Vindication of the Doctrine of Justification and Union Before Faith, Treatise (2 of 2)

Vindication of the Doctrine of Justification and Union Before Faith · Treatise (2 of 2)

p. 24But the former is true (as has been already manifested) and therefore the latter.

To which I subjoyn one Argument more: If the proper effect of such Causes … set forth in Scripture Language by Manifestation, Declaration, or Words of the sam… Signification, i. e. If the Infused Principle of Faith be expressed by no other Word in the Book of God than Manifestation, Declaration, &c. or Words of the very sam… Import, then Faith, if it Justifies properly as a Principle or Habit, can Justifie n… otherwise than Declaritively, &c. But the Former is true, (and I Challenge him, o… any body else, to produce me a Scriptural Instance to the contrary) therefore the La… ter. So these contemptible Men may with Boldness say, That Faith in this respect only Justifies declaratively in the Conscience. Yet,

2. If Faith be taken in a proper Sense for the Act of Faith, whether that more insensible and secret, or that more sensible and perceivable, it must either Justifie, 1. Conditionally; or, 2. Manifestatively and Declaratively in the Conscience. If conditionally, it infers a new Remedial Law of Grace; and if it Justifies as a condition of tha… it Justifies as a Work. I have no Call here to enlarge at present on this, That Fait… p. 25Justifies not conditionally, it being not my Antagonist's Assertion, nor the Matter of the present Debate …tween him and I. And besides, it would be but to act that Matter over again, that has been done …dly and Learnedly, by the Reverend and Learned Dr. Chauncy, in his Answer to Mr. Williams, and … Learned Mr. Eyres, in his Book lately Printed, Page 128. to Page 145. which the Reader may per…. Therefore 'tis sufficient for me here to take the Prefacer's grant, viz. That Faith Justifies not con…ionally; and thence to conclude upon him, therefore Faith is taken properly (as to the Act) Justifies …ly Declaratively, Manifestly, &c. in the Conscience.

But he, and others with him, I know will reply, That there is a Third Thing, viz. That Faith Justi…s Instrumentally. To which I Answer,

1. That Instrumental Causes subserve their principal Efficient two ways, either ad esse rei, or ad nôsse … i. e. either in producing things, or in effecting the knowledge of a thing already produced. In …e former Sense the Sword has an efficient Concurrence with the Hand that wields it, in afflicting a …ound on a Person: The Trowel, Saw and Axe, with the Builder, in setting up an House, &c. In … Sense I do deny that Faith Justifies Instrumentally. For then,

1. It would effect and produce Justification by a way of concurrent Causality with God himself: …d therefore,

2. It would yet have a greater hand in the business of Justification, than as a Condition, in the Sense …s held by many. And,

3. There would be no avoiding the force of Mr. Br's Argument, viz. If Faith Justifies Instrumen…y, 'tis either as God's Instrument or Man's; if as God's, then it must follow, That 'tis God believes … Justifying a Sinner. If as Man's, then Man Justifies himself, and not God; both which are hor…d Absurdities.

4. Faith has no manner of Causality in producing Justification it's Object, as it is God's Act, whether … be that Gracious Sentence, first as conceived in his Mind from Eternity: Or, secondly, as Pronoun…d to Christ, the Sinner's Surety, at his Resurrection: Or, thirdly, as this Act is terminated on the …er's Conscience. For the Act of God, as qualified in the last Sense, is the Object Faith lays hold on; …d therefore must be in order of Nature compleat afore the Act; and the conversant Act adds nothing the compleatness of the Object. Nor, secondly, has it any Causality in producing the Matter of our …ification, as that is the compleat Performance of Covenant Conditions, upon which compleat Per…mance of Covenant Conditions, the Justifying of God Judicially passes; which compleat Perform…ce, &c. as engaging such a Justifying Act at the Tribunal of Justice, was done by Christ our Sure… perfectly, many hundred Years ago; and therefore the Sinner's Faith can add nothing to the Being …reof. So that Justification, the Object of Faith, cannot have the least Instrumentally from Faith, to …ect or Produce its being. Whence conclude, Faith does not, cannot Justifie instrumentally, as an …trument, subserving to the being of the thing, at least in an Active Sense.

Therefore it follows, (for there is no Third) That it Instrumentally Justifies, as it subserves ad …e rei, that is, as it is a Conscience Instrument, whereby the Conscience receives God's Gracious Sen…e of Absolution, pronounced heretofore to Christ, as his Surety, and now manifested in the Con…ce, and comes to the practical Knowledge and Persuasion thereof to its self. Mr. Rutherford will … allow it to be set forth by the Similitude of an Hand taking a thing nearer to it self, that is at …e distance; but of an Hand that only receives the Gift put into it, which Hand is given and opened … to receive at the same time by the same Giver. Says he, Illud natari velim, &c. I would have this …oved, That Faith does not Instrumentally make the Eternal Remission of Sin, as an immanent Act, but sup… it done already.

Again, Non quod Fides, &c. viz. Not that Faith by any Instrumental Causality produces Christ's Righ…sness, or by any real Act Attracts the Righteousness of Christ, &c, whence does emerge a

Fifth Reason. That no Act makes its Object, but is compleat afore the Act is put forth: Therefore …ification, as 'tis the Object of Justifying Faith, cannot in the least be Instrumentally Effected by … it self.

Sixthly, and Lastly, No Creature can Justify but declaratively. Faith, though a Grace, yet is but a …ature, and therefore can Justifie no otherwise. The Proposition is plain from Scripture, 'Tis God …e that Justifies in a proper Sense, Rom. 8.33. 'Tis a Prerogative that the Supream Judge has re…ed to Himself, That He might be Just, and the Justifyer of him that Believes in Jesus, Rom. 3.26. … Jews counted it Blasphemy in Christ to forgive Sin by his proper Authority, Esteeming Him to …t a meer Man, Mark 2.7. And had He been but a meer Man, they were in the right; for it … sounded on that undeniable Maxim, Who can forgive sins but God only? Mark 2.7. And that Maxime p. 26warranted from that Portion of Scripture, Isa. 43.25. The Assumption is most true. That Faith in us, though an excellent Grace, is yet but a Creature; and it would sound harsh, to say Faith forgives Sins; Faith imputes Righteousness, or Faith justifies no other than declaritively: As a Church may be said to remit Sin; but 'tis only ministerially and declaratively. Therefore 'tis undeniable, that Faith justifying as an Instrument, justifies only evidentially, Heb. 11.1. I have proved it, and can no other way do it. That 'tis only an Instrument, ad nôsse, and not ad esse rei. 'Tis the Instrument of the awakened Conscience, whereby it receives and records Gods justifying Act to the Conscience, through Jesus Christ and his Righteousness. I grant indeed, that Faith is the Instrument of Justification: But such an Instrument as Calvin asserts, Ins. l. 3. ch. 2. viz. A firm and certain Knowledge of the Mercy of God towards us, founded upon the Truth of the free Promise in Christ, which is revealed in our Minds by the Holy Spirit, and sealed in our Hearts. And such as Dr. Chauncy defines, viz. A spiritual Organ in a quic… ened Sinner, whereby he sees, tastes, and feelingly lays hold on Christ and his Righteousness for Justification; i. e. He sensibly and practically is made to know God's justifying Act to be passed to him in Christ his Surety, upon the account of that Righteousness his Surety performed. Chaun. Cat. page 232.

I might multiply in what Sense the first Reformers took Faith as an Instrument; to wit, An Instrument wrought by the Spirit in an awakened, quickened Conscience; whereby under the Sense of vileness and Condemnation in it self, it receives the glad-tydings of great Joy; viz. That God counts and d…clares him guiltless and righteous in the Righteousness of Jesus. I further prove from the Scriptural Expressions that define Faith, that 'tis Instrumental to the Conscience-Knowledge of Justification, as it is it's Object. (1.) Conscience-Justification is opposed to the Conscience-Knowledge of Sin, Rom. 3.20, &c. And thus I argue Conscience-Justification; which is by Faith opposite to the Conscience-Condemnation, which is by the Law. Conscience-Condemnation, which is by the Law is the Knowledge of Sin; or the practical Conscience-Knowledge in a Man, that he is sinful, guilty and unrighteousness, as in the first Adam and under the first Covenant. Therefore on the contrary, that Conscience-Justification is a Knowledge in the Conscience of imputed Righteousness, and it's being counted righteous and discharged therein. 'Tis the Apostles own Syllogism, as in the fore-mentioned Place, as the godly Learned may easily perceive. (2.) 'Tis set fo…th by the Word Knowledge, in other Places, Isa. 53.11. John 4.10. 1 Cor. 2.2,12. Heb. 8.11. 1 John 3.2. Ch. 4.6,16. Ch. 5.13,19,20. But I grant, 'tis not an Head, but a Conscience-Knowledge, 1 John 5.10. Not a bare Knowledge of the Object; but of the Object, as Suited to my Necessities. And, 2. Not of this Object for others only, but for me also; and this founded upon the Truth of the Promise of Grace in Christ infinitely free; and therefore 'tis not a Knowledge only, that enlightens the Understanding; but that establishes the Heart, you have both these in John 3.19. Hence also explained by Confidence, or a fiducially Recumbency; which is the Souls trusting to this Righteousness as it's own for Acceptance, and therefore upon the account of his going to God with boldness, Heb. 4.16. ch. 10.22.

