Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.

Quest. 15. Whether the Orthodox Protestant Ministers, who teach men to believe in Christ, and to repent, that they may obtain remission of sins, and salvation by Christ; or those who offer Christ and Remission of sins to all, without requiring any thing of them, ei∣ther Faith or Repentance, or ••e•• obedience, do preach Christ the more truly, and more to the edification, and consolation of their hear••rs?

SECT. I. Where is shewed, which is the right way of preaching the G••spel.

IT is most certain, that those who preach the Gospel, as Christ himself, and his Apostles did, are they who preach Christ, not only most truly, but most to the edifi∣cation, and consolation of their hearers. Now so do not they, who offer Christ and Salvation by him, to sinners as sinners; or to sinners, without any condition, either of Faith or Repentance; but who teach men to repent, and believe in Christ, that they may be saved; or which of∣fer Christ and Salvation by him to all, the greatest sinners not excepted, if they will lay hold of him, and his merits

by Faith, and turn from their sins, and practise Repen∣tance. That our Saviour did thus preach the Gospel, St. Mark assureth us, Chap. 1.14.15. For there he saith, that after John was put in prison, Jesus came into Galilee, preaching the ••ospel of the Kingdom of God, and saying, the time is at hand, repent ye, and believe the Gospel.

I know not what they will here reply, [Object.] except perhaps they will say, that John had before preached the Gospel to the Galileans, and that they had received it. Now they do not deny, but grant and teach, that after that men have received the Gospel, then Faith, and Repentance, and new obedience are to be pressed upon them; but not when Christ is first offered, and tendered unto them.

But Johns preachings may be a sufficient confutation of such conceipts, and surmises as this; [Answ.] for he began his Ministry with the Doctrine of Repentance, as is to be seen, Math. 3.2. And thus when the Apostles were sent by Christ, to preach the Gospel to the Jewes: it is also said of them, that they went out, and preached, that men should repent; yea,* 1.1 contrary to the Opinion and practise of our new teachers, we are told, Heb. 6.1. that the A∣postles, when they planted Churches, began and laid the foundation in the Doctrine of Faith and Repentance. And indeed that which is else-where written, and recor∣ded of the Apostles preaching of Christ, and his Gospel, doth sufficiently evince and testifie, that they offered not remission of sins, and salvation by Christ to all absolute∣ly, without any conditions; but exhorted men to repent and believe in Christ, that they might obtain pardon of their sins, and be saved by him. Thus when certain, who were pricked in their hearts, by hearing Peter preach,* 1.2 said unto him, and to the rest of the Apostles, Men and Bre∣thren, what shall we do? Peter said unto them, Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins. The same St. Peter also, having reproved the Jewes for consenting to Christs death, and shewed them who he was: in the next place he letteth them understand, what they were to do, that

they might be saved by him, Repent ye therefore, and be converted,* 1.3 that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. When the Jaylor also being terrified, and troubled in his mind with the fear of Gods judgements,* 1.4 came to Paul and Silas, and said to them, Sirs, What must I do to be saved? they said, Believe on the Lord Jesus Christ, and thou shalt be saved. And St. Paul saith, that he being called and sent of God,* 1.5 shewed both to Jewes and Gen∣tiles, that they should repent, and turn to God, and do works meet for repentance. These things which I have thus alledged, do manifest and make it evident, that the Apostles did never offer salvation unto any, but upon condition of their repentance, and faith in Christ. Now that all other Ministers of the Gospel ought to do the like, those words of our Saviour, do sufficiently inform us, when he saith, That repentance, and remission of sins should be preached in his name among all Nations.* 1.6 Not remission of sins singly, and a part by it self (as our neotericks will have it) but repentance and remission of sins together.

Thus did Christ, and thus did his Apostles preach; and thus hath Christ ordained, that all other should preach: We may be assured therefore, that this is the best, or rather the only way of preaching the Gospel. For were there any better, we cannot otherwise think, but that Christ would both have followed it himself, and have in∣joyned all his Ministers to do the same.

SECT. II. Where is shewed, which is the most profitable way of preaching the Gospel.

THis that I have said, might be a sufficient Answer to the former Question, and to all the several parts and branches of it. Notwithstanding, because the novellists

do cry out against us, and say that with our many years preaching, we have converted few, or none; but by ur∣ging such a necessity of repentance, to the obtaining of salvation, (as we do) do terrifie and trouble many, and drive them into desperation: therefore I will now, by Gods gracious assistance, prove unto them, that our Do∣ctrine is more likely to convert sinners, and to comfort them being converted, then theirs.

To speak first of the former.

We do indeed denounce Gods judgements against men, while they live in sin, and are led by their carnal lusts, telling them that they must repent, and amend their lives, if they will have any hope of salvation by Christ. Thus do we deal with obstinate sinners, endevouring to save them with fear, that is, with the terror of Gods judgements, as St. Jude commandeth us.* 1.7 If such preach∣ing do no way at all conduce to a sinners conversion, why doth he say, On some have compassion, making a diffe∣rence; and others save with fear, pulling them out of the fire. But they tell us, that we lay too hard a task upon men, and that they have no power, [Object.] nor ability to repent and practise these things, which we do require of them.

Its true, they have not of themselves; but it doth not follow hereupon, [Answ.] that our preaching of repentance unto sinners, and our denouncing of Gods judgements against them is in vain, and to no purpose.

1. For the Spirit of God worketh with, and by his word, when it is preached, and maketh it effectual, at one time or other, to as many as are ordained to eternal life. The Law indeed only terrifies sinners, but converteth none;* 1.8 for which cause the Apostle calleth it the Ministry of death and of cōdemnation; but the Gospel he calleth the Ministry of the spirit, because God sends down his spirit into the hearts of the Elect, while the Gospel is mini∣stred, and preached unto them; for so we read of Cornelius & his Companions,* 1.9 that while Peter preached the Holy Ghost fell on all that heard the word. And while Lydia heard Paul preach, the Lord by his spirit opened her

heart, and converted her to the faith of Christ. Thus is the spirit given in the Ministry of the word,* 1.10 and maketh it effectual to work Faith and Repentance in the Elect, when these duties are preached, and pressed upon them.

2. Again, We have this comfort, that Christ hath merited for those that do believe in him,* 1.11 not only the pardon of their sins, but the spirit to sanctifie them, and to work repentance in them.* 1.12 We are not therefore to set upon the work of repentance in our own strength; for then we are sure to be soyled, and shall prevail nothing; but we are to rely on Christ for his spirit, and for his grace,* 1.13 that we may thereby be inabled to do those things, which he requireth of us. For we receive the promise of the spirit (that is, the spirit of God which Christ hath merited for us, and God hath promised us) by Faith. Thus though we be never so weak of our selves, yet as St. Paul saith,* 1.14 we are able to do all things (that God requi∣reth of us) through Christ which strengtheneth us.

