JUSTIFICATION BY CHRIST ALONE, A fountain of life and comfort, Declaring that the whole work of man's salvation was accomplished by Jesus Christ upon the cross, in that he took away & healed all his, from all sins, and presented them to God holy without fault in his sight. And the Objections against this are Answered, for the consolation of such as believe; & that they may not ascribe that which is proper to Christ's priestly Office, to their believing.  Isa. 53. 11. 
By his knowledge shall my righteous servant justify many for he shall bear their iniquities.  Joh. 19 28. 30. 
Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled; he said it is finished, and he bowed his head and gave up the ghost.  Col. 21. 22. 
In the body of his flesh through death, to make you holy and unblamable, and without fault in his sight.  Rom. 5. 9 
Being justified by his blood.  Cant. 4. 7. 
Thou art all fair my love, there is no spot in thee.  
By Samuel Richardson.  
LONDON; Printed by M. S. & are to be sold by Hannah Allen at the sign of the crown in Popes-head-Alley. And George Whitington at the Anchor near the Royal-exchange. 1647.   

TO ALL THAT LOVE THE LORD JESUS In SINCERITY and truth, (Heirs of the purchased Possession in Christ Jesus) Who hath loved us and washed away our sins in his own blood.  
Grace and Peace be multiplied.  
DEarly beloved brethren, These are the last times wherein iniquity abounds, and the love of many waxeth cold; so as we are ready to misconst●re, and take all things in the worst part from God or man, For want of love. The times are perilous, I cannot but desire you before I go hence, That ye keep yourselves pure from the error of the wicked (and from idols, and to love one another) And that you may the better do it. 1. Keep to and hold fast the wholesome Pattern of sound words, which are expressed in the holy Scriptures, 1 Tim. 6. 3. and 4. 6. For if ye come once to forsake the words and exp●●ssions of Christ, you will quickly lose the Truth of Christ; and receive error instead of Truth, I cannot but believe when the Apostle condemns preaching Christ in wisdom of words, 1. Cor. 2. 17. 8. 24. He mainly strikes at holding out the Truth in strange & curious words, which tend to render men excellent, a man of great parts and incomes, so this also suits with the fleshly humours of the hearers; and to pussel their understandings, as Circumlocution intrinsical &c. Which is no other to the common people than a strange Language, which they understand not. Also to take heed, that you deny not the truth of the Letter of the Scriptures, (as the manner of some is) nor so to rest in the letter, as to come short of the sense and meaning of it; If the first be admitted we may burn the Bible: For if it be not true, what shall we do with it? If some of it be false, why not the rest also? And than who can tell what is truth? And so we● vent●●● our souls upon uncertainties, this is dishonourable to Christ, and uncomfortable: and to be abhorred by all, and is the only way to bring in and defend all errors, on the other side, if we affirm that the mind of God is so expressed in the letter, in so many words as he that can read may see it, is to deny any Interpretation of Scripture, and to deny them to be a Mystery: But without controversy, great is the mystery of godliness, and he that observes the variety of expressions in Scripture concerning one thing, may well confess; that unless the holy Spirit reveal to us the deep things of God, we cannot know them, therefore take great heed you receive not any thing for truth, unless for the substance of it, it clearly appear in the Scripture: which is to be our Rule, both for Doctrine, and manners. Some place justification to be only in the Conscience, but we place it only in Christ where it is, and to whom it belongs: Justification consists in taking away of sin, and none but Christ can do that; justification & acceptation are one: For without justification there is no acceptation, and seeing we are accepted in Christ we are justified in him; If our justification be a spiritual blessing (as it is) than it is in Christ where all spiritual blessings are, Blessed be God, who hath blessed us with all spiritual blessings in Christ, Ephes. 13. Where our redemption and righteousness is, there is our justification: for righteousness and justification are one; and this we have not in ourselves, but in Christ, who is made unto us of God, wisdom righteousness, 1 Cor. 1. 30. In whom we have redemption, Col. 1. 14. Our justification is a part of our completeness: Therefore where we are complete there we are justified, but we are not complete in ourselves, but in him Col. 2. 10. If all things on which depends our happiness were accomplished, Joh. 19 28. then was our justification also: for without that no man could be saved. This mystery of Christ is a great mystery: oh meditate and dive as deep as you are able into this mystery, the benefit will be great and sweet; The more I am exercised herein, the more I see into it and enjoy justification by Christ alone, and more clearly see our believing cannot justify us: yet I deny no●, but the power to believe i● from the Spirit, which is the life of motion in faith, the life of faith, is the life of Christ, as I have treated else where; what faith is, and what it doth, and wherein it differes from presumption, &c. God hath given faith to his to know, assent and believe the Truth, Heb. 11. 3, Acts, 28. 24. To encourage us to go to God, for all we need, Acts, 26. 18. To enable us to suffer for Christ, Heb. 11. To conquer enemies, Ephes. 6. 16. To make our afflictions easy to bear, to in able us to obey, Rom. 15. To cleave to God, Acts, 11. 23. To his word, Psal. 119. 30, 31. To hope in his mercy, Psal. 147. 11. To depend upon Jesus Christ alone for life and salvation; what more necessary and useful in this life than faith? There is a light in faith, and as our blind eyes and da●ke understandings are enlightened, Ephes. 1. 18. and 5. 13. so accordingly we are filled with the fullness of God, Ephes, 5. 19 Fullness of knowledge is that perfection we are to press after, Phil. 3. 12. 17. Col. 2. 2. 4, 12. This sight shows us our justification to be in Christ alone; And the seeking a further measure of knowledge is a seeking to be justified, Gal. 2. 17. Because this knowledge is that which justifieth our Consciences.  
Also we confess that he that believes not hath no knowledge of any justification, all that are without faith they are visiblely in a perishing state, there is not the least appearance to the contrary, no man may apply salvation to such as believe not, nor may they apply any to themselves, such as believe not have no enjoyment of God, no true peace, no evidence of life, no right to baptism, or the Supper, they cannot see the mystery of the Truth; He cannot honour God nor love the truth, nor suffer for it. Yet faith cannot satisfy justice, nor merit the pardon of the least sin, only Christ can do that. And that exposition that gives most glory to Christ and least to man, I believe is the truth, and that which occasioned me to write at this time. For since my book entitled the Saints Desire hath been published, I have received several Objections against what I have write in Page 147. Namely, That we are justified by Christ alone, and not by our believing. Some affirm the contrary, their Reasons with an answer I here present to your considerations: Because I am persuaded I have written the truth, & that the contrary opinion is dishonourable to our Lord Jesus Christ, in that they ascribe not their justification to him alone; but to something else, namely, their believing. You know this Doctrine I contend for, is the Doctrine of free Grace, in the knowledge whereof you find sweetness, because the works of your salvation is finished by Christ; Whose works are all perfect, This glads your hearts and keeps your souls from fainting, this removes all objections, that otherwise would discourage us, this is the fountain that cannot be drawn dry, that ever flows with sweet & strong consolation, full of Spirit and life: where our souls may drink freely at all times, and be refreshed with this marrow and fatness, That all is finished. My desire is that they into whose hands this shall come, would consider seriously what I have written, and know that no man is to be believed upon his bare word; therefore search the Scriptures whether these things be so or no, & if any thing I have written be not according to them, that they let that go. My whole scope and aim in these few lines, is to prove that we are justified by Christ alone, who is our justification, and that we are not justified by any thing that is in us. 2. That faith or any thing in us is not a cause, means, or condition, required (to partake of the Covenant of Grace, justification or salvation) but only fruits and effects of the Covenant, Thirdly, That the elect were ever in the love of God, & did ever so appear to him just and righteous, in and by Christ. We have known and believed the love that God hath to us, God is love, and he that dwells in love, dwelleth in God, and God in him. The God of love so unite all the hearts of his people to his truth, and one unto another, that so we may walk in the truth, and live and die in love.  
Your fellow servant and brother in 
 the Fellowship of the Saints, who 
 keep the commandments of 
 God, & the faith of Jesus. 
 Samuel Richardson.   

TO THE HOLY SPOUSE OF JESUS CHRIST, WHO ARE subject to him in the obedience of the Gospel.  
Grace and Peace be multiplied.  
Dearly beloved brethren;  
AS there is nothing that frail man is more liable to, then in the things of God to mistake; and call darkness light, and light darkness, so by how much the more spiritual any Truth is, by so much the more men are apt to fall short of the knowledge of the glory of it; and to intermingle with it something of their own, as that which may make it commendable and beautiful in their eyes: And above all others that which this small ensuing Treatise speaks of, Namely, Justification by Christ alone; Without having respect either to any thing in the creature, or done by the creature. This favouring so much of pure grace in respect of the love of God, and that Covenant which lies between Christ and God; as that the poor creature, man, knows not how to own or receive it. And truly it must be no less nor no other power put forth by God to cause the soul to be believe this, than was put forth in raising up Christ from the dead, Ephe. 1. 18.  
And truly amongst those who are the beloved ones of our Lord Jesus, who have a like share & interest in him as their life & peace: There is an aptness in men to miscarry in the knowledge of this rich grace of God; Some being apt to conceive that there is no Justification of a creature in no sense before and without faith, and so make Faith a joint-partner with Christ in the business of Justification: For indeed this is to me a certain truth, that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to, and therefore if there be no Justification in no sense considered, but as it hath respect to faith. It is much to be feared, That that opinion claims a great share of that glory which is peculiar to Christ Jesus alone. That the Scripture holds forth justification by faith in a sense is very clear: but yet under no other consideration, but by way of evidence, Heb. 11. 1, 2. And as it respects the taking away of sin from off the Conscience: For indeed the debt is paid by the blood of Christ alone, and we are therefore said to be justified by his blood, Rom. 5. 9 For indeed as Christ Jesus our Lord hath paid the debt, The Lord having laid upon him the iniquities of us all. So doth he declare this (satisfaction and acceptation of us in Christ) by faith; That being the eye of the understanding whereby the soul comes to see the great things which God the Father hath prepared for them. Beloved these are the last times, wherein it behooves you to beg with much earnestness strength from the Lord; that he may put straight steps to your feet, that you may walk to his praise, exalting him alone as your life and glory. Which was the main end of the Author presenting these few lines to your consideration, wherefore read it carefully, and noble B●rean like try all things, and hold fast that which is good. And it shall be his desire, who desires nothing more in this world, than your growth in the knowledge of Christ Jesus; and your walking as the children of the light, That the God of all grace may cause all grace to abound in you to his own glory: So prayeth he.  
That is yours in the Lord, in all 
 services of duty and love. 
 WILLIAM KIFFEN.   

JUSTIFICATION BY CHRIST ALONE.  REVELATIONS 1. 5. Unto him that hath loved us, and washed away our sins in his own blood. 
THese words contain the virtue, fruit, and effectualness of Christ's death, and the benefit, privilege and happiness of the sons of God by it.  
In these words we are to consider. 1. The persons whose sins Christ washed away, and they were all those who were given to Christ, 
Ioh. 17. 29.  Jo●. 17. 29. 2. What is he that washed their sins away, and that is the Lord Jesus Christ, ver. 5. 3. How and by what means he washed them away, and that was with his blood. It is ascribed to his blood, Because, 
Heb. 9 22.  Without blood there is no remission, Heb. 9 22. Question, Did Christ's blood, as blood, Simply so considered, effect this work? 
Heb 9 14.  Ans. No, there is something else included in it. As appears, The blood of Christ, who through the eternal Spirit, offered himself without spot to God, 
Ioh. 1. 14.  Heb. 9 14. The word was God, the word took flesh, Joh. 1. 14. Christ who is God: by taking flesh, united the Elect by his flesh to himself, and so became one with God, 
Ioh. 17. 22, 23.  as God and Christ are one, Joh. 17. 22. 23. So that the flesh of Christ became (in an unspeakable manner) one with the perfection of the Divine, 
Heb 10. 20.  and Infinite Being, which was the life and substance of all, which lay hid under, This veil that is to say his flesh, Heb. 10. 20. So that by the power of his Divine Nature, he might make satisfaction in and by the human; and by reason of this union there was an infinite value and worth in Christ's blood; 
Act. 20. 28.  therefore it is called, The precious blood of Christ, 1 Pet. 1. 19 yea the blood of God, Acts 20. 28. So that we may not know Christ simply after the flesh, 
2 Cor. 5. 16.  but in the flesh, and in the Spirit together, 2 Cor 5. 16. 4. The time when he washed their sins away, which was then when he shed his blood: for in his blood they were washed away, Christ's blood and their sins went away together. 5. The ground and cause why he took their sins away: Was his love which was in himself, nothing in us or done by us, could move him to die for us.  
The sum of all is, That Jesus Christ by once offering the Sacrifice of himself when he was upon the cross, he took away, put to an end, blotted out and utterly destroyed all the sins of his people for ever; and presented them just, righteous and holy, without spot before God.  
This will appear, to be true if ye consider these several Reasons, which are proved by plain Scriptures.  
1. Because that was the time which Christ was to do this work in. 
Dan. 9 24, 25, 26, 27.  seventy weeks are determined upon thy people, and upon the holy City, to finish the transgressions, and to make an end of sins, and to make reconciliaton for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. And after threescore and two weeks shall the Mesiah be cut off but not for himself. And he shall confirm the Covenant with many &c. Dan. 9 24, 25, 26, 27. Which time was at an end when Christ died, therefore it is said, The year of my Redeemed is come, 
Ioh. 17. 1.  Isa. 63. 4. Yea, the hour is come saith Christ, Joh. 17. 1.  
2. Because, Christ was ordained of God to take away sins, and to present us holy, Who verily was fore ordained to redeem us with his precious blood, 1. Pet. 1. 19 20. For he hath made him to be sin for us that knew no sin, that we might be made the righteousness of God in him: 2 Cor. 5. 21. Who of God in made unto us wisdom, righteousness, 
1 Cor. 1 30.  sanctification and redemption. 1 Cor. 1. 30.  
3. Because Christ was mighty to save. Therefore he did do this work himself alone: 
Isa. 63.  Who is this that cometh from Ed●m with died garments from Bozrah? that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. I have trodden the winepress alone, and of the people there was none with me. I looked, and there was none to help; therefore my own arm brought salvation unto me. Isa. 63. So that Christ did all this work alone, for none else could help. Then thou spak'st in a vision to thy holy One, 
Psal 89. 19  and said, I have laid help upon one that is mighty. Psal. 89. 19  
4. Because Christ took flesh on purpose to effect this work: Wherefore when he came into the world, 
Hebr 10.  he said; Sacrifices and offerings thou wouldst not; but a body thou hast prepared for me: in burnt offerings and sacrifices for sin thou hadst no pleasure. Heb. 10.  
5. It was the will of God that Christ should by the shedding his blood sanctify his, by the which will we are sanctified through the offering of the body of Jesus once for all. Heb. 10. 5. to 11.  
6. Because Jesus Christ came on purpose to take away our sins, 
1 Ioh 3. 5.  &c. Then said I, L●, I come to de ●hy will, O God. Heb. 10. He was manifested to take away o● sins, and in him i● no sin. 1 Joh. 3. 5. Once in the end of the world hath he appeared to take away sin by the sacrifice of himself. Heb. 9 12. 25, 26, 28.  
7. Because Jesus Christ was made a curse for us, and suffered all the punishment due to us for sin: 
Gal. 3. 13.  Christ hath redeemed us from the curse of the Law, being made a curse for us. Gal. 3. 13. Surely he hath born our griefs, 
Isa. 53.  and carried our sorrows: we did esteem him stricken, and smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him: the Lord hath laid on him the iniquity of us all. He bare the sins of many, and made intercession for the transgressors. Isa. 53.  
8. Because the Scriptures saith he hath obtained eternal redemption for us: 
Hebr. 9  Having obtained eternal redemption for us, Hebr. 9 In whom we have redemption through his blood, the forgivensse reprovable in his sight. Col. 1. 20, 21, 22. For this end Christ gave himself for his Church, 
Eph. 5. 25.  that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it might be holy without blemish. 
Mi●. 7. 19  Ephes. 5. Therefore the Scriptures say, all our sins are scattered, removed, cast behind his back: Thou hast cast all my sins behind thy back. Isa. 38. 17. They are cast into the depth of the Sea: Mich. 7. 19 As far as the East is from the West, 
Psal. 103. 12.  so far hath he removed our t●ansgr●●ssions from us. Psal. 103. 12. 
Psal. 32. 1.  This is something, but this is not all, they are covered: Whose sin is covered, Psal. 32. 1. Yet the soul is not satisfied, because a thing may have a being that is covered; therefore God saith they are b●otted out, 
Isa. 44. 22.  I have blotted out as a thick land thy transgressions, and as a cloud thy sin. Isa. 44. 22. This is more, for now they are not, 
Isa. 43. 25.  they have no being. But God can remember that which is not: this is answered, for God saith, I will not remember thy sins: Isa. 43. 25. I will remember their sins no more: 
Ier. 31. 34.  Jer. 31. 34. I hope now you are satisfied.  
16. Because they are holy, and without spot. Therefore Christ saith of his, 
Song 4. 7.  Thou art all fair, my love, there is no spot in thee. Song 4. 7. 
Song 2. 10.  My love, my fair one: Song 2. 10. They are without fault before the throne of God. 
Rev. 14 5.  Revel. 14. 5. Now this could not have been, 
Eph. 5. 27.  if Christ had not in the body of his flesh through death made them so holy, and presented them so to God. As Col. 1. 21, 23. Eph. 5.  
17. Because Christ saith that we are without ●in; 
1 Ioh. 4. 17.  we may have boldness in the day of judgement, 
1 Ioh 3 5.  because as he is, so are we in this world. 
H●b 9 28.  1 Joh. 4. 17. How is Christ, I pray, sure he is without sin, for so saith the Scriptures: In him is no sin. 1 Joh. 3. 5. Hebr. 9 28. Thus we are now, as we are in Christ in respect of his righteousness, which is ours though it be in him; I say this our perfection and happiness is in respect of our justification, and as we are in Christ: for as we are in ourselves simply so considered (though we were never out of Christ) in our bodies, in the flesh, we are not capable of so great perfection in this life; for the Apostle saith, If any man saith he hath no sin, 
1 Ioh. 1. 8, 9  he is a liar, and deceives himself. 1 Joh. 1. 8, 9 But these Scriptures are all true: therefore we are all fair, without fault and spot, and we are so as we are in Christ, and so we were made all this by Christ when he died. And seeing it must be true also that we have sin, and do sin, that is, as we are in our flesh, in our bodies, and seeing we are so notwithstanding conversion, and saith, therefore our believing, &c. hath not made us so perfect; 
Col. 1. 20. 22.  and therefore Christ upon his cross made us so, and so presented us to God. Col. 1. 20. 22.  