3. Faith in the Scriptures is defined, The Evidence of things not seen, viz. God's justifying Act passed to the Soul in Christ and his Righteousness. The Word signifies a convincing Demonstration, viz. to the Conscience, of thi…gs not seen, viz. of the Righteousness and Strength that is in Christ; not by Reason understood, nor sensibly felt to be in me, but evidenced by Faith; as this Righteousness is mine in Christ. 'Tis not the only and Supream Evidence, for there are others; and the Spirit of God is Supream, Rom. 8.16. 'Tis not the revealing, but receiving Evidence, 1 John 1.12. The Spirit reveal to Faith, that receives. The Spirit witnesseth with our Spirit, i. e. our Grace of Faith or first Fruit of the Spirit in us. The Sun, Day, and Window may be said to enlighten the Room in divers respects. The Sun lightens by affording Light, the Window by receiving Light; thus the Spirit justifies in the Conscience, by manifesting God's Act unto, and upon him, Faith by receiving this Manifestation, and applying it to the Conscience, Rom. 3.22.

4. Faith as Justifying, is set forth in Scriptures, by a Witness, or Testimony, or Record (being in the Original the same Word) John 3.33. 1 Cor. 1.6. 2 Thes. 1.10. Heb. 11.4. But, (1.) Such a Witness as is in the Soul and Conscience, 1 John 5.10. 1 Cor. 1.6. Gal. 1.16. (2.) A Judicial Act to the Sinner arraigned at the Bar of Conscience. 'Tis a Court-Record brought down by the Spirit, from the Court of Justice in Heaven to the Court of Justice in the Conscience, (like the White S…one of Old given to the arraigned Person, as a token of his Acquitment from the Judges;) that there is Justification of Life in Christ, Rom. 8. 1 John 5.10,11. And this Record as received in the Conscience, honours God, by setting Seal to the Truth of his Declaration, John 3.33. So that Faith engrosses this Record in the Rolls of Conscience.

5. Faith is stiled by the Holy Ghost, Manifestation, Revelation, Declaration, John 14.21. Eph. 1. p. 2717. Rom. 3.25. John 17.16. Rom. 1.16. But (1.) 'Tis such a Manifestation, Revelation, or Declaration, as is inward and practical in and to the Conscience, 2 Cor. 4.2. Gal. 1.16. Rom. 1.16. (2.) Such a Manifestation, &c. as manifests, declares, and reveals, the blessed Object Reconciliation and Righteousness already prepared and suited in Christ, a Root and Surety to the Poor Sinner savingly seeing, that he is guilty and unrighteous in himself and the first Adam, and cannot be otherwise there…n, Isa. 45.24. 2 Cor, 5.19. Mat. 22.4. And (3.) Not a revealing, but a receiving Manifestation (as …fore distinguished in the Notion of Evidence; it reveals, manifests, &c. not as the Sun or Day let's in Light to a Room; but as the Window that takes it in, or the Eye, that let's in the Object to the Brain to affect the Fancy. Therefore in a proper Sense, 'tis only instrumental to the Practical and Applicatory Knowledge of Justification in the Conscience. Hence

6. Faith is termed acknowledging the Son, 1 John 2.23. Eph. 1.17. 2 Tim. 2.25. compare this with John 8.32. which further confirms Faith to be the Instrument of the quickened Conscience, ad …sse rei.

7. Faith is set forth in Scripture, as a Holy Confidence in the Conscience, or Assurance, which must …mount to this, that there is such Grace in Christ, and 'tis for me; Isa. 32.17. 1 Thes. 1.5. Heb. 10.22. 1 John 3.19. Heb. 3.6,14. ch. 10.35, &c. But more of this hereafter.

8. Faith in the Word of God is called Perswasion, Rom. 4.21. ch. 8.38. 1 John 3.19. (where 'tis in the Original, perswade our Hearts before him.) But it must be a Conscience-Perswasion of the reality of the Object, viz. his Christ, and his Grace, and that in reference to me, which also evinces Faith to be only an Instrument to subserve to the practical Conscience-Knowledge of Justification.

9. The proper Nature of an Act of Faith is expressed by the Spirit of God by the Term, Receiving, John 1.12. Rom. 5.17. whence I consider, (1.) That this receiving is an Act of the Soul or Consci…ce; 'tis not an outward Receiving, as of the Hand; but a Conscience receiving. (2.) The Act is …equated to the Object. The Object is God's gracious Act, of counting and accepting Sinners righte…s in another's Righteousness as declared; which is the Report of the Gospel, the glad-tidings of great Joy. Faith therefore, as conversant about this Object must believe, and that for it self the glad-tidings. To believe a Report for my self, is to know that for Truth in reference to me; that I knew not afore, and this must affect my Conscience; if it removes guilt and makes it free, for 'tis Knowledge of Self. …ilth and Condemnation (which really affects the Conscience) is the sore, that the Plaister of free Ju…tification is provided for. If therefore the Scriptures of Truth, thus define and explain Faith, as been afore-mentioned and proved; then it undeniable follows, that Faith is instrumental not to the esse, but …se of Justification, as 'tis the Object of Faith. 'Tis true, I grant.

1. That according to the Scripture Language, oftentimes things are said to be, when they appear to …. As God is said to Love, when he does manifest his Love as afore-proved. So that in this Sense …aith may be said to give a being to Justification instrumentally; when in the Conscience it makes it appear to be: And in this respect, Justification cannot be said by any Means to be afore Faith: But …ccording to this, Persons are then said to be justified in God's sight, when they know they are. So Ze…dal.

2. That Faith as it instrumentally conduces to the nosse of Justification; so as it is God's Act, so to …he bene esse or well being of it in reference to the Conscience, as the latter is the Fruit or Effect of the …nner. Know then, that Justification according to Divines is either Active or Passive. 1. Active is God's Sentence of Absolution conceived Eternally in his Mind, pronounced to Christ's the Sinner's Sure… terminated on his Conscience in believing. 2. Passive is the Effect of this upon the Soul, whereby the …erson is made actually conformable to the Resurrection of Christ in some measure, Rom. 6. Phil. 3.11. God's first judicial Act towards Christ our Surety as a Judge, was rolling away the Tomb-stone; to …hich he conforms us, by removing the Coercive Power of the Law off of the Conscience, by which …e were irresistibly forced to bring our own personal Obedience for our Justification in a natural State, …. 7. ver. 1. to the 5th. which is opening the Prison Doors. 2. He took off the Grave-Cloaths that bound him: To which we are conformed by breaking the force of the Guilt and Reign of Sin in the Soul in …ome measure. 3. He quickned him (which should indeed have been first;) hereunto he makes us like him … infusing spiritual Life into our Souls, Ezek. 16.6. 4. He brought him out of the Grave; to this …e conforms us, by translating of us out of a State of doing for Life, to belief for Life, Col. 1.13. …. The Sum of all is, That by all these Acts, an actual discharge was given him as our Surety, Rom. 4.5. 1 Cor. 15.14,17. Herein we are conformed in the actual discharge wrought and effected in our Consciences; we being therein quickned, brought under Grace, made to believe, and the Guilt and …eign of Sin removed from our Consciences. Hence followed, 6. God the Father making him to p. 26ascend to Heaven in Triumph, Psal. 68.18. &c. wellcoming him there, Psal. 110.1. Setting Him to sit down on the Throne of the Majesty on High, for ever to intercede, Psal. 110.1. Heb. 1.3. Heb. 7.25. 1 John 2.1. to which he conforms us, by causing us to rejoice and triumph over Sin and Satan, in the Righteousness of Jesus, 1 Cor. 1.29,30,31. to the end. And giving us the Privilege and Boldness of near approaching, and access to him, as dear Children to a beloved Father, through the Blood, Purity, and Obedience of his Son, in Acts of Holy Fellowship, with Prayer and Praise, John 1.12. Eph. 2.18. Heb. 10.19. to the twenty third Chapter, Heb. 12.22. to the twenty fifth Chapter, 4.16. This Justification differs much from the other: For, 1. This is Passive; the other truly Active, according to sound Divines. 2. This is improperly so called; the other most properly. 3. The former alone is the Adequate Object of Justifying Faith, viz. God's Gracious Act, through the Redemption of Christ Jesus, however diversify'd: The latter only the Product thereof. 4. Though infused Light be the Fruit of Justification in the Court of Heaven; yet it antecedes this Passive Justification (which as has been afore described is so called by good Men) or the inseparable Concomitant thereof; But all the other Acts conforming the Soul to a risen Jesus, are consequential of Faith. 5. The former (as Divines say) is compleat at first (for he never Repents of his Act) the latter gradually, notwithstanding this makes not first and second Justification in the Popish Sense. This latter I grant, Faith instrumentally produces and gives a being too: But to the former, 'tis instrumental to in no Sense, but to the Conscience-Knowledge thereof. But if it be still objected. Does Faith justifie only Declaratively or Manifestatively? I Answer, Take Faith for the Object of Faith, it does abundance more; for it justifies also materially, formally, and efficiently: But if you take Faith in a proper Sense, whether for Habit, Act, or both, it justifies not conditionally. And I have abundantly proved, it justifies not instrumentally, as producing the being of Justification in the former Sense; but instrumentally as to the Conscience-Knowledg of this Active Justification, and instrumentally as to the producing the Passive one in the Soul. So that I judge it no Heresie to affirm, but a most glorious Truth; that in Reference to God's justifying Act terminated on the Conscience, through imputed Righteousness manifested; it justifies only declaratively, &c. But if the Reader would have further Satisfaction in this Matter: He may peruse Mr. Eyre's Book from Page 106. to Page 145. And I wonder the Prefacer would take no notice of Mr. Eyres Explanation and Arguments in that Point.

