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A. "

Absolutely nothing but hell. And this is a point which we cannot too much insist on.

Q. 2. Do we empty men of their own righteousness, as we did at first? Do we sufficiently labour, when they begin to be convinced of sin, to take away all they lean upon? Should we not then endeavour with all our might to overturn their false foundations?

A. "This was at first one of our principal points. And it ought to be so still. For, till all other foundations are build upon Christ?

overturned, they can not

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Q. 3. "Did we not then purposely throw them into convictions? Into strong sorrow and fear? Nay, did we not strive to make them inconsolable? Refusing to be comforted? A. We did. And so we should do still. For the stronger the conviction, the speedier is the deliverance, And none so soon receive the peace of God, as those who steadily refuse all other comfort.

Q. 4. "What is sincerity?

A. " Willingness to know and do the whole will of God. The lowest species thereof seems to be faithfulness in that which is little.

Q. 5. "Has God any regard to man's sincerity?

A. "So far, that no man in any state can possibly please God without it: neither indeed in any moment wherein he is not sincere.

Q. 6. "But can it be conceived that God has any regard to the sincerity of an unbeliever?

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A. Yes, so much, that if he perseveres therein, God will infallibly give him faith.

Q. 7. "What regard may we conceive him to have, to the sincerity of a believer?

A. "So much, that in every sincere believer he fulfils all the great and precious promises.

Q. 8. "Whom do you term a sincere believer ?

A. "One that walks in the light, as God is in the light. Q. 9. "Is sincerity the same with a single eye?

A. "Not altogether: the latter refers to our intention; the former to our will or desires,

VOL. II.

Q. 19.

Q. 10. "Is it not all in all?

A.

"All will follow persevering sincerity. God gives

every thing with it; nothing without it.

Q. 11. "Are not then sincerity and faith equivalent

terms?

A. "By no means. It is at least as nearly related to works as it is to faith. For example; Who is sincere before he believes? He that then does all he can: he that, according to the power he has received, brings forth fruits meet for repentance. Who is sincere after he believes? He that, from a sense of God's love, is zealous of all good works.

Q. 12. "Is not sincerity what St. Paul terms a willing mind? n poduja? 2 Cor. viii. 12.

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A. "Yes if that word be taken in a general sense. For it is a constant disposition to use all the grace given. Q. 13. "But do we not then set sincerity on a level with faith?

A. "No. For we allow a man may be sincere, and not be justified, as he may be penitent, and not be justified: (not as yet) but he cannot have faith, and not be justified. The very moment he believes he is justified.

Q. 14. "But do we not give up faith, and put sincerity in its place, as the condition of our acceptance with God? A. "We believe it is one condition of our acceptance, ás repentance likewise is. And we believe it a condition of our continuing in a state of acceptance. Yet we do not put it in the place of faith. It is by faith the merits of Christ are applied to my soul. But if I am not sincere, they are not applied.

Q. 15. "Is not this that going about to establish your own righteousness, whereof St. Paul speaks, Rom. x. 4.

A. St. Paul there manifestly speaks of unbelievers, who sought to be accepted for the sake of their own righteousness. We do not seek to be accepted for the sake of our sincerity; but through the merits of Christ alone. Indeed, so long as any man believes, he cannot go about (in St. Paul's sense) to establish his own righteousness.

Q. 16. "But do you consider, that we are under the covenant of grace? And that the covenant of works is now abolished ?

A. All mankind were under the covenant of grace, from the very hour that the original promise was made. If by the covenant of works you mean, that of unsinning obedience made with Adam before the fall: no man, but Adam, was ever under that covenant: for it was abolished before Cain was born. Yet it is not so abolished, but that it will stand, in a measure, even to the end of the world, i. e. if if we do this, we shall live; if not, we shall die eternally: we do well, we shall live with God in glory if evil, we shall die the second death. For every man shall be judged in that day, and rewarded according to his works.

Q. 17.

"What means then, to him that believeth, his faith is counted for righteousness?

A. "That God forgives him that is unrighteous as soon as he believes, accepting his faith instead of perfect righteousness. But then observe, universal righteousness follows, though it did not precede faith.

"

Q. 18. But is faith thus counted to us for righteousness, at whatsoever time we believe?

A. Yes. In whatsoever moment we believe, all our past sins vanish away. They are as though they had never been, and we stand clear in the sight of God.

Q. 19. "Are not the assurance of faith, the inspiration of the Holy Ghost, and the revelation of Christ in us, terms nearly of the same import?

A. "He that denies one of them, must deny all; they are so closely connected together.

Q. 20. "Are they ordinarily, where the pure gospel is preached, essential to our acceptance?

A. "Undoubtedly they are; and as such, to be insisted on, in the strongest terms.

Q. 21.

"

Is not the whole dispute of salvation by faith, or by works, a mere strife of words?

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A.

"In asserting salvation by faith, we mean this; 1. That pardon (salvation begun) is received by faith, producing works. 2. That holiness (salvation continued) is faith working by love: 3. That heaven (salvation finished) is the

reward of this faith.

"If you who assert salvation by works, or by faith and works, mean the same thing (understanding by faith, the revelation of Christ in us, by salvation, pardon, holiness, glory) we will not strive with you at all. If you do not, this is not a strife of words: but the very vitals, the essence of Christianity is the thing in question.

Q. 22. Wherein does our doctrine now differ from that we preached when at Oxford?

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A. Chiefly in these two points: 1. We then knew nothing of that righteousness of faith, in justification; nor 2. Of the nature of faith itself, as implying consciousness of pardon.

Q. 23. ""

May not some degree of the love of God, go before a distinct sense of justification?

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Q. 24. "Can any degree of sanctification or holiness? A. "Many degrees of outward holiness may: yea, and some degree of meekness, and several other tempers which would be branches of Christian holiness, but that they do not spring from Christian principles. For the abiding love of God cannot spring, but from faith in a pardoning God. And no true Christian holiness can exist, without that love of God for its foundation.

Q. 25. "Is every man, as soon as he believes, a new creature, sanctified, pure in heart?

heart? Does Christ dwell therein?

the Holy Ghost?

"

Has he then a new

And is he a temple of

A. All these things may be affirmed of every be

liever, in a true sense. those who maintain it. words?

Let us not therefore contradict
Why should we contend about

IV. Q. 1. "How much is allowed by our brethren who differ from us, with regard to entire sanctification?

A. They graut, 1. That every one must be entirely sanctified, in the article of death :

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2. That till then, a believer daily grows in grace, comes nearer and nearer to perfection.

3. That we ought to be continually pressing after this, and to exhort all others so to do.

Q. 2. "What do we allow them?

A. "We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known,' were not sanctified throughout, not made perfect in love, till a little before death:

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2. That the term, sanctified' is continually applied by St. Paul, to all that were justified, were true believers: 3. That by this term alone, he rarely (if ever) means, saved from all sin :

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"4. That consequently, it is not proper to use it in this sense, without adding the words wholly, entirely,' or the like :

5. That the inspired writers almost continually speak of, or to those who were justified; but very rarely, either of, or to those, who were wholly sanctified:

"6. That consequently, it behoves us to speak in public. almost continually of the state of justification: but more rarely, at least in full and explicit terms, concerning entire sanctification.

Q. 3.

"What then is the point wherein we divide? A. "It is this: Whether we should expect to be saved from all sin, before the article of death?

Q. 4. "Is there any clear scripture promise of this? That God will save us from all sin?

A." There is. Psalm cxxx. 8. He shall redeem Israel from all his sins.

"This is more largely expressed in the prophecy of Ezekiel: Then will 1 sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your idols

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