the Heart of Stone and gives a heart of Flesh renewing their Wills and by his power determining them to that which is good and effectually drawing them to Jesus Christ Conf. Cap. 10. A. 1. Q. 2. Man is altogether Passive therein until being quickned by the holy Spirit he is thereby enabled to answer this Call and to embrace the Grace offered and conveyed in it Large Cat. A. 73. Faith justifies a sinner in the sight of God not because of those other Graces which do always accompany it or of good Works that are the fruit of it Here we see that there is a quickning regenerating Work and Change on the Heart and Will in order to the Act of Faith and that there is no Faith unaccompanied at any time by other Graces and that by good works they intend not such Graces c. Did not Mr. M. tell us p. 60. that in effecting our Vital Vnion there is a Vital touch as I may say between Christ and us and a Clasping on each other Is there a Vital Touch before Life or a Clasping while we are Dead Doth the Mind see Christ whilst it 's Blind or the Will embrace him whilst it 's morally dead impotent unperswaded and averse Do we consent to Christ and Covenant with him whilst Satan Sin and Enmity Reign in our Faculties or open the Door to Christ whilst these keep the Keys God saith the natural Man receiveth not the things of God because they are spiritually discerned 1 Cor. 2.14 but Mr. M. saith yea it 's while they are natural that they see Christ and close with him Here 's a knowledg of an ignorant Mind here 's a coming and receiving without Life Here 's a Faith the Gospel Covenant never promiseth for it 's not included in God's Writing his Laws in the Heart The whole stress of Salvation is laid by him on an Act of a dead unregenerate sinner and Men are justified while the Soul is not turned from darkness to life nor from the power of Satan unto God Acts 26. 18. it were worth asking hâ—m whose Act this Act of Faith is It 's not a Humane Act unless you can suppose the Mind and Will can Act without any Vital Principle yea against it's own prevailing Principle Here then must be a force and unactiveness too in our very acting and it 's a strange Clasping of what we hate and abhor I doubt here may come in again Christ's believing for us However he must think 1. That our Faith after we are alive is either a Faith specifically distinct from that which justified us or it 's still an Act not effected by a regenerate Principle but is somewhat either below Life or above Man even when he is spiritualized he seems to bid at both His Simile is for the first the Spirits which he saith are Corporeal Clasp about the Soul for Life so it seems our Faith is a dead thing always never made Life or Living any more than those Spirits are made Soul otherwise it loseth its Clasping meetness as they would do in ceasing to be Corporeal Yet other times he makes it look like a Divinity Clasp about us 2. I do now see a little why the Man is so against God's giving us any saving Benefit in any way of Reward though not of Debt It 's because Faith is the only thing ordained not required as a Physical means on our part and this is so low a thing that a dead sinner may act or so sublime as not to be a Humane Act. 3. Again I see why he doth still confine our Justification to the end to the first Act of Faith yea and deny the immediate influence of Faith on our Justification for if you should bring it among Duties or to be under the Notion of a Duty all is spoiled No it must be a meer Physical Band of Union not enjoined by God as our Ruler but appointed as the Corporeal Spirits for Ligaments I dare not touch the Philosophy part of that lest if I name Embrio he should Curse me anew 4. I know now at last why he thought me a Pelegian the selfish reason why he writ it to London I knew long since because I in a Printed Sermon put the Act of Faith after spiritual Life it seems I should have said with him That in Vnion with Christ as one mystical Person which is by the efficient causality of Faith we are brought into a state of Spiritual Life Relative in our Iustification and Adoption and then and thereupon Qualitative c. p. 60. His Proofs for Faith before Life because Christ promiseth Life upon believing are contemptible as if further spiritual Life and Pardon and Eternal Glory be not Life as well as Hell is Death ' and some sinners twice dead 4. The Faith he so much insists on hath not all the Essentials of a saving Faith I know many Worthy Men distinguish between Faith quae justificat and qua justificat and no doubt the Soul hath an especial respect to Christ as Priest and his Righteousness in order to Justification But our Discourse is of the Faith quae justificat What that Faith is he tells us p. 62. Faith is a going out of our selves unto Christ for all And p. 40. The Hearts acting towards this Object in its believing is most properly in a way of trust and dependance and affiance Rep. 1. We have just seen it wants a Vital Principle as it is the Act of an unregenerate dead Soul Now this brings it in the Judgment of most Divines to be no saving act at all no saving Faith because the Act of a Natural and Dead Sinner 2. I need not mention that it is no obediential Act And note That when our Divines deny that Faith is not Imputed as an Act of Believing or as an Evangelical Act of Obedience they say it 's not as such imputed as our justifying Righteousness which I grant But they positively affirm that the Faith by which Christ's Righteousness becomes imputed is an Act of evangelical Obedience Confess Chap. 11. A. 1. Again 3. I will not insist how far the Assent of this Faith is limited as to its Object as well as its Nature 4. I do grant That by Gospel-faith we trust in and depend on Christ as our only Saviour and that by it we go out of our selves to Christ for all Attonement Merit Causality of Acceptance of all we do and Strength and Grace to enable us to all 5. Yet see how much more the Assembly includes in saving Faith Confess Chap. 14. A. 2 By this Grace Faith a Christian believeth to be true whaever is revealed in the Word for the Authority of God himself speaking therein and acteth differently upon that which each particular Passage thereof containeth yielding Obedience to the Commands Trembling at the Threatnings and embracing the Promises of God for this Life and that which is to come but the principal Acts of saving Faith are accepting receiving and restin