2. My second Answer is; that suppose this was such an Heresie; yet how does it follow from Eternal Justification in the Sense afore explained? 'Tis enough for me to say, I deny his Consequence, and require him to make it good: But that has been the least of his Care, to evince his Consequences to be lawful and genuine. Yet I would feign know of him, how does this accursed Principle follow more from our Tenent of Eternal Justification, than from what he and others hold with us? viz. That God actually loved his chosen ones from Eternity; actually Elected and predestinated them: Since Eternal Justification in our Sense, is a Branch thereof thus diversified from that Respect it has precisely to some Part of the Means predestinated in Order to the end, as afore mentioned?

3. I Answer, (1.) Though a Notional Faith floating only in the Head, changes not the State nor Course of Life; but may give Encouragement to Drunkards and Whore-Masters through the deceitfulness of Lust to continue in their Wicked Courses (as some of Old would continue in Sin, that Grace might abound, Rom. 6.1. And turned the Grace of God into Lasciviousness, Jude) Yet that Faith that is of the saving Operation of the Spirit, Purifies the Heart and Walk, Acts 15.9. ch. 16.28. 1 Pet. 1.22. Obeying the Truth in this Place, is by a Periphrasis put for Faith. Hence 'tis frequently stiled in Scripture a Holy Faith. And to prove this Truth from each of it's Particulars; (1.) 'Tis plain from Scripture, that all Parts of Holiness is carried on by Faith in Exercise. Thus Mortification of Sin is in all it's Parts. As (1.) Saving Conviction of Sin, Isa. 6.5. The Spirit as a Comforter, savingly convinces of Sin, and that by convincing the Soul of Judgment and Righteousness, John 16.7. the 12th, (2.) Saving Compunction and Sorrow for Sin, Zech. 12.10. (3.) True and Evangelical loathing of Self and Sin. This made Isaiah cry out of his Vileness, Isa. 6.5. Made Holy Job after all (though Perfect and upright Man) abhor and repent himself in Dust and Ashes, Job 42.5,6. See further Ezek. 16. ver. 53. and 54. compared, ver. 60. and 61. compared, ver. 62. and 63. compared. Also Ezek. 36. ver. 24. to 31. compared with 31. and 32. (4.) Right Confession of Sin, Luke 15. ver. 20, 21. (5.) Forsaking of Sin, Rom. 6.2,3,4, &c. 11, 12, 13, 14. with many other Places.

2. As Mortification of Sin in all its Parts, is carried on by Faith, laying hold and applying to it self the Grace of Christ. So Faith receiving sensibly into the Conscience superabounding Grace in Christ, and the Righteousness of Jesus as a free Gift, causes that Soul to reign in spiritual Life by one Christ Jes…s. Rom. 5.17. And thus Faith in exercise, carries on positive Holiness in all its Branches, this the wh…le Man in Thought, Word, and Deed. In Thought: As

p. 29(1.) A Heavenly Conversation, compare Phil. 3.20. with ver. 8, to the 15. which further appears in considering, that this Heavenly Conversation is an Holy Fellowship maintained with the Father and the Son, 1 John 1.3. compar'd with it, ver. 7. This will be clearer yet; if we view how this Holy Communion in all its particulars must be carried on by Faith in is exercise. (1.) As 'tis the Souls approach to God, He that cometh to God must believe, &c. Heb. 11.6. (2.) As 'tis a coming to God as a reconciled God and Father through the appointed way Christ, his Purity, Obedience and Blood, John 10.9. chap 14.6. Heb. 10.10,19,20, &c. There is no coming to God, but through Christ; Heb. 7.25. Eph. 2.18. Nor no coming to Christ not by Christ, but through Faith; John 13.1. Acts 20.21. Repentance or returning towards God is by Faith in the Lord Jesus. (3.) As 'tis a viewing, and admiring his boundless Eternal Love and Grace manifested in the Son of his Love, and together therewith the Love of the Redeemer in our Natures; 1 John 4.16. To dwell in God, and to have God dwell in the Soul, is to have Communion with him. But says the Holy Ghost here, To dwell in God, &c, is to know and believe the love, that he has to us. (4.) As 'tis a Prostration of the Soul and Conscience at the Throne and Foot-stool of this free Love, it cannot be managed, but in a way of Believing. Thus the Prodigal, Luke 15. believing he was his Father, still bowed down afore him. (5) As it makes returns of fl…ming Love again. No Soul can Love God, till he first believes God's Love through Christ to his own Soul, 1 John 4.10.

(2.) As a Heavenly Trade and Conversation, consists in an inward Soul Exercise of the Grace and Fruits of the Spirit, 'tis also carried on by Faith. For (1.) 'Tis Faith that brings Supplies of Influences from the Fulness of Christ, John 1.14. 'Tis Faith going to God in the fulness of Christ for Assistance, that in the very direct Act draws Water of Life out of the same fulness for Assistance, John 15.4,5. …om. 5.17. (2.) 'Tis the same Faith continued in Act, that prepares, disposes and excites this received Seed into exercise diversified according to the Object. Thus Faith as it views the beloved Object goes forth and works in Love towards it, Gal. 5.6. 'Tis said to Work by Love. Faith acting into the fulness of Christ, empties the Soul of self, and so works by true Humil…ty and Self-denial; and so of the rest, Hope, Patience, Joy, Meekness, &c. (3.) Faith promotes these Graces into outward Fruits of Holiness.

(3.) As a Heavenly Conversation, consists otherwise in diversity of Holy Thoughts and Meditations, concerning God and Christ, his Kingdom, Glory, Ways, Commands, Church, &c. they are all excited, promoted and directed by a lively Faith. Because no Thoughts of God are right, but of God in Christ; nor any Thoughts of Christ truly spiritual, but what spring from Faith. They that would exercise Thoughts, as Persons risen with Christ, must exercise them in Believing. They whose Meditations, would seek things above, must seek them above where Christ is, viz. at God's Right Hand, and 'tis Faith alone can seek them there, Col. 3.1,2,3. Thus have I proved from the Scriptures of Truth, that Faith carries on the great Work of Heart-holiness.

(2.) Faith in like manner promotes Holiness of Lip. And what is that, but confessing with the Mouth, what we believe with the Heart, Rom. 10.10. So, 'tis undeniably true, that Holy Profession as 'tis a Lip labour, consists in professing with the Mouth, what we believe with the Heart concerning God and Christ, and their things, and our Interest in them, and concerning our selves; what we are in our Selves, and what we are in our Head, and the Relation we stand in to God as our Father, and this in Prayer, Praise, and Conference, &c. All our Speech that Minister's Grace to the Hearers, Eph. 4.29. ought to be in the round of our Holy Profession. And this Holy Profession, cannot be maintained without Faith, and Faith in exercise. We must hold fast our Faith, if we hold fast the Profession of our Faith. We must not only know but believe, or our afore-mentioned Profession will be vile Hypocrisie, and not the Holy Language of Canaan. Thus also this Truth is confirmed, that Holiness of Tongue must flow from lively Faith in Exercise. And

(3.) No less does Faith manage Holiness of Life. When the Apostle urges Timothy to the performance of divers Holy Duties; he directs him how, 2 Tim. 2.1. My Son be strong in the Grace, that is in Christ Jesus. And there is no being strong therein, but by a strong and firm Conscience-persuasion thereof. 'Tis putting on the Lord Jesus by Faith, i. e. believing on him as our Head and Surety destroies all base Designs in the Soul for Self and Sin. This obstructs making Provision for the Flesh to fulfil the Lusts thereof, Rom. 13.14. A Holy Conscience-persuasion of the spiritual Priviledges we have in Christ will make us careful to maintain good Works, Tit. 3 8. in the way of Believing. The Grace of God as received by true Faith to reign in the Conscience, teaches to deny ungodliness and worldly Lusts, and to live righteously, soberly and godly in this present World, Tit. 2.11,12. All outward Religious Performances towards God, are Acts of Worship and Religious Service. They must be done in Faith as …el's was, or they will not be accepted; Heb. 11.3,6. For without Faith 'tis impossible to please him. p. 30All Worship, if True and Evangelical must be in Spirit and in Truth, John 4.23. (1.) As of old the Worship was typically true, if in the Place divinely appointed; if offered in the appointed Garments, and on the Consecrated Altar: So now the Worship is substantially true, if our Gifts be offered in the Temple opened in Heaven, viz. the Person of Christ manifested there: And the Worshippers by Faith put on the Priestly Garments of Christ's Righteousness, and offer their Gifts on that Altar, the Purity of his Nature advance to an infinite value by the Grace of Union: And without this the Worship cannot be true. Yea all outward Acts thereof; if they flow not from these inward Holy Acts, though externally according to Rule; yet 'tis but false Worships in God's account. Now thus to offer, as has been mentioned, requires not only Faith, but strong Faith. (2.) Evangelical Worship must be in Spirit too: And where the Spirit assists to the performance, he does it as a Spirit of Adoption; witnessing with our Spirits that we are the Children of God, and teaching us to cry Abba Father, Rom. 8.15,16. If we are led by the Spirit of God in our Worship, we Act as Sons of God, ver. 14. We Pray as Children to a Father, we Praise him as our Father; we hear him in the Ministry of the Gospel as a Father, and we do all to him as a Father: And all this cannot be done without Faith in Exercise. (3.) All Acts of Worship are Testimonies of Love to him, or they are not Right; and we cannot testifie Love to him, without we Love him, nor can we Love him, unless we believe on him. But

2. All Duties of Temperance and Sobriety towards our Selves, of Justice and Mercy towards our Neighbour, are but wretched Legality, and painted Hypocrisie, unless done in Faith. 'Tis a Rule universally extensive the Holy Ghost gives us: Whatsoever is not of Faith is Sin, Rom. 14.23.

