by the works of the Law but by the faith of Jesus Christ have believed into Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law c. so that what Paul before called living as the Jews he now calleth the works of the Law and looking yet backward we find the same termed the Jews Religion which is here termed living as do the Jews or works of the Law as ch 1.13 14. Also looking forward we find the same termed wordly weak and beggerly elements which is here termed living as the Jews and the works of the Law with the nomination of some particulars as observing of days times months and years ch 4.3.9 10 11. and so it is not good works but beggerly rudiments and they only are the works of the Law by which no flesh is justified Secondly This very term the works of the Law never was by Paul or any Apostle applyed to good works as the rule of righteousnesse or law of faith was never termed the law of works so obedience thereto or good works was never termed the works of the Law Read and consider Rom 3.27 28. Rom. 9.30 31 32. Gal 3.10 It is not submission to the Law of faith but to that law which is not of faith which are termed the works of the Law Thirdly The current of Scripture confirmeth this for to say we are justified without good works preceding is as contrary to truth as darkness to light For First We are said to be Justified by faith without the deeds of the Law but not without first keeping the Royal Law if that be not first exactly kept we shall never be justified for it is not the hearers but only the doers of the Law that shall be justified Rom 2.13 yet without the works of the Law that is without sin offerings though according to the Law Secondly All that are of the works of the Law are under the curse Gal. 3.10 What is every one that keeps the Royal Law accursed or doth every good work a man doth curse him or doth perfect walking make him perfectly cursed Nay but the contrary onely breakers of the Law are cursed and only keepers of the Law are blest Thou hast rebuked the proud they are cursed which doe erre from thy commandements but Blessed are the undefiled in the way walking in the Law of the Lord Blessed are they that keep his testimonies that seek him with their whole heart They do no iniquity they walk in his wayes Psal 119.1 2 3.21 Who so looketh in the perfect Law of liberty and continueth in it being not a forgetful hearer but a doer of the work this man is blessed in his deed James 1.25 See here how they only are blessed that keep the Law that do no iniquity and they only are cursed that break it There is no condemnation to them that are in Christ Jesus which walk not after the flesh but after the Spirit Rom. 8.1 Yet very true That all are accursed that are of the works of the Law All that bring sin offeâ—ings according to the Law for they are sinners else they needed no sin offering only beggerly elements are the works of the Law and all that observe them are accursed Secondly See why we cannot be justified by the works of the Law First Because they are but meer shadows and out-sides and reach not the heart at all Whereby were offered gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience which stood only in meats and drinks and divers washings and carnal rites c. The Law having a shadow of good things to come and not the very substance can never with those sacrifices offered year by year make the comers thereunto perfect Heb. 9 10. and 10.1 Secondly The works of the Law brings curse and condemnation no flesh can be justified by it for thereby is the acknowledgement of sin Rom. 3.20 Sin offerings were appointed in case men sinne not else and so the bringers of a sin offering did thereby acknowledge themselves sinners and therefore cursed therefore as the New Testament is the Ministry of the Spirit Life Righteousnesse so this Law of works is the Ministry of the Letter Death and Condemnation 2 Cor. 3.6 7 8 9 10 11. Thirdly We cannot be justified by the works of the Law for they nullifie Christs Priesthood were he on earth he could not be a Priest sith there are Priests that offer according to the Law Heb. 8.4 and therefore we cannot be justified by the Law and these are the reasons Now for Application First To inform us of the difference between Law and Law works and works shadows and substance and first of each Law 1. That was the Law of Moses this is the Law of Christ John 7.23 Gal. 6.2 2. That was the Law of works this is the Law of faith Rom. 3.27 28. 3. That was the yoke of bondage this is the perfect Law of liberty Gal. 5.1 James 1.25 4. That was a Law of commands contained in ordinances meer shadows and not substance Eph 1.15 Heb. 10.1 but this is the Royal Law James 2.8 5. That was the old this is the new Testament Heb. 8.19 9.1 6. That is termed the letter and the flesh but this is termed the Spirit 2 Cor. 3.6 Gal. 3.3 7. That is termed Jerusalem that now is and in bondage with her children this is Jerusalem above who is free and the mother of us all Gal. 4.24 25 26. 8. That was a Ministry or conveyance of the letter of death and condemnation whose glory is done away but this is the Ministry or conveyance of the spirit of life and righteousnesse exceeding that in glory and still remaining 1 Cor 3.6 7 8 9 10 11. 