18. Because Christ did all that was needful to be done to make us perfect, and present us holy. For what can be more required to the justification of a ●inner before God then to be free from all sin? Is not he that is no sinner a righteous person? most not he that is free from all sin, 
2 Cor. 5. 21.  of necessity appear just, to him that knows he is so? 
1 Ioh. 1● 7.  as God doth: it is all one to be free from sin, and to be perfectly righteous. 1 Cor. 5. 21. 1 Joh. 1. 7. 
Isa 53. 11.  there is no mediam betwixt them: By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. So that his bearing their iniquity was that which did justify them; and by his knowledge he knew whose sins he bore, viz. whom he justified. Isa. 53. 11.  
19 Christ upon the cross did this work for us, because the Scripture saith, 
Rev. 1● 5.  He hath washed away our sins in his own blood: Rev. 5. 1. therefore they are done away. Therefore to say that they are not done away, 
1 Ioh. 3. 5.  is to contradict God in his Word, and very dishonourable to Jesus Christ, that he should be manifested to take away our sins, 
2 Cor 5. 21.  1 Joh. 3. 5. that Christ should come to finish the transgression, 
Dan. 9 24.  and to make an end of sins, &c. Dan. 9 24. 2 Cor 5. 21. and yet this work is still to do. What is this but to say, Christ came not to do it, or if he came to do it, he did not do it: for he did it not, if it be still to do.  
20. Because Christ saith this work is finished, therefore it is so: for he is the faithful and true witness; therefore we may believe it, and affirm it is done. These words spoke Jesus, I have glorified thee on earth: I have finished the work thou gavest me to do. Jesus knowing that all things were now accomplished (that the S●ripture might be fulfilled) saith, I thirst. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the gh●st. Job 19 28. 30. and 17. 1. to 5. The work God gave Christ to do was the work of our salvation, which consisted in taking and destroying our sins, and presenting us holy, 
Ioh. 19 28 30.  without spot to God; and this he did by being made sin for us, 
Rev. 1. 5.  th●● so we might be made (by his being made sin for us) the righteousness of God in him. 
2 Cor. 5. 21.  2 Cor. 5. 21.  
Therefore if when Christ died that was the time this was to be done, and if Christ was ordained to do it, if Christ was mighty to save, if Christ took flesh to do this work, if it was the will of God that he should do it, if Christ came on purpose to do it, if our sins were laid upon Christ, and he suffered the punishment the curse of them, if he hath redeemed us; if it was prophesied of him that he should justify many, and that his work should prosper; if Christ did answer his types; if he hath exceeded all the Priests and sacrifices under the Law; if there needs no more offerings for sin; if Christ hath done all the Law required, if Christ hath done what he came to do, if we are justified by his blood, if he hath made us holy, and presented us without spot, if we are free from all sin, if Christ hath done all that can be done to make us just and righteous, if Christ did wash away our sins in his own blood, if Christ hath said, It is finished; then it's done, it's done, it's done, perfectly and completely done: and than what I have said is fully proved, namely, that Jesus Christ by once offering the sacrifice of himself, when he was on the cross, 
Col. 1. 13, 14. 21.  put an end to sin, and so destroyed all the sins of his people for ever, and presented them just, righteous, and holy, without spot, 
Col 2. 13, 14.  &c. before God. Col. 1. 13, 14. 21. Col. 2. 13, 14.  
Oh what a fountain of consolation is here! 
● Cor. 5. 21.  what marrow and fatness is here, 
Eccls 1. 2.  what sweetness is like to this, to all that believe? 
Isa 50. 11.  who now may say, once sin was mine, than it was laid upon Christ, 
Ioh. 14. 18.  and now they are neither mine nor his; because they are not at all: 
Col 3 3.  for by his blood he washed them all away; 
Heb. 13. 5.  and now they are all gone, blotted out, and shall be remembered no more, 
Mal. 3 6.  no more, no more. Now Christ's righteousness is mine, 
Eph. 1. 4.  as well as his, 
Ioh 14. 19  for I was made the righteousness of God in him. 
Isa. 42. 8.  2 Cor. 5. 21. And I did nothing at all to procure these things to me: 
Ier. 4. 2.  in this appears free grace; 
Col. 3. 4.  here is Christ, 
Ephe. 1. 14.  and Christ alone, and nothing but Christ; all things else pass away, 
Isa 45. 25.  because they are under the Sun: Eccle. 12. 
Rom 10. 3.  they are full of mutation and change. Faith may be obscured, and the soul greatly deserted, 
Ti● 3. 5.  so as to see no light. Isa. 50. 11. yet when at the worst, they need not be comfortless: J●h. 14. 18. for still God is their God, and their lives are hid with Christ in God. Col. 3. 3. Who is the same to da●, yesterday, and forever: Hebr. 13. 5. We change oft, but he never changeth. Mal. 3. 6. In this is our happiness, comfort, and glory: and even then when we cannot apprehend him, yet were we in him, Ephes. 1. 4. and so we are, and ever shall be in him, and one with him, and are comprehended of him: 1 Joh. 5. 20. Because I live, saith Christ, ye shall live also. Joh. 14. 19 What Doctrine in Religion is more sweet & comfortable, more necessary or profitable● yea, or more honourable to the Lord Jesus Christ? This is that which holds forth the love of God, that sets the Crown upon his head, and will not give his glory to another: Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life, Col. 3. 4. p●ace, Ephes. 1. 14. glory, Isa. 45. 25. This is that that thrust us out of ourselves, our life, our righteousness, Rom. 10 3. T●t. 3. 5. 
Ezra 9 ●5.  to his, to live in him, (and caused us to say, O Lord th●u ar● our righteousness, Ezra 9 15. The Lord our righteousness) which life is most sweet and serviceable, 
Col 3. 11.  because this is sure, and more spiritual. In a word, this makes Christ all in all, Col▪ 3. 11. 
Psal 89▪ 9  and exalts him above all, which is his place. Psal. 89 19 And surely that which is the life of ou●●●els, that upon which the eternal happiness of our 〈◊〉 de●ends, is not in any thing in us, 
2 Co●. 5 21.  but that is Christ in him, ● Cor. 5 21. 1 Cor. 1. 
1 Cor▪ 1 30.  30. it lies in him, that so it may be 〈…〉 for us. And that we might not live upon any thing within us, faith is given that by it we may live out of ourselves in another, even the Lord Jesus where our life is. Col. 3 ●. 4. Surely if our life and happiness had been infused in us, 
Col. 3. 3▪ 4.  we should have lived in ourselves, and not upon God. Adam had his life in him, and he lost it: therefore it's better for us that our life is hid in Christ in God Col. 3. 3, 4.  
This is comfo●tab●e indeed, 
V●e.  〈◊〉 God ●aith: Comfort ye my people, speak comfortably unto her, tell her that her warfare is accomplished, 
Is● 40 1, 2.  and her iniquity is pardoned &c. Isa. 40. 1, 2.  
This is good news from heaven indeed, that this great work is finished; it is not now to do, neither for faith nor thee. 
use.  Ch●see that ye add not, nor detract from it: if thou be'st Christ's, it's thine, apply it, take comfort in it, admire G●ds love, free grace, give God all the glory of it, give none of it to faith, nor to any thing else, rejoice in God, and thy union with him, witness to his truth, and suffer for him; serve and love, and live and die with him and his.  
Objections answered.  
We were not justified by Christ upon the cross, 
O●j. 1.  because Christ rose again for our justification. 
Rom. 4. 24.  Rom 4. 24.  
If Christ's resurrection did justify us, 
Ans.  than it was not faith that justified us: and seeing the resurrection of Christ was before we were born, therefore before we believed.  
Secondly, the re●urrection of Christ did justify him, that justified us, that is, visibly declare him, and those in him to be just: 
1 Co● 15 4.  for the resurrection of Christ did wonderfully declare him to be the Son of God, 
〈…〉. 18.  in that he had power to raise himself from the dead by his infinite power. Joh. 10. 17, 18.  
Thirdly, Christ's resurrection did, and doth declare us to be just who believe in him, because we believe in him that is the Son of God; 
● Cor. 15. 15.  also Christ's resurrection doth justify all them who declare him to be the Son of God, that in so doing they witness to the truth. 1 Cor. 15. 15.  
But the Apostle saith, 
〈◊〉 2.  if Christ had not risen, they had been in their sins: 
1 Cor. 15 17.  1 Cor. 15. 17. therefore Christ's blood did not take away their sins.  
The Apostles words is to be understood, 
Ans. 1.  it had been so, if Christ had not been the true Messiah, the Son of God; he had not been he that could have taken away sin, 
〈◊〉 〈◊〉 ●. 9, 11.  if he had not risen, seeing the Prophets and Scriptures declare, that the Christ the Son of God should not only be crucified, 
Act 1. 15. ●o 32  but also rise again the third day: 
Act ●6. 22.  Psal. 16. 9 11. with Act. 2. 25. to 32. 
1 Cor 25 4.  and 26. 22. 1 Cor. 15. 14. he must rise again the third day: Joh. 
Ioh. 18. 32  18. 32. Therefore it was not possible that Christ should be holden by death: 
Act 2. 24.  Act. 2. 24. Also Christ said, that he would rise again the third day, 
Matt. 20. 19 & 16. 21.  Matt. 20 19 and 16. 21. And if he had not risen, he had been a false witness, and not he that could take away sin; and if so, they had been still in their s●ns, and their faith vain, 
1 Gor. 15. 17.  to believe a lie; and this is the scope of the Apostles words, 1 Cor. 15. 17. But seeing Christ did rise again, he must needs be the Son of God, 
Rom. 1. 4.  and the true Messiah, declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead: Rom. 14. Because else he could not have raised himself from the dead as he did. Therefore it must follow, that seeing that he did rise again, they were not in their sins, because he had jus●ified them in washing their sins away in his own blood. Rev. 1. 5.  
In as much as Christ's satisfaction was sufficient, 
2.  it was impossible but it must be effectual, and could not be in vain: but it had been in vain, if notwithstanding the payment of that price, it had been still due, and we in our sins, and what were they the better for to have their sins laid upon Chri●t, if notwithstanding they were still in their sins? yea, and how were they laid upon him, if they were never taken from us, (or taken from us) and laid upon us again? and how was all things accomplished, and finished, if our justification were not finished? all had done us no good.  
If Christ's merits were not of greater merit than satisf●ction for sin, 
3.  and so our justi●ication, how could we be said to enjoy sonship, and glory by his satisfaction? seeing to forgive and pardon a traitor is one thing, and to confer glory and honour upon him is another: so that we may be said to be adopted and glorified by his merits, 
Eph. 1. 5, 6.  because all the grace and glory we shall enjoy is given for Christ's sake, 
Gal. 4. 5.  by virtue of his mediation, 
Luk. 22. 29.  and consequently by his merits, Ephes. 1. 5, 
Eph. 2. 14.  6. Gal. 4. 5. Luk. 22. 29. Ep●e. 2. 14. Col. 1. And although I see not that Christ's resurrection is a part of our justification, 
Col. 1.  yet unless he had risen again, 
1 C●r. 15. 23.  we should have been so far from enjoying everlasting life, that we must have lain in the grave: as appears, 1 Cor. 15. 23.  
Many contend, whether we be justified by Christ's active or passive obedience; 
Io●. 12. 49.  all that Christ did for man's salvation was nothing else but obedience: 
〈◊〉 ●4. 33.  as may appear, J●h. 12. 49. and 14. 
〈◊〉 10. ●8.  33. his dying also, Jo●. 10. 18. By the obedience of one, we are made righteous, Rom. 5. 18, 19 And so long as any place an ●ascri●e the whole work of man's salvation to God, and Christ, I ●m s●tisfied; I only exclude all created graces and qualifications in us, to be any cause of our justification, or salvation.  
The work of man's salvation is not yet accomplished, 
O●j. 3.  because Christ is now a speaking, 
H●b 7. 21.  and making intercession for us in heaven; 
〈◊〉 1. 1, 2.  for he doth advocate to God for us, when we sin, therefore our sins are not fully pardoned. Hebr. 7. 25. 1 J●h. 1. 1, 2.  
These Scriptures hold forth to us (not that Christ speaks and so intercedes for us in heaven) the continuance, 
Ans.  virtue, fruit, 
H●b 7. 25.  and efficaciousness of that sacrifice, Christ offered upon the cross: that it doth for ever remain in force, which makes much for the consolation of those who know they have interest in i●. 
Heb 12. 24.  Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the meaning is: 
〈◊〉. 11. 4.   
1. 
〈◊〉. 19 28.▪ 30.  Because the Scriptures declare, that this work was fully done on the cross. 
Heb 10. 14.  Joh. 19 28. 30. Hebr. 10. 14.  
2. Because he is said to be set down: now sitting declares this work is fully done. Therefore it is said, that the Priest standeth daily mini●ring, and offering oftentimes the same sacrifices, 
H●b. 10. 11, 12  and which can never take away sins. But this man after he had offered one sacrifice for sins for ever, sat down at the right hand of God. Hehr. 10, 11, 12.  
3. 
Isa. 53. 5.  There is none of this work now to do in heaven, because we need no speaking for us: 
1 P●t 1. 24.  seeing that by his stripes we are healed, 
Matth 3. 17.  Isa. 53. 5. 1 Pet. 1, 24. We have Christ's word for it, and God from heaven hath declared, that he is well pleased (with us) in Christ. Matth. 3. 17. And the spirits hath witnessed that our sins shall be remembered no more. Heb 10. 17, 18.  
4. Because if Christ should speak now for us with a voice, as some ignorantly say, it would follow that there is no pe●●fection in heaven, no not in God, that Christ should ●eed to sp●ak words to God, that so he might know his mind, and so prevail, &c.  
5. This calls in question the immutability of God, and makes him changeable, in that he did love us, and elected us, give us Christ, yet now he is unsatisfied, is as one that is changed, 
Mal. 3. 6.  and repents, and ready to destroy us for our sins; which is contrary to the Scriptu●e, I am the Lord, I change not. Mal. 3. 6.  
6. This implies, that there is less love in the Father to us then there is in Christ: so as he stands in need to be prayed, and be●eeched to pardon, &c. but Christ needs none to pray him; whereas if there were more in one then in another, it would appear to be more in the Father, in that it speaks as if he had been the original fountain of love, in choosing us, and sending Ch●ist to die for us. 
1 Ioh. 5 7.  And yet we may not once think but the three are one, 1 Joh. 5. 7. alike equal in love, and whatsoever else ye can name: And the Father needs no more entreating to show mercy to us then Christ doth, that is none at all. Also as the Scripture declares, Christ died to reconcile us to God; but it is not said, that Christ (purchased love, or) reconciled God to us, which is worth the observing: More might be said, but I forbear.  
If Christ shedding his blood took away our sins, than before his blood was shed there was no sin taken away, 
Obj. 4.  and so they before Christ died did perish in their sins.  
They that belonged to the election of grace before Christ, 
Ans.  were saved, 
Act. 4. 12.  and in the same way we are; We believe that through the grace of our Lord Jesus Christ, we shall be saved even as they. Act. 15. 11.  
2. If any thing but Christ could save them, why not us also? but salvation is in Christ. Act 4. 12.  
3. Christ is said to be the L●m●e sl●in before the foundation of the world: 
1 Pet. 1. 19, 20.  Rev. 13. 8. Christ being appointed to die, Wh●verily was ordained before the world. 1. Pet. 1. 19, 20. God looked upon him as slain.  
4. For the sins that were past before Christ had paid the price of them, 
Rom. 3. 25.  God was comment to trust Christ for payment; and this is called God's forbearance, to declare his righteousness for the remission of sins that are past through the for e●●ance of God: Rom. 3. 25. as a debtor may be re●ea●ed by the sureties undertaking to pay it before actual payment be made. So it's here: But Christ by his death m●de actual payment for all the sins of his from the beginning to the end of the world: therefore God did accept of Christ's payment, so G●d was in Christ, 
2 Cor 5. 19  reconciling the wo●ld to him●elf, not imp●ting their trespasses unto them. 
Ps●l 32 12.  2 Cor. 5. 19 Psal. 32. 1, 2.  
Men's sins are not pardoned before they be committed. 
O●j. 5.   
All the sins of the elect, 
Ans. 1.  past, present, and to come, are pardoned by Christ, 
H●b 10. 10. 12. 14.  he died once for all, Heb. 10. 10. far ever, v, 12. For by one ●ffering (they were deuroyed) he hath perfected for ever them that are set apart. v. 14.  
2. If it were not so, Christ must come and suffer again, or else we should perish in the unpardoned sin: 
Heb 9 22. 26.  for without blood there is no remission, Heb. 9 22. 26. There is no blood in faith; and if faith, or any thing else could pardon one fin, why not two, and why not all? and if so, Christ's death might have been spared.  
3. Our faith ought to be of as large an extent, as Christ's death is; therefore seeing the death of Christ was of so large an extent, as to comprehend all sin past, present, and to come; so likewise by one act of our faith, we are to apprehend the pardon of them all past, present, and to come: so that we believe those sins we shall commit are as fully and freely pardoned, 
Rom. 5. 11. to 24.  as any sins we have committed. See Rom. 5. 11. to 21.  
The 3. 
Rom. 3. 25.  Rom. 25. is brought against this, but by sins past, there we are to understand those sins which were committed before Ch●i● died, whereof some might doubt: also if Christ hath not pardoned, and done away all our fins to come, as well as the rest, tell me who shall take them away, and destroy them. But it is objected, this Doctrine opens a gap to licentious liberty. Answ. 1. We have the Scriptures to warrant this for truth. Secondly, the contrary Doctrine to this is to be abhorred, in that it saith, we are but partly justified, and are not perfected for ever, 
Heb. 10. 14.  which is contrary to Heb. 10. 14. Thirdly, none shall stumble and hurt themselves by this truth, but such as shall perish; and it's no matter for them: the children must have bread though dogs may snatch it. Fourthly, 
1 Ioh. 2. 1.  the Apostle saith, If any man sin, we have an Advocate with the Father, Jesus Christ. 1 Joh. 2. 1. May not men cavil as well at this, and take encouragement to sin? Lastly, they that are contrary to us herein, that say no sin is pardoned till after it be committed, do affirm and teach, that all the sins of the elect shall all be pardoned, it is impossible for them to perish, no sin they can commit can separate them from the love of God, 
Rom. 3. 33 &c.  life and salvation; we say they are pardoned; they say they shall certainly be pardoned. If it be sure to be pardoned, a corrupt heart will be as bold to venture upon that principle as this.  
If all our sins be pardoned, 
O●j. 6.  than we need not pray for pardon of them, 
Matth▪ 6.  as Matth. 6.  
By pardon in Matth. 
Ans. 1.  6. we are to understand the manifestation of pardon, the assurance and enjoyment of pardon in the conscience; the effect is here put for the cause.  