3. And lastly, We have this comfort also, that by our prayers we may obtain not only other inferior gifts, but the Holy Ghost himself,* 1.15 the Authour of all sanctifying grace, as our Saviour assureth us hereof. Albeit then, we be never so unable of our selves to repent, and to bring forth the lively effects and fruits thereof, yet by our prayers offered up unto God, in the name of Christ, we may obtain power to do all these things. Such strong con∣solation have we against the difficulty of repentance.

Now all these things being well considered, let any in∣different man judge, whether are like to bring men out of their sins, and to bring on their conversion, they that by their Doctrine do stir them up to labour and strive a∣gainst sin, and to call upon God for grace, whereby they may be enabled to subdue it, relying not on their own strength, but on Christs merits, who hath purchased the spirit of God for them, or they that will have men, even while they live in prophane swearing, drunkenness,

whordom, or any other the like impieties or impurities,* 1.16 to believe that their sins are pardoned, and that they are reconciled unto God, and in the state of salvation, which is Mr. D. his Doctrine preached and much applauded by many. There is not any one that considereth rightly hereof, and perceiveth what the necessary, and unavoida∣ble consequences hereof are; but he will say, that this is to lay a foundation for pre umption and carnal securi∣ty. And indeed this is the very use, which many have made of this Doctrine already. For though they live in sin, and are led capti••e by their sensual lusts, as formerly they were; yet hearing these m••n offer Christ unto all, without requiring any thing of them either faith re∣pentance, or any reformation of their sinful li••es, re••••ing them that grace is freely offered in the Gospe••, without any conditions, and free••y to be taken and recei••ed of all: hereupon they are confident that they shall be saved by Christ, though they li••e like libertines, and cast off all care of reforming their wicked wayes and works. It is too late now after they ha••e thus preached free grace un∣to them, according to this n••w way of theirs, to tell them, that if they do finally continue in infidelity, and impenitency, they shall be damned. For their former Doctrine hath made them secure, in••omuch, that they do now resolve (as one did of late ha••ing read a certain Treatise of Mr. S.) that they will no more hearken unto any judgements, or terrors, threatned and denoun∣ced against sin, as they had formerly done. And well may they resolve thus with themselves, if it be true which Mr. S. teacheth, to wit, that God in the Gospel doth abso∣lutely offer remission of sins, and salvation by Christ, to all without any condition, yea to sinners, as sinners. For it is most certain, that God will fulfil and perform all his absolute promises, to all those to whom they are offered and made, neither can their infidelity, or their wicked∣ness frustrate the performance of them. He promised ab∣solutely, and without any condition,* 1.17 that while the earth remaineth, Seed-time and Harvest, and cold and he••t,

and Summer and Winter, and day and night, shall not cease.

* 1.18He promised also as absolutely, that the World should never more be destroyed with a Flood, and that he would set his Bow in a Cloud, for a sign, and in assurance here∣of.

Now these promises of his, he hath ever since con∣stantly performed, throughout all Generations, though the World hath been never so wicked. God did as ab∣solutely promise Christ, and accordingly sent him into the World, in a most corrupt time, to renew all things. Thus the wickedness, or the infidelity of man cannot frustrate, nor disannul the promises of God, that are ab∣solute. Wherefore if the promises of life and salvation by Christ unto all, to whom he is offered, and preached, be absolute, and without any condition: how can final impenitency, or infidelity (as Mr. D. telleth us) cause a∣ny to forfeit, and frustrate them to their damnation?

But let us see how our adversaries go about to prove, that their Doctrine is more likely to gain sinners to God, and to bring them to repentance, and amendment of life then ours is?

[Object.] It is not possible, say they, for a man to believe that his sins are forgiven him; but he will love God, and in lieu of thankfulness, consecrate himself unto his service. Whereas therefore they do require no such hard conditi∣ons of men, to discourage them from believing as we do; but offer Christ and salvation by him freely unto all, though they live in their sins, and profess that they can∣not leave them, who seeth not that they will sooner be∣lieve this Doctrine then ours? and then afterwards, be∣ing thus perswaded of the pardon of their sins, they will love God for his mercy, and forsake sin, and consecrate themselves unto his service.

[Answ.] It is ttue indeed, he that truly believeth, will love God, and will out of thankfulness towards him for his mercy, renounce the World, and his own lusts, and consecrate himself unto his service.

For first, The true believer by his faith in Christ,* 1.19 doth obtain grace, and power, and strength to love God, and to obey him.

And secondly, That faith of his, upon serious and due meditation and consideration▪ first, of his own e∣ternal misery by sin; and secondly, of Gods wonder∣ful mercy towards him in Christ, (who suffered his most bitter passion for his redemption; and passing by many others, doth offer salvation freely unto him) will inflame his heart with the love of God, and excite and stir him up to the obedience of his Commandements. But a false faith produceth no such gracious effects, but nourisheth and nusleth men in carnal security, as we see in many, who fay they believe in Christ, and trust to be saved by him, as well as the best, and yet live still in their sins, and never go about to reform themselves.

Now such is the faith, which Mr. D. and his Compa∣nions do teach; for they will have men to believe, that their sins are pardoned, and that they are reconciled to God, before they go about to rise out of them by repen∣tance, which faith of theirs is no true, but a false faith; for as I have before proved, repentance and remission of sins, do alwayes go together. Where there is no repen∣tance therefore, there can be no remission of sins. All therefore that such a faith can do, is but to stir up those, who do thus falsly perswade themselves that their sins are pardoned, to love God for his mercy towards them, and to obey him (which it seldom or indeed never doth;) but grace it obtaineth none, to crucifie sin in them, and to sanctifie them; and therefore though they should strive never so much to serve God, and to obey him according to all his Commandements, yet it is not possible that they should do this, because there is no principle of grace, nor no spiritual life in them.

SECT. III. Wherein is shewed who do preach Christ most com∣fortably.

BY this that hath been said, any one that is not possest with prejudice, may easily see and perceive, whether the Protestant way of preaching the Gospel, or the new way taken up here of late in England, be like to bring forth better fruits, and to prove more profitable, and more pertinent to the edification of the hearers.

To leave this therefore, it remaineth now in the last place to be discussed, whether of these two wayes, maketh more for the comfort of mens souls and consciences. Whereunto thus I answer, That is solid and true com∣fort, which is grounded on Gods infallible word, and not on mens fancies, that are deceiptful. But such is the com∣fort which the old and Orthodox Protestant Doctrine affords the hearers thereof, and not the Doctrine of our Novelists. For we teach (as the Gospel doth) that though men have been never so great sinners in times past, yet that all those sins of theirs are forgiven by God and blot∣ted out when they do repent and believe in Christ.

