Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

Can a man have any assurance ordinarily that death shall not let him into •ell, who hath no assurance that he hath performed these conditions, and how should he have it? Can he know that all shall work to him for good, though he know not whether he love God? or that there is no condemnation to him, though he know not that he is in Christ, and walk not after the flesh, but after the Spirit? Quest. 6. If our Love and Obedience have no tendency to salvation, but as mere figures, then is not the Antinomian Doctrine true, that we may not Act for Salvation? Q. 7. What do you mean your self, when you write against those that deny Repentance to be a Condition to qualify the Subject to obtain forgiveness, but a sign Lect. 20. of Justification? And when you say that Scripture limits Justification, and Pardon only to those Subjects that are so and so qualified. p. 171. where you instance in Repentance, Confession, Turning, Forgiving others, &c. and make faith an Instrumental cause, but say, there are many qualifications in the Subject. p. 172. And what mean you when you say, p. 210. In some gross sins there are many conditions requisite (besides humiliation) without which Pardon of sin cannot be obtained: where you instance in Restitution. Besides those, p. 148, 149, 150. Is it not safe when a man hath performed these conditions, to look on them either living or dying? Or what do you say less then I do here? I know you are none of the men of contention, and therefore will not recant your own Doctrine in opposition to me. And if you did not mean that these are conditions of Pardon, and Justification, when you say they are, who can understand you? If those gross sins be in the unjustified, you will not say that the conditions of his Pardon are no conditions of his Justification. I know that you ⟨p. 171⟩give more to faith (and so to man) then I do, viz. to be the Instrument of his own Justification, (which I will not contend against with any that by an improper sense of the word Instrument, do differ only in a term) but what do you give less to Repentance, and the rest then I do? you say they are conditions, and I say no more. Qu. 8. And what do the generality of our Divines mean, when they say that Faith and new Obedience are our conditions of the Covenant?

Can a man have any assurance ordinarily that death shall not let him into •ell, who hath no assurance that he hath performed these conditions, and how should he have it? Can he know that all shall work to him for good, though he know not whether he love God? or that there is no condemnation to him, though he know not that he is in Christ, and walk not after the flesh, but after the Spirit? Quest. 6. If our Love and Obedience have no tendency to salvation, but as meer figures, then is not the Antinomian Doctrine true, that we may not Act for Salvation? Q. 7. What do you mean your self, when you write against those that deny Repentance to be a Condition to qualifie the Subject to obtain forgiveness, but a sign Lect. 20. of Justification? And when you say that Scripture limits Justification, and Pardon only to those Subjects that are so and so qualified. p. 171. where you instance in Repentance, Confession, Turning, Forgiving others, &c. and make faith an Instrumental cause, but say, there are many qualifications in the Subject. p. 172. And what mean you when you say, p. 210. In some gross sins there are many conditions requisite (besides humiliation) without which Pardon of sin cannot be obtained: where you instance in Restitution. Besides those, p. 148, 149, 150. Is it not safe when a man hath prerformed these conditions, to look on them either living or dying? Or what do you say less then I do here? I know you are none of the men of contention, and therefore will not recant your own Doctrine in opposition to me. And if you did not mean that these are conditions of Pardon, and Justification, when you say they are, who can understand you? If those gross sins be in the unjustified, you will not say that the conditions of his Pardon are no conditions of his Justification. I know that you