effects be produced in a different manner We must not limit our being made Righteous by Christ's Obedience below our being made Sinners by Adam's Disobedience as far as Adam made us Sinners so far Christ makes us Righteous or the reddition is improper We are as truly absolved by Christ's Obedience as we were made guilty by Adam's Disobedience And we are as truly Regenerated by Christ's Obedience as we were Depraved by Adam's Disobedience In the first we are made free from the Curse of the Law due to us as Sinners in the later we are preserved from being impenitent ungodly Infidels to whom the Gospel doth not give a freedom from the Curse but leaves such under the Law 's Sentence yea denounceth greater punishments against them By the first we have a full Righteousness to stand before God in notwithstanding the exactness of the Law of Innocency and all our Faults and Defects By the second we are render'd the Objects or Subjects of that full Righteousness according â—o the Gospel promise which is the Instrument whereby God bestows it But hereof more fully in due place I shall insist most on the first point 1. To be made Righteous by Christ's Obedience is to be made Free from Condemnation as if we had not Sinned and to be Entitled to Acceptance with God and Eternal Glory as if we had kept the whole Law and both for the sake of Christ's Righteousness imputed to Penitent Believâ—â—s for Pardon and Adoption I can in the shortest way Comprehend the Nature and Parts of this Particular by the following Propositions 1 Pro. All Men are unrighteous by nature Rom. 3.10 There is none righteous no not one We are all Transgressors and therefore each is liable to Vengeance Rom. 3.19 All the world is become guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he might have arrested and Executed Judgment upon all of us When Innocency ceased the Sentence of the Law took place and obnoxiousness to Misery inevitably followed This includes a forfeiture of Right to Happiness by the Law of Works Be sure if it condemns us by its Threats it cannot reward us by its Promise Disobedience putting us past a possibility of perfectly obeying which was the Condition of its Reward Therefore by the deeds of the law shall no flesh living be justified for by the law is the knowledge of sin Rom. 3.20 God can never speak peace by it to the Sinner nor acquit the Offender because by it he condemns for the least Sin and promiseth Life to none but the perfectly Obedient By this Law Sin is not only known to be Sin but Sin is known to bring Damnation and to bar us from Happiness Hence though Christ's Obedience was perfect according to the Law yet it is not by the Law that God pronounceth the Believer just but by the Gospel Righteousness comes not by the Law Gal. 2.21 No Man is justified by the Law Gal. 3.11 Exh. Be affected with that Unrighteous State wherein you all once have been and the Impenitent still remain Is it a small thing to have been Rebels against the holy Law of your Maker Can you make a light account of being under the Curse which comprehends the utmost Misery Gal. 3.10 This as a flaming Sword keeps thee from the Tree of Life and with irresistible power binds Vengeance on thee whilst thou art Christless Divine Wrath points to thee as the Obnoxious Person and in the mean time thou hast no Claim to God's Favour no Title to God or any Saving Blessing In this State the best of you once were Eph. 2.12 And what Grace was it that refâ—ued you out of this extremity Who can enough adore it But what is the stupidness of such among you that can quietly sleep in an Unrighteous State yea so long despise and refuse Deliverance from it Hell is your due every moment and should you die in this condition as you may without farther warning neither the Mercy of God nor the Merits of Christ will prevent Eternal Torments 2 Pro. God is so Righteous and Jealous of the Glory of his Government that his richest Mercy admits the Pardon of no Offender nor Saving Benefits to such as in the least fail in their Obedience but on the account of a Righteousness at least exactly adequate to what strict governing Justice did enjoin and prescribe It must be a Righteousness of Obedience as perfect as the Law Precept required of Men it must be a Righteousness of Satisfaction by bearing a Punishment equivalent to what the Law Threatning denounced against Sinners And because this Law in its Precepts and Threats was a Law to Men and they were Men that transgressed therefore Justice required that the Obedience should be yielded and the Punishment suffered by and in the Humane Nature Hence even the Son of God must take our Flesh if he would be a Redeemer The Satisfaction must yield as much glory to Justice as the Sin forgiven did injure it The Merit must be proportioned in the Scale of Justice to the Benefit to be conferr'd and that upon Offenders which render'd what was appointed to Christ to be above what the Law required of Men. Of which I have spoken somewhat already and shall have reason again to enlarge Rom. 3.26 His Righteousness is declared and he appears just when the Justifier of him that believes in Jesus Sin must be condemned in the flesh of Christ by his dying a Sacrifice for it that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.34 Exh. Adore the Authority and Justice of God notwithstanding Pardoning Mercy The Atonement speaks it neither is it debased by all the Displays of Grace We are as subject to God as if he had never spared us and he is still as just as if all Mankind were to be damned If you despise his Dominion you shall find the edge of his Sword if you reject the Atonement the Severity of his Justice will instance it self upon you See then that you provoke not the Lord to jealousie Deut. 29.20 3 Pro. No Grace nor Act of the best Saint can be a Satisfaction for the least Fault or a Righteousness Meritorious of the least Benefit All Saints have sinned yea Sins and Defects adhere to their best Duties Our exactest actions cannot atone for a past Crime because they are no more than what 's at present due from us Imperfect Duties cannot merit because they are not in the estimate of governing Justice proportioned to the lowest Benefit A Reward of Debt can be to none below him that never sinned and perfectly obeyeth Rom. 4.4 though a Reward of Grace is promised to the Upright Ps. 50.11 When we have done all we now can do we are unprofitable Servants and by the Law of Works the iniquity of our holy things were enough to bring us under condemnation Exh. See your need of a greater Righteousness than your own and submit to the
in Justification and upon this the rest depend Hereby we are made Righteous in Christ's Righteousness Though we be not personally Innocent yet Christ's Righteousness which fully answered the Law is judicially applied so as to give us a sure right to be dealt with as to Eternity as if we had been Innocent and Perfect which is what we principally need and as much as we are capable of considering we are Sinners and that we did not provide the Ransom nor substitute him that became so 2. God hereupon actually forgives adopts and gives the Earnest of Glory to Believers thus invested in the Righteousness of Christ and on the account of that Righteousness This is Executive Justification in part and indeed all Benefits peculiar to the Members of Christ are conferred in a way of Execution hereof unless as we may consider such Benefits as follow Pardon and Adoption to refer to Justification as including an additional Right resulting from Gods pardoning and adopting Acts. The reason why I add this is that Pardon gives a Right to impunity and Adoption gives a Right to the Privileges of Children and so with respect to Forgiveness and Adoption a Believer may be called Righteous and frequently in Scripture is called so though inclusively of Christ's Righteousness because it 's for that we are so forgiven and adopted Forgiveness is of so great importance in Justification that upon the account hereof we are said to be Blessed Yea it 's put frequently for the whole of Justification Rom. 4.6 7 8. it 's so in the Lord's Prayer Luk. 11.4 yea it 's so put in our Creed 3. God judicially sentenceth the Believers thus made partakers of Christ's Righteousness and thereupon pardoned and adopted to be them who have a Right to Impunity Favour and Glory and accepts them as such notwithstanding all challenges and accusation Rom. 8.33 34. Who shall lay any thing to the Charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the Right Hand of God who also maketh