9. That was written by man in many great stones set in the ground and plaistred Deut. 27.1 2 3 4. but this God wrote in two small tables carried in Moses hand Exod. 34.1.4 10. That Law made nothing perfect but this the bringing in of a better hope doth Heb. 7.19 See now the different works of each first in general 1. Those were the works of the Law these the work of faith and labour of love Gal. 3.10 1 Thess 1.3 2. Those were worldly weak and beggerly elements these are good works Gal. 4.3.9 Tit. 3.8 particularly they differ 1. Intheir circumcisions that was but the circumcision of the flesh of an out-side Jew this is mens circumcising their hearts from sin to be infide Jews in the spirit not in the letter Rom. 2.28 29. with Jer. 4.4 2. That fleshly circumcision gave admittance to their passover and other fleshly priviledges Exod 12.48 but heart circumcifion admits to all Gospel priviledges as prayer Job 11.13 14 15. hearing James 1.21 baptisme Mat. 3.6 7 8. breaking bread c. 1 Cor. 11.3 In freewill offerings those were of beasts and by such sacrifices they covenanted with God Psal 50.5 But these are our
bodies which we present as a living sacrifice holy and acceptable being devoted to Gods will Rom. 12.1 Psal 119.38 4. Touching Gods house that was built of stones and stood at Jerusalem and thither they brought their sacrifices to be offered by that carnal Priesthood but of this Saints are stones lively stones built up a spiritual house a holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 Deut. 11.5 Touching passovers they did yeerly feed on a Lamb spotles in body and limb with the mouth of their bodies with sowr hearbs and unleavened bread and in this posture standing with shooes on their feet staves in their hand their bodily loins girt ready to march to their earthly Canaan Exod. 12. but we must hourly feed on Christ our passover spiritually eating his flesh drinking his blood to wit his conversation by imitation with sorrow for sins past and with the unleavened bread of sincerity and truth our feet shod with the Gospels preparation in our hand the sword of the Spirit girding up the loins of our minds looking for and hastning to the coming of the Lord and our heavenly Canaan the new earth John 6. 1 Cor. 5.7 8 Eph. 6.14 15 16 17. 1 Pet. 1.13 2 Pet. 3.12 13.6 About sin offerings they had such a beast as the Law required with confession of sin by laying their hand on the head of their offering but Christ is an offering for sin even for all mankind Isa 53. Heb. 2.9 which procureth pardon or forbearance for all that they confessing and forsaking sin may be accepted and obtain justification through the blood of Christ 7. Touching washings their work or service stood only in meats and drinks and divers washings and carnall rites till the time of reformation Heb. 9.9 10. but Gods will in this is our sanctification that we wash our robes our conversations and make them white in the blood of the Lamb 1 Thess 4.3 Rev. 7.14 8. For rejoycing God-ward they rejoyced every New-Moon with singing trumpets sounding musick playing melodious to the ear of man Psal 81.1 2 3. but we must rejoyce in the Lord always and speak to our selves in Psalms Hymns and Spiritual-songs to wit meditation on Gods mercies singing and making melody in our hearts to the Lord. Phil 4.4 Eph. 5.19 9. Touching Tithe-paying in that Priesthood men that dye received Tithes but in this he that liveth Heb. 7.8 We must give to further his truth and relieve his distressed brethten and what is so given will be found in his record as given to him 3 John 5.6 7 8. with Matth. 25.40 10. In many appurtenances those works had a golden out-side a table and staves to bear it all guilded dishes spoons cups candlesticks snuffers tongs all of pure gold Exod 25. a linning ephod and a girdle all wrought with gold breast-plate chains bells all of gold and on Aarons head a plate of the purest gold when he entred the holy place and with this Motto Holiness to the Lord Exod 28. a golden out-side holinesse But Gods commands and mans practical belief are better then the purest gold Psal 19.10 1 Pet. 1.7 our garments of fine clean and white linnen is the righteousness of Saints Righteousnesse is our brest-plate Truth is our girdle wherewith our minds are girt Churches that hold forth truth by word and deed are our golden cand lesticks Read and weigh Rev 19.8 Ephe 6.14 1 Pet. 1.13 Rev. 1.12 13. 20. In a word the Law or withered Testament had divine Ceremonies and a worldly sanctuary and tabernacle out-side services and promises till the time of reformation but Christ is come and hath a more excellent Ministry better promises better services a Minister of the holy things and of the true Tabernacle which the Lord pitched and not man Heb 7.8 9. Chapters for was the Ministration of condemnation glorious much more doth the ministration of righteousness exceed in glory was that that is done away glorious much more is that that remains glorious 2 Cor. 3.9 10 11. The second Use Expect not ever to be justified without preceding good works it is and must be without the works of the Law It is not nor can be without good works preceding we must do the law before justification Rom 2.13 Was not Abraham our father justified by works when he offered his son Isaac on the Altar so that his belief wrought with works and by works was his belief perfected and Scripture fulfilled which saith Abraham believed God and it was counted to him for righteousness