2. It must be so understood, because there is no pardon but this now attainable: therefore not to be prayed for. For seeing Christ will die no more, 
Heb. 10. 26.  there remaineth no more sacrifice for sin. 
Heb. 10. 18.  Heb. 10. 26. It●s in vain for any to pray for the pardon the remission of that sin, 
2 Cor. 5. 19  which is not remitted before in Christ. Heb. 10. 18. 2 Cor. 5. 19  
3. There is that which attends the act of sin, which darkens, sads and clouds the soul's peace, (though it ought not so to do) which we are to pray to God to prevent or remove from us. 
Psal 51. 9 12.  David when he was converted did thus pray.  
Unbelievers are still in their sins, 
Obj. 7.  and therefore they are not justified. 
Ans.   
The elect are in their sins visibly, 
Rom. 8 33. 〈…〉 8. ●. 〈…〉 16. 6.  until they believe, and declare it by good works.  
They have sin in them, and they are free from sin, they are charged with sin, 
Iam. 7. 17.  and yet they are free from all charge. Rom 8. 33. 
〈◊〉 11. to ●4  and clean from all sin; he doth sin, and he cannot sin, 
Isa 53. 5, 6  this is a mystery: they have sin. 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin: 
2 Cor. 5. 21.  Jam. 5. 17. Gal. 2. 11, 12, 13, 14 Yet they are free from sin. 
Song 4. 7.  Isa. 53. 5, 6. 2 Cor. 5. 21. Song 4. 7. 1 Job. 4. 17. 
1 〈◊〉 4. 7. 〈◊〉 3. 9  They cannot sin. 1 Joh. 3. 9  
This is a mystery when Christ said, 
Ioh. 16. 16, 17.  A little while, and ye shall see me, and a little while, ye shall not see me. They said, What is this that he saith? we cannot tell what it is that he saith. Joh. 16. 16, 17, 18. Shall, and shall not was a contradiction in their understandings: so will what I say be to many. 
Obj. 8.   
Men's sins are not forgiven till they be redeemed from a vain conversation.  
Then no man's sins are forgiven though they believe; 
Ans.  and so cannot enjoy forgiveness of sin in this life: 
Eph 1 7.  seeing every act of sin is a branch, and so a part of a vain conversation, and in many things we sin all. 
Psa 51. 12.  Then David notwithstanding he was converted, and enjoyed the pardon of his sins, as appears, Psal. 51. 12. yet he was not delivered from a vain conversation, as appeared in the matter of Bathsheba, and Vrijab: and if our justification and remission of sin did depend upon our holy walking, than the Papists do well to teach justification by works.  
All men are by nature children of wrath, 
Obj. 9  and under the curse till they believe. Ephes. 2. 3.  
I grant all the elect are so by nature, 
Ans.  under a state of wrath and curse; 
Eph 2 3.  and they had perished in it, had not Jesus Christ by his death redeemed them out of that state. And although they were so by nature, yet at the same time they were also sons of grace and love; by nature accursed, by grace in election sure to escape it, and blessed. By wrath I understand is meant the curse of the Law, the punishment due to sin. By nature I understand the state of nature, viz: the state and condition of man by reason of Adam's fall, 
Rom. 5. 18.  for all men were cons●dered in him, and by his fall he made them all sinners: as Rom. 5. 18. So all the elect were considered in Christ, who by his death did free all the elect from that Fate of sin and death; so as never since Christ's death, none of the elect were under that state of wrath or curse, nor indeed could possible. be for these Reasons.  
1. 
gall 4. 4. 5.  Because than Christ redeemed them from under the Law: Gal. 4. 4, 5. Thou hast redeemed us by thy blood. Rev. 5. 9 Christ was made under the Law, that we might be taken from under it; We are the children of the free woman, Gal. 4. 26. 31. We are delivered from the Law, 
Gal. 4. 26. 31.  wherein we were held: Rom. 7. 1. &c. Now we know, 
Rom. 7. 1. &c.  that whatsoever the Law saith, it saith to them that are under the Law. 
Rom 3. 19  Rom. 3. 19 But we now are not under the Law, therefore it hath nothing to say to us, 
Rom 6. 14.  we are under grace. Rom. 6. 14.  
2. Because Christ by his death put an end to the Law, the Law was not to last no longer then till Christ came; 
Gal. 3. 19  The Law was added till the seed should come. 
Rom. 10. 4.  Gal. 3. 19 Christ is the end of the Law: Rom. 10. 4. It was never in force against any of God's elect since Christ's death. We are freed from the Law by the body of Christ. Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments: 
Rom. 7. 4.  Ephes. 2. 15, 16. Col. 2. 13. 4. Now we are delivered from the Law, 
Eph 2. 15, 16.  Rom. 7. 6. Against such there is no law: Gal. 5. 23. 
Col. 2. 13, 14.  If the Son shall make you as free in your consciences, as the elect are free in him, 
Rom. 7. 6.  you shall see, and say you were free indeed. 
Ioh. 8.  Job. 8.  
3. 
Rom. 7. 1 to 7.  Because the Law is dead to us, and we to it: As a woman is freed from the law of her husband and if he be dead: so are we from the law. Wherefore my brethren, we are become dead to the law by the body of Christ, that we should be married to another, even to him, that we should serve in newness of spirit, and not in the oldness of the letter. Rom. 7. 1. to 7. The new husband is better than the old; welcome Christ, and farewell Law. Now we have nothing to do with the Law, 
Rom. 6. 6, 7, ●.  nor the Law with us: Our old man is crucified with him. Rom. 6. 6. He that is dead is freed from sin: v. 7. We are dead with Christ. v. 8.  
4. Because there is none of Moses law now in force, to the elect, 
Deut. 27. 4.  with curses to be under: no law, no transgression, no curse, 
gall 3, 10.  no penalty in force now; for when the Law ceased, the curses of the Law ceased also with ●t. The Law said, Cursed is every one that continueth not in all things which are written in the back of the law to do them, Gal. 3. 10. Deut. 27. 10. 26.  
5. Because Christ hath redeemed us from the curse of the law, being made a curse for us, 
gall 3. 13. 14.  that the blessing of Christ might come upon us. Gal. 3. 13, 14. Christ hath under went all the curse, that all his chosen might not suffer any at all of it; and seeing none could be redeemed from the curse without his death, Christ did die: and there shall none be saved, but such as were by his death then redeemed, 
Heb 9 25. 26.  for he will die no more. Heb. 9 25, 26.  
6. Because that liberty which the Saints stand in and enjoy, when they believe, was not procured by their conversion and faith, 
G●l 5. 1.  &c. but by Christ upon the cross. Stand fast in the liberty a herewith Christ hath made us free. 
Heb. 10. 14.  Gal. 5. 1. This liberty believers now enjoy, but it was purchased then by Christ's death, for than we were perfected for ever. Heb. 10. 14.  
Yet until men be converted, they are visibly in a state of wrath and death.  
7. We were never since in our sins, therefore the curse hath no place, it hath nothing to do with us, we have no sin, for all our sins were laid upon Christ, 
Esay ●3. 6.  as Isa. 53. 6. Christ was made sin for us. 
2 Cor 5 21.  2 Cor. 5. 21. and Curse for us. Gal. 3. 13. He then destroyed the power of death and the devil for us, 
Heb. 2. 14.  Heb. 2. 14. or else we cannot be saved. 
Rom. 5. 18. 19  Consider, Rom. 5. 18. 19 the head and the members, 
Heb. 2. 11. 1 Cor. 12 12.  viz. Christ and all the Elect, are but one. Heb. 2. 11. they make but one body, 
Gal. 2. 20.  one Christ, 1 Cor. 12. 12. therefore we were crucified with Christ, 
Rom 6.  Gal. 2. 20. dead and buried with Christ, 
Ephes 2. 5. 6.  Rom. 6. and were quickened together with Christ, and raised up together with Christ. 
Ephes. 2. 12. to 17.  Ephes. 2. 5, 6. we were without God afar off, are made nigh by the blo●d of Christ, the enmity was slain and reconciliation was made by the cross, and by nothing else. Eph. 2. 12. to 17. So that never since Christ's death, none of the Elect are under wrath or curse, for Christ hath fulfiled the law for us.  
Lo this is the liberty of the Sons of God; (though none but believers can know that they are Sons or elected) a believer he may triumph and say, 
Rom 7. 6. Act ●3. ●9. 48.  Blessed be God who hath given us victory by Jesus Christ; the law with the curse is dead, the visage of it terribly affright many. But I see it is without any life, therefore law I care not for thee, I fear thee not, do thy worst, thou hast no power to hurt me, I will not be justified by thee, I will not let thee come into my conscience to trouble me, I will not hear thee, nor have any thing to do with thee, no law, no curse, no devil, no death, nor any thing else, cannot hurt me, nor any of the Elect, For we are not under the law, but under grace. Rom. 6. 14.  
I may be this light will offend some, for when the Sun breaks forth, and shines in its strength, it's an offence to weak eyes, because they are not able to behold it. It's reported of the Eagle, that she can look upon the Sun, and she trieth and rejecteth those to be her young, that cannot look on the Sun when it shineth it its strength. So none but Eagle eyed Saints, can endure to look upon the son of righteousness, thus shining in his glory. And as it is also observed, that the light of the Sun puts out the fire, and the light of the Candle, &c. as not enduring any light but itself: So it's here where this son Jesus Christ comes, out goes all fire and candle light; not a spark of our own fire remains, but all is in an instant put quite out, not one spark is left to warm or comfort us withal, 
Esay 50 10.  isaiah 50. 10. All our good works and righteousness is departed from us, 
Rom. 10 3.  but 'tis no matter, 
Dan 19 8.  let them all go, because Christ is come; he is light and heat, 
Esay 1●. 10.  and a better strength and comfort, we need no other light, 
Col. 3 11  now Christ is come and shines most powerfully and gloriously in his brightness without the help of any thing else, 
1 Cor. 15. 28.  that so Christ may be all in all. Col. 3. 11. 1 Cor. 15. 28.  
What then shall we sun, because we are not under the law but ungrace? God forbid. 
Rom 6. 14. 15.  Rom. 6. 15.  
When the Apostle had taught, that we were redeemed from the law, and the law was abolished by Christ, and we were dead to the law, &c. It seems by the Apostles words, that some did judge that he destroyed the law, 
Rom. 3. 31.  therefore he saith, 
Rom. 7. 12. 14.  do we then make void the Law, God forbid, yea, we establish the law, Rom. 3. 31. The law is holy, just and good; this was necessary to silence Cavileers, and also to inform such believers, who through mistake might think that they were lawless now, they might do any thing, which is a miserable mistake; all that believe are bound to observe the moral Law, now we are dead to Moses Law, 
Rom 7 4.  but not to Christ's, now we are married to another, 
Matth. 3. 17.  Rom. 7. 4. So Christ, we ought to be subject to him and obey his commands, and though we may not hear Moses, we must hear Christ, he hath a yoke for our necks and we must put it on, 
M●tt 11. 29.  and bear it, Take my yoke upon you, Mat. 11. 
Mat. 14. 23. 31.  29. Christ gives the same law, to be a rule to all his to walk in, and obey him in. Christ's Testament is his will, which is full of commands. I grant we have nothing to do, as a cause or means of our exceptation, justification, or salvatition, &c. Yet we have much to do, for to honour and glorify God, 
Ioh. 158.  and herein is my father glorified, that ye bring forth much fruit. John 15. 8. And although there is no curse or wrath annexed to Christ's commands, 
Gal. 3 10.  (as there was to Moses law. Gal. 3. 10.) to constrain us to keep the law, or to be inflicted upon us, 
2 Cor. 5. 14.  when we fail and come short, yet know, the power of divine love, sweetly and violently constrains a soul to obey Christ's words, 
Tit 3 12.  The grace of God that bringeth salvation, teacheth us to deny ungodliness and worldly lusts, 
●●hn 14 23.  and to live soberly and righteously and godly in this present world, 
I●● 5 16.  Titus 2. 11. & 3. Christ saith if any man love me, 
Eph. 2 10.  he will keep my wards. John 14. 23. and 15, 16. See Ephes. 2, 10. Therefore, if there be any that love sin, live in sin, take liberty to sin, live basely, in lasciviousness, or drunkenness, or uncleanness, or lying, or cheating, or in any sin, 
1 Ioh 1 6.  let them say what they will, they are liars, 1. John 1. 6. they mock themselves and others, 
Hos. 11. 12.  let them consider, Gal. 5. 13. 
Rom. 7 7.  to 23. and 6. 5. 7. 8. Rom. 2. 17, &c. and all men are to look upon them to be liars, yea, and the basest among men, that turn God's grace into wantonness. For as a man believes, so he obeys, and as a man's works are, so is his faith good or bad.  
Where Christ comes, all old practices are done away, and all things are become new, 
2 Cor. 5. 17.  2 Cor 5. 17. they cast not off the commands of God, but desire and endeavour with all their souls, to obey them, (and though we are not capable of perfection in our obedience) it is as natural where the love of God hath appeared, where it is in truth in the soul, as for fire to burn, there it constrains the soul to submit to Christ in obedience, and fire shall as soon cease to burn, as for such as are converted for to cease to live godly, and live wickedly: they judge Christ's yoke easy, and a sweet mercy it is for them to observe it, it's good to do good, and to cease to do evil, 
Ioh 6. 28, 29.  as I have proved else where. Christ saith, he came not to do his own will, but the will of him that sent him, John 6. 28, 29. therefore far be it from us to think that we have liberty to do our own wills, no, no, we must serve the Lord Christ, yet in visible appearance before they be called there is no difference.  
Such as believe not cannot please God, 
Obj. 10.  Heb. 11. 6. therefore they are not justified.  
The Apostle speaks of actions, 
Ans.  without faith are sinful, because the goodness of an action is required, that all the parts the circumstances of it be good also, whereof faith is one, and when that is wanting, the action is sinful, and condemned by God; 
Heb. 11. 6.  therefore he saith, By faith Abel offered unto God a more excellent Sacrifice than Cain, Heb. 11. 4.  
But God hates all the workers of iniquity, 
O●j. 11.  Psal. 5. unbelievers are workers of iniquity: therefore God doth not love them, and so they are not justified.  
Then it seems that God's love and Grace, 
Ans.  is to men according to their works, 
Rom 5. 8, 9, 10.  and as they deal with him; this is the old principle of the Papists, 
Psal. 10●. 10.  and quite contrary to the Scriptures, as appears, Rom. 5. 8, 9, 10. Psal. 103. 10. and 130. 3. 8.  
The Elect before their calling, and after, do many actions that are sinful, in which they are workers of iniquity, yet God was ever pleased with their persons in Christ, in whom they were accepted: God never hated the persons of those that belong to the election of grace, he loved them before the world began, so as to choose them, although he knew what they were, and what they wo●ld do: is he so changeable, as now to hate their persons when they sin, and afterwards to love them again when they believe; God saith (otherwise) I have l●ved thee with an everlasting love, 
Ier. 31. 3.  therefore with loving kindness h●v● I drawn thee. 
M●c. 7. 18.  Jer. 31. 3. I am the Lord, I change not, therefore the sons of Jacob are not consumed. Mich. 7. 18, 19 And to say, God did purpose to love them, but he did not love them, is ridiculous; for God loved them as much before they believed, as he doth when they believe, though it appeared not.  
Before conversion men are dead, 
Phil. 1. 29.  and cannot believe till God give faith. Phil. 1. 29. Is conversion and faith a fruit of hatred or love? 
Isa. 53 1.  If you say, of love, for so it is, than it will follow that God did love the elect when they did work iniquity, yea before they did believe, else he would not have given them faith; 
Psal 5. 5, 6.  therefore those, Psal. 5. 5. are such as belong not to the election of grace; for the next verse saith, Thou shalt destroy them: v 6. But the elect shall never be destroyed; or else the Scripture is to be understood, that persons who live in sin appear to be such as shall be destroyed. Which I grant, and when they believe and forsake such ways, it appears otherwise, 
2 Tim. 19, 10.  that even then when they were at the worst, 
〈…〉 4.  they were in the love of God, and ordained to life. See 2 Tim. 
Act. 13. 48.  1. 9, 10. Ephes. 1. 4. Act. 13. 48.  
All that do not believe are in a state of condemnation, 
O●j. 12.  yea they are condemned already: therefore they are not justified. Mar. 16. Job. 3.  
We are to understand these and the like Scriptures, 
Ans.  to speak what men are according to vis●ble appearance, 
Ioh. 3 16.  and not what men are in respect of God's eternal decree and appointment. 
Mar. 16 16.  If it be said, the Word of God is the will and mind of God, I grant it according to the true sense and meaning of it; and if it be the will of G●d that they shall be damned, than I say they shall never be saved: because the Lord saith, 
Isa. ●6. 10.  My counsel shall stand, and I will do all my pleasure: Isa. 
●ct 2 23.  46. 10. See Act. 2. 23. Heb. 6. 17. Yea, and if they be condemned already, 
Heb 6. 17.  there is no way to escape it. Also seeing all that now believe, were sometimes unbelievers; and if it was the wil● of God then, that they should be damned for their not believing, for the Word saith, Whosoever believed not shall be damned: Mark 16. 16. according to your exposition God hath or must change his will, 
Isa 14 24.  or else all men must of necessity perish for their former unbelief. See I●a 14. 24.  
2. 
Rom. 6. 14.  The elect are not under the Law, but under grace: Rom. 6. 
Ephes. 1. 4.  14 Therefore the Law hath nothing to do to sentence and curse them, 
Rom 8. 1. 33.  they being in Christ. Ephes. 14. There is no condemnation to them. Rom. 8. 1. 33.  
The Scriptures saith, 
Obj. 13.  he shall redeem Israel, and he shall justify many; 
Psal. ●30. 8.  but they are not redeemed, nor justified until they believe. 
Isa. 53 11.  Psal. 130. 8. Isa. 55. 11.  
We are to consider when these and the like places were written, 
Ans.  which was before Christ died. From hence it is, that they are most commonly expressed in the future tense, he shall, 
Matt. 1. 20, 21.  and that not only in the Old Testament, but in the New also, it is said, He shall save his people from their sins. For as yet Christ was not born, as appears, Matth. 1. 20, 21. But after Christ's death, the Scriptures speaks in the present tense as done, 
Heb 10. 10, 12, 14.  because indeed he had actually done it: therefore it is said, We (are) sanctified through the offering of the body of Jesus. Heb. 10. 10. He hath offered one sacrifice for sins for ever. v. 12. By one ●ffering he (hath) perfected for ever. 
Heb. 9 12.  v. 14. Having obtained eternal redemption for us. Heb. 9 12. So he hath loved us, and washed away our sins in his own blood. 
Rev. 1 5.  Rev. 1. 5. So that it is already done, and therefore it is not now to do.  