intercession for us This doth not only obviate the Accusation of Persecutors against such as are chosen to suffer but it answers all Challenges against every Believer gathered out of the World by the Spirit pursuant to God's Eternal Election for against the unconverted Elect God himself hath much to Charge and he lays it to their Charge by his Law-condemning Sentence But as to the Converted here 's a general defiance and a large enumeration of what tend to their defence God justifies them and this for the sake of Christ's Death and that the Death of him who is risen and being risen is enthroned and being enthroned intends their Security by his Intercession It 's true if they be charged to have been sinners they must own it as a true Charge But what then must they Dye for their Sin No God declares they are pardoned and this upon a Righteousness more then adequate to the Law of Works and they have no lower a safety from their Guilt than Christ's Title who died that Believing Sinners might not Dye but Live Indeed if the Charge be That these are not Believers then God Acquits them another way of which hereafter This is Sentential Justification which is Virtual now and will be solemnized at the great Day 4. It is the Gospel whereby God justifieth us as his Instrument God in his his Word having declared that he will Iustifie him that Believes Rom. 3.30 and that we are justified by Faith Rom. 5.1 and Commanding us to Believe with a Promise That we shall be Justified if we Believe He doth by this very Declaration of his Will Justifie the Believer This promise effects what it includes assoon as the Object is answerable to the Tenure of the Promise By this he Imputes Christ's Righteousness to the Convert and so makes him Righteous declares him Righteous and treats him as Righteous in for and by Christ's Righteousness and this assoon as he Believes There needs no more to express it now than this Word of his Mouth unless as we may add the Sacramental Seals and also such influences and acts of Power whereby such Benefits are conferred as are Executive of the Justifying Sentence and so far are a Divine Declaration of our State as Justified 5. The Object of God's Justifying Act is the living humbled converted Believer who by Faith cometh to accepteth of and rusteth in Christ as an entire Saviour The promise of this Mercy being to such yea confined to such and Unbelievers declared to have God's Wrath abiding on them especially when this Gospel is that Word of the Lord whereby we are Justified Gal. 3.22 Ioh. 3.36 and 8.24 Rom. 10.4 We must then Believe but it is not Faith unless it be a coming to accepting of and trusting in a Christ it is not a Christ if he be not a whole Saviour When will we Believe if we be not convinced and humbled How can we Believe if we be not quickned by the Spirit Yea of what sort of Faith is it if we are not purposed in our Heart to turn from all Sins Self and Idols to Christ and to God by him Which turning is oft the Word by which the Spirit oft expresseth Faith it self Ezek. 18.21 30.1 Pet. 2.25 Acts 26 18. By what is said you may Answer the main Enquiries that occur to your Mind concerning Justification Qu. Who Justifies us Ans. God as our Ruler Qu. What doth God do for us or on us when he Justifies Ans. 1. He Imputes Christ's Righteousness to us whereby we have his Right to our Pardon Absolution c. 2. He actually forgives absolves and adopts us in Christ's Right and for the sake of his Obedience And by this forgiveness absolution and adoption he further gives us a Right to Impunity the in-dwelling Spirit Perseverance and Eternal Glory 3. He pronounces us free from all Accusation and Challenges that would import a present liableness to Eternal Death or bar to Eternal Glory we having Christ's Righteousness and thereby our Pardon Absolution from the Curse and our Adoption for our Plea and Defence Qu. What is our State by being thus Justified Ans. We are accepted with God free from Eternal Condemnation and entitled to Life as if we had not sinned but kept the whole Law to this time Yea we have some greater Benefits than we forfeited as Union with Christ the in-dwelling Spirit and Perseverance whereby we are secured from forfeiting Eternal Life for the future Qu. By what Instrument or Sign of his Will doth God Justifie us Ans. By the Gospel-promise Quest. Whom doth God Justifie Ans. The true Believer whether he know himself to be so or no and no others Yea God in Justifying a Man doth as far declare him to be a Believer as he declares him to be Justified Qu. When doth God Justifie a Sinner Ans. Assoon as he is a Believer and not before
we purchased the Spirits Operation and Faith equally with Christ we redeemed our selves and bought the Church with Christ's Blood equally as Christ did all which are notoriously false The ground of the Consequence is this He that equally performs that by which a thing is effected or procured doth equally effect or procure that thing Therefore if we performed that equally with Christ by which the Honour of Divine Justice is vindicated we did equally honour Divine Justice If we paid the Price of our Redemption and that whereby Faith and the Church is bought in equality with Christ we did redeem our selves and buy Faith and the Church equally with Christ the performed Conditions being the Ransom and Price 3 R. If we performed the legal Conditions equally with Christ we then are entitled equally with Christ to all his Rewards proposed to Christ upon those Conditions The ground of the Consequence is this Whatever is proposed and promised upon any Conditions is equally due to all who equally perform those Conditions Therefore if Christ is to have a Name above every Name and all Judgment and Authority committed to him for Obeying the Law and Dying then if we have equally with Christ so Obeyed and Died we are to have a Name above every Name c. 4 R. If we performed the legal Conditions in equality with Christ then we have an equal Share in whatever contributed to make Christ's Sufferings and Obedience Satisfactory and Meritorious and so the Influence of the Divine Nature into the value of all the performed Conditions was equally ours as it was Christ's The reason of the Consequence is this Whatever is essential to the performed Conditions must be equally ascribed to all that equally performed those Conditions and none of you will doubt that it was not sufficient to Redeem Sinners that the meer Acts were done and the Sufferings endured but that they were to be done and suffered by him that was habitually Holy to Perfection yea by him that was the Son of God in our Nature the value resulted from the Dignity of his Person Had he not been the Son of God he could not make Satisfaction for Sin by his Obedience It then unavoidably follows That if we equally obeyed and satisfied with Christ then we are accounted legally to have the Dignity of the Divine Nature in what we performed and that in equality with Christ a thing the Law never obliged Innocent Man to and a thing too great to be assumed by Sinful Wretches What need I more Arguments to prove that we did not equally with Christ perform the legal Conditions Though we have the same Right to a Freedom from Condemnation and to Eternal Glory as if we had only we are excluded from that Carnal Pride in saying we did it legally our selves and engaged against Idleness and Security in our Obedience to the Terms of the Application of what Christ hath performed If we dare not pretend that