We exhort therefore, all that do thus repent and be∣lieve, to be of a good comfort, and not to be terrified with any fear, but to rest assured that they shall undoubt∣edly be saved, through the mercy of God in Jesus Christ.

Thus do we comfort true believers, with the unfalli∣ble and unfailable promises of Gods word, which are the only safe and sure ground of comfort.

[Object.] But I know that our adversaries in this controversie, will here be ready to say, that they do so also. For al∣though they do teach, and tell their hearers, that they were reconciled unto God, and justified freely by his grace, before they did believe; and therefore without faith, as we have heard Mr. D. speak. Yet they say, that

they can have no assurance hereof, until they believe.

Thus they teach men to believe, not that they may be justified, but that they may be assured of their justifica∣tion, and salvation by believing.

Now I do willingly acknowledge that true faith, [Answ.] when it is wrought in a mans heart, by Gods word and spirit, is an undoubted testimony of his salvation. For as St. John saith, He that believeth hath the witness, that is,* 1.20 of his adoption, and consequently of his salvation in himself. But the faith which these men do teach, is nothing else but a fancy. For they will have wicked men,* 1.21 even when they do continue in their sins, to believe that these sins of theirs are pardoned; and tell them, that by believing this, they are assured of their justification before God, and of salvation. Now this is not true faith, but detesta∣ble, and most damnable presumption. For faith is to be∣lieve the promi es of God, and to rely upon them,* 1.22 as on its foundation.

Now I would know, whether God have any where made any promise of forgiveness to men, while they con∣tinue in their sins? surely no; but on the contrary, he threatneth them by his Prophet David, and saith, That he will wound the hairy scalpe of such as go on forward in their wickedness.* 1.23 And our Saviour himself told his hea∣rers, That except they did repent, they should all perish. It is not possible therefore, for any to believe, (truly,* 1.24 I mean) that their sins are pardoned until they do repent. Or if, even then while they continue in sin, they will needs perswade themselves, as many do, that their sins are par∣doned, and forgiven through Gods mercy, and Christs merits, this is nothing else but presumption. Those there∣fore that preach thus, instead of comforting their hea∣rers (as they perswade them, and make them to believe) do nothing else, but delude and deceive them. For true justifying faith, is not for a sinner, whilst he continueth in his sins, to believe that they are pardoned, which is false; but to rely upon Christ, for the pardon of them, according to the promises of his Gospel, and not accor∣ding

to his own fancy, and fond imagination, as Liber∣tines and carnal Gospellers do. That this is that faith, whereby we obtain pardon of our sins, and are justified before Gods tribunal, St. Paul maketh manifest and plain, when he saith, All have sinned, and come short of the glory of God,* 1.25 being justified freely by his grace, through the Re∣demption that is in Jesus Christ, whom God hath set forth to be a propitiation by faith in his blood. It is not then our believing that our sins are pardoned, whereby we are ju∣stified; but it is our faith in Christs blood, that is, our re∣lying on the merits of his death and passion, whereby we obtain the pardon of them: even as many did in like manner, by faith in Christ obtain the health of their bo∣dies from our Saviour, when they were miraculously cu∣red by him.* 1.26

For when our Saviour required faith of them, saying,* 1.27 be it unto thee, according to thy faith; Or, if thou can••t believe, all things are possible to him that belie∣veth, what is meant here by faith? or what were they to believe? That they were already made whole by Christ? No, for that was false: but that Christ was of that power, that he could, and so gracious and good, that he would heal them, and hereupon to rely, and put their trust and confidence in him, that he would cure them. This was their faith, whereby they obtained the health of their bodies from Christ, as is yet further to be seen in the Canaanitish Woman.* 1.28 For she said in her self, (that is in her heart she believed and was perswaded) If I may but touch the hem of his Garment, I shall be whole, not I am already but I shall be whole. That this was the faith where∣by she obtained the health of her body, our Saviours words to her do assure us. For he turned him to her, and said Daughter, be of good comfort thy faith hath made thee whole. E••en so in like manner did we, when we were dead in our sins, obtain the spiritual health of our souls, not by believing that our sins were pardoned; but by perswading our selves that God of his rich mercy would pardon them, according to the gracious promises, which

he hath made unto us in his Gospel, and by relying upon him for the pardon of them. For as Christ required faith of them for the obtaining of their bodily health; so also doth he of us, for the spiritual health of our souls. As they therefore were cured of their corporal mala∣dies, by relying on Christ, according to his word: so shall we be saved eternally, by relying on Christ, accor∣ding to the promises of his Gospel.

SECT. IV. Two Objections answered.

AGainst this that I have said, I finde two Objections raised, which I do think good to remove, that they may not lie as stumbling blocks in the way of any well-minded people, to indanger them upon error.

First, Some do reason thus, If a man cannot believe that his sins are pardoned, until he do repent, then Re∣pentance shall go before faith, which they hold as an ab∣surdity; for whatsoever is not of faith, is sin,* 1.29 saith St. Paul.

And again, He telleth us, That without faith;* 1.30 it is im∣possible to please God.

But hereunto I answer, That although Repentance goeth before that act of faith, whereby a man believeth that his sins are pardoned: yet it doth not follow here∣upon, that it goeth before all faith in general, no nor yet before justifying and saving faith. For if I shall speak Lo∣gically and properly, there are (as I conceive) no lesse then foure several acts of faith; but I do make choyce rather to speak popularly, and therefore I will contract two of them into one.

The first act of faith, is for a man to believe, that the whole word of God is true, or that I may speak more particularly to the matter in hand, it is for him to be∣lieve, that Jesus Christ, being sent of his Father, hath

perfectly wrought and accomplished our salvation, and that he doth offer this salvation unto all those, who do repent and believe in him. This act of faith doth not only go before repentance, but before all other acts of faith also. For if a man do not believe, both that Christ hath absolutely, and perfectly accomplished our redemp∣tion and salvation, and that he doth also offer the salva∣tion which he hath purchased unto all that do repent, and believe in him, he will have no incouragement, neither will it be possible for him, either to repent, or believe, & to rest and rely on Christ for salvation. This is that faith which is commonly called fides dogmatica, vel historica, doctrinal, or historical faith, because it goeth not beyond the faith of the Doctrine, or of the History of the Bible. Now this, though it be absolutely necessary unto salvati∣on, yet it is not saving faith because it justifieth no man, nor giveth to any man any interest, or right unto salva∣tion.