Men are not Justified until they are in Christ, 
Obj. 14.  and men are not in Christ until that they believe; for men are in Christ by faith: And so Andronicus was in Christ before Paul.  
The Scripture saith, 
Ans.  that Christ dwells in our hearts by faith: but where doth it say, 
Eph. 1. 4.  that we are in Christ by faith? The in being in Christ, 
1 Cor. 12. 12.  in Ephes. 1. 4. is by election, and not by faith; the visible Church is called, Christ, and those in the visible Church are said to be in him: 
Ioh. 15. 34.  and this is the being in Christ that is spoken of, Job 15. as appears, v. 2. 4. A contrary exposition enforces failing finally from grace. In this visible Church, one is in before another, as Andranious was.  
Also he being converted before Paul, he appeared to be in Christ before Paul did so appear: 
Ephe 1 4.  but the being in Christ, Ephes. 1. 4. the elect are not in that one before another, and a third being in Christ we know not.  
The Scripture doth not say, 
O●j▪ 15.  that any shall be saved but such as believe; therefore faith is essential to salvation.  
No more do the Scripture say, 
Ans. 1.  that any shall be saved but such as obey him: 
2 〈◊〉 1. 8, 9  2 Thes. 1. 8, 9 Heb. 11. 14. and 5. 9 Prov. 28. 18. 
Heb. 11. 14.  Matth. 19 17. 23. Joh. 14. 23. Who can do this, it will follow by your reason, 
Pro. 28 28.  that good works are absolutely necessary to salvation, 
Mat 19 17, 23.  and perseverance to the knowledge of it, 
Ioh. ●4. 23.  (because the Scripture saith. He that continues to the end shall be saved: 
〈◊〉 ●3 3.  Mar. 13. 3. as well as he that believes shall be saved. Joh. 3. 
●●h 3 16.  16.) and so when men have persevered to the end of their days they may know it.  
Secondly, the Scripture declares unbelief to be a sin, 
Psal ●9. 28. to ●9.  and that the sins of the elect shall not deprive them of the love of God, 
〈◊〉 8 33. to 〈◊〉  nor salvation: as appears, Psal. 89. 28. to 39 with Rom. 8. 33. to 39 What the Lord hath purchased for his they shall enjoy in his time, 
〈◊〉 10 23.  because he is faithful that hath promised it. Heb 10. 
2 Tim. 2. 13.  23. if we believe not, yet he abideth faithful, he cannot deny himself: as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God, 
Rom. 8. ult.  unbelief shall not. Rom. 8.  
But God hath decreed the means as well as the end, 
Obj. 16.  and faith is one of the means.  
We grant God hath decreed the end and the means, 
Ans. 1.  and whatsoever God hath decreed, shall unavoidably come to pass.  
2. But we deny that faith is any means of our Redemption, justification, or salvation: nothing but the Lord Jesus Christ is the means of our salvation.  
3. There be means that are necessary to the revealing and enjoying the comfort of it, as the holy Spirit, and as Ministers to reveal it, and faith to receive it.  
4. Also there be fruits and effects of the love of God, and calling, &c. as faith, love, and our obedience to Christ, which all the Lord's price in their place, yet are no means of our salvation.  
Faith makes us sons, 
Obj. 17.  for we are the sons of God by faith: Gal. 
gall 3. 26.  3. 26. So that application of Christ, makes him ours.  
By faith we know ourselves to be sons of God. 
Ans. 1.   
2. 
Ephes. 1. 5.  Faith makes us not sons, but predestination: Rom. 8. 29. We were made the sons of God when we were prede●●●nated; Having predestinated us to the adoption of children. Ephes. 1. 5. By being given to Christ, 
Ioh. 17. 6.  we became sons and brethren to Christ: 
Isa. 8. 18.  Job. 17. 6. Isa. 8. 18, Heb. 2. 13. we were given to Christ before Christ died: 
Heb. 2. 13.  In bringing many sons unto glory through suffering. Heb. 
Heb. 2. 10, 11.  2. 10, 11. For he that is set apart, and they that are set apart are one, for which cause he is not ashamed to call them brethren: So that adoption is acceptation of us in Christ; 
Gal. 3. 29.  and our being Christ's, 
Ephes. 1. 5, 6.  makes us the seed, (sons) Gal. 3. 29. Therefore not our believing, 
Heb. 2. 10.  for adoption is without, and before our believing: Ephes. 1. 5, 6. Heb. 2. 10. Adoption is before our redemption, and comprehends all spiritual privileges, 
Rom. 3. 24. & 8. 29, 30.  as redemption, reconciliation, justification, glorification, Rom. 3. 24. and 8. 29, 30. The elect were sons before they believed; Because ye are sons, 
gall 5. 22.  God hath sent forth the Spirit of his Son i● to your hearts: Gal. 4. 6. unless they could believe without the Spirit. Gal. 5. 22. They were sons before they believed, for because they were sons, God sent them the Spirit of his Son, that so by it they might believe and know that they were sons: both then, and before they believed.  
And to say they did not appear to be Sons until they believed, is true, 
Heb. 2. 11.  but to say the Elect are not one with Christ, & no sons until they believe, and that believing makes them sons, is to say our believing makes Christ ours, this we cannot assent to: for this is to set faith above Christ, and makes our happiness to depend not upon Christ, but upon faith; if that must give us interest and union with Christ, and so unless we believe, Christ is not ours, nor is to no purpose. So than Christ died for the sins of no man, or so died for men's sins, as he saved no man by his blood, and so Christ must die for us, but our faith must save us: Thus many make Christ a servant to wait and tend upon faith, and to be at the command of faith, and this we may not bear.  
The Scripture saith, 
O●j. 18.  we are justified by faith, Rom. 5. 1.  
The word Faith is diversely understood, 
Ans. 1.  sometimes by faith is meant knowledge, 
Rom. 14. 22.  as Rom. 14. 22. and sometimes faith is meant the doctrine of faith, 
Jude 3.  Jude 3. So also for the profession of faith, 
Rom. 1. 8.  Rom. 1. 8. Thus Simon Magus believed. Also by faith we are to understand the power by which we believe, 
Gal. 5. 22.  as Gal. 5. 
Rom. 4. 13.  22. and sometimes by the word faith, we are to understand Christ, 
gall 3. 16.  Rom. 4. 13. Gal. 3. 16. with 19 23. ten times at least in this Chapter the word Faith is put for Christ.  
Also we are to consider, the Scripture speaks the same things of works that it speaks of faith: 
Mark 16. 16.  He that believes shall be saved: 
Prov. 28. 18.  Mark 16. 16. He that walks uprightly shall be saved. Prov. 28. 18. If thou wilt sell all, and give it to the poor, and f●llow me, thou shalt ha●e treasure in heaven. If thou wilt enter into life, keep the Commandments. 
Matth. 19 17. &c.  Matth. 19 17. to 23. He that continues to the end shall be saved. Mark 13. 3. 
Mark 13. 3.  A man is justified by works, and not by faith only. 
Iam. 2. 24.  Jam. 2. 24. Take heed unto thyself, and unto the doctrine: continue in them; 
●im 4. 16.  for in doing this, thou shalt save thyself, and them that hear thee. 
1 Cor. 7. 16.  1 Tim. 4. 16. What knowest thou, O man, whether thou shalt save thy wife? &c. 1 Cor. 7. 16. So salvation is ascribed to faith: 
Luk 7. 48 &c.  And he said unto her, Thy sins are forgiven thee, thy faith hath saved thee. 
Rom. 8. 24.  Luke 7. 48, 49, 50. We are saved by hope. Rom. 
1 Pet. 3 21.  8. 24. Baptism saves us. 1 Pet. 3. 21. yet Christ is he that saves his people from ●heir sins. 
Matth. 1. 21.  Matt. 1. 21.  
So the Scriptures do oft give that to faith which is proper to Christ, as we live by faith: Galat. 2. 20. by Christ, Joh. 6. 57 we have remission of sins by faith. Act. 13. 38, 39 by Christ, Eph. 1. 7. Col. 1. 14. We a●e justified by faith: Rom. 3. 28. Gal. 3. 24. by Christ, Isa. 53. 11. Rom. 5. 9 We have peace with God by faith: Rom. 5. 1, 2. by Christ, Ephes. 2. 8. & 3. 12. we are sanctified by faith, Act. 15. 9 by Christ, Heb. 10. 14. 1 Cor. 1. 30. we overcome the world by faith. 1 Joh. 5. 4, 5. by Christ, Joh. 16. 33. 1 Cor. 15. 57 We are the s●ns of God by faith: Gal. 3. 26. by Christ, Ephes. 1. 5. we have an heavenly inheritance by faith, Act. 26. 18. by Christ, Gal. 4. 7. we have eternal life by faith: Joh. 3. 16. and 5. 24. and 6. 47. 〈◊〉 Christ, 1 Joh. 5. 11, 12. we are saved by faith, Ephes. 2. 8. by Christ, Matth. 3. 21. Joh. 3: 17. These things are not proper to faith, 
Rom. 8. 33.  but only to Jesus Christ alone.  
Also the Scripture saith, 
Rom. 3. 24.  It's God that justifieth: Rom. 8. 33. with 3. 
Isa 45 25.  24. Christ is said to justify: Isa. 45. 24. & 53. 11. that we are justified by his blood, 
Isa 53. 11.  Rom. 5. 9 with Rom. 8. 34, 35. the Spirit of God is said to justify, 
Rom. 5. 9 & 8. 34, 35.  1 Cor. 6. 11. These three are one. 1 Joh. 5.  
The question than is, 
1 Cor 6. 11.  by which of these we are justified before God: 
1 Ioh. 5.  we conceive that is only by Jesus Christ. Our Reason why we ascribe it to Christ alone, is:  
1. 
Isa. 45. 25. & 53. 11.  Because it was promised of Christ, that he should justify many. Isa. 45. 25. and 53. 11.  
2. Reason: Because when the Scriptures expressions seem to contradict one another, those expressions that ascribe most to Christ are the clearest and nearest the centre, the rest are to follow that, and be interpreted by them; for the Scriptures are to be interpreted for Christ, and not against him.  
Thirdly, Because the whole voice of the Scripture being laid together, doth wholly drive to set up, and exalt Jesus Christ alone, 
Col. 3. 11.  to acknowledge him to be as he is all in all: Col. 3. 
Heb. 5. 9  11. therefore he is called, The Author of salvation: Heb. 5. 9 and the means of our salvation through his blood: 
Eph. 1. 7.  Ephes. 1. 7. Col. 
Col. 1. 14.  1. 14. and Salvation itself: Isa. 49. 6. And if we should not ascribe our justification to God, 
Isa 49. 6.  to Christ alone, God could not be all in all. 
1 Cor 15. 28.  1 Cor. 15. 28. Col. 3. 11.  
4. Because all things else besides God are but means of our knowing and enjoying him that is the substance.  
5. 
Act. 26. 18.  Because all that faith can do, is only to receive remission of sins. Act. 26. 18. it cannot give remission of sins, faith cannot satisfy justice, nor merit pardon for the least sin, &c.  
6. 
Rom. 5. 9  Because the Scripture saith, We a●e justified by his blood: Rom. 5. 9, &c. These and the like Reasons cause us to conceive that we are justified only by Christ alone.  
And therefore when the Scripture saith we are justified by faith, by faith, we are to understand Christ: or else to understand it not properly, but in a large sense, not as if faith did justify us, but only Christ. For 1. it is the language of the Scripture to give  
The names of things to that which is not the thng, but the similitude of it; 
1 Sam 28. 14, 15.  thus the similitude of Samuel is called Samuel: 1 Sam. 28. 14, 15. And an Image is called a God: So the Priests offerings are said to cleanse men from sin, Levit. 20. 
Heb. 10. 11.  30. and yet they nor their offering did not take away sin.  
2. So we may be said to be justified by faith, as well as we are said to be justified by our works: 
jam 2. 24.  Jam. 2. 24. because by it we are justified to men, and cannot be justified before men without faith and works. Jam. 2. 24.  
3. Because faith hath a relation and dependence on Christ, the one implies the other as a father implies a son; and an husband a wife, they are relatives. Faith looks only to Christ, 
1 Pet. 1. 20, 21.  and fixed in God: That your faith and hope may be in G●d. 1 Pet. 1. 20, 21. Faith and Christ go together, where one is present, the other is present also. And,  
4. Inasmuch as faith most honours God, and is all for God, 
Phi. 3 1●.  and we enjoy the comfort of our justification through faith, 
Rom 5. 1.  Phil. 3. 9 Rom 5. 1. it may have the name, in as much as faith is an effect of justification; Now it is the manner of Scripture to put the effect for the cause: 
Rom. 9 33.  as Rom. 9 33. with Isa. 28. 16. for making haste in Isa. Paul saith, shall not be ashamed. Shame and confusion being an effect that follows haste. So sinners are said to love death, because they love sin which is the cause, and death the effect. Some affirm faith doth justify, because by faith we receive our justification: by the same reason the hand that receives a pardon from the Prince, it may be said his hand pardoned him; and why may he not as well say he pardoned himself, because his hand did receive it? I thought giving and receiving had been two things. And if faith may be said to justify, because it receives justification, sure it is in a very large sense. And seeing we by the act of faith receive justification, &c. than it's the acts of faith that justifieth. Which yet some evade.  
Secondly, our faith, that is to say, our believing cannot justify us, because it is not our righteousness. For not any thing can be our righteousness or justification unto us, but that which is made sin and curse for us, only Christ is both these to his: 
Gal. 3. 13.  He hath made him to be sin for us, Christ hath redeemed us from the curse of the law, being made a curse for us. Gal. 3. 13. therefore he bare our sins, 
1 Pet 1 18.  and was wounded for us, that be might bring us to God. 1 Pet. 1. 18.  
Nothing can justify us, but that which is our reconciliation, our righteousness and peace; and nothing can procure peace to us, but that which justifieth us, and covereth our iniquities, that separate us from God: Isa. 57 and 59 2. For he is our peace, 
Isa 57 & 59 2.  who hath broken down the middle wall of partition between us. 
Ephe 2. 1●, 〈◊〉 17  Ephes. 2. 14, 15, 17. Can faith do these things for us? surely no. Christ became our righteousness by his obedience. Or more strictly by his obedience to the death of the cross: 
Col. 1. 20.  Col. 
Ephes 2. 16.  1. 20. Ephes. 2. 16. God did ordain him to be our righteousness, 1 Pet. 
1 Pet. 1. 18, 19, 20  1. 18, 19, 20. and therefore we ought to look upon Christ to be our righteousness, because God hath made him so: 
1 Cor 1. 30.  1 Cor. 1. 30. 2 Cor. 5. 21. Nothing can redeem us, and set us free from bondage but Christ: 
2 Cor. 5 21.  He●. 2. 14, 15. Heb. 9 26, 28. Nothing can present us holy, 
Heb 2. 14, 15. & 9 26. 28.  and unblameable, but Christ: Col. 
Col. 1. 22.  1. 22. therefore Christ's Testament declares, that all the parts of our redemption, 
Eph 2 16.  justification, reconciliation, salvation, are attributed to Christ's blood, 
Heb 9 & 10  to his death: Col. 1. 20. Ephe. 
Rom. ● 9  2. 16. Heb. 9 and 10. Rom. 5. 9 the slaying our enmity, the destroying our spiritual enemies, 
1 Cor 5. 18 〈◊〉  &c. is attributed to his cross: therefore the word of the Gospel is called the Word or preaching of the cross. 1 Cor. 1. 18, 23. Therefore the main and special thing the Apostle desired to know, and drove at in all his Preaching, 
☞  was nothing else but Jesus Christ and him crucified. And if the preaching of Christ in wisdom of words, the cross of Christ might be made of no effect, 
1 Cor. 1. 17.  as 1 Cor. 1. 17. much more do they make the death of Christ of no effect, who will have any thing besides Christ alone to be their righteousness, in whole or in part: men please themselves with a conceit that they do not dishonour Jesus Christ, in their ascribing their justification to faith; because faith is a grace of Christ, and so from Christ. But by the same reason we may ascribe our justification to love, patience, te● perance, goodness, &c. because they are from Christ, and fruits of the same spirit faith is: 
Gal. 5. 22.  Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spiritual performances, prayers, tears, and all our good works; because the power by which we do these, is from Christ: For without me, 
Ioh. 15. 5.  faith Christ, ye can do nothing. Joh. 15. 5.  
O all ye sons and daughters of the most High, lift up your voice, and cry, No inherent holiness to justification, as well as no works of the Law; for whatsoever is in us, and acted by us, and passeth through us, is defiled by us: All our righteousnesses are as filthy rag●. Isa. 64. 6. Not by work of righteousness which we have done, 
〈…〉 to 9  but according to his mercy he saved us. &c. Tit. 3. 
〈◊〉 45. 24, 25.  5. to 9 But in the Lord have I righteousness. Isa. 45. 24, 25. He is our righteousness, 
〈◊〉 2●. 6.  Jer. 23. 6. I will make mention of thy righteousness, even of thine only. 
〈◊〉 71. 16.  Psal. 71. 16. My tongue shall talk of thy righteousness all the day long: ver. 24. For no other righteousness is not to be compared to this, as it is acted by us, is not worth the talking on.  
3. Our believing cannot justify us, because nothing that we do (though by grace) is perfect, our best acts and works of righteousness, by reason of the sin and corruption in us that cleaves to all we do, is defiled with some spot of sin, and hath not that perfection the Law of God requires; so that our believing is so far from justifying us, as God may reject, it as sin; as when our love is not so much or such as it ought to be, 
Mar 9 24.  than it is imperfect, and we 〈◊〉: so we say of our faith, our believing is called unbelief Mark 9 24.  
His purity cannot justify us, 
Isa 64 6.  for that which is not perfect, if all our righteousness be as filthy rags: 
Tit. 3. 5.  Isa. 64. 6. Tit. 3. 5. is not our act of believing so? 
Dan 9 18.  doth not Daniel include his most holy acts, when he names his righteousnesses? Dan. 9 18.  
The perfect love in 1 Joh. 
1 Ioh 4. 18.  4. 18. is the love of God manifested to us, not our love to him.  
Fourthly, our believing cannot justify us, because the act of faith is a work; and if we be justified by our faith, than we are justified by works. That the act of faith is a work, appears:  
1. Because we are commanded to believe (as we are) to love one another, 
1 Ioh 3. 23.  as he gave us commandment. 1 Joh. 3. 23.  
2. To obey a command, is a work; but to believe, is to obey a command. 
1 Ioh 3. 24.  1 Joh. 3. 23, 24. Faith is an obeying of the will of God; therefore it's a work, and a good work.  
3. 