we satisfied Justice vindicated the Honour of God's Government purchased the Spirit of Grace and Faith and redeemâ—â— our selves yea and the whole Church in equality with Christ If we abhor pretending to the same Glory and Authority which belongs to Christ as Redeemer in equality with him If we tremble at pretending to have an equal Share with Christ in the Dignity and Value of his Obedience from the Glory of his Divine Person as the Son of God we must renounce this Conceit that we equally performed the Conditions the Reward whereof is our Redemption and Salvation and therefore should renounce that we are equally Righteous as Christ. The Performance of these Conditions being the legal Righteousness of Christ and that for which we are Justified and Saved but not to be equally ascribed to us and Christ and for any Pretence to it from its being a Suretiship-Righteousness you have seen there is no Suretiship of that kind as will infer that we performed whatever Christ performed or suffered what Christ suffered for our Redemption much less equally with him Though I might stop here for it 's the Righteousness of Christ as it was the Performance of the legal Conditions which is intended by Suretiship-Righteousness in respect of which we are said to be equally Righteous with Christ yet I will proceed further 3. It is not true that we are equally Righteous as Christ as he is Righteous with respect to his Right to the Reward upon his performing the Conditions thereof If any thing would afford a Shadow for the Assertion this is likeliest to do it though alas the thing intended is of a higher Nature even the Performance of the Condition it self but yet even in this lower Sense it is ungrounded By the Reward I mean what was promised Christ for himself or others in Consideration of what he was to do and suffer I shall briefly give you some considerable Differences between Christ's Right to the Reward and our Right even though it 's in Christ's Right we obtain all Saving Blessings 1. Christ's Right was by his own Purchase but we have a Right by Gift and do receive every Benefit as the Effect of his Purchase He bought a Pardon for Penitent Believers by his own Blood He graciously gives Believers this Pardon secured by his Title Is there nothing peculiarly honourable to Christ distinct from us Sure he hath the Glory of the Purchase and of his Beneficence whilst we have reason of humble Gratitude as needing and of Gift receiving this though he makes it safe to us Rev. 1.5 6. 2. Christ is Righteous as the Subject in whom Righteousness inheres and formally is but Believers have it by Imputation and hold all in dependance on it as in Christ. The Purchase is peculiar to him and the Right resulting therefrom never alienable from his Person though it be so transferred as to be the Plea and Security of Believers for what is promised to them Though it be upon them it is in Christ Rom. 3.22 Sure here is somewhat of a distinct Ground as to the Degree Reason and Manner of Denomination Subjectively Righteous and Imputatively Righteous Also Originally and Independantly Righteous and Dependantly Righteous have not a Sound of equality The Moon that borrows its Light from the Sun and depends on the Sun for Light is not equally Light as the Sun though it have the same Light Believers use and apply themselves daily to this Righteousness as it is in Christ that they may be dealt with according to it 3. Christ had nothing Forgiven him and needs no Forgiveness but Believers are Forgiven much and oft need Forgiveness and are taught by Christ daily to pray for it yea much of their Happiness and Hope lies in God's Forgiving them Luke 11.4 Rom. 4.7 8. Is there a full Equality between him that is Happy by Pardon yea is often pardoned actually after he is Justified and most Righteous And him that never needed a Pardon for himself yea in whose Right that Pardon is granted when so often
and that the Pardon doth not belong to the other Man for want of true Faith nay that because he hath not Faith he is subject to the threatnings denounced against Unbelievers God's present dealings with Souls according to his Gospel is a kind of virtual Sentence but at the great day he will solemnly judge according to the Gospel Rom. 2.16 Mat. 25. The Work of that day will be to Sentence Mens Faith true or false upon full evidence of its truth or falshood and to convince the World that God hath pardoned all Believers and none but Believers and to condemn publickly all Unbelievers and solemnize before all the happy State of those pardoned Believers The Case is the same as to every other Grace or Duty to which God hath promised any Benefit in the Gospel As far as God makes any Duty a necessary Condition of any Benefit by the Gospel he will Judge us according to that Duty and if we totally want it that Benefit will be with-held He that did not repent shall be denied the blotting out of Sins at that day Acts 3.19 13. Hence Men can be said to be Justified by Faith as a sort of Work no otherwise than thus That Christ adjudgeth a Man to be a Believer who is so and his Faith a true Faith and that he is to be dealt with as a true Believer according to the Gospel Promise Justification in this sense is quite another thing than Justification by Christ's Righteousness or by Faith as it connotes that Object This is not Pardoning Absolving and Accepting a guilty undone Sinner which must be upon a Righteousness adequate to the Law and satisfying to Justice no no It is but a determination of a particular Cause viz. He is a true Believer and not an unbelieving Hypocrite and yet it is of great importance to our main Cause being that God hath said Christ's Righteousness shall be imputed to none but the true Believer And if we must be judged whether we be Believers or no we must be sentenced to be Believers or Unbelievers and if we be sentenced to be Believers we are so far justified by Faith as a sort of Work and if our Faith be tried by our Words or other Works our Faith is justified by those Words and Works and we are Justified as to this Cause in trial by those Words and Works i. e. We are adjudged not to be Vnbelievers nor to be meerly such Believers whose Faith was not evidenced by such Words and Works Mat. 12.37 Iam. 2-17 21 25. The matter is the same as to any thing the Gospel indispensibly requireth and concerning which we must be judged 14. In the like manner Faith can be called our subordinate Righteousness no otherwise than as it is the performed Condition which the Gospel requireth in the person whom God promiseth to Impute the Righteousness of Christ to for Justification or actual Forgiveness and Absolution It is not the legal Righteousness the Law would Condemn any Man notwithstanding his Faith if he had not Christ's Righteousness Imputed to him It is not the Righteousness that is Imputed for Justification as that in the right whereof Pardon and Acceptance is promised or stands It is not the Merit that God regards either in making or applying the Promise It is not a Righteousness by Acceptilation which the Socinians call it that is it is not reckoned instead of a Legal or Perfect Righteousness which were to exclude Christ's Satisfaction and set it instead of his Righteousness It is not a Righteousness that makes up Christ's Righteousness or at all serves to the same End It 's not a Righteousness by or for which God justifies us i. e. God doth not Pardon or Accept us for this But Christ having a full Righteousness and