Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

time I deny this consequence for from hence it followeth only that Faith goeth before our justification in order of nature or in reason but not in time because a man is justified at the same instant that he layeth hold on Christ believeth in him But he denieth that Faith goeth before our justification in any respect at all his reason is because Faith is a part of our sanctification but there is no sanctification but it is after justification which indeed and in nature is before it The first of these Propositions I do willingly grant that Faith is a part of sanctification but whereas he assumeth that there is nosanctification but it is after justification I cannot assent unto him in this For many worthy Divines do hold that sanctification is before justification their judgment therefore I might oppose unto the learned Chamiers others that hold the contrary For the clearing of this matter I do distinguish of sanctification and say that it is either habitual and so God doth sanctifie us by infusing holinesse into us or actual and so we do sanctifie our selves by renouncing the works of sin and living holily Of both these Moses speaketh when he saith Sanctifie your selves and be ye holy for I am the Lord your God and ye shall keep my Statutes and do them Lev. 20.7.8 for I am the Lord which sanctifie you When the Lord saith here Sanctifie your selves and be ye holy this must be understood of actual sanctification that is of holiness that is to be actually performed by us But whereas the Lord useth this as a reason to stir us up hereunto for I am the Lord which sanctifie you this is spoken of habitual sanctification For how doth the Lord sanctifie us but by infusing the habit or the internal grace of holinesse into us whereby we are inabled to perform the several acts of holinesse or to live holily the effectual excitation of Gods blessed Spirit herewith concurring But because these words of the Lord which I have alledged though they speak of a twofold sanctification are taken in another sense by very learned Divines than this that I have given for confirmation therefore of habitual sanctification I do alledge those words of St. Paul 1 Thess 5.23 where he prayeth that God would sanctify them wholly or throughly And those 1 Cor. 1.30 where he saith That Christ is made unto us sanctification See also 1 Pet. 1.2 Now of actual sanctification St. Paul speaketh when he saith This is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God Hereof also speaketh St. Peter in that precept of his Sanctify the Lord God in your hearts In these and in other places the Scripture speaketh of Sanctification both habitual wrought in us by God himself and of sanctification acted and wrought by us through the assistance of Gods Spirit exciting us unto holinesse Whereas then this most learned Divine saith That there is no sanctification but it is after justification this is true if it be understood of actual sanctication For we are first justified by Faith and then this Faith inflameth our hearts with the love of God and stirreth us up to glorifie him and to serve him in holiness and righteousness according to all his commandements Thus the several works of holiness and righteousness do proceed from Faith Etiamsi non elicitivè imperativè tamen though not elicitly yet imperatively Faith stirreth us up unto them For as St. Paul saith The end of the commandement is love out of a pure heart and a good conscience 1 Tim. 1.5 and Faith unfeigned It is true therefore that Faith and therefore justification which is thereby laid hold of and obtained is before actual sanctification For as this learned man saith well fides vera est fons et scaturigo omnium bonorum operum in fidelibus De sola fide justificante Lib. 22. cap. 12. True Faith is the fountain and source of all good works in the faithful But I cannot say that there is no sanctification but it is after justification for habitual Faith is a part of habitual anctification Now the infused habits of grace such as Faith is are before their acts If therefore it can be proved that adulti or such as are of capacity and understanding are not justified without or before actual Faith then it will inevitably follow that there is some sanctification that is not after justification Yea beside what hath been said already to prove that we are actually justified by Faith and not without it methinketh Chamierus himself doth as good as grant it when he saith Verum est proptereà nos factos in Christo justitiam Dei quòd Christo nos simus incorporati per fidem It is true that we are therefore made the righteousnesse of God in Christ because we are incorporated into him by Faith We are not then justified before Faith or before we do believe in Christ Again this most excellent Divine saith In adultis fatemur remissionem peccatorum ab inhaerente justitiâ nunquam sepaerari We confess that remission of sins is never separated from inherent righteousness in those that are grown in years But say I many of the Elect after they have the use of reason and understanding being well grown in years do yet live in sin for some time and do not serve God in righteousness until he by his grace doth afterward convert them According therefore to his own Doctrine it followeth that justification from sin at least in adultis in those that are grown in years doth not go before Faith But saith he Faith justifieth