Matth. 6 3●.  It's a work, because we are reproved for the smallness of our faith: 
Matth 8. 〈◊〉.  Christ said, O ye of little faith, Matth. 6. 30. why are ye fearful? wherefore do ye doubt, O ye of little faith? Matth. 8. 26. If faith were not acted by us (although the power is of God) why are we reproved for not believing?  
4. It's a work, because the Saints are exhorted to exercise faith: 
Heb. 10. 22.  Let us draw near with full assurance of faith. Heb. 10. 22. We are not exhorted to nothing but to that which is our duty, as it is to do a good work, as believing is.  
5. It's a work, because to believe is a work of all the faculties of the soul, viz: memory, conscience, affections, principally the understanding and will. 
Rom. 10. 9  Rom. 10. 9, 10.  
6. To receive a thing is an act of the whole man; but to believe in Christ is to receive him: 
1 Ioh 1. 12.  1 Joh. 1. 12. Therefore to believe in Christ is a work.  
7. 
Tit. 3. 5.  Because unbelief is a work of darkness; therefore to believe is a work of righteousness. Tit. 3. 5.  
8. Because to a good work faith is required: therefore it partakes of the nature of a good work, 
Heb. 11. 4.  and so is a part of every good work.  
9 It's a work, 
Act. 3 37.  because we are said to do it: If thou believest, I do believe, 
Rom 10  Act. 8. 37. To believe is the action of the heart, viz: will: With the heart man believeth. He doth it as truly as he confesseth with his mouth. Rom. 10. 9, 10.  
10. If to confess Christ be a duty and a work (though by grace we do both) then is the act of believing a work also, and a work that we do, 
Tit 3 9  and is one of those works of righteousness that we have done. 
Isa 64. 6.  Tit. 3. 5. with Isa 64. 6.  
If it be objected, that faith is put in opposition to works, therefore faith is not a work.  
I answer. When faith is put in opposition to works, than by faith is always to be understood Christ, for he alone is the matter of our righteousness: therefore when the Apostle excludes works from justifying us, we are to understand all our outward and inward acts, and all internal virtues, faith itself: 
Rom 3. 22.  Rom. 3. 28. For no command of the Law could be obeyed without faith; therefore faith was a part of the fulfiling of the Law: 
Matth. 22. 37, ●8 40.  that faith was required, appears, Matth. 22. 37, 38, 40. The Law required purity, but such as believe not are defiled, 
〈◊〉 1 15.  their minds and consciences are defiled. Tit. 1. 15. Therefore faith was required as a deed of the Law. 
Rom. 3. 28.  Rom. 3. 28. Not by works of righteousness which we have done but according to his mercy he saves us. 
Tit 3. 5.  Tit. 3. 5. Doth not the Apostle in these words exclude all in us, or that we do to justification? And inasmuch as to believe is required the power of God: so that in respect of the power by which we believe in Christ it may be said to be a work of God. 
Ioh 6 29.  Joh. 6. 29. And as acted by man, a work of man by God's grace. 
〈◊〉 10. 9, 10.  Rom. 10. 9, 10.  
Fifthly, if we speak of justification in the conscience, in a strict sense, faith cannot be said to justify the conscience, for this is the work of the Spirit of Christ's, which speaks peace to the soul: 
Cor 2 9 10.  The things God hath prepared for us, he hath revealed unto us by his Spirit, 
Heb 10. 15, 17  1 Cor. 2. 9, 10. saying, I am thy salvation, I have done away thy sins, I will remember them no more. Heb. 10. 15. 17. The Spirit beareth witness to our spirits, 
Rom. 8. 18.  that we are the children of God. Rom. 8. 16. Now the work of faith is, to assent to the truth of this testimony, and receive it. Now to assent unto, and receive a thing, is not to manifest it; for giving and receiving are two things; 
Ephes 3 5.  as to declare a thing, and to believe the Declaration are two things. Ephes. 3 5.  
There are three that bear record in heaven, the Father, the Word, and the Spirit, these agree in one, that our sins are forgiven. There are three that bear witness on earth, 1. the Spirit, 2. water, viz. dipping baptism, 3. blood: viz. the Sacrament of the Supper, wherein Christ's blood is shed, and his body broken, and these three agree in one, 
1 ●oh 5. 7, 8, 1●, 12.  that is, they witness, hold forth, and declare the record, which is, that God hath given unto us eternal life, and that this life is in his Son. 1 Joh. 5. 7, 8, 11, 12. By which ●t appears, that faith is none of the three witnesses in heaven, nor any of the three on earth.  
If faith did justify us, would it not follow that faith were greater, 
1 Cor. 13 13.  and more to be prized then love? yet love is greater: 1 Cor. 13. 13.  
We may more properly be said to be justified by the Scriptures the Word of God, then by our believing, for that is that which evidenceth to us our justification by Christ, and happiness by him; for how could we know the safety and happiness of a believer without the Word? or that the world was made of things that did not appear but by the Word. 
Heb. 11. 2, 3.  Heb. 11. 2, 3. How could we try the spirits, but by the Word of God, which is more purer than our believing, and I will rest upon that more than on my believing: 
Psal. 119. 42. 89.  Psal. 119 42. 89.  
Sixthly, we are not justified by our believing, because all that are justified are justified before they believe: which will appear, if ye consider,  
1. The titles given to such persons whom Christ justified, they are termed sinners, 
Rom 4. 5. & 5 8. 10.  enemies, ungodly: Rom. 4. 5. & 5. 8. 10. The Scripture doth not call any that are believers, ungodly; they have their name from their better part: therefore believers are called holy, Saints, living stones, babes in Christ. And therefore seeing they were justified when ungodly, they were justified before they believed; and therefore their believing did not justify them. Christ justified many, by bearing their iniqnity; 
Isa. 53. 5. 6. 11.  he in taking away our sins, made us righteous, and this was our justification: 
Rom. 5. 9  Isa. 53. 5. 6. 11. Rom. 5. 9  
2. If I am to believe I am justified, and that all my sins are forgiven me, is it true or false? If it be true, that I am to believe: Isa 40. 
Isa. 40 1, 2.  1, 2. than I was a justified man, and free from all sin before I believed it; 
Rom 8 16.  and therefore I am to believe it because it's true. If it be not true, and so is false, than it seems I am to believe a lie; and for me to believe I am justified when I am not, is to deceive myself in believing that which is false. Also if I am to believe I am justified, when I am not justified, that so I may be justified, is to believe that which is false that it may be true; which is unreasonable: because neither faith nor unbelief can make any thing true or false, nor cause the being of that which had no being before.  
Therefore when Christ by his Spirit and Word of truth declares and reveals to a soul that all his sins are forgiven, and washed away in the blood of Christ, &c. it is a certain truth, 
1 Ioh. ● 6.  and it is the holy Spirit that bears witness, because the Spirit is truth. 1 Joh. 5. 6. Therefore seeing we are justified by Christ before we believed it, we may not believe, that faith in us was either a cause or a means, or any instrument of it, but only a means of our receiving the knowledge of it, and of our enjoying the comfort of it.  
And as for such as are troubled because they cannot believe, as they think; all that I can say to them is, Use the means to know where life is: wait upon God, he calls one at the third hour, and another at the eleventh, thou knowest not but there may be life in the Son for thee, it is there for thee if thou belong to the election of grace, else not. Also if if thou hungerest and thirstest after righteousness, viz: Christ, Matth. 5. thou art blessed, and shall be saved.  
Seventhly, they that say they are justified by their believing, know not what to stand to; sometimes it is the act of faith justifieth them: sometimes it is not the act, but as it is a grace, than not for the excellency of it, but because God imputes it for righteousness, then that there is a righteousness in faith itself. We place justification in Christ alone, by which means we are at a certainty.  
And they that think otherwise, if they please, let them satisfy me in these few questions. 1. Whether faith in the nature and power of it unacted do justify, or no: if yea, I desire to know how the power to believe apart from the exercise of it, can be known to us. 2. How it may fitly be called faith, when there is no believing, as there is not without the act, seeing faith and to believe is one thing: and whether the same light and power, &c. be not the same power by which we obey the rest of God's commands: and if it be, how you can distinguish it apart from its act; and if it justify as it is a grace unacted, can you tell how, and when you were justified? and if it may abide in the soul one hour, and not act, why not two, and so two seven years? and whether then this opinion doth not imply that a man may have faith in him, and be justified by it, and yet he never believe, nor know it. And if Faith justify in respect of the righteousness or meritoriousness of it; whether it will not follow, that we are righteous in ourselves, and so stand in no need of any righteousness in another; and so need not live by faith in the Son of God, seeing we have our righteousness in us.  
If there be no merit, no righteousness in the act of our believing, but only God is pleased to accept it for righteousness, and reckon it so; whether it will not follow, that God esteems, and accepts of that for righteousness, and imputes it for righteousness which is not so in itself? and whether this is for his honour or no? and whether it tends not to the dishonour of Christ, that his righteousness in him is not sufficient, and may not be that which justified those he died for?  
Also whether one act of faith justifieth, or many? if but one, how we shall know and distinguish it, that we may know we are justified, that we may not after that act, act it so again in like manner needlessly: for what need more than one, if one be enough?  
If many acts of faith be required to justify a sinner, then it's necessary to know how many, that so we may know when we are justified: if we are continually to act our faith, because we sin continually, than it will follow, that we are not fully and completely justified, and that we may despair of ever having one quarter of an hours sweet enjoyment of justification, because in less time than that, yea in the 40. part of an hour, no man can say he hath not sinned in that time. And if so, than he is to be justified again, because he is unjust, and appears so to God: so a man cannot say three minutes together he is a justified man, till by faith we be justified again. And whether this be not for a man to justify himself, as L●k. 16. 15. surely it was not well done that will last no longer, 
Luk. 16 15.  and is to so little purpose. ●ut this 'tis for a man to justify himself, 
Heb. ●0. 1, 2, 11.  he may see himself in the Priest under the Law, and his work to as little purpose. Heb. 10. 1, 2, 11.  
Also the holding that our believing justifieth us, draweth in many errors.  
That faith is the matter of our righteousness, and makes us righteous.  
That God accepts of faith, and so of us for it; that for that he justifieth us.  
That God looks at, and respects our faith as much if not more than Christ.  
Because all the fruit of Christ's death, &c. is made of no eff●ct without faith.  
That faith is a means essential to salvation, and so a cause, and so denyeth that salvation depends alone upon Christ; and that he is not the means, but a part of the means of our salvation.  
They limit God in his love, in saying, some sins are forgiven, but not all.  
They make faith the greatest means of their salvation, in saying, all other means are not to any purpose, or not effectual without it.  
They attribute righteousness in part to themselves, in attributing it to their believing.  
They quite overthrow the grace of God, in bringing in their work of believing.  
They make justification not to consist in pardon of sin, but in a work of obedience, viz: their believing; and denies Christ to have satisfied Justice for the sins of the elect.  
They rob Christ of the greatest part of his work, his glory, and give it to faith▪ and set faith in Christ's throne. And an hundred errors more may be reckoned up that will follow their opinion.  
We do not say, that we are justified by faith alone, but Christ and faith together, &c.  
This is as bad to us, in that you give not Justification to Christ alone; in that you say, that Christ doth not do it, but Christ and faith together: and so Christ is but half a Saviour, if you make him so much.  
2. I desire to know why you may not add to Christ and faith, 
Phi 1. 19  prayer, 
●ph. 2. 8.  seeing the Apostle saith, that this shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ. Phile. 1. 19 ye see our salvation is attributed to be through our prayers as through faith: Ephes. 2. 8. Why do you leave out good works, 
Iam. 1. 24.  seeing James saith, 
2 ●●m. 2 10.  A man is justified by works, and not by faith only. Jam. 2. 24. Also Paul saith, Therefore I suffer all things for the elects sake, that they may obtain salvation. 2 Tim. 2. 10.  
3. In that ye join any thing to God, to accomplish this work as a copartner with Christ, 
Rom. 10 9, 10.  Christ cannot have all the glory of our salvation; faith must have a part of it, if not we ourselves, for we believe. Rom. 10. 9, 10.  
4. Ye deny that Christ hath justified those for whom he died upon the cross: 
Rev 5 1.  you deny we are justified by him, by his blood: 
Psal 89 19  that he hath not washed away all our sins in his blood. 
Isa. 45. 25. & 53. 11.  Rev. 5. 1. Psal. 89 19 with Isa. 45. 25. & 53. 11. Ephes. 1. 7. Col. 1. 14. in saying, Christ hath not presented us holy to God before we believe: 
Col 1 14.  Ye contradict Christ himself. 
Ephes. 5. 27.  Ephes. 5. 27. Joh. 19 28. 30. 
Ioh. 19 28. 30.  O treason, treason! Thus many ways ye dishonour Jesus Christ, which is only to be honoured; therefore ye are guilty of treason against the King of Saints, our Lord Jesus Christ. Take notice of that, and consider of it.  
We grant faith doth not justify, 
O●j. 20.  but it's God that justifieth. But yet he doth it through faith, and therefore not without it. Rom. 3. 25.  
Through faith, 
Ans.  that is through Jesus Christ, In whom we have redemption through his blood. 
Ephe. 1. 7.  Ephes. 1. 7. Through the redemption that is in Jesus Christ. 
Rom. 3. 24.  Rom. 3. 24. So the word through him is used: 
1 Ioh▪ 4. 9  1 Joh. 4. 9 through him, 
Ephes 1 5. 7.  and by him is all one: Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ. Galat. 3. 14. 8. So that through faith is through Christ. But if you will have it through faith, than it must be as through a pipe of conveyance we come to receive it: 
Gal. 3. 14.  That we might receive the promise of the Spirit through fait●: Gal. 3. 14. And that is not to be justified by faith, but to receive it; and so as through a prospective gl●sse, we see all our righteousness to be in Christ, and by faith we receive it, and come to enjoy it in our consciences: and this we grant, and this will stand with Justification by Christ alone.  
When we say, that we are, and ever were just and righteous before God in and by Christ, we learn to distinguish between our own sight and the sight of God. Ezekiel speaks of our own sight, 
Ezek. 20. 43.  20. 43. Job speaks in the sight of God; for that is in the sight of God, that is not in our own sight: so that no man is justified by the law in the sight of God, Gal. 3. 11. So to be just with God, 
●●b 9 2●.  is to be cleared in his sight. Job 9 20. Rom. 3. 20. 
Act 10 30, 3.  So that when Christ was made our righteousness in the sight of God, 
C●l● 22.  than we were justified in his sight, which was before all time: 
Rom 9 10.  for those who appear without sin, must needs appear just: 
R●v. 5 5.  but the elect appear so to God in Christ. They are without fault before the throne of God: 
Song 4. 7.  Rev. 15. 5. Song 4. 7.  
Those whose sins were laid upon Christ are just, 
Isa 53▪ 11.  and therefore appear so to God. Isa. 53. 11.  
Those against whom nothing can be charged, are just, and appear so to God. Rom. 8. 33.  
Those who are in Christ are just: but the elect were so before the world. 
Eph● 1. 4.  Ephes. 1. 4.  
Those who are reconciled must needs be just: 
2 Cor 5. 19  but this the elect were before the world. God was in Christ reconciling the world to himself. 2 Cor. 5. 19 and they were actually reconciled, in and by Christ on the cross, by the death of his Son. Rom. 5. 10. therefore before we believed.  
Those who are justified are just: 
Ioh 5. 10.  but this the elect were by Christ's blood. 
Rom. 5 9  Rom. 5. 9  
Those who are redeemed by Christ, 
Eph 1. 7.  are made just: In whom we have redemption by his blood. 
Col. 1 2 Cor● 5. 18. to 21.  Ephes. 1. 7. Col. 1. 14. &c.  
Those whose sins were all remitted are made just: but so are all the sins of all the elect by Christ. 2 Cor. 5. 18, 19, 20, 21.  
Those who have a share in Christ's righteousness, 
2 Cor 5. 21.  they are righteous: but so have all the elect. 2 Cor. 5. 21.  
Those to whom God imputes no sin, they are just and righteous: 
2 Cor. 5. 19  but God imputes no sin to the elect. God was in Christ, not imputing their trespasses unto them. 2 Cor. 5. 19 therefore then blessed.  
All the elect were made these by Christ upon the cross: therefore they were then justified: therefore they were justified before they believed. 
2 Tim. 1. 9, 10.  Yea, God gave them grace in Jesus Christ before the world began, but manifested by Christ's appearing. 2 Tim. 1. 9, 10. But it's objected, that these Scriptures are to be considered to be spoken unto believers, and whom God did so look upon because believers. I answer. If it were so, that is enough for me, if they appear so to God. Now they believe, they appeared so to God from eternity, for what God now seeth, he ever did, and ever shall; knowledge is his fight, or else he was not ever infinite in knowledge: but that he was. Therefore the elect ever had a being in the knowledge and love of God; therefore God looks upon the elect before they believe as well as after: 
1 Ioh. 4. 16. Ioh 17 23.  And seeing the love of God is, and ever was infinite, for God is love: 1 Joh. 4. 16. God hath loved them as Christ was loved, Joh. 17. 23. Therefore God loves not any the more, or the better because they believe.  
The Scripture doth not call Christ faith, 
O●j 21.  therefore by the righteousness of faith, Rom. 4. 13. is not meant Christ, but the grace of faith that is in us by which we believe.  
By faith in this place we are to understand Christ (as we are in some others) because he only is our righteousness, 
Ans.  which I prove by these Reasons. 
Rom 4. 13.   
1. Because faith and Christ's righteousness are two several things: 
2 Pet. 1. 1.  To them that have obtained like preci●us faith thr●ugh the righteousness of God, and our Saviour Jesus Ch●●st: 2 Pet. 1. 1. therefore faith is not this righteousness.  
2. 
1 Cor 1 30. Ph●. 3. 9  Because God hath made Christ to be our righte●us●●sse, who of God is made unto us righteousness, &c. 1 Cor. 1. 30. therefore faith is not our righteousness. Phi. 3. 9  
3. Because the title righteousness, is only proper to Jesus Christ, who is our righteousness, this is his Name, ●he●eby he shall be called, 
〈◊〉 ●3. 6. 〈…〉  The Lord our righteousness. Je●. 23. 6. 〈◊〉 the righteousness in Mat. 
Matt 5 6.  5. 6. is meant Christ. righteousness ●elongs to God: 
D●n 9 7.  Dan. 9 7. Faith is not God.  
4. Because faith shall cease, and be done away: 1 Cor. 13. But this righteousness shall never cease, therefore faith is not this righteousness: My righteousness shall be for ever. Isa. 51. 8. God's righteousness. 
Isa. 51. 8.   
5. Faith is a fruit of the Spirit, that is within us, but Christ's righteousness is without us, and not in us; it covereth us, and makes us comely, beautiful, and glorious: unto her was granted that she should be arrayed in fine linen, 
Rev. 19 8. & 7 9, ●, 4.  white and clean: the fine linen is the righteousness of the Saints. Rev. 198. & 7. 