promising to Impute it for Justification to all that will Believe sincerely and requiring and commanding Sinners to Believe in him with this Promise That if they will Believe they shall be justified by his Righteousness and if they Believe not they shall not be justified by his Righteousness but Die in their Sins notwithstanding the full Righteousness that is iâ— him and the Offers made to them I say a far as this Promise gives a Believer a right to the promised Benefit his Faith is that upon which he receives that right and so far the Gospel makes him Righteous by his Faith i. e. He is the Man whom the Gospel assures that Benefit to which it gives the Unbeliever no right to but directly excludes him So that this Faith is no Righteousness that is any part of Justification which is the Benefit promised and subsists entirely in its own Causes But what Righteousness it is depends wholly on the Authority Tenure and Truth of the Gospel as the instrument whereby God applies Christ's Righteousness to us for our Justification If the Gospel doth not promise to Justifie one that hath true Faith though it be imperfect then indeed Faith is no Condition nor at all a Conformity to the Gospel as defining the Condition and if the Gospel doth not by its Pormise or Sanction give any Right to the Benefit promised upon performing the Condition then indeed Faith must not be called a subordinate Righteousness But if the Gospel assures to every true Believer Justification by Christ's Righteousness then true Faith is the performed Condition and thereupon the Gospel gives him an infallible Title yea this Gospel is his Title by God's gracious will to his partaking of Justification by Christ's Righteousness yea to the Imputation of Christ's Righteousness for Justification but still it 's Christ's Righteousness that justifies and only that though it be thus assuredly applied to him that believes 15. Faith it self much less any other Grace or Work is not the Righteousness or any Part of the Righteousness wherein a Believer is accepted pardoned or glorified or stands in before the Justice of God or is it pleadable against the Law of Works or Charge of Sin It 's Christ's Righteousness alone that pleads for Believers in all these respects this answers the Law and for this we are released from the Curse By this Righteousness our Pardon and Heaven were purchased and for it they are given That there is a Pardon that there is a Glory for fallen Man is owing to Christ and that Believers have those given to them is also in Christ's Right though his Gospel assures them to Believers Yea it 's for Christ's Righteousness that the Spirit works Faith in any Person Faith puts in no Claim of Merit nor can it stand before governing Iustice nor admit a Trial before God as Creator as what entitles any to his Rewards But to the Praise of divine Grace and Wisdom our blessed Redeemer will own true Faith as that which he hath ordained to be a Means of investing us in his blessed Righteousness and what renders a Sinner certain of the Fruits of his Merits The Believer hath a Right by the Gospel to plead all Christ's
do his Commands that they may have right to the Tree of Life Mr. M. saith you are gone if you expect it Christ saith Luke 21.36 Watch and Pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man Mr. M. tells you he thinks it Inconsistent with Faith to do so 11. They effectually strike at Christ's Government in one of the Principal Means he hath pitched on to administer it by in our present State for with them it 's Damnable to be excited to Duty by hope of any good upon Obedience or by fear of missing that Good if we obey not And so in Truth Promises and Threats are Nullities as to God's Government Hence Mr. M. resolves all the Reasons of Obedience into Motives of what God hath done for us Page 70. Indeed they are Motives but they are not the only Motives nor the chief Motives that God makes use of nor what are fittest to impress Mankind yea or Christians whilst they be so Imperfect and encompassed with Sâ—ares We see they restrain not Wrath Malice Faction c. in too many How dare Men say Is it Damning to submit to such Arguments which God so often useth from future Rewards and Punishments because he sometimes moves us from past Privileges or present Decencies Yea though you should add the Authority of the Precepts whilst you divest them of all Promises and Threatnings to invigorate Mens Compliances therewith We say Frustra est praecipere quod impune potest negligi Christ saith Iohn 13.17 If you know these things happy are you if you do them John 12 48 He that rejecteth me and receives not my words hath one that judgeth him the word that I have spoken that shall judge him Gal. 6.7 8. Be not deceived God is not mocked what a Man soweth that shall he reap For he that soweth to the Flesh shall of the Flesh reap Corruption but he that soweth to the Spirit shall of the Spirit reap Life Everlasting I might transcribe the greatest part of the Bible to prove this 12. They dreadfully Contradict themselves in all the profitable Sermons they preach Mr. M. saith it 's a Damnable Error in me to say that God gives any Benefit in a way of Reward or Encouragement upon Believing though not as a Debt or as if Faith merited ought yea and it 's in and for Christ's Righteousness that it is given Yet hear himself Page 68. Oh get Faith see that you Believe for in this way it will come to pass that the Righteousness of Christ shall be upon you If a Man should ask him Doth God command me to believe Ans. Yes But doth God by you perswade me to believe by this Argument That Christ's Righteousness shall be upon me Ans. Yes sure or it 's a meer Delusion Q. Well but shall I have it upon my Believing A. Yes it is in this way But will it be upon me if I believe not Ans. No I have told you Page 66. Your Souls shall go down into Hell Qu. Do you intend that I may tell my own backward Heart If thou wilt believe thou shalt have an Interest in this Blessed Righteousness and so urge the Worth of this and the Necessity of Believing upon my Soul I suppose Mr. M. must here suspend But if I ask may I expect assuredly when I am through Grace enabled to believe that upon this God will put the Righteousness of Christ upon me and make good the word wherein he caused me to hope viz. That if I did Believe the Righteousness of Christ should be upon me Here Mr. M. by his Principle must cry out O No this is to follow a Soul-destroying Error if there be any in the World Page 46. But Sir I will not plead my Faith as any Merit but only plead the Promise God is pleased to make to my Faith and rely on that word now that I have Faith Mr. M. yet that 's Damnable for then it comes in a way of Reward Then I ask again If that be Damnable Pray why did you use this Motive in the name of Christ to perswade me to believe How could it be a Motive to Faith if I was not to expect it upon believing And if I was to expect it before I believed in case that I would believe Why may not I expect it now that I do believe I know not what Answer Mr. M. will make unless 1. It 's something done by Man Or 2. God will be still at liberty to perform or not perform the Benefit though he did promise it Or 3. He will not perform it in the way he promised it that is He promised it as an Encouragement to you if you would believe but he will not accomplish it as an Encouragement now thaâ— you do believe nor seem so much to approve of your Faith The first were Silly because it was a