All Duties, if not performed in Love want the Life and Soul of Holiness: And it must be Love to God as our Father, and to Christ as our Husband. It has been proved, there can be no such Love in our Hearts, but what is wrought from a Sense of our Father's Love unto us; and this Sense of his Love is acquired only by Faith. Thus I have proved by Particulars, that Holiness of Heart and Life is produced by a lively Faith.

2. Observe, Reader, that without such a Faith, there can be no Evangelical Holiness (and that's only Right) but what flows from Gospel Principles, urged by Gospel Motives, done by Gospel Means and performed for Gospel Ends. Now I will make it appear, that none of these can be without Faith in Exercise.

1. The Principles must be Infused Light, 1 Cor. 4.6. Life, Ezek. 16.6. and Love, 2 Cor. 5.14. (these being the Principia quibus.) Now the two first of these, in their first flowing in form Faith, and their influx is continued by the Exercise of Faith; which is that Bucket, that draws Water out of the Wells of Salvation. The Third is always the Effect of sensible Faith: And Faith is that great Channel or Conduit-pipe, through which they are conveyed to the Soul.

2. The Motives are from the free Love and Grace of God manifested in the Person, and undertakings of Christ Jesus. All which must be apprehended by Faith: For Faith alone apprehends the Record, that God gives of his Son, and of that Eternal Life in and by him, 1 John 5.10,11.

3. The Means by which Holy Graces are exercised, and Works of Holiness done, is by vertue of Union to the Person of Christ; and this I grant, and affirm, that this Union is not influential, or at least sensibly influential, if not apprehended by Faith. In him we must spiritually Live, Move and Act. All our spiritual Actings must be as Members of him, and by virtue of Implantation into him; John 15.4,5. As my Finger moves every time in the Life of my Body, and in the Face of the Spirits, that reside in the Head: So the Members of the Lord Christ, when they move and act aright, move and act in the Life and Fulness that's their Head: And Faith is the alone Instrument of this influential Implantation, and of all spiritual actings in the vertue thereof. The principium quod of our spiritual acting, is the fulness of Grace in our Head, 2 Tim. 2.1. That's the Fountain, that sends down continual Rivulets into the Soul. And Faith is the ground-way of Conveyance: So that a Soul cannot perform what is good by the right Means thereof, but in Faith.

4. The End of our Good Works, should not be to purchase, procure, or obtain any of his Favours: But for the Praise of the Glory of his free Grace, and to the Honour of him; Who hath called us out of Darkness to his marvellous Light, Eph. 1.6. 1 Pet. 2.9. Now 'tis impossible for any Soul to have these right aims and ends in good Works without Faith in exercise; which I thus prove. Either a Soul must Act for to gain spiritual Life, or from that Life already received; there can be no third. The former he cannot, because the Hypothesis supposes him without Life, and therefore unable to stir or move; consequently it must be the latter, i. e. from Life received. And where-ever there is Life received, it supposes Faith.

2. The Service must be either servile or filial, either for wages, or because of an Inheritance given p. 31and sure. The former is not true Service, for 'tis against the Current of Scripture, and Nature of Evangelical Holiness; therefore the latter is. And it follows, he that serves as a Son has received the Charter or Grant of Adoption which is received by Faith, John 1.12. And the Spirit of Adoption, which is consequential of Believing, Eph. 1.13.

3. If the End of Holy Duties be to the Praise of free Grace, and to the Honour of a Father and Husband; then this infallibly supposes Faith in the Subject that has already received Grace, Eph. 2.6. And that does practically know and acknowledge God to be his Father, and Christ to be his Husband. Then upon the whole; if without Faith, and Faith in Exercise; there can be no Right, Principle, Motive, Mean, or End of good Works (and consequently without these or either of these, the most splendid Works for outward shew cannot be Holy.) Then Faith is not the Way to licentiousness. But it has been proved without Faith in Exercise, there can be no true Holiness: This Truth the first Reformers earnestly contended for, and the Homilies of the Church of England excellently set forth; and (I am most confident) is the Prefacer's Judgment; then why such a scurvy Reflection on Faith, whereas I am satisfied, he knows in his Conscience, 'tis not a Notional and Hypocritical Faith, we mean or contend for. Though we say, Faith in the proper Sense, justifies in the Conscience only declaratively; yet we affirm, that in so doing it has other great uses; the greatest whereof is to produce Holiness of Conversation.

3. Observe, as Faith, and that as 'tis justifying, purifies the Conscience; nay the whole Man and his Conversation. So 'tis Faith, as it evidences to the Soul it's free Justification in Christ, and justif…es in the Conscience declaratively, (which is the Assertion the Prefacer ridicules) that promotes Ho…iness of Heart and Walk. Which I thus evince.

1. Mr. Baxter, and many grant; that Faith of Assurance is a Duty, and to be pressed after by the …aints. Because (1.) There are many Duties, that cannot be performed without it. As (1.) Unless …e know we have Christ, we cannot sensibly and strongly rejoice in Christ as our own; without which …e cannot perform that Duty. Rejoyce always and evermore, 1 Thes. 5.16. and have strong Consola…on, as the Will of God is, we should, Heb. 6. (2.) We can never Praise God aright without it: Who can Bless and Praise him for Christ his Righteousness, and the Eternal Love of God to him; but …e that is Perswaded in his Conscience, that Christ and his Righteousness is his; and that God's Eter…al Love in Christ is towards him: 'Twas this made David break forth into Praise, Psalm 103. And …to Triumphing, Rom. 8.35,37,38,39. John and the New Testament Saints into Songs of Thanksgi…ing, Rev. 1.5,6. chap. 5.9,10, &c. (3.) To add no more, without this Assurance of Faith, no …oul can perform aright the Duty of Self-Examination. 'Tis the Duty of every Christian to examine …imself, whether he be in the Faith, and what manner of Stuff he lays in his Building: Whether Wood, Hay, or Stubble, or else Gold, Silver, and precious Stones? Whether their inward Qualificati…s, and outward Duties are truly Holy? For to what Purpose is it, for a Person to go on in doing good Works (as so called) and not know whether they are so indeed; to go forward still in Build…g, and yet not know whether their Building will abide the Fire Nay, I shall prove hereafter, …ey cannot be very good; unless a Person knows they are so. Blind Work-men and Blind-work, are …ot well-pleasing in God's sight. Now since 'tis an undoubted Truth, that no Work is Holy; but that flows from Faith in Exercise, and that immediately: How can a Person know, that this or that good Work flows from Faith then in exercise; unless he knows that then he does Believe? but of this …ore hereafter. By what has been said, it appears several Holy Duties cannot be performed without …is Assurance of Faith so much decryed.

I. There is no Work or Duty inward or outward, that's rightly done without it. And that for …ese Reasons.

1. As long as the Conscience is defiled with Guilt, every Action of the whole Man is defiled, Tit. 1.15. The Conscience is only cleansed, by the sensible removal of Guilt off of the Conscience; which does include, and suppose a Conscience-knowledge, and Perswasion of Pardon, Heb. 9.14. ch. 10.1.

2. The Conscience must put a Man upon Service, either as a justified or a condemned Malefactor in Chains; either as a Slave for fear of Stripes, or as a loving Son. To leave the Matter uncertain is …ot only uncomfortable, but rather engages the Soul to serve as a Slave or condemned Malefactor. Tis service done in the Spirit of Freedom and Adoption, that is Holy and Acceptable Service. And …ithout sensible removal of Guilt by Faith, assuring the Conscience of Pardon and Justification already … Christ, none can serve God in a filial Spirit; but meerly out of slavish Fear, which is base and hy…ocritical Service, Heb. 9.14. Rom. 6.

3. The Spirit, as bringing forth in the Soul Fruits unto Holiness, is said not to be the Spirit of Bon…ge; but the Spirit of Adoption, compared Rom. 11.12. with 14.15.

4. 'Tis impossible to have the Motives, Means, Aims and ends of a Duty right, (and without … a Duty cannot be right) without this Holy Perswasion of Conscience; that Christ and his Righteousness is ours, and God reconciled to us in him; as has been proved afore.

5. The Faith, that the Just is said to live by, is this Holy Conscience-Confidence and Assurance i… the Lord and his Salvation, Heb. 10.38. By the living of the Just here and elsewhere is intended al… their spiritual and holy Walking. And what this Faith is by which the Just lives, is expressed in ver. 35. Cast not away therefore your Confidence, &c. But yet more plainly in the 22. ver. Let us draw near with a true Heart in full assurance of Faith; having our Hearts sprinkled from an evil Conscience, &c.

More might be added, but these are sufficient to prove; that Faith as evidently declaring Pardon in the Conscience, does not only include the change of the State, but has the highest tendency to mortifie Sin, and quicken to Righteousness; nay, that without Holiness cannot be carried on, as it should be: So far is Faith, as it justifies in the Conscience, declaratively, from confirming Persons in their wickedness. To all which I add a

4. Consideration (viz.) That such a Faith as this changes the Estate, and begins as well as carries on Holiness of Life; which I thus evince, premising some Considerations.