Isa. 6. ●0  9 13, 14. I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath covered me with the garments of salvation, he hath covered me with the ro●e of righteousness. Isa. 61. 10.  
6. Because this righteousness in which is our happiness and glory, by which we are accepted is in Christ, and not in us, 
2 Cor 5. 21.  it's the righteousness of God in him: 2 Cor. 5. 21. In the Lord h●ve I righteousness. 
〈◊〉 25 ●4 1 ●or 1. 30.  Isa. 45. 24. Rom. 4. 24. But faith is in us, therefore faith is not this righteousness, all this is out of us, and without us. 1 Cor. 1. 30.  
7. Because this righteousness of which we speak, was not brought in in Daniels time, but was to be brought in after the end of Daniels seventy weeks: 
Dan 9 24. 〈…〉.  Seventy weeks are determined to make reconciliation for iniquity, and to bring in everlasting righteousness. Dan. 9 24 My salvation is near to come, and my righteousness to be revealed. Isa. 56. 1. But faith was not this righteousness, because that was within long before Daniels time; for Abraham and the Saints believed. Also if faith had been this righteousness, Christ had not brought it in, because it was in before he came.  
8. The Saints did not count faith this righteousness, nor their own righteousness, Christ was that to them: therefore they said, 
〈◊〉 16. 24.  In the Lord have I righteousness. Psal. 71. 16. The Lord our righteousness. 
Jer. 23. 6.  Jer. 23. 6. they comforted themselves in this righteousness. He will bring me forth into the light, I shall behold ●is righteousness. Micha 7. 9 He then believed, therefore faith was not this righteousness. For righteousness and glory doth not consist in faith, but rather subsisteth in us by it; I mean the comfort of this righteousness.  
9 Christ only is our righteousness, because he filleth all in all things: 
Col. 3 11.  Col. 3. 11. The fullness of him that filleth all in all. Ephes. 1. 23. 
Ephes. 1. 23.  Who is the beginning, the first born from the dead, that in all things he might have the pre-eminence: For it pleased the Father that in him should all fullness dwell. 
Col. 1. 18, 19  Col. 1. 18, 19 He that placeth any righteousness in any thing but in Christ, denies Christ the pre-eminence in all things. Therefore we say, O Lord, 
Ezr● 9▪ 15.  thou art our righteousness. Ezra 9 15.  
10. Man when at the worst, all that he stood in need of, was only a full and perfect righteousness, by which he might be justified; which if faith could have been that to him, Christ might have been spared, because God could have given us faith in himself, if faith could have taken away our ●ins, and so justified us. Heb. 9 26.  
11. It appears that faith is not this righteousness, because this righteousness of God is through faith: 
Phi. 3 9  The righteousness of God through faith. 
Rom. 3. 25.  Phi. 3. 9 Through faith: Rom. 3. 25. Therefore faith is not this righteousness.  
12. Because the Saints expect not acceptance for any thing that is in them, 
Dan 9 18.  or acted by them: therefore they say, We do not present our supplications before thee for our righteousness, but for thy mercy sake: Dan. 9 18. with Is●. 64. 6. Not by works of righteousness which we have done, but according to his mercy be saves us. Tit. 3. 
Tit. 3. 5.  5. (our believing must come in amongst the rest of the righteousness which we have done:) therefore they say, I will make mention of thy righteousness, even of thine only. Psal. 71. 10. 16.  
13. That faith is not this righteousness, it will appear if you consider what faith is (in itself, simply so considered apart from Christ) it is no righteousness at all, much less this righteousness we speak of. The Apostle in 1 Cor. 15. 17. speaks of the faith of such as did truly believe; 
1 Cor. 15. 17.  he tells them that if Christ was not risen, their faith was vain: that is, worth nothing. So that if Christ had not been the true Me●●as, and so the right object for their faith, their believing could not have done them any good: for all their believing they had been in their 〈◊〉. So that faith considered apart by itself, it's like a picture without life, an empty and cold business, only to please the fancy. But if faith be filled with Christ, with light and love, 
Heb. 11.  it's the powerfullest thing in the world: as Heb. 11. 
Eph 3. 16. &c. Gen. 2. 7.  Ephes. 3. 16. &c. Man at the first was earth, till God breathed in him life, Gen. 2. 7. and such as his life is, such is his food, earth, bread; yet he lives not by bread only, but by the Word of God: 
Matth 4 4.  Matth. 4. 4. Bread, 
2 Cor. 5. 6. & 4. 14.  1 Cor. 11. 28. &c. strengthens the senses, and they faith: 
Ioh. 6. 35.  the Spirit gives life to faith. 2 Cor. 3. 
Gal. 2. 20.  6. & 4. 13. Christ is this bread: Joh. 6. 35. He is our life. Gal. 2. 20, 
Col. 3. 3.  Col. 3. 3. This life is discovered and made known to us: 
2 Cor. 14. 10, 11.  2 Cor. 14. 10, 11. Our life is hid with Christ in God. We shall live with him. 
Col. 3. 4.  2 Cor. 13. 4. Col. 3. 4. In this life we enjoy our life by faith: 
2 Cor 13. 4.  Faith is the evidence of things not seen. 
Heb. 11. 1.  Heb. 11. 1. In this world crosses are frequent, 
1 Cor 15. 19 & 10 15.  and comforts few, if the Saints were to have no more than they have in this life, they were of all men most miserable. 1 Cor. 15. 19 & 10. 15. according as Christ shall fill our faith with the discoveries of life and love, our lives shall be sweet, 
1 Cor. 13. 3. 9  and comfortable, and serviceable, &c. 
2 Pet. 2. 20.  Though I have the gift of pr●phesie, and understand all mysteries, and all knowledge, 
Heb 4. 4, 5, 6.  had all faith, yet this alone profits nothing. See 1 Cor. 
Heb 10. 26. 29 Isa. 48. 1, 2.  13. 3. 9 2 Pet. 2. 20. Heb. 6. 4, 5, 6. & 10. 26. 29. Isa. 48. 1. 
Isa. 58. 2.  2. & 58. 2. Luk. 8. 13, 14. Many make a god of their believing, and depend upon it, 
Luk. 8. 13, 14.  and fetch all their comfort from it, and venture all their salvation on it: if men did live upon, and prize Christ as they do their believing, I had spared this labour.  
Because men believe, some fly out in high expressions, saying, their faith is God, and they are goded with the Godhead of Christ, and that the divine nature is in them. I grant we are made partakers of the divine nature, but how? by union, not by infusion: the seed that remaineth in us, is not God, 
Rom. 10. 8.  but the Word of God. Rom. 10. 8. we are born of God, 1 Job. 5. 18. that is, made the sons of God: he sinneth not, that is, 
1 Ioh. 5. 18.  so as the wicked one can touch him, or come near to hurt him for it: 1 Joh. 5. 18. He is freed by Christ, he is free indeed, he need not fear curse, nor wrath, hell nor devil, &c. He that believes hath the witness in him: 
1 Cor. 2. 10.  1 Joh. 5. 20. But faith is not that witness. 
2 Cor. 4. 13.  1 Cor. 2. 10. 2 Cor. 4. 13. If you search the Scriptures abovenamed, it will appear our life ● hi● with Christ in God● we enjoy not life itself, 
Col. 3. 3, 4.  but the knowledge of it, and the comfort of it. We can tell you what great things are provided for us; and though we have them not now, we shall have them. Therefore Paul prays that this mystery may be revealed to us. Christ prayed that Peter's faith might not fail, 
Luk. 23. 32.  Christ's prayer was heard▪ that which keeps the Saints is not their faith, 
1 Pet. 1. 5.  but the power of God. ●Pet. 1. 5 ● 2 Cor. 
2 Cor. 13. 4.  13. 4. Col. 3. 3, 4. Because I live, 
Col 3. 3, 4.  saith Christ, ye shall live also. 
Ioh 14. 19  Joh. 14. 19  
It doth not appear that there was any difference in the house that fell, and that which stood, save only in the foundation; the one being built on the Rock Christ, and the other was built upon the sand, not upon Christ: something else, qualification, faith, &c. Faith is to have its denomination from the object of it, and the foundation of it: the confidence of an hypocrite may be as great that he shall be saved, as his is that shall be saved: as I have proved elsewhere out of Isa. 44. 20.  
Abraham believed, 
Obj. 22.  and it was imputed to him for righteousness.  
So Phineas executing judgement was counted, 
Ans.  viz▪ imputed to him for righteousness unto all generations. 
Psal. 106, 30, 31.  Psal. 106. 30, 31. that is, it was a good act, a righteous action to be commended.  
If God did impute his believing to him for righteousness, than it was made his righteousness▪ but it was Christ the object of his faith that was his righteousness▪ for nothing can make us righteous but Christ, 
Rom. 5. 19  By whose obedience we are made righteous. Rom. 5. 19  
Righteousness is imputed not faith, and so much the word believing doth import, that our righteousness is else where, and not in faith, nor in ourselves for faith apprehends that which is out of us in another, 
Rom. 4. 7, 8, 11  the righteousness of Christ, 
Ier. 23. 6.  Rom. 4. 7, 8, 11. Who is our righteousness, Jer. 23. 6. 1 Cor. 1. 30. 
Rom. 3. 25.  Our propitiation, Rom. 3. 25. 1 Joh. 22. Our peace, Ephes. 2. 14. 
Ioh. 1. 22.  Our sanctification, Tit. 2. 14. our victorious Conqueror, Col. 2. 14, 15. 
Ephe. 2. 14.  our Redeemer, Saviou●, eternal life: 1 Joh. 5. 11, 12, 20. He that hath him, 
Col. 2. 14, 15.  hath all▪ he that hath not him, hath nothing at all.  
A man is first called before he is justified, 
Obj. 23.  for justification i● after calling. Rom. 8. 30.  
Then men are not justified by faith; 
Ans.  for if they be called, they believe: 
Rom. 8. 30.  or how else are they called? and if they are believers, and yet are not justified, it was because their faith could not justify them.  
Although the elect are justified, yet no man can know that he is justified until he believe: 
Act. 10. 43.  whosoever believeth on him shall receive remission of sins. Act. 10. 43. so that men receive not remission of sins till after they believe. So that God dispenceth out these privileges, and that we receive them in this order, as 1. calling, than justification, and after glorification, which seems to be the meaning of the Apostles words, which I deny not but we receive them in this order.  
He that believes, 
Obj. 24.  and is baptised, shall be saved: and ●e that believeth not, shall be damned. Mark 16. 16. therefore faith is a condition required to salvation.  
Faith saves not as a cause or condition, 
Ans.  as Ministers remits sins, 
Ioh. 20. 23. & 3. 16.  so faith saves declaratively. Joh. 20. 23. & 3. 16. Mark 16. 16. 
Mar. 16. 16.  These words declare how the Gospel is to be preached, and applied by the Preachers and hearers thereof, so that neither of them may apply to themselves, nor unto any others salvation until they believe: and therefore this is a rule to direct how the Gospel is to be preached. When he sent them forth, he said unto them, Go ye into all the world, and preach the Gospel to every creature: He that bele●ves, and is baptised, shall be saved: and he that believeth not, shall be damned. Mark 16. 14, 15, 16. and so they preached the Gospel.  
2. If faith and baptism be a condition required absolutely necessary, without which no man can be saved, than our salvation depends upon works now, as it did under the Law.  
3. If faith be a condition required to partake of the covenant of grace, than there is a condition required, and so the covenant of grace is not absolute, nor free. If it be said, God gives what he requires. I answer. That makes the condition easy to be performed; but still if faith be as a condition required, there is a condition: but the covenant of grace is absolute and free, and additional on our part. And that this appears,  
1. 
Psal 89. 19 24. 27, 28.  Because the covenant of grace is not made with man, but is only between God and Christ: Thou spak'st in a vision to thy holy One, thou saidst, I have laid help upon one that is mighty, I have exalted one chosen out of the people. My faithfulness and my mercy shall be with him: I will make him my first-born, higher than the Kings of the earth. My mercy will I keep for him, ☜ my Covenant shall stand fast with him. Psal. 89. 19 24. 27, 28. So that all the conditions of the covenant did only belong to Christ to perform; seeing Christ had undertaken it, and he only was engaged to it, and he did it to the utmost, which was, 
Psal. 53. 10, 11  that Christ should be made a sacrifice for sin, and be should see his seed, 
Psal. 89. 35, 36, 37.  and prolong his days: and the pleasure of the Lord should prosper in his hands. 
Isa. 42. 6.  Isa. 53. 10, 11. See also Psal. 89. 35, 36, 37.  
2. And seeing no covenant is made with the elect, there is nothing required from them as any cause or conditions without which they cannot be saved: as appears, Heb. 8. 10, 11, 
Heb. 8. 10, 11, 12.  12. For our salvation depends not upon our believing, but upon Christ: Because I live, ye shall live also. Joh. 14. 19 And that there is not the least condition required from man to partake of the covenant of life and salvation, appears by these words: 
☞  His seed will I make to endure for ever. If his children forsake my Law, and walk not in my judgements; if they break my Statutes, and keep not my Commandments: then will I visit their transgressions with the rod, 
☞  and their iniquities with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my mouth. 
Act. 2. 25.  Once have I sworn by my holiness, that I will not lie unto Christ. Act. 2. 25. His seed shall endure for ever. Psal. 89. 29. to 32.  
3. Faith is a fruit of the Covenant, and a branch of the Covenant, but not a condition on our part to perform.  
4. All the elect were ever in this Covenant, for they were ever in Christ: 
E●h 1. 3 ●  Blessed be the God and Father of our Lord Jesus Christ, who hath b●essed us with all spiritual blessings (in Christ) acco●ding as he hath chosen us (in him) before the foundation of the world. Ephes. 1. 3▪ 4. Christ is this Covenant: I will give thee for a Covenant of the people, 
Is● 42 6, 7, 8. & 49. 9  for a light to the Gentiles to open their eyes, to bring out the prisoners from the prison, and them that sit is darkness out of the prison house. Isa. 42. 6, 7, 8. & 49. 9 Therefore faith is not required as a condition to partake of this Covenant nor salvation. My kindness shall not depart from thee, neither shall the covenant of my peace be removed, 
Isa. 54 10.  saith the Lord that hath mercy on thee. Isa.▪ 54. 10. Thus God to show unto the heirs of the promise the immutability of his counsel, confirmed it by an oath: that by two immutable things (oath and covenant) in which it is impossible for God to lie, 
●●b ● 17, 18  we might have strong consolation. Heb. 6. 17, 18. 
P●al 89. 35, 36  with Psal. 89. 35, 36. Oh this is strong consolation indeed, behold the liberty of the sons and daughters of God.  
To be justified, 
Obj 25.  is for to be declared or pronounced just by sentence.  
The word justify, 
Ans.  properly signifieth to make just, and men are made just,  
1. 
E●●l. 7. 29.  By infusion, when the habit or virtue of justice is put into a person: so God made man upright, or just: Eccl. 7. 29.  
2. Men are made just by the justice of another; so were we by Christ: 
Rom. 5. 18, 19  As by one man's disobedience many were made sinners, so by the obedience of one many are made righteous. Rom. 5. 2 Cor. 5. 21. so that Christ's satisfaction is our justification. And to affirm we are not made just by Christ's justice, is to overthrow the foundation of Religion, and man's salvation.  
3. Men are said to be made just, or justified by sentence, or pleading one to be just, in this sense a man may justify himself, 
Iob. 9▪ 20.  Job 9 20. and be justified by witnesses: Isa. 43. 9 26. In this men are said to give righteousness, 
Isa. 43 9 26.  and to take the righteousness of the righteous from him. Isa. 5. 23. This is not to be understood strictly, 
Isa. 5 23.  but in a large sense: for although this hath the name of justification yet sometimes it is worth nothing, having only but an appearance or shadow of justification, and doth men no good at all, and is of no force, except only with such as are ignorant and de●uded, and is to be abhorred; 
Prov. 17. ●5. & 24. 24.  is when persons are declared to be just when they are not so: which is to justify the wicked. As, Prov. 17. 15. & 24. 24.  
Now to declare one to be just, cannot make one just for these Reasons.  
1. If to declare one to be just doth make a man just, than he was not just before.  
2. 
Rom 3 3, 4.  God and wisdom are said to be justified by men; Rom. 3. 
Matt. 11 19  3, 4. Matth. 11. 19 Luk. 7. 35. But if to declare him to be so, makes him so, 
Luk. 7. 35.  than he was not so before. Which to affirm, is blasphemy.  
3. If to declare one to be just, doth make him so; is it not good to justify the wicked, and their actions? because it must needs be good to make the unjust just. But all the declarations of justification the wicked and their actions can have, they remain wicked, and their actions sinful still.  
4. We grant, God by his Spirit declares to the soul that he is just and righteous; but if they were not made just (by Christ upon his cross) before, will it not follow, that he justifieth the wicked? which, he saith, is abomination to him. Prov. 17. 15. for they must either be just or wicked▪ if just, than the declaring them to be so by sentence did not make them just. And if they were not just, what were they but wicked? is there a third state? 
Exod. 34. 7.  God hath said, He will by no means clear the guilty. Exod. 34. 7.  
5. Because men are not just and righteous; because they are declared to be so; But they are declared to be so, because they were so before. Therefore such as God declares to be just, they were made just, justified in and by Christ; and he looked upon them to be just (as they were) before he declared them to be so. And no man may declare another to be just and innocent, before he appear to be so.  
Three things are essential to justification.  
1. Persons that need to be made just, sinners; a perfect man neither need nor can be made just.  
2. One that can and will make just, and that none can do but God. 
Rom. 8. 33.  Ro● 8. 33. it's God that justifieth.  
3. 
Ephes. 1. 5.  The means by which he must be made just, and that is Christ, 
Rom 3 24.  By Jesus Christ: Ephes. 1. 5. Through the redemption of Jesus: Rom. 
Heb. 1. 2.  3. 24. Christ is God: Hebt. 1. 2. He hath redeemed us by his blood: 
Rev. 5. 9  Rev. 5. 9 My righteous Servant shall justify many: Isa. 53. 
Isa. 53. 11.  11. Rom. 5. 10. He is our justification itself, for he is our righteousness: 
Rom 5. 10.  1 Cor. 1. 30. Righteousness and justification are one. 
1 Cor 1. 30.  Isaiah prophesied of Christ that he should justify many: Isa. 
Isa 45. 25.  45. 25. which he fulfilled when he was made sin for us. Isa. 53. 
2 Cor. 5. 21.  2 Cor. 
1 Pet. 1. 24.  5. 21. with 1 Pet. 1. 24.  
And this must needs be so, for those who are made just, or justified by satisfaction, they are made just where the satisfaction is, 
2 Cor. 5. 21.  and that is in Christ: 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9 And seeing we were made in him perfectly righteous, 
Rom. 3. 24.  therefore perfectly just. 