Man was perswaded to do this eveâ— to believe for I hope it 's a Humane Act though by the Spirits Power The second is to impeach the Truth of God's Word The third is a weak Foppery as if it were a Dishonour to God to give the Benefit in the way he chose to use it as a Motive to the Duty especially when as Mr. M. owneth it 's by the Gospel-word that God puts this Righteousness on us which is the very same Word whereby he urgeth this Benefit as a Motive to Man's Believing If I again ask Why Mr. M. would by this Motive thus perswade Sinners to Believe He would I hope say This is the way God hath ordained to convert them to the Faith But why dare he Preach thus when it implies what he calls a Damning Error or else it 's a meer Mockery I 'll answer for him He had a mind to venture a Contradiction rather than be wholly useless to those People whom he designed to frighten from the Ministry of others as Damnable that he and his Party might be more considerable Reader Would'st thou know whence comes this Confusion I 'll tell thee it is Because they consider not 1. That though the Gospel be not a Law wherein Governing Justice displays it self in the Adjustment of Benefits to the Duty yet therein there is a Governing Authority in a way of Grace suitable to the State of Men in the dispensing of the Fruits of Christ's Death 2. That a Reward of Grace is quite another thing than a Reward of Debt 3. That all Gospel-Benefits are given in Christ's Right and are the Effects of his Righteousness applied to all that partake of them 4. That all Gospel-Precepts and Promises do Authoritatively appoint and describe the Persons that are Parâ—â—kers of Benefits for the sake of Christ's Righteousness but not their own and not put Men on purchasing these Benefits 5. Yet these do fully distinguish them that shall partake of the Benefits from others that shall not partake of them The Gospel doth hereby fix a
a way of Satisfaction Impetration Merit or Intercession it were true but as he words it it may be very Erronious and it is to Scrue an Error he doth thus express it Hence because he finds Repentance and Faith are so necessary to our Salvation he hath in his Pulpit endeavoured to inform Men how Christ repented and that he repented for us and though he doth not-publish it in this Sermon as he did elsewhere That Christ believed for us yet you 'll see presently how much he endeavours to convince us that he did so for if he believed whilst humbled it was for us and it 's imputed to us as he oft in this Book affirms Had I Mr. M's liberty what would I call this Error for though it 's in Christ's Strength and Grace that we Repent Believe turn to God and do good Works yet if we do not these as our Personal Acts Misery will be our Portion If you not I believe not you shall die in you Sins John 8. 24. Except you not I repent you shall all perish saith Christ Luke 13. 3. I say Except your Righteousness not mine exceed the Righteousness of the Scribes and Pharisees you shall in no case enter into the Kingdom of Heaven Matt. 5.20 Had Mr. M. been an Auditor he had not said Lord thou understandest not the Gospel it 's thou art to do these things this is the deep Counsel of God however legally thou speakest He might as well say it 's thou Christ shall perish as thou Christ art to repent 2. Faith is a prime and principal part of our Being conformable to the Image of Christ c. He is the first Pattern and original Copy of Believing P. 62 63. Reply Is Christ's Faith the Pattern of Faith in Christ I remember somewhere Dr. Goodwin speaks of God's trusting Christ till he was Incarnate and of Christ's trusting the Father since the time of his Sufferings Yea we may easily grant that Christ believed God's Promise and as a Man depended and relied on God's Power and Truth But this is no other Faith than Adam in Innocency acted than the Law of Works directed to By this account we may think better of the State of Pagans than most do for without Gospel-Revelation they may believe in God trust him and depend on him But what is this to the account the Scripture gives of Faith in Christ Did Christ come to himself as a Saviour Did he receive himself as a Crucified Redeemer Did he eat his own Flesh and drink his own Blood for Eternal Life Did he plead his own Merits and rely on his own Righteousness for Pardon and restored Peace Did he consent to be married to himself Did he look to himself for Healing Or to use Mr. M's account of Faith in this very Page Did he go out of himself unto himself for all Yea take part of his Description of Faith in Christ p. 39 40.1 The Subject of Faith is the Heart of a convinced broken-hearted Sinner c. The very Nature of Faith and the acting of the Soul in it is such as doth imply and include a Sight and Sense of Sin and Misery and a lively heart-influencing Conviction of utter Helplesness in a Man's self and unworthiness to be helped by God c. Reader Doth Christ's Faith in the Nature of it imply a Sense of utter Helplesness and Unworthiness in himself or of his Sin and Misery The Reason he gives for Justling out such as Abram and setting up Christ for the original Copy of believing in himself is this The Humane Nature of Christ lives and subsists in the second Person leaning on the Eternal Deity of the Son of God it hath its Subsistence in the Bosom of the Godhead c. and hath the Eternal Power of the Deity clasping about it P. 63. The Apostle did not know this Faith when he said that Charity was greater than Faith Well as Sublime as this Reason seems to be I will venture to say This is not that Faith in Christ which the Gospel requires of Sinners 1. I will give you a Reason of Mr. M's which besure is none of the best P. 7. Christ's dwelling in our Nature is no part of the Punishment of Sin for then the Divine Nature only is punished and not the Humane at all nor the Person It 's a bad one for what he brings it since that Assuming the Nature and dwelling in it differ and I have answered it before and it needs a great Allowance to keep it from But if the Sufferings or Acts of only one Nature be not the Sufferings or the Acts of the Person of Christ then the acting of Faith of the one Nature on the other Nature is not acting of Faith upon the Person of Christ and consequently not Gospel-Faith which is to be acted on the Person of Christ here the Humane Nature believes but that is not with him Christ that believes it believes on the Divine Nature and that with him is not Christ who is believed on What now is become of Christ's Believing even by his own Reasoning 2. The Object of Faith in Christ is God-Man Mediator a Crucified Christ c. but the Deity of the Son of God abstractedly considered is not God-Man Mediator c. Truly if our Gospel-Faith is specified by this I see not the need of Christ's Incarnation or Death yea or regard thereto 3. This leaning and especially to the purposes assigned to this Act of Christ's Humane Nature is not all that which is Essential to the Faith in Christ which the Gospel requires But why should I Scribble the little Paper left It 's like the Reasons he gave for Christ's Repenting viz. The reproaches of them that reproached thee are fallen upon me and he was a Man of Sorrows and acquainted with Grief 3. He plainly discovers his Mind to be that Faith is an Act of the Soul whilst spiritually dead and unregenerate P. 61. He joins with such as say Faith is the means and way of our being made spiritually alive rather than our acting Life as being already brought into a state of Life as the Bodies Clasping hold on the Soul by the animal Spirits which are Corporeal things is rather the means of Life than an act of Life c. P. 62. Suppose that the principle of Grace begotten and created in us in Regeneration contain in it the Habit of Faith which I will not now call in question Yet c. P. 32. All our new Obedience and all the Graces of the Spirit comprized under that one word Love are the Effects and Fruits of our being justified P. 60. In Vnion by Faith which is the cause of this Union we are brought immediately into a state of Spiritual Life first Relative then Qualitative c. Repl. Here with the Arminians he denieth the habit of Faith necessary to the actings of Faith He is contrary to the Assembly of Divines who tell us That God in effectual Vocation takes away