relativè as it hath for its proper peculiar object the mercy of God on which it relieth Whence as I conceive he would have it inferred That seeing the mercy of God is eternal therefore our justification is so also and therefore before Faith Now hereunto I answer that though Christs righteousnesse be materialiter the proper object of our justification or that which is imputed to us for our justification Yet I will not deny bur that Gods mercy considered as the internal cause moving God to justify us may thus be said to be the proper and peculiar object on which our Faith relyeth for justification But it doth not follow hereupon that we were justified ab aeterno from everlasting because Gods mercy is the cause of our justification no more than that we are sanctified and glorified eternally because our sanctification and glorification are wholly of Gods mercy Quest 7. Whether any previous dispositions preparations or qualifications be required of men in the Gospel that they may be partakers of salvation by Christ SECT I. The Preparations that go before our Regeneration and Conversion THose that take upon them to be the only Preachers of

their conversion will prove no better than that of those heathen people whom the King of Assyria 2 Kings 2.17 when he had carried away the ten Tribes brought from Babylon and other places to inhabit the Cities of Samaria instead of the children of Israel For as those heathen people when one of the Priests of the captivated Israelites was by the King of Assyria sent unto them to instruct them how the God of Israel was to be worshipped are said after this to have borh worshipped the Lord and the gods of those Nations whence they came So if the Gospel only be preached to men before they have been brought by the Law to see what miserable sinners they are they hearing that Christ by his death hath redeemed us from hell and purchased Heaven for us may readily receive him for their Saviour and professe his name but so that they will still retain the same ignorant and proud conceit of their own good deeds and good deserving as they did before For so we see many of our people that are ignorant of the Law in words to acknowledge Christ for their Saviour and yet if they be asked how they hope to be saved they will tell you for their good prayers and for their good meaning and good serving of God And thus indeed all men naturally are ready to rely upon themselves until by the Law they come to see their sins and the great wrath that is hanging over their heads for them Wherefore as the Law was first given and after that man had transgressed it Gen. 3.15 the Gospel or evangelical Promise of salvation by Christ was made known unto him So the Law is first to be preached unto men and set before them as a looking-glasse that they may by comparing themselves with it see their sins and see and perceive in what a woful state and condition they are And when they are humbled and do renounce and deny themselves altogether acknowledging that if God should enter into judgement with them they must needs be damned to the everlasting torments of hell now is the Gospel to be preached unto them and Jesus Christ and the merits of his grace are in their excellency greatest luster to be set forth before them For now when they are truly humbled with the sight sense of their sins and of that woful condition wherein they are because of them they will highly esteem of Jesus Christ and long and thirst after him and desirously lay hold on him and renouncing all other means of salvation will rest themselves only on him Yea now the more miserable they see themselves to be the more will they magnifie the riches of Gods mercy in their salvation by Christ and the more ardently and affectionately will they love Christ and study and strive to be so much the more thankful unto him for their salvation all their daies For what is it that enlargeth the heart in thankfulness but an hearty acknowledgment of the greatness of the benefit that is done us As long therefore as a man is ignorant of his sins and of the danger that he is in by the means of them he can never acknowledge how greatly he is indebted and beholding unto Christ for his redemption and salvation and therefore he can never truly love him as he ought nor be truly thankful unto him You see then how necessary it is that the Law should be taught as well as the Gospel Now whereas it was objected unto me Object That the preaching of the Law was so far from preparing men for Christ that it hindred the salvation of many To this I answered Answ That if any did preach the Law alone without the Gospel or if they offer Christ unto their hearers upon condition that they do exactly fulfil the Law and so urge and presse it on them as it is the Covenant of works by the practice and performance whereof and no otherwise salvation is to be had no doubt in thus preaching the Law they may drive some into desperation and hinder others from Faith in Christ but shall never be a means of the conversion of any because no man living can observe the Law to be justified by it Yea I will say more if any do preach the Law to those who have timoratas conscientias tender and trembling consciences which are so cast down with the sight and sense of their sins that it is high time to poure the oyl of joy and the balm of the Gospel into their contrite broken hearts such undiscreet preaching of the Law cannot but be a great means to weaken