2. The second act of faith is, That a man do not de∣spair, though his sins be never so many, or never so great; but believe, or perswade himself, that God of his mercy through Christ will pardon them, and so cast himself up∣on Christ; or that he do trust upon Christ for salvation, according to the promises of the Gospel. This is saving faith; or it is that act of faith, whereby we are justified and saved, as St. Paul giveth us to understand in those words of his (which I have already alledged) Rom. 3.23, 24, 25. All have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitia∣tion through faith in his blood. Behold, it is faith in Christs blood, that is in his death and passion whereby God be∣commeth propitious, that is, gracious and merciful unto us; and consequently whereby we are justified, and sa∣ved. Now this act of faith, is in nature before repen∣tance, though in time it go with it.

I will make this plain by a familiar comparison. Sol est natura prior lumine ex illo orto. The Sun is in nature be∣fore the light that springeth, and proceedeth from it; be∣cause in nature the cause is alwayes before the effect: but the Sun and its light are simul tempore, together in time. For as soon as the Sun was created, and placed by God in the Firmament, at the very same instant, did it illighten the World.

And even so in like manner faith in Christ, is in na∣ture before repentance; but they go together in time. For seeing there is no promise of pardon made to any one in the Gospel, while he continueth in sin, it follow∣eth necessarily therefore that true justifying faith cannot be separated from repentance, no more then saving re∣pentance can be without such a true faith. And this (as I take it) is the cause, why remission of sins and salvati∣on are in some places of holy Scripture, attributed to re∣pentance, and in some other to saith, to wit, because faith and repentance are as it were twisted and infolded the one in the other. For neither can a man repent with∣out faith, nor can he believe in Christ, for the pardon of his sins, unless his faith did stir up repentance in him, and a setled purpose to forsake all sin. For as long as a man liveth in sin, he hath no promise from God to ground his faith upon.

The true Christian therefore in believing repenteth, and in repenting believeth: these are two inseparable Companions, and as it were twins, that are bread and born together. Although then that act of faith where∣by we do believe in Christ, is in nature before repen∣tance, as the cause is before the effect: yet there is no priority, nor posteriority of time between them;* 1.31 for a man cannot believe in Christ for salvation, according to the promises of the Gospel, unless this faith of his do excite and stir him up to the practise of repentance.

The third and last act of faith, is that whereby a man believeth that his sins are blotted out and forgiven, and that he is in the state of salvation.

The former is called a direct act, because it maketh a man to look directly upon Christ, and to cast himself up∣on him for salvation.

This latter is called a reflexed act, because a Christian reflecting and looking back upon himself and his own soul, seeth faith and repentance wrought in him; and hereupon concludeth that his sins are pardoned, and that he now is the Child of God, and an Heire of Hea∣ven: This he believeth, because he seeth the conditions accomplished in him, to which God hath promised re∣mission of sins and salvation, that is to say, faith and re∣pentance.

Thus whereas the former act of faith, whereby a man doth truly believe in Christ, maketh him partaker of the remission of sins, and giveth him right, and a true title to the Kingdom of Heaven: this latter assureth him of this, and breedeth and begetteth great peace, quietness, and comfort in his heart and conscience.

Now this last act of faith, whereby a man thus be∣lieveth that his sins are pardoned, and is assured of his salvation, doth not go before, but followeth after repen∣tance. For until a man seeth and perceiveth that he hath forsaken sin, and that he doth repent, he cannot confi∣dently believe that his sins are pardoned, nor can he have any firm assurance of salvation, because he hath no word of promise from God, whereon to ground that faith and assurance of his.

[Object.] Another stumbling-block, which our Novellists have cast in the way of many good Christians, is this, where∣as St. Paul telleth us,* 1.32 that Christ came into the World to save sinners: behold say these men, he came to save sinners, not repentant sinners; and hereupon they in∣fer and conclude, that a man before he repenteth, even at that very time, when he liveth in sin, ought to believe that his sins are pardoned, and that he is in the state of salvation.

But I answer, [Answ.] That they do deceive both themselves and others, fallacia consequentis, with a fallacious conse∣quence. For when, or how doth Christ save sinners? ve∣rily,* 1.33 not while they do continue in sin without repen∣tance; for he himself telleth us, that he calleth them to repentance, and so saveth them. But for a man to con∣tinue in sin, and yet to be saved, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things that will not consist nor stand together, for this implyeth a manifest contradiction. Thus then it is, Christ saveth sin∣ners by freeing and delivering them, both from the gilt of their sins, and from the tyranny and dominion of sin, by faith in his blood, and by the power of his spirit. For so St. Paul having rehearsed and reckoned up many foul, and filthy, and fearful sins, wherewith the Corinthians had spotted and polluted themselves in times past, be∣fore their conversion to the faith of Christ, presently ad∣deth, But ye are washed, but ye are sanctified,* 1.34 but ye are ju∣stified in the blood of the Lord Jesus, and by the Spirit of our God.

It is the greatest folly and madness in the World therefore, for a man to believe that his sins are pardon∣ed, and that he is in the state of salvation, as long as he continueth and remaineth an impenitent, and unreform∣ed sinner: for the Angel of the Lord that was sent unto Joseph, the espoused Husband of the blessed Virgin Mary, telleth us how we are saved by Christ,* 1.35 He shall save his people from their sins. He doth not say, He shall save his people in their sins, that is while they live and lie in them; But he shall save them from their sins, that is, by freeing and delivering them from them. Whereof St. Peter al∣so assureth us, in that saying of his to the Jewes, God ha∣ving raised up his Son Jesus, sent him to blesse you, in turning away every one of you from his iniquities.

2. That I may make this matter yet more plain, and remove all ambiguity: this I add further, that when St. Paul saith, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save sinners, he speaketh not de partiali, sed totali salute, not of

salvation in part, but of that whole salvation, which Christ hath purchased for us, and worketh in us, and be∣stoweth upon us, that is to say, not of the pardon of our sins only, but as well also of our sanctification, and of all other things that do any way or other concur to the per∣fecting of our salvation. For Christ doth not save us in part, but most perfectly. He hath purchased for us, not only our justification, but our adoption, sanctification, redemption from Hell, and glorification in Heaven. And hereupon it is,* 1.36 that St. Paul saith, He is made unto us of God wisdom, justice, sanctification, and redemption. We must therefore rely upon Christ by faith for all these, and not separate any one of them from the rest, as carnal Protestants do, who believe in Christ for the forgiveness of their sins, and for their salvation in Heaven; but not for grace, whereby to mortifie their sinful lusts, and to live holily.

Now wha, Can this faith of theirs save them? no sure∣ly, for Christs merits must not be separated and divided, no more then his person. Christ in his Gospel offereth both himself and all his merits unto us. He therefore that receiveth him as man, but not as God, that re∣ceiveth him as his Priest to reconcile him unto God, and to save him from Hell; but not as his King to command him, and to reign over him, that receiveth him for his justification, but not for his sanctification, setteth up a false Christ unto himself, and shall receive no salvation from him at all.