Obedience as the Security of his Pardon and Glory and he hath the Gospel to plead as what gives him upon his believing a Right to use that Plea What Christ hath done answers all the Benefits Christ's Gospel applies what Christ hath so done and gives the Benefits for it Faith is the Condition of the Person to whom the Gospel applies Christ's Righteousness and gives the Benefits But is not that for which any thing is given or by which it 's purchased It determineth the Legatees in Christ's Testamentary Absolution and Gifts which he bequeaths to Believers and confines to them therein Exh. 1. Be watchful that you set no Grace Duty or Work of yours into the Place of Christ's Righteousness Do not think any thing you do answers the LAw of Works or any way proportioned to governing Justice Dread a Thought that any thing is due to thy best Duty as of Debt Rom. 4.4 5. Whatever seem to be good Works are wholly vain highly provoking to God affronting to Christ and Snares to your selves if you think they are a Christ or instead of a Christ to you And this you are guilty of if you think you hereby attone for your Sins or merit Glory at the Hand of governing Justice will you rob Christ of his Glory who satisfied for all your Sins and purchased all Blessings alone and who freely gives you but the Fruits of his own Purchase whatever Terms he insists on for the dispensing of his Gifts in a Way most honourable to himself and profitable to you Exh. 2. Yet do not thrust your Graces or Duties out of the Place where Christ by the Gospel Promises hath set them He knew what was consistent with his Honour and that it would not be injurious thereto to insist upon Terms of the Application of his Righteousness and the Communication of the Fruits thereof in a way of governing Grace though as Sovereign Proprietor he gave the Power to perform those Terms He thinks not himself debased by giving out his Acquests as a Priest upon his Throne or erecting a Gospel Kingdom as a Redeemer of lost Man which the Gospel Dispensation is generally called as if of purpose to secure the Gospel Law Mat. 4.23 1 Cor. 15.24 Search carefully whether the Spirit of God hath wrought in you the Conditions of the Benefits of the Gospel Covenant These are necessary to your actual obtaining of any Benefit promised to them respectively and you expect those Benefits without God's Promise yea against God's Word if you neglect to act the Grace the Promise is made to On the other hand you distrust God's Promise in not assuredly expecting the Benefit for Christ's Sake when you have the Graces to which the Promise is made The Gospel doth not deceive us when it encourageth to Duty by Benefits as Rev. 22.14 Blessed are they that do his Commandments that they may have Right to the Tree of Life Rom. 10.9 If thou confess with thy Mouth and believe with thy Heart thou shalt be saved Be thou faithful unto Death and I will give thee a Crown of Life Will Christ fail to do what his Mouth hath uttered though he display his Grace in giving us that Assurance upon such Duties Christ's Righteousness will be applied in making good every Gospel Promise How unsavory then is it for any one to say that all your Obedience avails no more to justifie you than your worst Sins It 's true no Duty is our Righteousness for which we are justified but it 's as true that the Obedience and great Duty of Faith signifies more to our Justification than that worst Sin of Unbelief for Christ's Righteousness will never be applied to us for our Justification unless we believe and if we believe we shall certainly be justified by Christ's Righteousness Oh Sirs Woe to us at the last Day if we are found to have nothing but the vilest Sins and no Graces or Duties for then will God judge us by the Gospel whether we are believers or unbelievers Obedient or Disobedient to the Gospel Godly or Wicked Precious or Vile see Rom. 2.6 to 13. And Be not deceived God is not mocked whatsoever a Man soweth that shall he reap Gal. 6.7 We may have Boldness in the Day of Iudgment because as he is so are we in this World 1 Joh. 4.17 Little Children let no Man deceive you He that doth Righteousness is Righteous 1 Joh. 3.7 whatever Christ by his Gospel promiseth upon any Duty we follow after that in being earnest with God in Christ for Ability to do that Duty and if by Grace we are enabled thereto we may rejoyce in God's Truth and be sure that in the Righteousness of Christ he will perform that Promise to us whereas if we neglect the Duty we wickedly presume to expect that Blessing and abuse and prophane the Name of Christ and his Righteousness in thinking that we may have that Blessing by his Righteousness though we impenitently persist in our Neglects The Reason is this Christ in his Gospel-promises hath declared how the Effects of his Righteousness shall be dispensed to Men and designeth thereby to govern our Hopes and Fears now and to judge us at the last Day 2. The second Sense wherein we are made Righteous by Christ's Obedience I should now insist on but I have already declared what may inform you somewhat thereof nor have I room to pursue it only let me hint 1. That Faith Repentance Holiness c. are a Real Righteousness they are oft called so by the Holy Ghost and Men are denominated Righteous thereby Nay these are called Righteousness and Men said to be Righteous with respect to those abundantly oftner than on the account of the imputed Righteousness of Christ 1 Iohn 3.7 1 Tim. 1.9 1 Pet. 4.18 Rom. 6.13 16 c. 2. All our Inherent Righteousness is owing to Christ's Obedience and to effect it was one of the Principal Designs of Redemption The Impunity of Sinners is a lower Design than the Restoration of the Divine Image to depraved Man Tit. 2.14 Eph. 4.20.24.13 He purchased our Graces and mainly attends to the Mortifying of Sin and perfecting the Holiness of his Members and will at last present them to the Father fit for his delight Eph. 5.27 3. The Oeconomy of Redemption is such that the Holy Ghost is to have a great hand in Saving Sinners especially in applying Christ's Righteousness to Men and communicating the Effects thereof Hence 1 Cor. 6.11 We are justified in the Name of the Lord Iesus and by the Spirit of our God The Father gives the Redeemer the Redeemer pays the Price of Redemption the Holy Spirit applies the Price The Father gives his Son to obey for Righteousness the Son by Obeying acquireth the Righteousness the Spirit quickens and works Faith in the Sinner whereby he becomes the Person Justified by his Righteousness according to the Gospel-rule of its Application which Rule was joyntly enacted by Father Son and Spirit It 's as