Faith where it is wrought already and to hinder others from believing who by the comfortable Promises of the Gospel might be incouraged to lay hold of Christ by Faith and to cast themselves confidently on him for their salvation But though this be so yet the preaching of the Law is as necessary to humble those that see not their sins and the danger of them but live securely in them that so despairing of salvation in themselves they may seek it by Christ only Again after that men do deny themselves and their own works altogether and rely only on Christ for salvation although the Law is not to be pressed on them as it is a Covenant of works nor preached in the full latitude thereof yet that they may not turn the grace of God into lasciviousness as St. Jude speaketh but carry themselves so that they may glorifie the name of God and not cause it to be blasphemed it shall be necessary for them to set the Law before them as the Rule of their actions or as a directory according whereunto they are to frame and conform their life and conversation In this regard the moral Law for of that only I speak is not abrogated but subordinated unto the Gospel yea and after a sort incorporated into it For all the duties of the moral Law may be reduced to these three heads 1. Piety towards God 2. Justice or Righteousness towards a mans neighbour And thirdly Sobriety or temperance in ordering of himself Now all these the Gospel prescribeth and requireth as well as the Law ● 2.11.12 For as St. Paul saith the grace of God which bringeth salvation hath appeared to all men to wit in the preaching of the Gospel not of the Law teaching that denying ungodliness and worldly lusts we should live soberly righteously and godlily in this present world Thus both the Law and the Gospel do bind us to the practice of all moral duties Whereupon it is that St. Paul saith that he did herein exercise himself Acts 24.16 to have alwaies a conscience void of offence toward God Object and toward man But I know that some of those with whom I now deal will confesse that such duties are taught in the Gospel but that we are not bound to them by the Law it being wholly abrogated Answer To whom I return this answer That the

are visited with his corrections For if they believe that their sins are at least wise in part a cause of their afflictions 1. This will make them so much the more diligently to search and examine themselves that they may both find out their sins and purge them out by repentance saying with the Jews Lam. 3.40 Lam. 3.40 Come let us search and try our wayes and turn again unto the Lord. 2. It will make them also to humble themselves so much the more before the Lord saying with the Prodigal Luk. 15. Father I have sinned against Heaven and against thee and I am no more worthy to be called thy Son 3. It will make them also to pray the more fervently and effectually to God for mercy and forgiveness as David did being afflicted in minde with the sight and sense of his sins when Gods judgements were upon him Psal 38. 4. It will make them to hate and abhorre sin so much the more and the more to shun it for the time to come 5. And lastly As he in the time of the Law that was pursued for murther which he had unwittingly and unwillingly committed did flie hard to the Alter or to the City of refuge to save his life so when a man acknowledgeth that it are his sins that do cause God to persue him with his judgements it will make him to flie the faster unto and to lay the firmer hold on Jesus Christ that he may obtain forgiveness and salvation by him But when men do deny that their sins are any cause of Gods corrections then when they lie under his judgements they will neither search out their sins nor humble themselves before God for them nor pray so much the more earnestly for the pardon of them nor repent and turn unto God from them But on the contrary such persons as we see it is both the Opinion and the practice of many now at this day will say that they need not neither to repent nor to pray for the pardon of their sins nor to make any confession of them and so they take a course to shut Heaven gates against themselves For as St. John telleth us If we say that we have no sin we deceive our selves and the truth is not in us If we confess our sins 1 Joh. 1.8 9. that is with inward penitency compunction of heart and with a lively hatred and abhorring of them God is faithful and just to forgive us our sins and to cleanse us from all unrighteousness To the same effect speaketh Solomon Prov. 28.13 He that covereth his sins as every one doth who saith that he hath no sin shall not prosper but he that confesseth and forsaketh them shall find mercy Quest 12. Whether a man may be assured of Salvation by his love to the Brethren Quest 12 and by other effects and fruits of Sanctification Or whether he can be assured of Salvation no otherwise but onely by Faith in Christ SECT I. A Man may be assured of his Salvation by his Repentance TO this Mr. D. answereth When the soul is loaden with the burden of sin and sense of misery Confer p. 18 it is sufficient for our assurance to believe God in his promises and we read of nothing else Act. 16.31 Beleeve in the Lord Jesus Christ and thou shalt be saved No doubt it is true that he who believeth in God according to his promises which in the Gospel he hath made unto us I find saith he but one onely condition of actual Reconciliation of man to God p. 56. that