SECT. V. A twofold Corollary, or conclusion deduced and drawn from the former answers.

BY this that I have said, in answer to the two former objections, it may appear, that faith is to be consider∣ed, either more strictly, as it relateth to our justification;

or more largely, as it hath reference to our whole salva∣tion.

1. To believe in Christ, to our justification, is (as I have said before) for us to rely upon him, for the pardon of our sins, not according to our own fancies and ima∣ginations, but according to the gracious promises of his Gospel. For so St. Paul calleth the Gospel verbum fidei,* 1.37 the word of faith, that is, the word of faith which we preach; as if he should have said, That Gospel, which we the Apostles of Christ, and other his faithful Mini∣sters do preach, is the word of faith. Now wherefore is it that Paul doth call the Gospel the word of faith?

Is it not first, Because faith is bred and begotten in our hearts, by the hearing of the Gospel?

And secondly, Because it is built and grounded on the Gospel as on its foundation? For our Saviour him∣self also telleth us, That the faith which he requireth of us, is the faith of the Gospel, or it is for us to believe the Gospel.

Now I have proved already,* 1.38 that Christ in his Gospel doth no where offer pardon to such as continue in sin, but only to those that repent, and turn unto him from their evil wayes. And hereupon St. Peter having con∣victed the Jews of great and grosse impiety against God, and his Sonne Christ Jesus, afterwards exhorteth them, and saith, Repent and be converted, that your sins may be blotted out, &c. And at the end of that Chapter,* 1.39 he telleth the Jewes, (as we have already heard) that God sent his Sonne to save them (not by suffering them to continue in their sins; but) by turning every one of them from their iniquities.

This I have the more largely insisted on, that none may, neither fancy, that their sins are pardoned, while they do live in them without repentance; nor yet rely upon Christ, for the pardon of them, unless they do stir up themselves to the practise of repentance.

Secondly, If Faith be considered more largely, as it hath reference to our whole salvation, so (as I have said

before) we are to rely upon Christ, not for the pardon of our sins, and for our redemption and deliverance from Hell only;* 1.40 but as well also for our sanctification, and for all things, which do accomplish & consummate our salva∣tion; for all these are we to rely upon Christ, in the use of all those means which he hath prescribed us, such as are the reading, hearing, meditating of Gods word, laying of it up in our hearts, & the applying of it to our souls, with prayer, godly conference, striving against sin, endeavou∣ring to do the things which God commandeth, and the like. For God will not have us to be idle, but to use such means, as he hath appointed for the furtherance of our salvation, and to depend upon him for his blessing on them,* 1.41 which he will not deny, but in due time vouch∣safe us: for as the holy Prophet saith, Blessed are all they that wait for him.

For the clearing of what hath been said, I will briefly answer an Objection or two, that I have lately met with.

First, There are those that reason thus, The faith which Christ requireth in the Gospel, that we may be saved by him, must needs include more in it then trust and confi∣dence in his blood; for such faith or confidence is an af∣fection of the sensitive part, or faculty of the Soul, there∣fore no sure note of salvation.

Hereunto I answer, That affections are not only in the sensitive appetite, but also in the will; for wherefore else is it, that the will is said to be appetitus rationalis, si nil appetat? And is not love an affection of the soul? yet every one is commanded to love the Lord his God with all his heart, with all his soul, with all his strength, and with all his mind, Deut. 6.5. Luk. 20.27. that is, with the superior, as well as the inferior faculties of the soul.

The other Objection which I have met with is this. Christ justifieth us as our King, absolving and acquitting us from the sentence of condemnation, which we by our sins had deserved, and not only as our Priest, by his blood,

which he shed for us, when he offered up himself as a sa∣crifice of sweet smelling savour unto his Father.

Unto this I answer, That Christ justifieth us per modum meriti, by way of merit, as our great high Priest, offering up himself as a propitiatory sacrifice unto his Father for us. But he justifieth us as our King, and our supreme judge, by absolving us from our sins, and pronouncing us righteous for the merit of his blood and obedience, whereby he became obedient unto his Father unto death, even the death of the Crosse, and so fulfilled the Law for us. Whereas then St. Paul saith, (and we also with him) that we are justified freely, through the Re∣demption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood: the meaning hereof is, that we do rely on Christs death and passion, as the only meanes whereby Gods wrath is ap∣peased, and our salvation purchased. But all this nothing hindereth, but we may, and do willingly grant and hold, as an undoubted truth, that we must receive Christ, not only as our Priest, to be reconciled unto God by him; but as well also as our Prophet, to be taught the will of God by him, and as our King to raign over us, if we would be saved by him, and live for ever.

SECT. VI. More Objections answe••ed, and some Cases of Con∣science resolved.

THese things I have thus discussed the more largely, that men may not deceive themselves with a false faith, which can never bring any true comfort to their souls; but in the end, will plunge them into perdition everlasting. Now there remains nothing but that I an∣swer such other Objections, and resolve such doubts, as are raised against this Doctrine: whereas then we do teach the Children of God, to reason thus for their com∣fort, Whosoever repenteth, and believeth in Christ, his

sins are pardoned by God, and he shall undoubtedly be saved; but I do thus repent and believe, therefore my sins are pardoned, and I shall through Gods mercy be e∣ternally saved.

[Object.] Against this, it is first objected, that our repentance, and our obedience are imperfect,* 1.42 & many wayes defective: there is no comfort therefore to be taken in them; for such impure works as these, cannot stand in Gods sight. Nothing can please him, but that which is pure and perfect.

[Answ.] It is true indeed, I confess, that if God should exa∣mine our repentance, and our obedience in strictness of justice, it is not possible that he should accept of them; but his mercy is such towards us through Christ, that for his sake, he pardons the imperfections of our actions, while we do that which is commanded us in sincerity,* 1.43 and not in hypocrisie. For as David saith, The Lord loveth uprightness. And therefore in another place, he pro∣nounceth him blessed, In whose spirit there is no guile.

2. Again, Christ washeth away the impurity that ad∣hereth to our actions in his blood. For so we read, that the Saints of God have washed, not only themselves, but their robes,* 1.44 that is, their works of righteousne••s, and made them white in the blood of the Lamb. And here∣upon it is, that St. Peter incourageth us to offer up our spiritual sacrifices of prayer and prayses, and new obe∣dience,* 1.45 and telleth us, that they are acceptable to God by Jesus Christ.

