣nesse 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 ju∣stified 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 e∣nough; 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 justi∣fied, because we sin continually, it will follow we are not justified for ever, and that we may despaire of ever inj••ying one quarter of an houres sweet injoyment of Justification, be∣cause 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; its but a shadow, there is no truth nor sub∣stance 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 Ser∣mon, 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 belee∣ving 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 per∣fection and glory; yee derogate from his sa∣crifice, in that yee deny it to be sufficient to save us.
2. Yee bring in workes, beleeving and re∣pentance, &c. as joynt causes of salvation, and deliverance from wrath.
3. In desiring something beyond his per∣fection, yee make Christ an imperfect Priest, and his sacrifice imperfect.
4. Ye disgrace Christ, in adding your righ∣teousnesse 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, free∣ly 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 doubt∣full.
7. Ye make Christ a meere shadow in com∣parison 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 its 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 re∣pentance, &c. the meanes of our salvation.
11. Ye give that to beleeving, &c. which is proper to Christ, in that ye attribute Justifi∣cation, (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 Justifi∣cation, in saying without it we cannot be ju∣stified.
13. In saying beleeving is imputed for righteousnesse, ye make it our righteousnesse, or charge God to impute that for righteous∣nesse which is not righteousnesse.
14. Your opinion ingendreth unto bon∣dage, it leaves the conscience in feare, it robs it of peace, joy, and consolation; its an ene∣my 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 belee∣ving; 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 be∣leeving,
but we have been taught so, and it is no easie matter to unlearne and leave a cor∣rupt principle.
16. Christ hath not all the glory of our salvation, if we joyne beleeving or workes to Christ as a copa••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 accep∣ted untill we beleeve, ye deny we are accep∣ted for Christ sake.
18. Ye attribute righteousnesse in part to our selves, in attributing it in part to belee∣ving: many please themselves with a conceit that they doe not dishonour Christ in attri∣buting salvation to beleeving, because faith is from Christ.
19. If we may ascribe Justification to belee∣ving, 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 ••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 Justificati∣on; Its not of workes, of righteousnesse we have done, but according to his mercy he saved us, Ti∣tus 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 one∣ly, 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 its his, Ezek. And the beasts of ten thou∣sand 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. ••. 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 know∣ledge of it; as for Election it selfe is sure e∣nough, it was before the world, therefore no∣thing 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 per∣sons 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 E∣lect, as he loves Christ, and Christ was loved before the foundation of the world, Joh. 17 23, 24. Therefore the persons of the Elect plea∣sed 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, there∣fore are not acceptable; therefore your Sylo∣gisme 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 Scrip∣ture doth not say, that beleeving and repen∣tance 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 co∣venant 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 di∣rections 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, bap∣tisme, 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 be∣leeve 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 con∣demned 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 signi∣fying 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 plea∣sure 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 de∣clares 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 commen∣dable.
2. [It] what it, was imputed, his beleeving or that which he beleeved, it was Christ his Righteousnesse that was imputed, not his be∣leeving; the word beleeving implyeth so much, that Righteousnesse is elsewhere, and not in beleeving, nor in our selves; for by it we ap∣prehend something out of our selves in ano∣ther, 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 Righ∣teousnesse,
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 sub∣sists in us by it; I meane the comfort of this Righteousnesse.
5. To say that any thing is our righteous∣nesse besides Christ, is to deny him the prehe∣minence in all things, Col. 1. 18.
6. Therefore the Saints cry; O Lord, thou art 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. Its most evident that Christ he is made unto us Righteousnesse, 1 Cor. 1. 30. Therefore beleeving is not made our Righte∣ousnesse. 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 a∣doption. 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 adopti∣on, 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; there∣fore 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 S••nne; so that the Elect were chosen before
Christ did redeeme them by his death, Rev 5. 9 Therefore adoption is before our redemp∣tion, Eph. 1. 3, 4, 5. And our Redemption was before we beleeved, Rev. ••. 10. And therefore wee were sonnes before we be∣leeve.
3. If we were not sonnes before Christ suf∣fered, he could not have brought sonnes to glory through suffering, Heb. 2. 10. If not sonnes be∣fore he suffered, how could we be his bre∣thren? It beh••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 suf∣fered 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 ser∣vant, 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, be∣cause we cannot beleeve without the Spirit; for faith is a fruit of the Spirit, Gal. 5. 22. Therefore we have the Spirit before we be∣leeve; 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; Be∣cause
yee are sonnes, God hath sent forth the Spirit of his Sonne into our hearts, Gal. 4. 5. If the Rea∣son he sent the Spirit into their hearts, was, because they were sonnes; then it was not be∣cause 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 in∣terest in God without our act; for we beleeve; this sutes well with Popery.
8. Its 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 be∣leeving.
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 its by nei∣ther.
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 un∣derstood 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 electi∣on, Eph. 1. 4. But this not by beleeving, there∣fore 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 re∣ceive 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 ••e not as well say he pardoned himselfe, be∣cause he received it. The reason is the same.
Geree: Faith is before Christ, p. 116.
Ans. Christ saith; Without me yee can doe no∣thing, 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 cau∣sing 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 de∣stroying 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 hea∣ven, 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 ini∣quity, and still is it to doe; this is contrary to Zach. 3. 9. Heb•• 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, Its done, Heb. 10. 10. 12. 14. Rom. 4. 9. Rev 1. 5.
Geree saith; The Doctor doth unlearnedly in∣ferre, p. 83.
Ans. It seemes if any inferre any thing con∣trary to you, it is no learned inference; will you monopolize all to your selves, that wis∣dome 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 can∣not 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 teach∣eth 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 suf∣ficient to convince you: you charge falsly, and then draw a false conclusion; what bold∣nesse
and large conscience have yee? how un∣just and unreasonable is your charge and infe∣rence? doe you it to make us vile?
Geree saith Doctor Cripse saith; Righteous∣nesse puts a man from Christ, a prodigious profane∣nesse, hell it selfe hath not a more devilish expres∣sion, 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 con∣demnes 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. Its no security; as good as God can make; Blush, O hea∣vens, at this blasphemy; if they have no better assu∣rance, 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 blasphe∣my; to call it none at all, sandy and slippe∣ry.
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 ser∣vant David, &c. Luk. 1. 68, 69.