is as he explaineth himself whereby we know that God is reconciled to us p. 51. Confer between a sick man c. p. 5. shall obtain remission of sins and salvation but these promises are not made to any one that continueth in sin although he be never so much terrified and troubled with the fear of Hell but to those only that repent and turn unto God And hereupon it is that the true Christian in believing repenteth and repenting believeth Thus Faith and Repentance are twisted together as it were and indeed are never separated as he himself acknowledgeth Whereupon it followeth necessarily also that a man may be assured of his salvation by his repentance And this he dareth not deny but saith that it is a sure mark of salvation whatsoever faileth But he hath no sooner granted this but in the next words he laboureth to rob and bereave Christians of all the comfort which their Repentance will afford them for he saith That a man cannot know his Repentance to be true neither by his hearty sorrow for his sins past nor by his steadfast purpose to forsake all sin and to walk in all godliness First He saith that Reprobates as Esau Gen. 27.1 and Judas Math. 27.3 repented and sorrowed heartily for their sins And saith he doubtless all that do despair do heartily sorrow for their sins as they that are swallowed up with over much sorrow But I answered him that such do sorrow heartily in deed but nor for their sins but for the punishment and damnation of them which they are afraid of The Apostle therefore calleth this Worldly Sorrow 2 Cor. 7.10 and saith that it causeth death but in the next words he telleth us that godly sorrow which is when a man after a godly manner is sory for sin because it is sin or because it is an offence against God and a dishonour to him worketh repentance unto salvation 2 Cor. 7.10 never to be repented of Whosoever therefore findeth such godly sorrow in himself may thereby be assured of salvation The like is to be said of him that purposeth not by fits and flashes but steadfastly to forsake all sin and to walk in all godliness For seeing the heart that is the will tanquam Regina as a Queen commandeth all the inferior faculties of the soul and members of the body It is certain therefore that if a man be not diverted from his purpose * If he be constant in his purpose I say for many times sensual affections do rebel against the will and do lead it away captive with them Act. 11.23 Heb. 13. Psal 119.6 but be constant in it he will perform it whilest he is not letted by outward violence which the soul or the conscience in working holiness never is And hereupon it was that Barnabas when he saw the grace of God which he had bestowed upon the Brethren at Antioch exhorted them that they would with purpose of heart cleave unto the Lord. And the Apostle speaking of himself saith We know we have a good Conscience in all things willing that is resolving to live honestly And hereby also did David assure himself of Gods favour when he said Then shall I not be confounded when I have respect unto all Gods Commandements That which he alleageth to impeach this Object is frivolous and of no weight to wit that the Scribes and Pharisees had a purpose

by the practice of other vertues as well as of Faith and consequently giveth us to understand that assurance of salvation is to be had not from Faith only but from charity also and from brotherly love and all those other Vertues and Graces that are joyned with it and by the Apostle in that place particularly rehearsed and reckoned up For it must needs be granted that those who are assured of their election are thereby also assured of their salvation seeing it is not possible that any of the Elect should perish Math. 24.24 For Gods decrees are immutable his counsel shall stand and he will do all his will and pleasure Isa 46.10 SECT VI. Objections answered and Doubts resolved THere remaineth nothing now but that I answer certain Reasons of Mr. D. which I have not yet touched whereby he goeth about to prove that our works of piety or charity cannot possibly assure us of salvation when faith lyeth hid that we cannot see that we believe by the inward testimony of our Conscience Object Convers J. Baptist p. 51. The first of them is this That which maketh me doubt of my Faith will make me doubt of the sincerity of my works No it will not for the cause many times lyeth hid when the effect discovereth it self and is obvious to sight and sense Answ 1 He that is shut up in a Dungeon or in a dark house cannot see the Sun when it is risen yet notwithstanding he may assure himself that it is not night but day and that the Sun is risen by those beams of light which do dart into the house through some little crevises or chinks that are in the wall and even so in like manner when a mans faith cannot be seen being over-clouded with tentations yet by the lively effects thereof by his love to God and to his word and Children and by the opposition which he maketh against all sinful lusts and tentations and by his constant purpose desire and endeavour to obey God and to please him in all things he may gather that he is not destitute of Faith though he cannot so clearly see it nor behold it directly and immediately in it self or in its own proper acts Again whereas he saith That which maketh him doubt of his faith will make him doubt not of his work but of the sincerity of it Answ 2 I further answer That there is a two fold