Phi 3. 9  As in the first Adam we were made sinners, so in the second Adam the elect were made righteous. 
Rom. 5. 14 to 20.  As by the first Adam's disobedience we were made sinners, so by the second Adam's obedience all in him were made righteous: Rom. 5. 14. to 20. And as Christ is the author, and means, and justification itself; so he is the author of our salvation, and the means, and salvation itself; as is above proved. So that Christ is all in all.  
Justification is first to be considered in the will of God, sometimes called purpose, 
Isa. 45. 10.  counsel, choice, election, predestination, love, 
Ephe. 3. 11.  the good pleasure of his will: Ephes. 1. Rom. 9 Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will; it had no cause going before to cause it to be, or so to be: if it had, how can it be eternal, and infinite? surely it had no beginning. 
2 Tim 3. 9, 10.  And thus the elect are said to be saved before the world, 2 Tim. 1. 9, 10. And this is called justification: 
Tit. 3. 4. 7.  Tit. 3. 4. 7. Then our life was hid with Christ in God: 
Col. 3. 3.  Col. 3. 3. This is justification in purpose.  
Secondly, Justification is to be considered in the act or execution of it in the means of it, when it was effected in and by the means, 
Rom. 5. 19  viz: Jesus Christ, By his obedience did justify many, Rom. 
Isa. 53. ●1.  5. 19 Isa. 53. 11. And now justification is actually done, for there were all the elect then present considered in Christ: 
Ioh. 17. 2 9  Ephes. 1. 4. He comprehended all that were given to him. 
Ioh. 6. 37, 38, 39  See Joh 17. 2. 9 & 6. 37, 38, 39 Rom. 11. 7. set apart, Heb. 10. 
Rom. 1. 7.  10. As the Priest did bear the names of the children of Israel before the Lord, 
Heb. 10. 10.  Exod. 28. 21, &c. so Christ, a public person, 
Exod. 28. 21.  did bear, and represent all the names and persons that shall be saved, 
Heb. 2. 11.  that were given to him to justify and save; yea they were one with him: Heb. 2. 11.  
Christ took not only the nature of man, but the persons of the elect; else how did he answer the type, Exod. 28. else how could he bear the sins of many, if he bore not the sins of no persons? 
Rev. 1. 5.  and how did Christ wash us, and present 〈◊〉 holy to God, 
Col. 1. 21.  as he did, Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons? Also if Christ took only our nature, the nature of all men being one and the same, it will follow he did as much for all men as for one; and that he bore not the sins of any man: for the nature of man may be considered apart from the person of a man, or else they know not what they say, who affirm, Christ took our nature, but not the person of any.  
Justification being accomplished by Christ, it is his good pleasure to reveal the same to those to whom it belongs, by his Spirit and Word, and his people and ordinances; all which hold forth and declare this his infinite love, and free grace to their souls, that so they may enjoy the comfort of it.  
The effect of this revelation of love, &c. begets love in the soul to God, 
Col. 3. 11.  and carries the soul out of itself, its own life, its righteousness, to Christ; and his righteousness looking to him as all in all, and so to set him above all. Now the soul falls into admiration of free love, free grace, highly pricing it, is satisfied in it, and thankful for it: and now the soul according to the revelation of this love, &c. so it's filled with love to God, peace and joy in God, &c. So he submits to Christ's yoke, obeys him, and suffers for him; now he follows God ●●re abundantly and freely then ever before.  
So than the cause of our salvation, or justification, it:  
1. The love of God, the good pleasure of his will, this is called the efficient cause of our salvation.  
2. The material and instrumental cause is Jesus Christ by his death, in dying for us.  
3. The 〈◊〉 all cause is the end why God those and saved us, 
Eph. 1. 6.  that was his glory, to the praise of the glory of his grace:  
The work being accomplished. The Spirit reveals it is done for him; 
Act. 26. 18.  Rom. 8. 1● saith believes it's done for him, 
Iam. 2. 24.  and receives it: 〈◊〉 26. 28. good wor● declare that it's done for 〈◊〉 Jam. 2. 24.  
Justification 〈◊〉 where but in the conscience, 
Obj. 26.  and it is a taking of 〈…〉 of the conscience; therefore until sin be taken out of the conscience men are not justified.  
Justification to be placed in Christ where it i● 〈◊〉 Epistle● 
Ans. 1.   
2. If 〈…〉 taking sin out of the conscience, than faith doth not 〈◊〉, because it doth not take sin out of the conscience, no, nor assure the conscience that he is 〈◊〉 child of God, 
Rom. 8. 16.  to speak strictly, for that is the work of the Spir●●● as Rom. ●. ●6.  
3. A man 〈…〉 the Lord, and obey the voice of his Servant, and yet he may walk in darkness, and see no light: as appears, 
Isa. 50. 10, 11.  Isa. 50. 10, 11. 〈…〉 were not a believer, how doth 〈◊〉 appear that God is [his] God if sin be taken out of his 〈…〉 God is his God, how doth 〈…〉 no light 〈◊〉 to see that all that Christ hath done is for 〈◊〉, and to see all sin taken our of the conscience is a great light.  
4. If the knowledge that a man is a believer takes away 〈…〉 not away; for it is o●e thing to 〈…〉 know I bele●ve: as it is one thing to see, 〈…〉 to know I see; this latter is by a reflection. So by your reason it will follow, that neither God, nor Christ, nor the Spirit, nor faith, doth not, neither together, nor apart, justify a sinner; but the knowledge or taking sin out of the conscience, 
Ioh. 1 7.  which is assurance Christ is the lamb that took away all sin. 
Isa. 53. 6.  1 Joh. 1. 7. with Isa. 53. 6.  
5. If assurance of justification be justification, than a believer 〈◊〉 be 〈…〉 his conscience; yea he may be so clouded and deserted, that he may not enjoy the assurance 〈…〉 doubt 〈…〉 or no: thus it was with Heman, 
Psal. 88  Psal. 88 who yet was a believer.  
6. It 〈…〉, it will fol●ow that 〈…〉 a man, commits, makes a man an 〈…〉 until he doth 〈◊〉 ●ith, to take ●in 〈◊〉 of his, conscience; and so a man shall be a justified man, and an unjustified man (and appear so to God) in less than ten minutes, because in less time he may sin greatly; also it may lie heavy upon his conscience, and greatly accuse him. Thus it was with 〈◊〉 and 〈◊〉 &c.  
Also by the 〈…〉 it will follow, that those are unconverted, and have no 〈◊〉, until they have assurance, and all sin is taken on of their conscience they remain unjusti●●ed persons, and still in their sins; and so there is no faith but assurance, and yet assurance is no faith at all: For faith and assurance are two things, as appears, We believe, and are sure. Joh. 6 68, 69. it is an error therefore, to think men must believe, and be assured of remission of sins, to the end they may be remitted.  
Thus in placing justification to consist in assurance, many of the children of God who is yet enjoy not assurance, but walk in darkness, and see no light▪ are concluded to be in their sine, unjustified persons; which is contrary to the Scriptures,  
Justification in the conscience is not justification i● self, but only the knowledge of it, which is necessary to 〈…〉 depends not upon our knowledge of it, 
1 Cor. 15. 28.  nor assurance of it; 
Col 3. 11.  that which saves us, 〈◊〉 us; and that which 〈…〉 and that is only the Lord Jesus Christ, who is our justification and salvation, and all in all.  

An Answer to a Treatise, entitled, Sins suffered for, but not remitted, &c. by Mr. HUET, and some others.  
YOu say, Man is delivered from the curse of the Law, &c. in the time of his justification.  
We say the same; only the difference betwixt us is, when the time of Justification is, it seems by your discourse, you judge that time to be after we believe: we judge that we were justified by Christ upon the cross. Our Reasons you may see in this Treatise.  
You speak of judgements and punishments of sin: but we desire you to prove, if you can, that Christ hath not made satisfaction for the sins of the elect; or that God doth inflict any thing upon his people for sin, in anger or revenge, for to suffer by way of satisfaction: if you say not this, you say nothing against us. We say, that that which is in itself a great plague and judgement, is sent in love to them, and is a mercy to them: as appears, Psal. 119. 11. Rom. 8. 28. Heb. 12. 5. to 12.  
You say, that sin was not before the ●inning person had a being, and was fastened to his soul, &c.  
Ans. It seems by your words, that sin was not till we were born, &c. But if our sins cannot be considered in no sense to have a being till we be born, then before we were born we had no sin; and then when Christ died he did not bear any of our sins, because they were not. And how can it be just that Christ should be punished for that which was not? and if Christ did not the● bear our sins, as Isa. 53. 4, 5, 6, 11. we cannot be saved: for Christ will die no more, and without his blood there is no remission. Heb. 9  
Obj. By faith we receive pardon, therefore we are not pardoned before we sin.  
Ans. We grant no man doth receive it till he believe: yet sin was destroyed and blotted out before we believe; as I have proved in this Treatise.  
Obj. The Advocate hath nothing to do for us concerning sin, except we commit it. 1 Joh. 2. 2.  
Ans. We believe Christ hath finished this work before we were born, as the Scriptures declare.  
Ob. After sin be committed, Christ doth advocate for us.  
Ans. This is answered afore, p●. 12.  
Ob. We put a difference between the Covenant, and the performance of it.  
Ans. So do we: and we say, that when Christ died he performed the conditions of the Covenant.  
Ob. Heaven was then pu●chased, and they may as well say they have that now, as pardon of sin before it be committed.  
Ans. You may as well say, seeing we have not all that was purchased, as heaven, although we believe; therefore we have no pardon of sin. The Scripture saith, He washed away our sins in his blood: Rev. 1. 5. &c. But the Scripture doth not say, we are glorified in his blood upon the cross; and therefore the reason is not the same.  
Ob. The Pope's Bull was in that manner sins past, present, and to come: but the Scriptures speak only of sins past. Rom. 3. 25.  
Ans. Your Exposition is a mere bull, and quite besides the Scripture, as I have proved in the Answer of this Objection. pag. 14.  
Ob. We put a difference between the Salve in the Chir●●gions box, and the healing of the wound, &c.  
Ans. So do we: yet we say, when Christ was upon the cross, He 〈◊〉 sins; and by whose stripes we are healed. Isa. 53. 1 Pet. 1. 24.  
Ob. We believe that the fountain is set open to wash in, because some whose sins Christ bore upon the cross are yet unwashed: Z●ch. 13. 1.  
Ans. Z●ch 13. 1. is a prophecy of Christ to come, at which time he should wash away the ●ins of his people: and this Christ did when he shed his blood, Rev. 1. 5. And if our fine were not then washed away, we cannot be saved. But they are not now to be washed away. See pag. 7, 8.  
Obj We believe that Christ doth the work upon his 〈◊〉 purifying them as o●ten as they 〈◊〉 be 〈◊〉 with sin. Mal. 3. 2.  
Ans. We believe Christ by one offering did effect this work fully upon the cross. See pa▪ 1. ●o 9 And; that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that Chri●● by his Spirit doth strengthen them against it so often as they ●ppose it.  
O● Christ 〈…〉 something to do for the S●ints concerning sin, which Priesthood and advocation is one.  
‛ Ans. This is answered before.  
O●. Ch●●●● doth give re●ission of sins; forgiveness of sins is after they are born.  
Ans. The question is not when Christ gives, and we receive remission of sins; this is when men believe. But the questioners, when our sin● were destroyed, and we made just; we say, and have proved, that it was when Christ died▪ and not after we believed and i● there had not been, remission of sins in Christ for us, how could he have given it us when we believed?  
Ob. We believe that all the sins the Saints shall commit, shall be pardoned. Matth 12. 31. Mic. 7. 8. (shall b●● is not.)  
Ans The question i●; what you mean by pardon▪ the manifestation of 〈…〉 is the revealing and assuring the soul that his sins are pardoned: this you call pardon. The taking away of sin, as 〈◊〉 53. the destroying sin we call pardon, in time we know i●, and enjoy it: do you call the manifestation of pardon▪ pardon? it shall be manifested to all the elect (and shall be, is not) we place the substance of all to consist in what Christ did for us upon the cross, there is our pardon, 〈◊〉 than she revealing it.  
O●. It's a mocking of God to a●k him to do that he hath done already.  
Ans So then God hath not as yet pardoned your sins: or if 〈◊〉, you ought not to pray for pardon of sin any more▪ See pa. 15.  
Ob. As for that text, Heb. 9 28. you say, we acknowledge it to our comfort that Christ did bear our sins they being foreseen, he satisfied for all that the Saints should commit: but there is a difference betwixt bearing them, and giving us pardon for them. As, Act. 5. 3.  
Ans. If Christ satisfied for them all, than they were satisfied for before they were committed; and God hath nothing to charge upon the elect for any sin: because full satisfaction is made by Christ upon the cross. He so did bear them, as he destroyed them, and freed us from them, and after that he reveals to us that they are pardoned; and you seem to say no less. So you expound 2 Tim. 1. 9 is to be understood concerning his purpose. Ans. We grant it to be so, and that we were justified in time, viz: when Christ was upon the cross, and when we believe, than we know it is done for us.  
O●. Hebr. 10. 10. doth prove, that by one act Christ's death God was satisfied.  
Ans. Now the Law is satisf●ed by Christ it is enough to satisfy us, though men may cavil and be unsatisfied.  
Ob. forgiveness of sins conveyed by the Spirit is called pardon.  
Ans. We call it the manifestation of pardon: if you please to call it pardon: this is not that we contend for.  
Ob. Heb. 10. 14. Perfecting is not mean● pardon of sin, for 1 Cor. 6. they were sins, and after washed.  
Ans. What then doth it mean, tell me what is he that is perfected? is not he without fault, holy? &c. Christ's blood washed the elect enough, and to purpose: as Rev. 1. 5. Christ by himself purged our sins. Heb. 1. 3.  
Ob. O but, say they, God's people cannot sin in God's account.  
Ans. We neither say so, nor think so: but we think and say the contrary. Such as believe do s●n, and man doth see it, therefore God much more; and God accounts it as it is, sin: doth not the Scripture say Christ's blood hath cleansed us, hath washed our sins away, and God seeth us to be clean, seeing we are so? Also we say that there is no condemnation to be inflicted upon the elect for their sin: So you say Israel stood without sin, consider what you say, & see if we say more.  
Ob. They also allege, 1 Joh. 3. 9 & 5. 18. Whosoever it 〈◊〉 of God si●●eth not.  
Ans. If we do so, I hope we do but as the Apostle did, and yet we say with the Apostle, we have sin, and do sin, &c.  
Ob. The Reasons why we cannot have communion with such as say, sin is pardoned before it be committed, &c. is: 1. Because they know not the posture of a redeemed child of Christ, whose Covenant revealed rejoices the heart. 2. Because they do not feel the sense of sin, if they did they would cry to God: nor know the sweetness of pardon. 3. They stumble the weak in not asking for pardon.  
Ans. To the first, if we know it not, I wish you had revealed it to us, if you know it. You say, Christ's Covenant rejoiceth the heart, and this we know, blessed be God. Ans. to 2. If you mean by sense the feeling of horror and terrors for sin, if you desire such a sense of sin, we do not wish it you: we wish you not to fetch your comfort from your sense of sin, tears, or crying: but only and alone from God's free grace. We have made a god of our tears and crying, &c. To the 3. see pa. 15. Also it's your opinion that stumble the weak, it's you that say, if it be pardoned they need not pray for it. We pass not what you judge, nor for nothing you say, unless you can prove it by Scripture.   

An Answer to a Treatise entitled, An Antidote against Antinomianism: published by Dr. HOMES.  
IN that he entitleth his book, An Antidote, it seems to declare that his book is (not poison, but) some rare extract to expel poison; so he crowns the truth we contend for with odious names of disgrace (which is powerful to deceive the s●●ple) calling it unjustifiable & Antinomianism: but this is easier said and proved. I wish we had no cause to say, th●t such as have taken down his Antidote are soundly poisoned, and stand in need of a contrary Antidote. What you say will be currant with many, but the wise will try the spirits. 1 Joh. 4. 1.  
He confesseth actual justification is by union; which if it be true, he hath overthrown the substance of his whole book, and then we were actually justified before we believed, because we were united to Christ before we believed. As is proved, Heb. 2 11. Joh. 1. 14. And the Scripture saith, we were crucified with Christ: Gal. 2. 20. which could not be, unless the elect were considered in Christ: as Ephes. 1. 4. and united to him.  
Ob. The instant of union is when Christ is in us by faith. Ephe. 3. 17. Joh. 3. last. Joh. 1. 12.  
Ans. These places speak not a word of union, much less the time of our union; a thing may be in us, when the thing itself is not in us, but the comfort of it. Christ is said to be in us by faith: Ephes. 3. 17. because by faith we enjoy the presence of that which is not present, nor seen: as, Heb. 11. 1. Faith is the substance of things hoped for, and the evidence of things not seen.  
Secondly, sin is in us, yet are not we united to it, it's not I, but sin that dwelleth in me: Rom. 7. 20. If they were one, than he could not truly say, it's not I, sin and I are two things, though sin dwelleth in me: A man dwells in an house, yet is not united to it, so as to be one with the house: so it's here. As for Joh. 6. 36. that declares who hath everlasting life, viz. he that believes hath it, but what is this to union with Christ, or the time of union? And although we say not that men have not life till they believe: we say there is life in the Son for the elect before they believe, and they shall have it. See Joh. 5. 11. And as for Joh. 1. 12. declares, that such as receive Christ are sons, and they have right to the privileges of sons: which we grant.  
Ob. Ephes. 2. declares, that believers before they believed there was no difference between them and others; for they were by nature the children of wrath afar off, and unreconciled.  
Ans. The same Chapter declares that they were made nigh by the blood of Christ, v. 13. to 18▪ we are to consider what it was that made them nigh, and reconciled them; and when they were made nigh and reconciled, this was effected by Christ upon his cross. See Col. 1. 21, 22. And if we were not reconciled then, why doth the Scriptures say they were?  
Ob. For sin to be crucified, and to be mortified is one, and a part of sanctification. Gal. 5. 22.  
Ans. We know that our old man is crucified with him, &c. Rom. 6. 6. & 7. 24, 25. Sin is a work of the devil, &c. Christ destroyed it upon the cross: Christ hath made an end of sin. Dan. 9 Psal. 103. 12. &c.  
Ob. Justification by faith, R●m. 5. 1. is justification itself, and not the manifestation of justification.  