1. That the Soul, is wholly Passive in God's first saving Work upon it.

2. That God in this first saving Work infuses a supernatural Principle of Divine Light and Life.

3. That this infused living Light is subservient to a true Conscience-Arraignment, as well as Conscience-Justification. Hereby the Soul at the same time comes to see and feel, 'tis without Righteousness Strength, and a discharge in it self considered in the first Adam; but at the same time is assured, there is Justification, Righteousness, and Strength freely for condemned, vile, impotent Sinners in the second Adam, 2 Cor. 1.9. Isa. 45.24.

4. That by this saving discovery, that there is such a Remedy freely provided in another; as well as the prevalency of the Disease in ones self, the Soul is kept from sinking under Despair, under such a Conscience-Condemnation.

5. That this sight of the Remedy in respect of influences, admits of Degrees, sometimes it only keeps the Soul from quite Despairing; but Guilt and Conviction of Sin lies uppermost in the Conscience. Sometimes the Soul is kept in an indifferent poize between Hope and Fear.

6. That that keeps the Soul in Hope is, that at the first Manifestation of the Object under Sense of Condemnation, the Soul secretly leans on Christ and his Righteousness; whence the Distinction of the two fold acting of Faith on Christ. (1.) That which is more secret and insensible. (2.) That, that is more sensible and perceiveable.

7. That this secret leaning on Christ discovers it self in an approbation of this Way of Salvation in willing and desiring to have an Interest in this Righteousness, and to draw nigh to God therein; and a great Sense of the absolute need thereof.

8. That Proportionable to these Efforts of a secret leaning on this Righteousness, there is Joy and Holiness in the Seed thereof; but not in the real lively and apparent Fruits.

9. That justifying Faith as the Scripture urges, it is such an Application to the Soul, as sensibly removes Guilt and Condemnation from the Conscience. And therefore is a more sensible Act of Faith, than what was afore described. 'Tis the Souls receiving Christ and his Righteousness as it's own, and and God's justifying Act through Christ to himself.

10. That though the Estate be initially, yet not consummately changed; till such an Act is put forth, that believes this Righteousness as it's own, leans on it as it's own; goes to God in it as it's own, and pleads it for acceptance, and welcome as it's own. These things considered, I roundly assert, that, that Faith that consummately changes the State is that, that is more or less sensible or assuring, and in a proper Sense justifies in the Conscience declaratively. I prove it thus

1. If Faith in a proper Sense justifies in the Conscience no way; but Declaratively then it follows the first justifying Faith has more or less of this Conscience-assurance in it. But the former is true (as has been already proved) and therefore the latter.

2. The Faith the Scripture requires of such as see their need of Christ, is this sensible Acting of Faith, Heb. 3.14. (1.) See that Place, — If we hold fast the beginning of our Confidence stedfast to the end. So that the beginning must be Holy Confidence, see ver. 6. compared with Deut. 1.21.

3. It appears, the Scripture requires of the Sinner such Faith at first for his Justification. Because it requires such an Act of Faith, as removes sensible Guilt from the Conscience, that the Soul might serve the living God; Heb. 9.14. Rom. 7.4. Luke 1.71,74. compared with ver. 77, 78, 79.

(3.) The Terms the Scripture give to justifying Fait…, that suit with the lowest Experience thereof conclude in them more or less of Assurance. Looking to Christ, Coming to Christ, Leaning on Christ … if saving Acts do imply this Assurance. To Lean on Christ, is to lean on him as my own: So to …ome to him, is to come to him as my own: To look to him, is to look to him as my own: Else it …ere no more than the looking of Devils and Damned Persons. They look unto him as a glorious Sa…iour (whose Salvation is infinitely full and free:) And yet, because they cannot behold him as their …wn, their looking does but the more Torment them; but more of this hereafter. (4.) The Word (foreign) used in the New Testament for Faith, comes from (foreign) to persuade intimating justifying Faith, to be an Holy, Practical, Conscience-persuasion. But a

Third Argument is, That God has given such clear Faith to desperate Sinners, that served Dumb Idols at first Conversion; so that such a Faith cannot be Heterodox. The Apostle affirms, that the Gospel broke in at first upon the Consciences of the Thessalonians, not in Word only, but also in Power, and in the Holy Ghost [and in much Assurance] &c. 1 Thes. 1.5. If it be objected, those were extraordinary Times, and that an extraordinary Work; I answer. But yet, was not that Faith wrought in them at first Conversion, the Faith of Miracles; therefore what was then, may be still and ought to be; For no Faith is pretended to be ceased; but the Faith of Miracles.

4. And so many were Preached unto thus to Believe, and with such a Faith they Believed; says the Apostle to the Corinthian-Church, 1 Cor. 15.1. Moreover Brethren, I declare unto you, the Gospel, which I Preached unto you, which also you have received, &c. In the Third Verse, He rehearses, what the Go…pel was, whose Declaration they believed; says he, I delivered unto you first of all, that which I also re…ived, how that Christ died for our Sins according to the Scriptures. This was his first Faith, that Christ …ed for his Sin. This he declares to them, that Christ died for their Sin; this he says they did receive … Faith, that Christ died for their Sins; and it must follow, what these each individually received; …iz. That Christ died for his Sin; and all this according to the Scriptures. The Summ of the whole is …is that the Faith that changes the Estate, carries in it more or less of Assurance; and therefore in a …oper Sense, justifies in the Conscience declaratively.

5. From all these laid together, it appears, that the Prefacer's flourishes concerning the State of Drunkards, Whoremongers, &c. and what follows most invidiously, is not the Consequence of either … the Principles; but an old Thred-bare Slander new vampt up, and only varied a little in the excessing thereof. He know well enough, with others of his Kidney; we contend not for a notional …ad-knowledge of our being justified in Christ: But a saving practical Conscience-Knowledge there…: And therefore, such virulence against the precious Faith of Gods Elect might have been spared. …s to Satan, that Acts in their Tongues and Pens (as he of Old on Peter's Tongue) We say the Lord …buke him. As for the Persons of these our Brethren, we Love them, and pray for them, that this …ay not be laid to their Charge; but that Divine Light may shine in upon them, to the acknow…dging of the Truth.

His Sixth Argument against Eternal Justification is this; that it inevitably infers, that Assurance is of … Essence of saving Faith, and the comfort of it irseparable from it; and the Consequence will be Discourage…s to the Godly, who truely believe: And yet, do not know and feel in their own Consciences they do so …is is the Substance thereof, though not his Words. To which I give as afore a threefold Answer.

Ans. Premising some Distinctions, I judge 'tis a great Truth, that true justifying Faith has Assu…ce in its very Essence. First, I distinguish between Comfort, as flowing from the Act of Faith …dly, As flowing from the Object apprehended.

2. I distinguish between Consolation, as impressed in upon our spiritual Feeling, and is the same … Enjoyment.

(2.) As accompanying the Sense of Faith: The latter may be, where the former is wanting. The …r is inseparable from Faith; bu… more or less according to the Proportion of Faith. The former … Soul cannot feel, though strong in Faith in the absence of spiritual Enjoyments.

As to Faith being a Conscience-assurance, I thus distinguish.

1. There is an Assurance of the Object. (2.) The Assurance of the Act. The former belongs to …; but not the latter.

2. There is a bare Assurance of the Object. (2.) An Assurance of the Object with Relation to my … Faith is not only a bare Assurance of the Object; for Devils and Hypocrites may have that: But …ssurance of the Object with Relation to me. 'Tis not only a bare Conscience-Knowledge, that … is Righteousness in Christ; but that this Righteousness in Christ is for such a needy Sinner as I.

This Assurance in Relation to my self is either perfect, excluding utterly all manner of Doubts, … and Questions, or else (2dly.) That which is imperfect, admitting of a contrary mixture, I do duplicate page duplicate page p. 34not mean Assurance in the first Sence; for that would suppose Faith to be perfect here without the intermixture of the least grain of Unbelief. No Saint is perfect in Believing. For when they act very highly, they find a weight still pressing them down, and they wond…r they are not more affected with the things they believe; there being more of the Head than Heart in the best Acts of Faith they put forth. Matte…s being thus explained. I affirm Assurance in the afore-m…ntioned Sense is i… the very Nature of Faith. And if enough has not been said to prove it, I shall add somewhat more.

1. If the contraries to Faith be Staggering, Rom. 4.20. Wavering, Heb. 10.23. Doubting, Mat. 14.31. Fear, Mark 5.36. Then the Nature of Faith consists in Confidence and Assurance. But the contraries of Faith are so; as the former Scriptures hold forth, therefore there is in Faith, Confidence and Assurance. For contraries do very much illustrate the Nature of a thing. So do the contraries of Faith explain the Nature of Faith.

2. The Experience of the Old and New Testament Saints, shew Faith has Assurance in it. See Abrahams Faith, Rom. 4.20,21. David's, Psalm 18.2. Psalm 23.27,46. Moses and the Churches of Old, Exod. 15.2. The Prophets as representing the Church, Isa. 12.2. In New Testament Days, see Paul's, Rom. 8. ult. Gal. 2.20. Paul with the Church of Corinth's, 1 Cor. 15.1,2,3, &c. John's, Rev. 1.5,6. The Saints, Rev. 5.9.10, &c. all which express Assurance; which may be evidently seen by perusing these Places of Scripture with several others.