sincerity the one agentis seu operantis of the person that doth the work the other operis of the work that is done 1. The sincerity of the person consists in the true intention of his minde or heart and so it is opposed to hypocrisie Now whether a man doth his works in sincerity and truth or but in hypocrisie his own Conscience will tell him 2. The sincerity of the work is when it is true and real and not imaginary or counterfeit Now if sincerity be taken in this sense there is apparent reason why many a believer doubteth more of the sincerity of his faith then of his works to wit because his faith is assaulted with strong yea and now and then with hideous and with fearful tentations which do shake it and make him to doubt of the truth of it whereas he may have no such cause to doubt of the truth of his works Even as though not the same man yet some other for the same cause may doubt more of the truth and sincerity of some of his vertues actions and works then of others As for example of his chastity rather then of his liberality and justice because lascivious thoughts do now and then rise in his minde although he taketh no delight in them but resisteth them and grieveth and condemneth himself for them Whereas he is not so assaulted in the exercise of other vettues which maketh him lesse to doubt of the truth and sincerity of them Lastly Whereas he saith That which maketh me Answ 3 doubt of my faith By retorning the Objection will make me doubt of the sincerity of my works I must tell him That if this reason of his be any thing worth then neither will his faith give him any assurance of his salvation when he doubteth of the sincerity of his works or of his love to God and Man Gal. 5.6 for the true justifying and saving faith worketh by love But contrary hereunto he telleth us as you heard before that when the soul is loaden with the burthen of sin and sense of misery it is sufficient for our assurance to believe God in his promises according to that Act. 16.21 Believe in the Lord Jesus and thou shalt be saved Object A second Reason of his is this How is it possible I should judge my works sincere when I cannot see I believe Whatsoever is not of faith is sin Answ To this I answer It is one thing to be without faith another for a man to want the sense and sight or feeling of his faith No works in deed are any thing worth where faith is altogether wanting for without faith it is impossible to please God Heb. 11.6 But as fire on the hearth cannot be seen when it lyeth covered under ashes so is the faith of Gods dear Children many times so covered by reason of doubts that arise in their minds or the dimness of their spiritual eye-sight that they cannot see it Yet I hope Mr. D. will not say that all their works in this case are unsound or that they or others shall do well to think so of them as long as their Consciences do tell them that whatsoever they do they do it in sincerity and in the singleness of their hearts and not as time-servers or men-pleasers Object Lastly He asketh What works are done in faith that the same acts may not be done in the spirit of bondage Answ I answer him That though the same acts that are done in faith may be done in the spirit of bondage He that is acted only by the Spirit of bondage doth love sin still and whatsoever good he doth Act. 15.9 it is only for fear and not out of love to God Heb. 9.14 that he may glorifie him quoad materiale according to the matter of them yet not quoad formale that is according to the purity and sanctity of them for it is faith that purifieth the heart as St. Peter saith And as another Apostle telleth us It is faith in the blood of Christ that purifieth the Conscience from dead works to serve the living God Men in deed may be restrained from acting sin for a time by the terror and fear of Gods judgements which the spirit of bondage worketh in them but when that fear is gone or when it is but forgotten as usually it is in their mirth and meriments then they break out again and commit the same sins which they did before with greediness The sum of all then is this it is faith and the filial fear of God and not the

the Sonne of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God that is perseverantly unto the end What will Mr. D. except against this Will he say as Estius and the Papists do that the Apostles meaning is not that every or any ordinary faithful man knoweth certainly that he is translated from death to life and therefore in the state of salvation but that he speaketh generally in the person of all the faithful and is thus to be understood We Christians know by an assured faith that all good faithful people of which number we severally trust that we are are translated from death to life But surely this Expositiō of his est nimis jejuna is too hungry and leane For what comfort will it be to any one to know certainly that all good Christians and true believers are translated from death to life as long as he knoweth not whether he himself be of that number but doubteth hereof Again Shall we think or can we perswade our selves that St. John wrote so large an Epistle and used so many Arguments only to make known unto the faithful that all good Christians or that all good faithful people have their sins pardoned and are in the state of salvation which they never doubted of It s certain That St. John in writing this Epistle had a farther intent and that is to make it evident unto us by