Ans. The 1. v. of the 5. Chap. belongs to the last ver. of the former Chap. and is to be read with it; the misplacing the stops, and cutting asunder books into Chapters and verses, hinders the right reading and understanding of the words; the division of Chapters and verses, you know, are but of late invention. As I understand by the doctrine of the Scriptures, the words are to be read thus: Who was delivered for our ●ffences and raised again for ou● justification: Therefore being justified. By faith we have peace with God through our Lord Jesus Christ. And then the sense is this, That we are justified by Christ, and by faith we enjoy it: the effect of which is joy and peace. See pa 26.  
Ob. Without faith its imp●ssible to please G●d: the word please signifieth a delight to him. So Basil and Bud. &c.  
Ans. This is answered before. And seeing the Scriptures do declare that God's well-pleasedness with us depends not upon our p●easing of him, we are satisfied; we regard no man's testimony, we own no Doctors but Christ.  
Ob. Can God approve of a greater thing without faith, namely, our persons, and yet not approve of a lesser thing, namely, our actions without faith? this is strange.  
Ans. It's not faith, but Christ that makes our persons accepted: and unless the action be according to the rule, it is not accepted, but condemned of God, in them whose persons are accepted: faith is a part of a good action; and unless the other parts of the action, as matter, manner, measure, time, end concurs, the action comes short of the rule, and so far it is ●in, and is not accepted neither for Christ nor faith.  
Our happiness doth not consist in God's acceptations of our acti●ns, but in our union with him, and in that our sins are not imputed to us. Joh. 17. 23, 24. Heb. 2. 11. Ephes. 5. 30. Psal. 32. 1, 2.  
Ob. Our actions are accepted because our persons are accepted Gen. 4.  
Ans. It's strange to me that you should say so. Oh the horrible and tragical effects that naturally flow from this doctrine! Was not David a believer before he fell so foully concerning the matter of Bathsheba and Vrijah? And was not Peter a believer when he denied Christ, and Peter and Barnabas when they dissembled? Gal. 2. Many of the actions of believers are in some respect worser than the same actions in unbelievers; and God in his Word is so far from accepting them, that he condemns them as deeply as the actions of others. If God accepts of men's actions because he accepts of their persons, it will follow, that when a man is a believer his person is accep●ed: and therefore all his actions after are accepted, because his person is accepted. So that after a man is once a believer, whose person is accepted, he cannot sin in any of his actions; or if he do sin, his sinful action is accepted. We abhor to open such a gap for sin to enter. If you speak even of the best actions of a believer, you cannot free them to be without sin, for all our righteousnesses are as fili●y rags. Isa. 64.  
Ob. The word reconcile declares that God is at enmity with us, and us with him; Re signifies again; con, signifies together, ciliation, to call or move to: how is there a moving, where there was never a removing? how together of those who were never asunder? how again, unless there had been once an oneness which was broken apieces?  
Ans. Though the word signify so, yet it will not follow that God was ever at enmity with the elect; Fury is not in me: Isa. 27. 4. There are movings and removings in us who are changeable; but it is not so in God, because he is unchangeable, love in him is unchangeable. You confess God's essential purpose is like himse●f, eternal, and unchangeable, &c. God is love: 1 Joh. 5. And although the elect did sin, and so depart from God, yet the Scripture doth not say, that they fell from the love of God; or that God hated the elect for their sin. Consider Joh. 17. 23, 24▪ Heb. 13 8. Rom. 5. 9, 10.  
Ob. In saying, God was never an enemy to the elect, you make the fall of Adam (in whom the elect are included) a fiction, you make the Story of the Gospel, touching Christ's sufferings, a fable, and Chri●ts passion a vanity, and ye overthrow the nature of God, whose purity cannot endure sin. You deny many Scriptures that te●tifie, tha● God was at enmity with the elect. Ephes. 2. Isa. 63. 10, 11 Levit. 26 40, 41, 42. Ezek. 16. 62, 63.  
An. Alas, alas, here are many high charges and hard speeches indeed: Jud. 13. 13. are not these raging w●v●s of the Sea, that look big, and rise high, and fall as suddenly into mere fables? for no such thing will follow that we profess. We say what the Scriptu●es speaks concerning Adam's fall, and Christ's sufferings, and death, &c. they are not ●●ctions, but real things: and unless Christ had died, we had perished in our sins. We were in sin, and under the cur●e we were children of wrath, viz: the curse not only in appearance, but we were so in deed, & in truth: so Christ was made a cur●e for us, not in appearance, but in deed, and in truth He was ●o made under the Law, that so he might free us from under it: Christ not only revealed love, (for seeing men can revea● love each to other without dying, much more could ●●d) bu● also free us from the curse of the Law wherein we we●● 〈◊〉: therefore Christ did die. So that in the 〈◊〉 God, and Ch●●●●s death ●ay our eternal happiness. ●nd this do●trine doth w●ll agree with what we contend for.  
We ●ay, 〈◊〉 paved a full price, and satisfied the Law to the 〈◊〉▪ neither 〈◊〉 we 〈◊〉. God accepts of any sinful action, nor 〈◊〉 any sin God's pu●i●● hare's ●in in beleeve●s, as wel● as in othe●s: now wh●●h way doth this doctrine destroy the nature, or the 〈…〉 of God?  
We deny ●o ●criptures at all, we only deny such interpretation of them as are not warranted in the Scriptures. Also you presume above what is written, in that you have no Scripture to warrant your exposition. We entreat you to tell us in what place of the Scripture we shall read, that God was ever at enmity with the elect, either before or after conversion. You say, that till conversion comes, God is as well at enmity with the elect, as they are with him. The Scriptures you allege to prove it do not say so: nor do we know where to read these words in the Scripture, but to consider what the Scriptures you bring say. Eph. 2. saith no such thing; there is the word wrath, but this is answere● before. Isa. 63. 10, 11. there is the word enemy, which is to be understood, God was so in some acts of his dispensation. The text saith, he fought agai●st them, so he appeared to be their enemy. Levit. 26. 40 &c. God did walk contrary to them, yet it will not follow that he did so from any enmity or hatred he had to them; for than he ●oved them, and owned them for his people, as appears, v 45. &c. I have given the dearly beloved of my soul into the hands of her ene●ies. ●er. 12 7. then they were dearly beloved. As for the word pa●ified, Ezek 16. 62, 63 When I am pacified towa●ds th●e, that is, when I shall let thee know that thou art a son or daughter of my eternal love: if you compare the 4. last verses together i● will appear he spoke of their knowledge of his love: for he saith, I will est●b●ish my C●venant with thee, and 〈◊〉 know ●h● Janth L●●d [th' God] ver. 2. with Joh 14 20. An● howsoever God may hide himself, and seem angry, and handle them roughly, yet he loveth them not the worse for that: Jer. 31. 20. even than he loveth them dearly. As appears, J●h 17 23 24. At that day ye shall kn●w I am in he Fath●r, and 〈…〉▪ and I 〈◊〉 you Joh. 14 20. he saith, he is the same yesterday and to day, and for ever Hebr. 13. 8. (if y●u please to believe him) I am the L●●d, 〈…〉, Mal. 3. 6. ●e never changeth. Fu●y is not 〈…〉. I●a. 27. 4. Therefore your br●ther was very much mi●●ake●, to think there was anger in God against the elect till he was pacifie●.  
O●. I● G●ds enmity had not concurred with Eve's enmity ag●●●●t h●m, she had not in all like●ihood eaten the forb●dden fruit.  
Ans. The fall was not from any enmity in God against her, but God would by that means bring about his glory. See Ephes. 1. 6. to 12. & Rom. 3. 19  
Ob. God is a God of wrath to us till faith in Christ comes: Ephe 2. Rom 5. 1, 2. it is as evident as evident may be, that by faith in Christ, God is reconciled to us, and we to him.  
Ans. I wonder ye are not afraid to sa● so, seeing the Scriptures say no such thing, as we have already proved. Read me what you say in the Bible, either in the Old Testament or New, and I will Print my Recantation: if you cannot, I would entreat you to Print yours. Oh that you did but know what you ha●e done. For in that you deny any reconciliation to be before we believe, you deny that Chri●t hath reconciled any upon the cross; which is contrary to many plain and express Sc●iptures. As Ephes. 2. 13, 14, 16. with Col. 1. 14. 20, 21. & 2. 13, 14. Ephe. 5. 25, 26, 27. &c.  
Also in ascribing our reconciliation to faith, in whole or in part, ye slight our Lord Jesus Christ, and trample upon him, in making him but a half Saviour. So also you say, that faith is a cause of justification: do not our eternal happiness depend upon our reconciliation and justification? and do you ascribe these, and the like to faith?  
Ob. But God is not pleased with the elect till they believe. Rom. 9 25.  
Ans. By my people, we are to understand those that I have declared to be mine in a special and peculiar manner: I have owned them, and they are mine by profession. So the Nation of the Jews were called the people of God, as Isa. 5. 13. because God had owned them to be his people which were not my people before: In this sense, as appears, v. 26, 27. but in another sense, the earth and all in it is his: and in respect of choice and ●ove, the elect were ever his. Ephes. 1. 4. 2 Tim. 1. 9  
Ob. I say then actually God cannot be said to be reconciled to man, while man is not reconciled to God.  
Ans. We say, that we were reconciled to God by the death of his Son. Rom. 10. 9, 10. 2 Cor. 5. 18, 19 What Christ did was actual. Will it not then follow upon your grant, that the elect were then reconciled? And seeing Christ died before we believed▪ it will follow we were reconciled before we believed. Notwithstanding we grant that no man can know or be assured that he is one of them that is justified, and shall be saved, until he believes. And whereas you ask what conversion that is, that is without calling? We answer. None at all: neither is any man called in this sense until he believe. We grant with you, that what was done before the world concerning our salvation, was only in God's decree, purpose and love.  
Ob. Faith brings us into Christ. Ephe. 2. 8, 9 Joh: 6. 37. Joh. 3.  
Ans. You do but say so, the Scriptures do not sa● (as you would have them say) faith brings us [into Christ] so you say that faith is a part of Christ: But if it be so, I would gladly see that proved. Also you say, that faith is a part of the Divine Nature, 2 Pet. 1. 4, 5. The Divine Nature is God, if God can be divided into parts, he is not infinite: the Divine Nature is incommunicable; we are made partakers of the Divine Nature by union, not by infusion. It is no wonder that you ascribe all so to faith as you do, if you think faith is God.  
So you ask, if God saves us without our being in Christ, and whether God doth not love to see us in Christ, rather than our of him. I answer. If God considered the elect to be in Christ, Ephes. 1. 4. can you tell when God considered them out of Christ? or can you tell in what place of Scripture it is said, that the elect were ever out of Christ, or that the elect by sin fell out of Christ, or out of the love of God? show me the Scripture that say these things, and I will say so too. Ephes. 2. 4, 5.  
Ob. When in Ephes. 2. 5. doth not import a difference in time.  
Ans. But it doth; for when we were dead, than was the time that we were not alive. Ephes. 2. 5.  
O●. Evermore say the godly learned Schoolmen (we call not the Papi●●s in) put a difference between God's decree, and the execution of it.  
Ans. So do we, but not because they say so: if the Scriptures be clear, why call you in any at all, we will not believe men: therefore ●pare that labour when you write again.  
We do not say, we were actually justified from all eternity; we say we were in the knowledge and love of God from all eternity: we say we were actually justified in time when Christ upon the cross presented us holy to God without spot, &c. Ephes. 5. 27. So you tell us, that what ever appears in time, appeared before God before all time, therefore faith appeared then also. This we freely grant, and also tell you, that all that did appear before God was not the cause, means, nor instrument of our justification.  
Ob. Why is God said to be wroth with the same Ephesians whilst out of Christ? Ephes. 2. 1, 2.  
Ans. You abuse the Word of God: for the Scripture doth not say, that they were ever out of Christ; or that God was wroth with them.  
Ob. Tremble to say, that God loved Paul with as great love when he persecuted the Church, as when he preached the Gospel.  
Ans. Let them tremble that teach such doctrine as you do, or that say, that persecution of the Saints is as good as preaching the Gospel. I wonder if you did not tr●mble when you writ your Antidote against the truth, in which you make God so changeable, and love in God not to be finite, in affirming there are degrees in love in God, and sometimes more, and sometimes less; and that sometimes God was without any love at all: for you say, it was but a purpose of love, not actual love; and that purpose and an act of love are immediately contraries. It seems I was mistaken, I thought a purpose of love could not be without love; and that a purpose of love was love in act. Consider Jer. 31. 3. Joh. 17. 23, 24. Joh. 3. 16. Ephes. 2. 4, 5. Rom. 5. 9, 10. 1 Tim. 1. 14, 15, 16.  
Therefore concerning your distinction of God's love of benevolence to the sinner before conversion, and his love of complacency after conversion; there is no light in it. Show me where I shall read this distinction of love in God in the Bible, or else I shall be ready to believe it came out of the brains of dead men's souls from the impure fountain of the blind Schoolmen.  
Ho●ever this ●ay suit with man I pass not, but to refer this to Go●●. to make him imperfect: God loved me, and gave himse●f for me. Gal. 2. 20. I did not believe when Christ gave himself for me.  
Ob. I wonder why you contend so for this expression, that God loved the elect from all eternity; seeing the Scripture for once calling it love, calls it purpose, choice, counsel, election, predestination, &c.  
Ans. It's no wonder we contend for it, seeing there be many that deny it to be love: A little leaven leaveneth the whole lump. Gal. 5. 9 And when men will confess it is love, as the Scriptures declare, we will cease contending. We believe also that all those expressions do hold forth love, and are one with it.  
And seeing you confess it's called love, we earnestly entreat that you, nor no other do deny it to belove: for as God's purpose and will is eternal, and unchangeable, so is his love; God is love. 1 Joh. 4. 16. Heb. 13. 8.  
So you ask where is life, and where is peace till faith comes? I answer. It is where it should be, it's in Christ: Col. 3. 3, 4. Who is our peace. Ephes. 2. 14. And when we believe, we enjoy the comfort of our life, and not till then.  
So you object against this doctrine (of justification by Christ alone) what need we take care what we do, if we believe he will not love us the better; if we believe not, he will not love us the worse: then a man may die without faith, and yet be saved. Ans. If this be all, the Papists say as much against you for denying that men are loved, justified, or saved for their good works. Say the Papists, if our good works cannot make us to beloved, or justified, &c. what need we take care to do good works, if we do them God will not love us the better; if we do them not, he will not love us the worse: if we die without good works, yet we may be saved. Consider what answer you will give them, and take it to yourself, for we say the same of faith. So you tell us a story of a maid led away with this doctrine, said boldly to you, that she knew not how she could offend Jesus Christ by any thing she did: unless we did know what she meant by the word offend, we can say little to it, seeing it may bear a good or a bad construction. If she had said, Whosoever was born of God sinneth not. 1 Joh. 5. 18. and that she was born of God, it may be you would have cried shame of her. And if she had said that which was not fit, there was no necessity you should have made such an outcry of it, un●esse you did it to expose us and the truth we profess to contempt and hatred. You m●ght have taken it in the be●●ence, or passed it by. We entreat you to consider whose work it is to be the accuser or the brethren: the d●ct●ine of Christ is not the cause of the sins of men. I● we cannot prove scores of errors, and bla●ph●mi●s, and tragical eff●cts that flow from you. Doct●ine, and ●uch as pro●esse it, blame m●.  
●o you appeal to the world for the truth of what you say: I say, i● they do not justify you, who will? the world are blind, &c. the natural man cannot perceive the things that be of God; the Saints who know and enjoy the truth will confess with me, that your doct●ine doth contradict the Scriptures, and contain many mistakes. As, that sin was not crucified with Christ, that the elect are sometimes in Christ, and sometimes out of him; that faith takes a man out of the state of damnation; that God doth not love the el●ct before they believe; that there are degrees of love in ●od, &c. And such strange doctrines you teach quite besides the Scriptures, and such as the Bible never knew: and ●ends very much to the dishonour of Chri●●, and obscure the Gospel; and to f●ll the Con●cience, instead of joy and peace, with much troub●e, ●ear, and sorrow. Whereas the sum and substance of the doctrine we (or rather the Scriptures) teach, is only to exal● Ch●ist alone, and abase man; and all that he can do for his salvation, we trample upon it, in affirming ●one of his best wo●ks can cause God to love or ●ccept of him, ju●●ifie or save him: a●l spiritual b●essings are freely given without our wo●ks, no man can make himself righteous, or hol●, by any thing he can do: only Chri●●s righteousness is that which ●ade us righteous; and that sin cannot deprive us of Christ's righteousn●sse; and that we are, and ever shall ●emain, holy, and blamel●sse in the sight of God by Christ, who fulfi●led all right●●u●n●ss●●or us the elect; his righteousness and ●a●ct●fication is theirs, we are complete in him, and incomple●● in ourselves: there is no perfection in this li●e in the flesh; and yet we are without fault before the throne of God; therefore no sinners: because as Christ is, so are we in this wor●d. Therefore we are all fair, without spot. Consider well these Scriptures. Isa 53 5, 6, 11. 1 Pet. 1. ●4 Ephes 5. 27, 30 Co●. 1. 22 Esb. 1. 7 Rev 1 5 Col. 1. 14. Heb 1. 3 He● 10. 14. 1 Joh. 1. 7 8 9 10 R●m. 8. 33 Mat 3. 15. 1 Cor 1 30. 2 〈◊〉 5 21. Col. 2. 10. Rom. 7. 18. ●4 〈◊〉 14 5. 1 Joh. 4. 17. S●ng 2. ●0 & 47 He that knows the meaning of these, knows a great mystery, and lives in the comfort of it, and will not be beaten from it what ever men say of it. Is not Christ's perfection the ground of all our happiness? And doth not justification imply freedom from sin? Men are either sinners or no sinners: I desi●e to know, if he that is a sinner be not under the curse, Gal. 3. 30. and how he that stands ju●●ified by God from all sin, stands accountable to him for any sin; if Justice be satisfied, what is therein heaven against him?  
To conclude, inasmuch as the former part of this Treatise was finished, and much of it Printed before I knew of your book, I●efer you to it for a fulle● Answer. If you, or any deny what I have said to be true, let them Answer this; I am resolved to Answer them till I die. If they will answer my Reasons and Scriptures, I will do so to theirs; I will oppose all fanatic e●husiasmes, and fantastic dreams of men's brains (which will very much abound in this age. Oh that all that fear the Lord would be so wise as to search the Scriptures, and reject all men's Writings and Interpretations) which appear not in the Word of God. I will stand to the trial of the Word of God: come let us lovingly try it out: if you will oppose Justification by Christ alone, which is the doctrine of fre● grace, I doubt n●t but I shall take all your props and superstructu●es easily down, to the end that Christ may appear to be (as he is) all in all. Co●. 3. 11 That G●d may be all in all. ● Cor. 15. 28.  
Some believed the things that were spoken, and some believed not. Act. 28. 24.  
FINIS.