see then how that by works a man is justified and not by belief only The works by which he was justified was obedience making no demur at the most difficult command as the offering of his only son if God bid him Obj But Paul saith he was not justified by works he only believed and that was counted righteousnesse Rom 4.5 Answ Paul doth not oppose James for he was not justified without preceding good works or obedience which James speaks of yet without the works of the Law which Paul speaks of Paul meaneth here only such works which the Jews were under and Gentiles not under and by the ungodly he meaneth only the none worshipper in the Jews way as the scope of the place may evidence to any that wink not Paul had declared chap. 3. that God is just in justifying only such as believed into Jesus and so boasting is excluded not by the law of works but by the Law of faith therefore concludeth that a man is justified by faith without the deeds of the Law and so God is a God not to the Jews only but to the Gentiles also justifying the circumcision of faith and uncircumcision by faith which he further prosecutes chap. 4. proving by two instances that sith justification is through faith and not through works therefore it comes to Gentiles as well as to Jews His first instance is Gods dealing with Abram he being circumcised and a sacrificer might also Jew like have boasted before men of his workes but not with God Sith God did not reckon such works for his righteousnesse but his practical belief and so with all saith he their belief to wit belief perfected by works as Abrahams was is counted to them for righteousness His other instance is Davids describing a blessed man to be one to whom right teousness is imputed without works to wit without circumcision and such works as made the Jews a people distinct from all people else and so Paul applyeth it saying Came this blessedness on the Jews only nay but on the Gentiles also for faith was reckoned to Abrvham for righteousness before he was circumcised who afterward received the sign of circumcision a seal of the righteousness of the faith which he had before circumcision and so became father to all that believe though uncircumcised that righteousnesse might be imputed to them also and the father of circumcision even of such as
walk in the steps of that faith which Abraham had before for the promise was not to Abraham or his seed through the Law but through the righteousness of faith for if they that are of the Law under circumcision be heirs faith is void and the promise effectlesse but it is of faith and therefore of grace and so sure to all the seed all which are of Abrahams belief be they Jew or Gentile So we see Pauls drift in both Chapters isto prove that sith justification is not by the law of works but by faith Gentiles may have right to it as well as Jews and so the works without which we are justified are the works of the Law and the Law through which Son-ship is not or through which the promise doth not pass is the law of works as chap. 3. and so these ungodly ones as translated which God justifieth are before and after called Gentiles and uncircumcision not meaning sinners while they continue in sin or before they do good works but the contrary such ungodly ones as walk in the steps of Abrahams faith obeying every command as Abraham did and the blessed ones to whom as David saith God imputes not sin were so sanctisied that in their spirit was left no guile Psa 32.2 3. yet without works without circumcision and such works as distinguished Jew from Gentile but not without the works of obedience as James declareth The third Vse See the errors abroad about justification laid down as Objections answered and confuted Obj The labouring for a personal righteousnesse or to be accepted with God for wel-doing are the works of the law or to seek by our well-walking to please God is our own righteousnesse Answ Be not deceived for God is not mocked whatsoever any one soweth the same shall he reap he that foweth to the flesh shall reap destruction and none reap life everlasting that do not first sow to the Spirit Gal. 6.7 No personal glory hereafter without personal righteousnesse now and therefore Paul others laboured to be accepted of God for well-doing and perswaded others to it also because that every one shall at the judgement seat of Christ receive according to that be himself hath done in the flesh whether good or bad 2 Cor. 5.9 10. and saith he Col 1.10 Walk worthy of the Lord unto all well pleasing How to He tells us being fruitful in every good work God who abominateth the works of the Law is not pleased without good works and Paul and others that accounted their own righteousnesse but drosse and dung did by good works seek to win Christ and to please him Obj The Law meaning the righteous rule commands more then any can do but enableth not and knoweth no surety Answ Though the law of works is a yoak of bondage the law of faith is not so Christ yoak is easie his burden light his commands are not grievous Matth. 11. 