3. And lastly, It cannot but be also a great comfort unto us, that whereas the Law condemneth us, for every transgression and disobedience of ours; yet the Lord of his rich mercy in Jesus Christ, is pleased to accept of our service, when we do not lie still in our sins, after we are

fallen; but do rise again by repentance, and endeavour to obey him, according to all his Commandements. If any man were bound upon a great penalty, to go to any place or other without stumbling, or falling, if he do but once trip and stumble in his journey, he incurs that penalty: and even so in like manner, because the Law requireth universal obedience of us, and curseth us, if we break but any one Commandement thereof: therefore if we should commit but one sin in all our life, there were no hope of salvation by the Law; but a fearful ex∣pectation of judgement and wrath everlasting. But now seeing Christ hath redeemed us from the curse of the Law; and, although he commandeth us to walk before him in all the wayes of his Commandements, is yet pleased to pardon our falls, if we do not lye still, and welter and wallow in the puddle of our sins, as many do; but rise again by repentance. O what a comfort may this be unto us? For even as a little Child that is weak, and begins to go, may truly be said to walk to such or such a place, although he taketh many a fall, if he do not lie still, but rise again presently, and never cease going, until he come thither: so although, as St. James saith,* 1.46 we do in many things offend all, that is, take many falls while we are in our journey towards Heaven: yet if we do not lie still in any sin, but rise up again speedily by repentance, and proceed in our obedience to Gods Commande∣ments, we may truly be said to walk in the way of righ∣teousness, and shall in the end come to Heaven, through the mercy of God in Christ Jesus.

But it may here be said, [Object.] There are many good souls that labour and strive constantly and continually to re∣pent & believe, and yet they are so troubled with doubts and feares, which do rise in their mindes, that they can∣not say, nor they cannot assure themselves, that they do repent and believe. Now what comfort can it be unto them, that every one that repenteth and believeth, hath his sins pardoned, when they know not themselves to be of this number?

[Answ.] Concerning such I say, that they may take much com∣fort from this Doctrine, which I have taught, and deli∣vered; for let them use the meanes of their salvation constantly, as they do, and continue their striving against sin, and endevouring to obey God, according to all his Commandements; and then although through multi∣tudes of doubts and fears which do encounter them, (as this is the case of those that are troubled with melan∣choly, and hideous tentations) they cannot firmly be∣lieve, or be perswaded that their sins are pardoned: yet let them cast themselves into the arms of Gods mercy, through Christ, and it will not be possible that they should miscarry. For as all those were cured of their bo∣dily diseases and infirmities, who came unto Christ, and believed, and relied upon him for help: so if these men, and these women of whom I now speak, do relie on Christ, both for the pardon of their sins past, and for their sanctification, and whole salvation, he will uphold them against all their spiritual adversaries, and bring them safe through all difficulties, to the possession of his glorious Kingdom. Unto all such therefore I say, as the holy Pro∣phet Isaiah doth,* 1.47 Who is there among you that feareth the Lord, that obeyeth the voyce of his Servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.

Thus I have shewed how the Children of God are to be dealt with, that they may receive comfort from the holy and heavenly Doctrine of Christ, which is taught by all Orthodox Protestants.

[Quest.] Now I know it will be demanded, what comfort this Doctrine of ours can afford to wicked and ungodly men, that live in sin, and do not yet repent?

[Answ.] Whereunto I say, that such may turn this Doctrine to their great comfort. For albeit they finde their carnal lusts, whereof they are held captive, to be too strong for them to subdue and overcome; yet let them not, through despair, give over themselves to the power of the Devil, but let them humble themselves before God, acknow∣ledging

their deserved condemnation; and when they have done this, let them set upon their sins, as David did on the great Goliah, not in their own strength, but in the name of the Lord, that is, in faith and confidence,* 1.48 that God through Christ, will make them conquerors of all the infernal powers of darkness, if they do not volunta∣rily cast away their Weapons, and resign and yield them∣selves captives to their lusts; but fight and strive against them, in a constant use of the meanes of their conversi∣on and salvation, with prayer.

We read in the fifth of St. Johns Gospel, that a multi∣tude of impotent people, of blind, halt, and withered, lay by the Pool of Bethesda, waiting for the moving of the waters. For an Angel went down at a certain sea∣son into the Pool, and troubled the water: whosoever then first after the troubling of the water, stepped in, was made whole of whatsoever disease he had.

After the like manner, ought all sorts of sinners to re∣lye upon Christ, in the use of the meanes of grace, wait∣ing for the powerful working of the spirit in their hearts, whereby they may be freed from the servitude of their carnal lusts, and enabled to serve God acceptably, ac∣cording to his word and will. Thus may the wickedest sinners that are, through Gods grace, convert and turn this Doctrine to their comfort.

But if any one shall here say, [Object.] This can be no comfort at all, to such as are not willing, nor have any desire at all to leave their sins.

To such a one I say, Let Mr. D. and his Novellists, [Answ.] if they list, comfort such, and tell them, they are to believe that their sins are forgiven them, and that they are justi∣fied, and reconciled unto God by the death of Christ. If (I say) they have a minde thus to comfort them, let them take this to themselves, and rejoyce in it, as in a peculiar prerogative of their own. For surely those that are faithful to Christ, dare not comfort such, knowing that the terrors, not the comforts of Gods word do ap∣pertain and belong unto them: and yet, lest such carnal

minded men should presumptuously hope for mercy, while they continue in their sins, and have no purpose to reform their lives, I must tell them, that the comfort which Mr. D. and such others do reach out unto them with the one hand,* 1.49 they dash and overthrow it with the other. For having taught their hearers, that they are ju∣stified, and reconciled to God before they do believe e∣ven while they live in their sins. Yet* 1.50 afterwards they tell them, that a final infidelity will damn them; and that if they do not love God, and leave sin, they can have no hope of Heaven.

Good Christian Reader, I have, I think, met with, and confuted the most material errors, which Mr. D. hath scattered here and there, in his three Treatises, especial∣ly those wherein he doth oppugne the Orthodox, and ancient Protestant Doctrine.

There are indeed besides these, divers novellous, most strange▪ and forced expositions of Scripture, to be found in those Treatises, whereof I will only give thee a taste, by instancing in a few of them.

* 1.51First of all then, whereas our Saviour saith, If you forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their tres∣passes, neither will your heavenly Father forgive you your trespasses.* 1.52 He saith, that forgiveness is here to be taken, not properly, but for the manifestation of for∣giveness. As if our Saviour should have said, Except ye forgive men, neither will your heavenly Father so fully declare, and manifest himself unto your Consciences. A worthy Exposition! for will it not hence follow, that a man may have his sins pardoned, and forgiven by God, though he never forgive those that offend him: but this will not be so evident to his Conscience? Yet for con∣firmation of this his Exposition, he alledgeth those words of our Saviour,* 1.53 unto the penitent woman. Her

sins which are many are forgiven, for she loved much.