many infallible signes and tokens how we may know that we are the Children of God and that we are translated from death to life which is a matter of greatest comfort and rejoycing to a Christian heart that can be Mr. D. indeed for I would not willingly do him any wrong acknowledgeth that true charity is an assured signe or mark of grace received but for all that Cor a s pag. he holdeth that a Christian cannot certainly know that he hath charity whereby he may be assured that he is the Child of God But herein he joyneth with the Papists For they say as Estius doth quantum de dilectione fraternâ certi sumus tantum de isto look how much we are assured of our love to the Brethren so much are we assured of that also he meaneth that we are translated from death to life whereof he spake before Now he hath told us that this cannot certainly be known of us and so his meaning is as also Mr. D. that we cannot certainly but conjecturally only know that we love the Brethren Thus both Mr. D. and they would make St. John a silly and sory disputant as if he would prove ignotum per ignotius that which is unknown to us by another thing which is as much or more unknown for how can we know that we have passed from death to life because we love the Brethren if we have no more certain knowledge of this then of the former Our conjectural hope that we love the Brethren will only breed and beget in us an Opinion that we are translated from death to life but no knowledge thereof at all But on the contrary St. John saith not We hope we conjecture or we think but we know that we have passed from death to life And he proveth it as effectu tanquam signo hujus infallibili by an effect of this translation as an infallible sign thereof because saith he we love the Brethren Thus he maketh our love of the Brethren an evidence that we are in the state of salvation And hereupon St. Augustine writing on these words saith redeat unusquisque ad cor suum Si ibi invenerit charitatem fraternam securus sit quia transiit à morte ad vitam Let every one return unto his own heart if he doth there finde brotherly charity let him be secure because he hath passed from death to life Surely St. Augustine would never have spoken thus if he had thought that a Christian can have no certain knowledge of his love to the Brethren For it is not an uncertain hope or an opinion grounded on conjectures that can breed and beget any security in the soul Thus Christian Reader I have given thee a tast of Mr. D. his faculty in expounding of the Scriptures after his fancy More of his detorted Expositions I cannot acquaint thee with because I neither remember any more nor have his Book by me it being restored to the owner by him that lent it me long since And indeed I should both trouble my self and the Reader in rehearsing any more of them and this Treatise would swell and grow into too great a bulk whereby the weaker sort of Christians might be deterred and discouraged from reading of it for whose sake principally I have penned and published it that they may be setled and stablished in the truth which hath been formerly taught them and not be carried away with the deceiptfulness of novellous errors Here I made an end long since and thought to have proceeded no further but upon a second review of Mr. D. his three Treatises I started these Questions following which having discussed and determined I do here add unto the former hoping that they will not be altogether unacceptable unto not a few good Christians because the most of them may give some satisfaction unto them in divers doubts and scruples of Conscience wherewith their souls are exercised Quest 16. WHether all that are called of God and consequently that are his Children have alwayes and at all times their hearts ravished and replenished with surpassing joy and comfort Quest 17. Whether the Repentance which the Prophets taught and exhorted their hearers unto in the old Testament be the same which is taught in the new Quest 18. Whether there was any actual forgiveness of sin in the old Testament Quest 19. Whether there be not many things to be done by us before we can be saved Quest 20. Whether a man may not have a steadfast hope in God that he shall be saved who hath a care to keep Gods Law to do all things commanded and to shun all things forbidden to the uttermost of his power Quest 21. Whether a desire to believe be faith it self Quest 22. Whether he that useth the means of salvation constantly may not confidently expect and hope to be saved through Gods mercy in Christ Quest 23. Whether every one that he may be assured of the forgiveness of his sins and of his salvation is without reason or against reason to believe that his sins are pardoned and that God hath given him eternal life Quest 24. Whether he that hath oppressed defrauded or otherwise wronged his Neighbour in his goods and outward Estate can believe that his sins are pardoned before he hath made him restitution and satisfaction Quest 25. Whether the way for a wicked man to overcome and leave his sins be for him to believe that his sins are pardoned and forgiven him Quest 26. Whether every one that truly believeth in Christ be assured of salvation Quest 27. Whether every one who in his Conscience is not assured of his reconciliation to God and of his own salvation be a wicked man Quest 28. Whether a man can take no comfort in any of Gods promises unless he be first assured of his Faith FINIS