1 John 5.3 They may be easily kept for all the ten Commandements in their several branches and appurtenances in their utmost extent can but require the right ordering of thought word and deed and canst thou not do this speak sinner canst thou not choose but devise mischief on thy bed and if Satan dart in vain thoughts canst thou not choose but lodge them art thou necessitated to harbour them Jer 4.14 or art thou not able day and night to meditate on Gods Law as Psal 1.2 119.97 Secondly Canst thou not leave off cursing and swearing and lying and railing and foolish jesting Eph 4.25 5 4. Psal 34.13 or art not able to speak of wisdome or confer of judgement Ps 37.30 Thirdly Art thou necessitated to oppresse or defraud to cheat or steale or kill or commit adultery c. Or is not a rich sinner able to cloath the naked feed the hungry harbor the destitute Job 31.32 or to further Gods worship or is any not able to yeeld to baptisme to prize Church meetings and breaking bread in remembrance of Christ and to prize prophecying Is any necessited to oppose Gods truth or people or to persecute them or to believe lyes that so they might be damned speak sinner thy conscience shall tel thee that God hath enabled thee to shun all he forbids and to do all he bids thee Work out with fear and trembling thy own salvation for God hath enabled thee to will and to do Phil. 2.13 Obj The Law is a long way to Christ we must go all along till we come to perfection before we can be justified Answ There is no other therefore no nearer way It s onely the doers of the Law hall be justified Rom. 2.13 your new and nigh way of imputation is the high-way to destruction for if Christs righteousnesse be reckoned yours while you are a sinner by the same rule his glory must be reckoned yours when you are in hell Obj. No sin in the world can debar people from Christ sinners as sinners are the objects of justification Answ The least sin remaining debars from Christ for we must separate from sinners and sin too so as not touch the unclean thing before he will receive us 1 Cor. 6.18 Obj There is a passive receiving of Christ without a hand when God foreeth open mans spirit and powreth in his Son in despite of the receiver Answ This contradicts Christ who saith Behold I stand at the door and knock if any man will open to me I will come into him and sup with him and he with me Rev. 3.20 Obj The new Covenant requireth no condition on our part and if we look to get by our duties it will be but a knock Answ Yea but it doth the condition required before the promise of justification is made over to us is no lesse then perfection Gen. 17.1 2. Walk before me and be thou perfect and I will make my covenant with thee c. Incline your ears to me saith God hear and your soul shall live and I will make an everlasting covenant with you even the sure mercies of David Isa 35.3 4. Obj. A man is justified when his sin is not and Christs righteousness is imputed to him though he sin and God seeth it as fighting against his holy Spirit but seeth it not so as to condemn him Answ It hath been shewn that to be justified is to be made righteous and that by the gift of the Holy Spirit and though declaring the wicked to be just is termed justifying him yet such justifying is abominable to God for his ways are judgement without iniquity just and right is he Deut. 32.4 He cannot do that abominable thing which his soul hates he cannot see sin in any but so as to condemn them if a believing Job sin God marketh him and will not acquit him from his iniquity Job 10.14 We must cease sinning before God can cease condemning Rom. 8.1 Obj If a believer sin Christ is reckoned the finner and not he for Christ doth all for him others
but those that it cometh to and upon those to whom it is given do first believe this is a means too but at a distance God worketh all things after the counsell of his own will that we might be to the praise of his glory who first trusted in Christ In whom ye trusted after ye heard the word of truth in whom also after ye believed ye were sealed with the holy spirit of promise the earnest of our inheritance Eph 1.11 12 13. We see here how according to the counsel of Gods will belief is after hearing and being sealed with the holy spirit is after believing and our inheritance is after sealing for the seal is but the earnest thereof justification is before glorification belief before justification and Gods word before our belief Note further that Christs coming and dying is that that procureth our light by his word this slain Lamb hath prevailed to open the book of Gods will Rev. 5. And Christ came because the father in love sent him God so loved the world that he gave his only begotten son that whosover believeth into him should not perish but have everlasting life John 3.16 The first and most remote cause of mans justification is the Fathers love sending his son The next not so remote as that is the sons coming and dying The third not so remote as either of them is mans enjoying the effect of Christs death to wit light with life The fourth cause not so remote as the three former is mans well using life and light The fifth and last cause a cause not remote but immediate is the faith of Christ The three first causes are common to all mankind God so loved the world and by his son fashioneth all their hearts alike Psal 33.14 15. Enlighteneth every one coming into the world John 1.9 but mans belief is the first and the faith of Christ the last special cause all men have not faith but one is a mediate the other an immediate cause Fourthly The works of the Law are no means at all a man is justified by faith without