And hereupon inferreth, and saith, forgiveness in this place includeth the manifestation of forgiveness.

But I answer, Forgiveness is here taken really, and properly, and her great and abundant love to Christ, was the evidence, and manifestation thereof. As if I should say, The Sun is risen; for it shineth upon the wall. In this speech the meaning is, that the Sun is really risen, though perhaps that might not be the very first moment of the rising thereof, when this was spoken; and the Suns shining upon the wall is made a sign, or an evidence and manifestation thereof. And even so in like manner, when our Saviour saith, Her sins which are many are forgiven her, his meaning was, that they were really forgiven, though not at that instant onely, but from the first mo∣ment of her conversion. And he maketh this manifest, by his next words, from her abundant love, which she so many wayes shewed and expressed towards him, say∣ing, For she loved much.

I know Mr. D. will not here say with the Papists, that her love to Christ, was the cause that he pardoned and forgave her her sins; but that he drew an Argument from thence to prove, and to evidence that her sins were forgiven. And so this conjunction causal (for) est causa consequentiae, non consequentis▪ is only the cause of the con∣sequence in his Argument, or in his reasoning; but not of the thing it self, whereof he speaketh, that is, of the pardon of her sins. He would prove also from the judge∣ment of Protestant Interpreters, that our Saviour speak∣eth not of remission of sins really, but of the manifestati∣on thereof, because when we pray in the fifth Petition of the Lords Prayer, Forgive us our trespasses: they make this to be the meaning hereof▪ that the Children of God, whose sins are already pardoned, do pray for more assu∣rance thereof. But I have shewed already Quest. 9. that they make this to be the meaning thereof only in part, and not the full sense of that Petition, as Mr. D. would have it.

* 1.54Another place of Scripture, which he perverteth, and corrupteth by a novellous and strange Exposition, are those words of St. Paul, 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God; Be not deceived, neither fornicators, nor Idolaters, nor A∣dulterers, &c. shall inherit the Kingdom of God. The meaning hereof he will have to be, that they shall not enter into the Kingdom of God here on Earth, which is his Church. But in expounding these words thus, he commeth far short of the meaning of the Apostle; for al∣beit it is most certain, that the unrighteous are no true members of the Church, though they be in it for a time; yet the Scripture when it speaketh of the inheritance which Christ hath purchased for his Saints, from which the unrighteous are excluded, referreth the possession thereof, not to this World, where we sojourn for a time, as Pilgrims in a strange Country; but to that happy life that is to come. Thus our Saviour at the day of judge∣ment, will say unto his Elect people, and righteous Ser∣vants.* 1.55 Come ye blessed of my Father, inherit the King∣dom prepared for you, from the foundation of the world, St. Paul also telleth us, that flesh and blood shall not in∣herit the Kingdom of God,* 1.56 neither shall corruption in∣herit incorruption.

Which words it were absurd, to refer unto the King∣dom of grace, or to say, that the Apostle excludeth all such out of the Church here on earth, who carry about them corruptible flesh and blood. St. Peter also in plain words, so speaketh of the inheritance of Heaven, as of a thing, the possession whereof is not to be had in this life, but in the World to come. Blessed be the God and Fa∣ther of our Lord Jesus Christ, which according to his a∣bundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you, who are kept by the power of God,* 1.57 through faith unto salvation, ready to be revealed in the last time. When St. Paul

therefore saith, that Fornicators, Adulterers, and such un∣righteous persons shall not inherit the Kingdom of God, his meaning is, that they shall never enter into the glo∣rious Kingdom of Heaven, but be excluded thence, and be cast into Hell.

3. As strangely doth he expound those words of the Apostle, Heb. 12.14.* 1.58 Without holiness no man shall see the Lord, that is (saith he) with spiritual eyes, or with the eyes of faith: whereas the Apostle speaketh not here in praesenti, of that Vision, or seeing of the Lord, which is to be had in this present World; but in futuro, of our seeing of him hereafter, to our endless comfort in his Kingdom, and in his glory, in the same sense as St. John doth, 1 Joh. 3.2. We know, that when Christ shall ap∣pear, we shall be like him; for we shall see him as he is. Most false therefore it is, (which Mr. D. saith) To see God, and to inherit the Kingdom of God, are nothing else but to believe in God, and in his Son Jesus Christ. When we come to Heaven, faith in Christ shall cease, and yet we shall not cease then to see God.

Another place of holy Scripture,* 1.59 which he grosly per∣verteth with a false Exposition, and so goeth about to deprive the godly of the comfort, which they take from it, are those words of St. John, We know that we have passed from death to life, because we love the Brethren. Many good souls have acknowledged, that when all other grounds of comfort have failed them, or at the least, when in time of temptation, they have not been able to apprehend any comfort from any thing else: yet these words of the Apostle have upheld them from despairing of their Estate, because their Consciences did testifie un∣to them, that they did unfainedly love, and ardently af∣fect all that are godly. Now this comfort also Mr. D. de∣nyeth them.* 1.60 For he saith, that St. Johns meaning is not,

that a man may know by his love to the Brethren, that he himself particularly is in the state of grace; but that the faithful in general, by means of the love which they pro∣fessed, and shewed one to another, were well perswaded one of another, and believed by the judgement of cha∣rity, that they were all the Children of God. But this Ex∣position of his, crosseth the main scope and drift, or the purpose and intention of the Apostle, in writing this E∣pistle, which was to comfort the faithful, by shewing them what signes and tokens, and particular evidences they had of the forgiveness of their sins, and of their sal∣vation by Christ; for so he saith, Chap. 5.13. These things have I written unto you (whereof their love to the Bre∣thren was one) that believe on the name of the Sonne of God, that ye may know, that ye have eternal life, and that ye may believe on the name of the Son of God, that is, perseverantly unto the end.

What will Mr. D. except against this? Will he say, as Estius and the Papists do, that the Apostles meaning is not, that every, or any ordinary faithful man knoweth certainly, that he is translated from death to life, and therefore in the state of salvation? but that he speaketh generally in the person of all the faithful, and is thus to be understood? We Christians know by an assured faith, that all good faithful people (of which number we seve∣rally trust that we are) are translated from death to life. But surely this Expositiō of his, est nimis jejuna, is too hun∣gry and leane. For what comfort will it be to any one, to know certainly, that all good Christians, and true be∣lievers, are translated from death to life, as long as he knoweth not, whether he himself be of that number, but doubteth hereof?

Again, Shall we think, or can we perswade our selves, that St. John wrote so large an Epistle, and used so many Arguments, only to make known unto the faithful, that all good Christians, or that all good faithful people have their sins pardoned, and are in the state of salvation, which they never doubted of.