3. The Faith, the Saints expressed under Darkness and Desertion contained Assurance therein. See David's sore Trials exp…essed in Psalm 31.9,10, &c. yet verse 3. Thou art my Rock, and my Fortress — verse 14. — I said thou art my God. So Psalm 42. Read his great Desertion, Sorrow, and Tryals, ver. 2, 3, 4, 5, 7. yet he cries out, ver. 6. O my God — ver. 9. I will say unto God, my Rock, — ver. 11. Who is the health o my Countenance, and my God. Psalm 88. is a most doleful Psalm: yet begins, O Lord God of my Salvation. Direction is given to any in Darkness to Stay on his God, Isa. 50.…0. Let the Godly Reader judge, whether these be not great Expressions of Holy Confidence in a dark and desolate Hour. And if then such Confidence must be expressed; when Faith is stript of all its crutches, it undeniably infers, that in the Nature of Faith there is Holy Assurance.

4. As has been alledged afore, there is the afore-specified Assurance in every scriptural Expression; that sets forth Faith. A Soul made truly sensible of its own guilt, and the wrath that Sin deserves: Of its own Vileness, impotency and incapacity to satisfie the Justice and Law of God, cannot be put off with an Assurance there is a Remedy for others; if he has not a dram of Assurance that it is for him. A Soul thus awakened, will not trifle with a general view of a compleat Righteousness in Christ; but be serious in the Matter; and take no Rest, nor find any Peace, without believing 'tis for him. A Conscience loaded with the Sense of guilt, will not be disburthened without some Assuranc… and Knowledge, there is Pardon for him purchased by the Blood of Jesus. To which I add

5. The De…inition our Modern Divines have (as they think more prudentially) give of Faith; does also contain the afore described Assurance therein. In a fiducial Recumbency, as an Act of the Will, there is a confident Leaning on Christ's Righteousnss as that, that does indeed give acceptance. Faith as 'tis said to Assent and Consent to the way of Acceptance alone, through Christ and his Righteousness, with a gust relish and delight, must include Assurance more or less in the Conscience, that there is acceptance for him in the Righteousness of Jesus; or a Conscience truly awakened, without some Holy Trust and Confidence, in this durst not expect acceptance, nor draw nigh to God with delight. The same may of Faith, as defined to be an Assent and Consent to the way of Salvation by Christ with an acquiescence of the Soul therein: Which must impl… the acquiescence of the Soul, for it's own Justification and Acceptance in the Righteousness of Jesus: For as was said afore, how can a Conscience truly awakened, acqu…sc… in this; that there is enough in Christ of Pardon and Righteousness fo… an…ther; but he knows not, whether there is a dram for him? The Soul rightly sensible of it's ow… particular need and want of Pardon and Justificati…n, cannot acquiesce that there is enough in Chri… for Sinners, unless the Conscience arrives to some well-grounded Assurance; that this All-sufficiency i… Christ is for him a miserable Sinner also. So that how…ver (for some ends) good Men have wrap… up and hid the Nature of Faith in variety of Scholastick Expressions for to oppose Faith, as an Ass… rance or Confidence; yet that Assurance in our Sense, that is, of the being of Faith does yet shine fort t…rough their eclipsing Definitions.

6. And Lastly, All hold, that particular Application is of the Soul and Essence of saving Faith. A… hereby the Point is granted. For I would fain know what in plain English is a particular Applicati… of Christ's Righteousness to my Soul; but a believi…g there is Righteousness in Christ for me, a f… thy unrighteous Sinner; and therefore, I …ay come to God as my Father, firmly trusting for acce… tance herein. Let Divines define particular Application, by what Metaphysical Terms they please; the honest plain Christian will take it for no less, than a believing Christ and his Righteousness is his; that Christ hath satisfied for him, and that God hath pardoned and justified him in Christ his Surety. From all the foregoing, I conclude Conscience-assurance is of the very Essence of saving Faith; even in the Sense it has been explained. But they that would see this more fully proved, may peruse Mr. Marshal's excellent Treatise of Sanctification; particularly from Page 168, to 193. But

2. I Answer, If it were granted, this were an Error; yet how does it follow from our Notion of Eternal Justification, no more than from what we hold in common concerning Eternal Love, Predestination, Election, &c. especially since we affi…m, Eternal Justification in our Sense, is no more than a Branch of Election, as it refers to some Part of the Means.

Answer 3. I deny his Consequence, viz. That the accused Definition of Faith, has a tendency to discourage the Saints; whom says he, may have true Faith, though they do not know it. The Thing I grant is true, they may have so. But that they know it not, 'tis for want of better Instruction; and they may thank such, who by their Ministry,

1. Keep them in Ignorance, and will not instruct them. (1.) What must be the ground of their Faith and Conscience-persuasion, viz. Not Qualifications, Marks, or Signs, in themselves; but the infinite fulness of the Grace that is in Christ for Sinners so suited to their needs, and the infinite freeness thereof, as tendered and held forth in free, absolute, unconditional Promises. And the Authority of God, who commands Sinners as Sinners, in the Sense of their absolute need of Christ and his Righteousness; to take him as their own, and venture on him as such: Not from any Motives whatever in themselves; but from Motives fetched from the Object, and the faithfulness of the Promiser, and in Obedience to his great Command of Believing. (2.) In the Nature of their own acting, of Faith, which they would hide from themselves; and shew them, that in what they Experience in themselves of the lowest acts of true Faith, there is real assurance of the Object in Relation to themselves. That in their looking to Christ with pleasedness and support, they do really look to him as their own; or their throughly awakened Consciences could have no Ease nor Peace, with bare looking to him without any Perswasion of their Interest; or that in their coming to Christ, their Consciences come to him indeed, as the way to the Father. And that in Leaning on him and his Righteousness, their Consciences are in some Measure persuaded, that they are in him and his Righteousness, and as in him justified and accepted, &c. (3.) That they do not instruct them, that 'tis their Duty to know their own Acts, and to bring them forth to act before the Conscience, with as much clearness and plainness as possible; and that 'tis their Duty to charge their Consciences to speak out plainly, and without stamnering. If Leaning on Christ for acceptance, be the same with a practical Persuasion, that God does accept me in Christ; and that it is the same with this. I am now justified and accepted in Christ. The last is the most plain, and effectual for Consolation, and Holiness: Why are not the Consciences of the Saints directed and charged to speak on, till they speak out very plain; so that they may be understood by themselves and others. Conscience in the Language of Faith, should not only say, in the Lord there is Righteousness and Strength for Sinners; and I have some little uncertain hope it is for me. But it should boldly say, In the Lord have I Righteousness and Strength. And not rest there, but go on and say, in the Lord above, such a Vile Sinner, as I, am compleatly Righteous: Such an impotent Sinner, as I, am very Strong. Poor Souls should be persuaded to urge every direct act of Faith, into a reflex act of Faith, and not only lay hold on what is in Christ for them; but be assured, that they a…so are in Christ for them; and not only so; but what they are in Christ. Even their Person and Duties too: How fair! How accepted! 'Tis Faith drove up to this Head, that will b…ing Peace, Joy, Light, Life, and Love down into the Soul, even in a time of Desertion; and not only so, but bring forth Fruits unto Holiness, unless in the acting 'tis abundantly more an Head-work, than a Heart-work. But

2. They may thank them, who keep them in Ignorance, by terrifying them also from this Holy, Practical, Conscience-Perswasion, with Bug-bear Names and false Insinuations. This Holy Assurance is called now a-days Antinomianism, Fancy, Delusion, and rendred Suspicious of feeding Souls with false Hopes, and teaching Licentiousness, till they are drowned in Perdition; whence poor Souls are …ade to shun their Duty and Happiness, worse than the Plague and Satan himself; and endeavour to …ifle all manner of Persuasion, that Christ is theirs; for fear of growing loose thereupon. Indeed I …o not know, what some mean by keeping poor Souls in such Ignorance about the Nature of Faith, …heir own acts and their State, unless they judge, that Popish Maxim to be a Doctrine according to Godliness, viz. That Ignorance is the Mother of Devotion; and therefore the more ignorant they are, and doubtful they are about their State; the more it will put them on Working. And so indeed sometimes it will. But what sort of Works will they be? No other than first Covenant-Works for Life. Dead Works that must be purged off the Conscience by the Blood of the Lamb; if ever they would serve the Livirg God aright, Heb. 9.14. Dead and unprofitable Works; that they need a Repentance from, Heb. 6.1.

3. They may thank them for laying afore their Consciences, such a Doctrine of Assurance as is False, Impracticable, Uncertain, and Corrupting.

1. 'Tis False. For (1.) The true Assurance has Christ and his Fulness, that is above for it's Object. Their Assurance has partly Christ, and partly inward Qualification. (2.) Scriptural Faith of Assurance is founded upon the Truth of free Promises. This of theirs upon conditional ones. 'Tis Grace infinitely Free, that true Faith is encouraged from, and does embrace; but that sort of Assurance, embraces only conditional Grace; and is encouraged from supposed Conditions found out in a legal Walk. The formal Reason of true Assurance of Faith, is Obedience to the Command, But of this, is a Conscience claim upon performance of Conditions. So the Assurance commended to poor Souls, has nothing of the Nature of Faith in it: For the Nature of Faith is to receive Grace as freely offered. So consequently 'tis false.

2, 'Tis Impracticable, as 'tis defined. 'Tis setting up Qualifications, to judge of the Truth of Faith by, in their Light; whereas the Light of Faith must judge of them, whether they are right or no. If no Qualifications be right, but what flows from Faith in immediate Exercise; I must necessarily know first, I then truly believe; before I can tell, that such Qualifications are the real product of my exercised Faith.