the deeds of the Law Rom. 3.20.27 28. and so much for proof But to prove these things and yet to misunderstand all is to no purpose Therefore see 1. What it is to be justified 2. What the faith of Christ is by which we are justified 3. What it is to believe into Christ 4. What is meant by the works of the Law First To be justified is to be made just justifie is in the plainest English make just as purifie is make pure purification is making pure or as glorifie is make glorious glorification making glorious so justifie is make just justification is making just to be justified is to be made just or righteous as by Scripture also may appear For as by one offence judgement came on all to condemnation so by one righteousnesse the gift is toward all to the justification of life for as by one offence many were made sinners so by one righteousnesse shall many be made righteous Rom. 5.18 19. It is not by the offence of one but by one offence that many are sinners as the Translater confesseth in the Margin We are not condemned for Adams act God is not so partial or unequal in his dealings with man as to set the childs tooth on edge for the fathers eating sowr grapes as Ezck 18. but by one offence that is lusting to sin as he did death came on all because all have sinned vers 14. We need not the imputation of his sin to condemn us for we have all lusted to sin as well as he which first lusting of every man is the mother that conceives sin in him read James 1.13 14 15. see another proof He that knew not sin was made sin a sin offering as Isa 53. for us that we might be made the righteousness of God in him 2 Cor. 5.21 the justified are made righteous Obj But declaring just is figuratively termed justifying some justifie the wicked for a reward and God justifieth the ungodly Rom. 4.5 Answ But they are wicked that do so justifie the wicked and a just God cannot so do though he be exceeding gracious and merciful yet he cannot clear the guilty Exod 20.7 34 7. Numb 14.18 God can justifie that is make just one that was ungodly but cannot account him just till he be so If I sin saith Job a believer thou markest me and thou wilt not acquit me Job 10.14 But if the unjust become just doing what is lawful and right God will account and declare him just and not impute former sins to him in case he sin no more as in Ezck 18 7 8 9. and Ezck 33.14 15 16. God cannot wickedly justifie by declaring the ungodly to be just while he remains unjust but when he is just God can justly account and declare him just though he hath been unjust and so to be justified is to be made just Thirdly But see also what the faith of Christ is by which we are made just and herein 1. What Christs faith is 2. How we are justified by it 3. How we may know we are justified First What is Christs faith 1. His word is so called The faith which Paul once destroyed Gal. 1.23 The faith of our Lord Jesus Christ James 3.1 Revel 2.13 14.12 Secondly Christs Spirit is so called as the comparing of Scripture will evidence as We have access to the father by one spirit accesse with confidence by the faith of him Eph. 2.18 3.12 Being justified by faith we have peace with God and accesse to this grace wherein we stand Rom. 5.1 2. Here we see that the Spirit of Christ is the faith of Christ whereby we are justified Again Christ is said to dwell in our hearts by faith Eph. 3.17 that is by his Spirit for he dwells in none otherwise as Rom. 8.9 10 11. Ye are not in the flesh but in the spirit if the Spirit of God dwel in you but if any have not the spirit of Christ he is not his and if Christ be in you c. We here see that if the Spirit of God or Christ dwel in us then Christ is in us and we are his but else not so that Christ by his faith that is by his spirit dwelleth in the justified and the Spirit of Christ is called the faith of Christ for it is indeed the spirit of faith 2. Cor. 4.13 though the word of Christ is the faith of Christ in the fruit the Spirit of Christ is the faith of Christ in the root and that by which we are justified It is not his word meant here for that precedes believing but Christs justifying faith is after our believing and so no lesse then the Spirit of Christ justifieth But ye are washed but ye are justified in the name of Christ and by the Spirit of our God 1 Cor. 6.11 He that is least in Zion shall be called Holy When even when the Lord shall have
washt away the filth of the daughter of Zion by the spirit of judgement and by the spirit of burning Isa 4.3 4. so that Christs spirit only is his faith by which we are justified Secondly See how we are justified by the faith or Spirit of Christ Answ By the conveyance of it and not otherwise not by a bare imputation but by a gift Having given us his holy spirit 1 Thess 4.8 He that keeps his commandements dwelleth in him and he in him hereby we know we dwell in him and he in us even by the spirit which he hath given us 1 John 3.24 4.13 They that receive abundance of grace of the gift of righteousness shall reign in life c. Rom. 5.17 He shall receive a blessing from the Lord even righteousness from the God of his salvation Psal 24.5 See how justification is the blessing of Abraham a gift of righteousnesse given and received and so the justified are partakers of the Divine nature therefore Let the Heavens drop from above let the skies pour down righteousness