Its certain, That St. John in writing this Epistle, had a farther intent, and that is to make it evident unto us, by many infallible signes and tokens, how we may know, that we are the Children of God, and that we are transla∣ted from death to life, which is a matter of greatest com∣fort, and rejoycing to a Christian heart, that can be.

Mr. D. indeed (for I would not willingly do him any wrong) acknowledgeth that true charity is an assured signe or mark of grace received; but for all that,* 1.61 he holdeth that a Christian cannot certainly know, that he hath charity, whereby he may be assured, that he is the Child of God. But herein he joyneth with the Papists. For they say, as Estius doth, quantum de dilectione fraternâ certi sumus, tantum & de isto, look how much we are as∣sured of our love to the Brethren; so much are we assu∣red of that also: he meaneth, that we are translated from death to life, whereof he spake before. Now he hath told us, that this cannot certainly be known of us, and so his meaning is, as also Mr. D. that we cannot cer∣tainly, but conjecturally only know, that we love the Brethren.

Thus both Mr. D. and they, would make St. John a sil∣ly and sory disputant, as if he would prove ignotum per ignotius, that which is unknown to us, by another thing, which is as much, or more unknown; for how can we know that we have passed from death to life, because we love the Brethren? if we have no more certain know∣ledge of this, then of the former. Our conjectural hope that we love the Brethren, will only breed, and beget in us an Opinion that we are translated from death to life, but no knowledge thereof at all. But on the contrary St. John saith not, We hope, we conjecture, or we think; but we know that we have passed from death to life. And he proveth it as effectu, tanquam signo hujus infallibili, by an effect of this translation, as an infallible sign there∣of; because (saith he) we love the Brethren.

Thus he maketh our love of the Brethren, an evidence that we are in the state of salvation. And hereupon St. Augustine writing on these words saith, redeat unus∣quis{que} ad cor suum: Si ibi invenerit charitatem fraternam, securus sit, quia transiit à morte ad vitam. Let every one return unto his own heart: if he doth there finde bro∣therly charity, let him be secure, because he hath passed from death to life.

Surely St. Augustine would never have spoken thus, if he had thought, that a Christian can have no certain knowledge of his love to the Brethren. For it is not an uncertain hope, or an opinion grounded on conjectures, that can breed and beget any security in the soul.

Thus Christian Reader, I have given thee a tast of Mr. D. his faculty, in expounding of the Scriptures after his fancy. More of his detorted Expositions, I cannot ac∣quaint thee with, because I neither remember any more, nor have his Book by me, it being restored to the owner, by him that lent it me long since. And indeed, I should both trouble my self, and the Reader, in re∣hearsing any more of them; and this Treatise would swell, and grow into too great a bulk, whereby the wea∣ker sort of Christians might be deterred, and discouraged from reading of it; for whose sake principally, I have penned and published it, that they may be setled and sta∣blished in the truth, which hath been formerly taught them, and not be carried away with the deceiptfulness of novellous errors.

Notes

• * 1.1

  Mar. 6.12.
• * 1.2

  Act 2.37.
• * 1.3

  Act. 3.19.
• * 1.4

  Act. 16.30, 31.
• * 1.5

  Act. 26.20.
• * 1.6

  Luc. 24.47.
• * 1.7

  Jud. Vers. 22, 23.
• * 1.8

  Act. 13.48. 2 Cor. 3.7, 8, 9.
• * 1.9

  Act. 10.44.
• * 1.10

  Act. 16.14.
• * 1.11

  1 Cor. 1.36.
• * 1.12

  Act. 5.31.
• * 1.13

  Gal. 3.14.
• * 1.14

  Phil. 4.13.
• * 1.15

  Luck. 11.13.
• * 1.16

  Reconcil. of God to man, p. 40, 41, 42
• * 1.17

  Gen. 8.22.
• * 1.18

  Gen. 9.9.
• * 1.19

  Joh. 7.38.
• * 1.20

  1 Joh. 5.10.
• * 1.21

  D. his Conf. p. 20. 21.
• * 1.22

  Psal. 119.41, 42.
• * 1.23

  Psal. 68.21.
• * 1.24

  Luc. 13.3.
• * 1.25

  Rom. 3.23, 24, 25.
• * 1.26

  Mah. 8.13.
• * 1.27

  Mar. 9.23.
• * 1.28

  Mat. 9.21.
• * 1.29

  Rom. 14.23
• * 1.30

  Heb. 11.6.
• * 1.31

  Faith is the first wheel in the Clock, that moveth all the rest. Mr. Panb. Vind. Grat.
• * 1.32

  1 Tim. 1.15
• * 1.33

  Mat. 9.12.
• * 1.34

  1 Cor. 6.11.
• * 1.35

  Act. 3.26.2.
• * 1.36

  1 Cor. 1.30.
• * 1.37

  Rom. 10.8.
• * 1.38

  Mar. 1.15. Psal. 130.5. Psal. 119.42
• * 1.39

  Act. 3.19.
• * 1.40

  Joh. 7.38.
• * 1.41

  Isa. 38.18.
• * 1.42

  This Objection proveth onely, that we cannot be justified by our repentance, and by our o∣bedience; but not that we can∣not by them, as by signes and tokens, be assured of our ju∣stification and salvation.
• * 1.43

  1 Chron. 29.17. Psal. 32.2.
• * 1.44

  Rev. 7.14.
• * 1.45

  1 Pet. 2.5.
• * 1.46

  Jam. 3.2.
• * 1.47

  Isa. 50.10.
• * 1.48

  1 Sam. 17.
• * 1.49

  Doct. of J. Baptist pag. 27.
• * 1.50

  Recon. of God to man, Pag. 32, 33. Ib. p. 44. Recon. of man to God, p. 60, 61.
• * 1.51

  Mat. 6.14.
• * 1.52

  Recon. of God to man. p. 25
• * 1.53

  Luc. 7.47.
• * 1.54

  Recon. of God to man. pag. 43.
• * 1.55

  Mat. 25.34
• * 1.56

  1 Cor. 15.
• * 1.57

  1 Pet. 1.3, 4, 4.
• * 1.58

  Recon. of God to man, p. 43, 44.
• * 1.59

  1 Cor. 13.13. Confer. with a sick man. pag. 7. 1 Ioh. 3.14.
• * 1.60

  Confer. p. 9. I do (saith he) for the present be∣lieve, that St. John doth princi∣pally speak of our assurance, whereby we know one another to be the Chil∣dren of God. And Conf. p. 8. He telleth us, that it is before man, that our love beareth witness to our Faith.
• * 1.61

  Cor a s pag.