3. 'Tis Uncertain. For (1.) Though a Pharisee may soon arrive at Comfort thereby: Yet where there is the least spark of true Grace, they may be very long ere they come at the least drop of Consolation: And (2.) 'Tis soon lost. And (3.) At best 'tis but very dark. Were not Souls willing to be flattered into false Hopes, they could have no stable Joy from it. The true Assurance may be obtained at first, and continued under Desertion. Says Calvin, Nisi fidem tremere & vacillare volumus, &c. Unless we will have our Faith be trembling and wavering. 'Tis necessary we found it on the free Promises of Grace in Christ.

4. 'Tis Corrupting. It does not truly purifie Heart, Lip, nor Life. The Joys and Comforts, that flow from it make the Soul but the worse: Whereas true Assurance of Faith purifies all; as has been proved. That sort of Assurance, has a tendency to neglect Spiritual Communion and Holy Walking. It does not awe sin and quicken to Holiness, by abiding in the presence of the Father and the Son. It does not derive supplies of Influences from the Foutain. It does not exert the Graces and Influences of the Spirit; Souls embracing this Cloud, instead of true Faith are prone to fall into spiritual Security. If they come hereby to a Presumption, that they have escaped Hell-fire, and are secure for Heaven, they can indulge themselves in a persuit after the World, Self-seeking and Sin; provided that they can keep their Consciences quiet, and keep up their quiet, and keep up their Reputation among other Professors. Hence it appears, that all Comforts fetch't from an Assurance built on Marks and Signs, make the Soul rather worse than better. And has a tendency to Licentiousness. Therefore how dangerous is it to take away from Souls the right Assurance of Faith, and gave them this instead of it, that is not true; but is impracticable, uncertain, and Soul-defiling. Now let the Godly Reader judge; which Definition of the Assurance of Faith, is the Helper of the Saint's Faith and Joy, and which the Destroyer? So that the Consequence fixed on us, returns on his own Principle.

His Seventh Argument is, That 'tis directly contrary to the express Word of God. I Answer.

1. 'Tis not true, I challenge him and all to produce one Scripture, through the whole Book of God, that contradicts, that that Sentence conceived in God's mind from Eternity, towards elect Sinners pronounced unto them on Christ their Head; when he arose from the Dead is no Justification. The Place he alledges does not. For (1.) There is a Condemnation, which is the same with suffering the Vengeance of Eternal Fire; from which they are fundamentally secured by God's Eternal Will not to punish them. (2.) There is a Condemnation at the publick Tribunal of Justice in his promulgated Word: And that again is twofold. (1.) Condemnation of all, that fell in Adam in general, Rom. 5.16. As they were Adam's Race, unless Covenant Conditions be performed by them, or by one for them, and publick, compleat Satisfaction be given to Law and Justice. Now from this, the Elect number, Quatenus Elect, and Christ's Seed were fully delivered; when Christ died and rose again, Rom. 8.33,34. (2.) A Condemnation of their Estate, or of them in reference to their State. Justice on the Throne of the Published Word pronounces, That as many as are of the Works of the Law are under a Curse, i. e. … whole Man is defiled, and whatever they do is accursed: Their State is a cursed State: Because … a State of doing for Life. Justice on that Throne requires a twofold bringing in, and pleading o… Satisfaction. First, That Satisfaction be pleaded by their Surety; which was done, when he entred to Heaven: And had a Discharge put into his Hand for his whole Seed: But, Secondly, Justice requires that Conscience bring it, and plead it, e're Conscience has the Discharge put into its Hand; or else it holds him fast in reference to his State and Conscience. And this brings me to the Third Sort of Condemnation, which is a Conscience Condemnation, viz. In the two Latter Sences, the Elect Sinner lies under Condemnation: In reference to his State, as considered in the first Adam, and on the first Covenant; and as he stands at the Bar of his Conscience. But not in reference to Condemnation simply taken. But the Prefacer would have the Sinner freed at the Bar of his Conscience; (1.) Because his Conscience does not always feelingly condemn and hurry to Despair. (2.) Because a Conscience in a natural State, cannot condemn of the Sin of Unbelief. To both which I oppose these things. 1. 'Tis his mistake to think there is no Conscience Condemnation; but where there is felt and despair. Security and hardness of Heart, and Death of the Soul, are real Execution served from God's Bar; 'tis the Conscience, which always does suppose Condemnation. For every Execution legally served, does necessarily follow Condemnation going before. 2. This Execution is served on the Conscience for the Sin of Unbelief, or for rejecting Gospel Grace more eminently (to wit) Security, hardness of Heart, blindness of Mind, brawniness of Conscience. See Isa. 6.7,8,9,10. compared with Mat. 13.14. and the other Evangelists, John 12.40. Acts 28.26. Rom. 11.8. And this must necessarily suppose a Law Condemnation there for that very Sin, even for refusing to believe what the God of Truth declares in the Gospel. So I conclude, the Elect Sinner may be under Condemnation in his Conscience, and in reference to his State, when he is not under Condemnation in the Court of Hea…en. So that, that Condemnation mentioned, John 3.18. if took in the two latter Sense, may mean the Elect the Sinner: But if Condemnation there be understood simply and analogously it cannot int…nd the Elect Sinner at all; unless we vacate God's Will, and the Death of his Son. So I conclude, 'tis not true, that the Principle as held by us, is contrary to the express Word of God. But

According to it, Eph, 1.6, Wherein he hath made us accepted in the Beloved. Dr. Goodwin proves …ndeniably, That, that Act is of God (viz. making accepted) is to be referred to Eternity as well as Election. And making accepted in the Beloved; whether it signifies precisely Justification, or some…hat more; to be sure it includes it, So it plainly follows, God from Eternity justified his chosen ones … the Beloved. I shall not here repeat; what I have afore quoted to this purpose. But add here…nto his fifteenth, because near a Kin; That it contradicts those Scriptures, that assert Justification by …aith. Hereupon I ask him. Does the Object of Faith, existing afore the Act, destroy the Act or …nder the Object to be for the Act, when the Act does also Exist? Does the Sentence of Justification, as conceived in God's Mind from Eternity, pronounced to Christ at his Resurrection as the Sinners Surety; make void the terminating of this on the Sinners Conscience, and the receiving thereof by faith? Sure one would think, that there could be no Justification by Faith; if you take away the E…nal Will of God, and the gracious Sentence out of his Mind; and deny the Pronounciation thereof … Christ our Head. Indeed then, there could be no Object for justifying Faith. So the Apostle argues, 1 Cor. 15.14,17. Such Wire-drawing of Consequences, I am not fond to understand, as is …ed in this little Pamphlet. The Explanation of this Head is nothing to the Pupose, and falls not …der my Notice in way of Argumentation.

His Eighth Argument is, That 'tis a Contradion to affirm, A Man to be actually Dead, and (he …ould have added) actually alive; and (to Point his Argument for him) actually condemned, and …ctually justified at one and the same Time. I Answer.

I have told him, there is no Contradictions in Assertions; unless all the Conditions of Opposition be punctually there. If there be a failure in one, there is not a lawful Opposition: As for Instance, A Man may be said actually Alive, and actually Dead at one and the same time; but yet in divers Parts and Manner. He may be said to actually Alive in his Body; but spiritually Dead in his Soul. …ctually Alive as to bodily Life, but actually Dead as to spiritual Life. So a Tree may be said to …e actually Dead in the Branches, but actually Alive in the Root. And thus a Man may be said at …e and the same time to he actually Pardoned by the King and Council, and this Pardon actually en…red into the Court of Kings-Bench: And yet the same Person at the same time. for the same Crime …ay be actually Condemned at an Inferior Court in the Countrey. And continue so judicially, till …e Pardon comes down, and sets him rectus in eâ Curia: i. e. Discharged at the Bar. And no less may an Elect Sinner be said at one and the same time, to be actually condemned as in the first Adam, in respect of the Covenant he is under, and at the Bar of God in his Conscience also. And yet actually justified by Virtue of that secret Relation he has to the second Adam, as a Surety and Root, and that actual Justification he has in him; which his Surety has received for him; which he has a Right to in him; though not a Possession of in his Conscience. And this involves no Contradiction at all, as has been afore manifested. And therefore I need not add, but only this. That such seeming Contradictions are in a Believer. He may be actually Condemned by sensible Guilt in his Conscience. And yet the Prefacer will grant him to be then actually justified at the same time at God's Bar above. The Truths Faith receives, are a Mystery and seeming Contradiction to the Flesh. I am Black, but Comely, is a Contradiction to Flesh and Blood: But Faith reconciles it, Black in my self, but Comely in the comeliness of my Head. Thus again, When I am weak, then am I strong, says Faith, 2 Cor. 12.10. This may appear Non-sense to the Wisdom of the Flesh: But Faith can make good Sense of it, and unfold it thus. When I am most emptied of my self, and see my inward spiritual weakness most; then do I go forth to Act most in the fulness of Christ, and in that Strength in him above can do all things. So this Language of Faith, 2 Cor. 6.10. — Having nothing, and yet possessi…g all things, seems very absurd to Carnal Reason. But yet 'tis the Truth Faith feeds on; when it sees it has nothing in it's spiritual Sense; but that, that is quite starved: And yet, then it possesses all things by Faith in Christ the blessed Root and Head above. The things of Faith are Misterious, and above proud Reason. Therefore, if this Prefacer and others, bring down the Truths of Jesus, the peculiar Objects of Faith to the Bar of Carnal Reason, and the Wisdom of the Flesh. We the Ministers of Jesus, in the Name of our Lord and King enter a Caveat there, and protest against the Jurisdiction of the Wisdom of the Flesh, over the sublime Misteries of the Gospel, 1 Cor. 1.19,20,21.