and bring salvation also let the earth open that righteousness may spring up c. Isa 45.8 Thirdly How know we that we are justified by the faith or spirit of Christ Answ They to whom Christs spirit is given are joyned to the Lord and but one spirit 1 Cor. 6.17 He that is born of the spirit is spirit John 3.6 they are as Christ is Christ dwels in them and they in him yea Christ lives in them and they live by his faith and all old things are done away and all things in them are become new thoughts words deeds and nature are new they being new creatures are changed from glory to glory as by the spirit of the Lord 2 Cor. 3.18 5.17 their love being perfected they thenceforth cannot sin because they are born of God He keepeth himselfe pure and the wicked one cannot touch him 1 John 3.9 4.17 5.18 The old man is crucified and body of sin destroyed in them and for this very purpose That thenceforth they should not serve sin being dead and risen with Christ they are freed from sin Rom 6.5 6 7. The very root of sin is took away if once justified and so much to the second particular Thirdly See next what it is to believe into Christ and so 1. What to believe into Christ 2. What of Christ we must believe into 3. What belief is a belief into Christ 4. That belief into Christ is a means of justification First To believe into Christ is to come unto or into him by believing such as enter not into him by believing do not believe into him He that cometh to me saith Christ shall never hunger and he that believeth on into me shall never thirst John 6.35 He that cometh to God must believe that God is c. Heb. 11. none can come to him without believing but many believe without coming but they believe not into Christ except they come to Christ by believing and therefore Christ exhorts men thus If any man thirst let him come to me and drink and then explaines it thus he that believeth into me as saith the Scripture out of his belly shall flow c. John 7.37 38. so then to believe into Christ is to come by believing to him Secondly What of Christ must we believe into or come into 1. Not into his person which is far above the highest heaven Eph. 4.10 2. Not into his Spirit entrance into that himselfe giveth us by his own faith after we have believed into him but Thirdly In general to believe into Christ is to believe into his word John 8.30 31. As he spake these words many believed on him into him and to these saith Christ if ye continue in my word ye are my Disciples indeed 1. He preacht to them 2. They believed into him 3. These he encourageth to continue in his word so that to believe and abide in his word is to believe and abide in him If that which ye heard from the beginning shall remain in you ye shall continue in the Son and in the Father 1 John 2.24 I am the true vine saith Christ ye the branches he that abides in me and I in him shall be fruitful and what is this abiding in him he tells us If saith he ye abide in me and my word abide in you c. John 15.1 2 3 4 5 6 7. therefore let us while we have the light believe into the light that is into the word believe into that and ye believe into Christ thus in general Particularly To believe into Christ that is into his word is to believe into his name and into his conversation First Into his name as many as received him to them gave he power to become Gods children even to them that believed into his name John 1.12 and they are condemned for not believing into him which believed not into his name John 3.18 We must believe into the outside or profession of his name by yeelding to the Ordinance of dipping Go ye therefore and disciplize all Nations dipping them into the name of the Father Son and holy Spirit Mat. 28.19 and into the inside of his name which is holinesse by ceasing to sin Holy and Reverend is his name Psal 111.9 Let every one that nameth the Lord Jesus depart from iniquity 2 Tim. Secondly Believe into his conversation that is so to believe as to put off as concerning the conversation the old man which is corrupt and put on the new man which is after God created in righteousness and true holiness Eph. 4.22 23 24. Put yeon the Lord Jesus Christ and make no provision for the flesh to fulfil the lusts of it Rom. 13. We see here that to put on a new conversation is to put on the Lord Jesus Christ also to put it on or to enter into it we know to be one and the same thing Holiness the inside of his name is but the outside of his conversation and perfect right eousness the inside of his conversation we believe into When with the heart we believe unto righteousness and witness with the mouth unto salvation Rom. 10.10 Obj Is not the use of ordinances coming to Christ Answ Thereby we draw nigh with our bodies but if our spirit be not also brought unto him by submission to his will our bodily drawing nigh will be in vain Matth. 15.9 Thirdly See what belief is termed a believing into Christ or unto Christ It is only a practical belief that brings us to Christ to his conversation for belief with works is dead that moves not but lively stones by a lively belief come to Christ the living stone 1 Pet. 1.1 to the 7. sinning is going from Christ and obedience is coming to him Draw nigh to God and he will draw nigh to you how so he tells us cleanse your hands ye sinners and purisie your hearts ye double minded Jam. 4.7 8. Come unto me saith