His Ninth, Tenth, Eleventh, and Twelfth Arguments are but one and the same; therefore I shall put them all into one, and cast them into this Form for him.

Actual Justification has inseparably annexed to it, as Concomitants, and immediate Consequents, Change of Heart, Effectual Calling, Sanctification and Holy Communion with God.

But in a State of Nature and afore Faith, there is none of these in the Soul. Ergo, none actually Justified, till he does Believe.

Answer, This Syllogism lies liable to many Attacks: But I shall content my self to distinguish upon his Propo…ition. There is a twofold actual Justification, as has been already proved. The one, the Elect Sinner has in Christ, ever since Christ received an actual Justification for him in his Room and St…ad, as his Surety and Representative. 2. There is an actual Justification brought down into the Conscience, and received by Faith. The former belongs to the Sinner; whilst in a natural State, nay before he has a being. The la…ter only, is the Sinner's by Faith. And 'tis to the latter, that those Blessings of Renovation, Sanctification and Communion are inseparably conjoyned. So that his Proposition is false, without the aforesaid Limitation: And understood with it, he does but beg the Question, and Disputes against that, which is not denied him.

His Thirteenth Argument is against Union afore Faith. And it runs thus. Ʋnion afore Faith supposes there may be Ʋnion between two Parties; when but one Consents; which he says is an Absurdity.

I Answer, this again is begging the Question. For we do not affi…m that, that Union, which is founded on Consent of Parties, (as the Marriage-Union consummated between Christ and the Soul) is afore Faith, but grant 'tis formed up by Faith. But will he deny all manner of Union to be afore Faith? No, he grants Unition (which is Union on Christ's part, and that real too; to be afore the Consent of the Soul, and therefore he himself has answered his own Argument. I do also hope, he will grant this, that all Mankind were united to Adam; when he was yet alone, as their Root and Representative; before ever any of them had a being to ask their Consents; and that this Union was so really; that they are really affected with what befel him, and that by Virtue of Union. They sinned in his Sin, we…e condemned in his Condemnation; and in Sense executed in his Execution, Rom. 5.12. to the end. And who dare say, they were not really on… with him? After the same manner, the Elect number were united to Christ, when he took their Natur… upon him, as a Surety, Head, Root, and Rep…esentative. And the Union between him and them, was so real; that they again were really Arraigned, Condemned, Sentenced, and in a Sence Executed in him; when that Threat of the Law was verified on them individually, as considered in their Su…ety; The Soul, that Sins shall dye: So again, they were really made to rise t…gether in him, Eph. 2.6. And Discharged in his Discharge, Rom. 4.25. compared with 8.34, &c. Thi… Union Mr. Rutherford calls a Natural, Legal, and Foederal Union; and 'tis this we affirm …o be afore Faith, and requires not the Consent of the Parties in Union to make it up. And I am apt to think, the Prefacer will no… …y this.

His Fourteenth Arguments, That this Notion with that of Justification tends to put Men upon slighting …he Holy Law of God; and re…ders the Doctrine of Repentance needless, or a meer legal Doctrine.

Answer, I am amazed at such Logick. 'Tis enough for me to say here. I deny his Consequence and desire him to prove it. For my Part, I cannot see how this argues a shadow of Consequence with it, as some of the rest do. But he might as well have inferred thus. If this Doctrine of Justification and Union afore Fa…th be true, it puts Men on a strong Temptation to go on Foot, when they should Ride; and such …opperies, that are not to be named; least we provoke to Laughter in serious Matters. Of all his Consequences, this to me appears widest and wildest. Nor can I tell, …herefore thi… Inference should be brought: Unless it were to make way for to expose David Culey, the Church of Rowel and my self. If he infers f…om David's, Culey's slips: As formerly the hot Zealots of New E…gland from the Falls and strange Opinions of some amongst them; that Union or Justification afore Faith, is the Trojan Horse that had them all in his Belly. I would have him seriously consider, that his way of arguing is like the Papists of Old, arguing against the Reformation. Because amongst the Reformers that left them, there were Sociania…s, that denied the Godhead of Christ; and some, that denied the Law to be a Rule of Holy Walk; and Anti-paedo-baptists, that held strange Principles, and had stranger Practises; that therefore the Doctrine of Free Justification, and that concerning their Mass and Images being Idolatry, were Licentious, and Erronious Doctrines. And does he think in his Conscience they did do well? There is no end of accusing Principles, from the falls and mistakes of some, that profess it. All Parties have done it, and it has still returned …pon themselves? But to what he has done of that kind, I have answered already.

His Last is, That this tends to lead People to venture on Christ presumptuously; and conclude, they are J…stified, though they continue wicked, &c. This is the very same with his fifth Absurdity. And therefore t…e same Answer shall suffice. And the Reader must pardon me, if I have gone over again and again …he same Answer's as to Substance; for he necessitated me thereunto, when he had cast but the same Topick into divers Shapes and Phrases.

From his Arguments, I pass to his Authorities. And the first he brings is the D termination of the Messengers and Pastors of 106 Churches in this Point of Doctrine; where they give it against Justification afore Faith. Whereupon I Remark.

1. That though I have a great Deference for the Judgment of so many Churches; yet Humane Authority has not footing firm enough for my Faith.

2. It was not the Churches, but their Messengers of their own Head determined the Point. And they indeed carried the Question to their respective Churches, and thereupon a solemn Debate after Prayer, each particular Church had come to such a Resolution, it then might have passed for the Judgment of the Churches. But I understand no such warranty from Christ Churches, have to de…te Messengers to determine Matters of Faith for them; nor what rule they have to depute their …ense and Judgments to them; nor by what Authority they set up the understanding of Twenty …our Good Men or more, to be the Representative Understanding of 106 Churches. So that to …e, the Determination of those Servants of Christ, met at their Assembly at London, is no more than their own Particular Judgments: And no further to be received, than it has God's Word for it's …arranty. And no more is the Judgment of any Man, or number of Men in the World.

What he quotes out of other Learned and Godly Men, makes nothing to his Purpose; f…r in the Places quoted, they speak not a Word against Union or Justification afore …aith: But that there is Union and Justification by Faith; which we also grant.

His Question proposed, and by him answered. I grant true, as to the main; but Clinches not as to the present Controversie, for still it runs on a mistake of the Question. And seems to be brought … to expose David Culy. So I pass it over.

Lastly, He desires us to consider, what profitable use can be made of Justification afore Faith.

I… Answer thereunto, I do desire him to consider; What profitable use may be made of the Doctrine of Eternal Love, of Predestination and Election; of a compleat Satisfaction given in for us by …ur Surety; and of his taking out a Discharge in our Name and Stead? The same can we make of …ustification afore Faith: We cannot press People to believe on an Object that is not already provi…ed. And I must say, if the Sentence of Justification was not conceived in God's Mind from Eterni…, and pronounced upon us in our Surety at his Resurrection, afore it is terminated in the Conscience and received by Faith; Our Preacho…g … …ain. The Faith of God's Children are also vain: They are yet i… th…ir Si…s, 1 Cor. 15.14.20.

I take No…ice of one thing more, and conclude. He says, Page 10. Why then does this Man make this s… and Di…sion i… Chu…ches?

I Answer, I have challenged the Libelle…, and all my Reproachers to make good this Charge … ago in Print. But it ha… not be…n made good to this Day. Since he has again …harged me public… in Print; I do require this Preface… to make good the same Charge, in respect of any Church I have made Divisions in; Nay, whether I …ave had the least Hand in their Differences at Kilby. I will appeal to them; whether I did in the least in…inuate to them, or any of them Jealous or disrespectful Thoughts of Mr. Coleman; though I confess I was troubled to hear him once deny very warmly, Go…'s pred…terminat…e Concourse, immediate to all Creatural Actions; explaining himself by this Similitud…, that God s…t up Man like a Clock, to move and act by a general and indifferent Concourse, if so much; being also i…f…med, that he ridiculed in a certain Place, God's immediate Conco…rse to a natural Action, to w…i…h Sin does cleave; by the instance of a Drunka…d lifting up the …ot to hi… Mou… several Times; when he was at the same time, directed to consider that answer in t… Assembly's Catechism about God's Providence. All which to me seems to be Durandism or Pel…gianism: And I was made to fear sometimes, he could not be sound in supernatural, that was so corrupt in the Fundam…ntals of natural Religion; whose Principles seem greatly to diminsh the Dependance of the Creature upon it'… great Creator: Yet imputing this to his Ignorance in Scholastick Terms and C…ntroversies, I kept this in my Breast, till of late, and aggravated it not to the Witnesses then Pre…nt; so far wa… I from working up their Minds to a dis…steem of him. Again, I put it to Mr. Colem… or any of them, that are gone off with him to instance, that I urged amongst them the Tenents no… in Controversi…; but only Preached Christ and him Crucified to them; and if for tis, I am hated, and r…proached, I do herein greatly Rejoice. Again, I say, I do expect the Prefacer to make good his …harge, …or else he cannot clear himself of being a false Accuser of a Brother, and a Poor Servant of the Lord Jesus. If he and others, continue falsly to accuse without making Proof thereof. I shall rec…ive these Wounds in the House of Friends, as the subtil sort of Persecution for Christ's sake and his Gospel; and shall, I hope be helped therein to Rejoice, and be exceeding Glad, yet with Pity towards and P…ay…r for their Persons: And this with other things will be matter of Joy to me; that this smiting of Fellow Servants is an undoubted Sign my Lord is near at Hand. Amen. Even so: Come quickly dear Lord Jesus.

FINIS.