a great Means of their Perseverance which Divine Wisdom hath appointed Obj. Christ's Righteousness upon us keeps our Faith Ans. And yet keeping our Faith through God's Power keeps that Righteousness upon us to Salvation 1 Pet. 1.5 And know that Christ's Righteousness is applied in Correspondence with the Gospel-Rule It is not upon the Apostate to give him a Right to Salvation but upon the Persevering Believer It is on the Believer for his present Right but it is in Christ for to be still applied to the Persevering Believer for his continued Right Obj. The Believer will not fall away Ans. It is not naturally Impossible but it 's by Grace that he shall not fall away But then God's Helps and Means must be used by him of which these Cautions are not the least and the Connexion between Apostasie and the loss of Salvation is never the less true and so Mr. M's Principal never the less false for if ever he draw back my Soul shall have no Pleasure in him and truly you may as well infer that Faith is not necessary to our justification at first as that Perseverance is not necessary to our continuing so For it was as sure of the Elect. even before they believed that they should be justified It 's sure of the Believer before he persevere that he shall be saved But yet if Faith be necessary to the first so Perseverance is by as express Testimony necessary to the last 2. It is not blamably legal Fear for Believers to be sollicitously cautious in resisting Temptations and sâ—riving in Christ's Strength to persevere and this lest they eternally perish hold fast that which thou hast that no Man take thy Crown Rev. 3.10 was a fit Means to beget Care in holding fast Heb. 4.1 is a Caution the Apostle comprehends himself in Let us fear left a Promise being left us any of us should seem to come short of it any appearing challenge from within themselves was matter of Fear for on Christ's Part there 's no Suspicion It 's a divine Charge Phil. 2.13 Workout your own Salvation with Trembling and Fear not only begin it so but so work it out Nay in no span of Time on this side the Grave is the best Saint exempted Pass the Time of your sojourning here in Fear and the Reason is If you call upon the Father who without respect of Persons judgeth according to every Man's Work 1 Pet. 1. 17. These Men now tell us There is no judicial Process of Believers no Judgment by a Gospel-rule It will not be asked you what Sin you have committed or forsaken or Duty you have omitted or Good you have done but are you in Christ As if these were of no Use to determine whether we are in Christ truly or no and as if a Privilege were the proper matter of a Judicial Trial. Mr. M. may know whose these are Oh Christians Is our Race as yet run our Fight already fought or our Dangers past Are we still in Via or in Termino 3. A Man that hath once believed if he should fall under the reigning Power of Sin and Corruption ought to suspect that he is not in a State of Salvation Rom. 8. 13. If ye live after the Flesh ye shall die but if ye mortifie the Deed of of the Flesh by the Spirit ye shall live was a Truth directed to all the Saints at Rome and let me tell you the Dominion of Sin is a more sure Evidence that Men are now out of a State of Salvation than the Knowledge of their Consciences that they formerly believed is of their ever being in a State of Salvation For this may be a mistaken Knowledge but the other is the divine Word These Conceits are obviated Ezek. 33. 13. when I say to the righteous he shall surely live if he trust to his own Righteousness and commit Iniquity all his Righteousness shall not be remembred but for his Iniquity that he hath committed he shall surely die for it i. e. If because he began to do well and because he hath done so for a Time he ventures to give up himself to a Course of Sin he shall certainly perish for it This is the plain Sense of the Place notwithstanding Mr. M. forced Perversion of it against our expecting any Benefit upon performing any Duty The Apostle Paul thought not himself above this Rule 1 Cor. 9.11 24. I keep my Body under lest when I have preached to others I my self should be a Cast-away What a damning Sentence would Mr. M. pass on Turretin Perkins Mr. Anthony Burgess and most of our old Divines who jointly assert That if David had died before he had repented of the Murther of Vria he had been damned Nay that comfortable Text Rom. 8.1 brands his Position there 's no Condemnation to them that are in Christ Who walk not after the Flesh but after the Spirit whence it 's evident That if they now walk after the Flesh they shall be condemned at least from its being inconsistent with their present being in Christ whatever they think of their former believing I will not retort damning on Mr. M's Opinion yet to such Souls who credit his Notion That whatever thy Corruptions now be if thy Conscience know that thou hast believed formerly they Salvation is safe I must in pity say thou mayest eternally perish by it For thou canst not judge now it was a true saving Act but according to the Sentence of Conscience and they Conscience may be mistaken yea if thy Corruptions now have Dominion over thee and continue so God warns thee Let no Man eeceive you with vain Words for these things the Wrath of God comes upon the Children of Disobedience Eph. 5.6 3 Charge And whether he do not in Truth disown the Imputation of our Sins unto Christ and of his Righteousness unto us It is like if he live the World will see more fully for he hath given such pregnant Indications thereof as do amount to at least just Cause of Iealousie Repl. 1. Is it come so low as a Jealousie now When he was one that under his Hand affirmed thus of me He teacheth that the Righteousness of Christ is imputed only as to Effects with a Purchase of a Conditional grant viz. This Proposition He that believeth shall be saved and they cite for it though in contrary Words Gospel Truth p. 39. where my Words are these I affirm That Christ by his Righteousness merited for all the Elect that they should in his Time and Way be certainly Partakers of its saving Effects and did not only purchase a conditional Grant of those Effects viz. That Proposition He that believeth shall be saved And besides these Effects being made ours the very Righteousness of Christ is imputed to true Believers as what was always undertaken and designed for their Salvation and is now effectual to their actual Pardon and Acceptance to Life yea is pleadable by them as their Security and is as useful to
next principle of good Works for though it be the Meriting Cause of all as it is in Christ yet holy habits are the next Principle with the Spirits influence And above all must we cease to declare the whole Will of God to all that hear us till we know is Christ's Righteousness upon them Yea is it because they are dead in Sin before Faith that we must not press them to repent fear and love God c. The same reason will hold against pressing them to saving Faith which of themselves they can as little perform And if it be by the Word that God regenerates our Hearers Why may not the Spirit infuse Life by calling Men to Repent c. as well as to Believe and a true Principle of Life will act duly though I think not in the same order of discernable Actings in every Convert But however it 's certain that if by preaching Repentance the Spirit quickens a Soul that Soul is as sure to believe when quickned as it is to repent when it believes And so our Author makes but a spiteful Flourish when he would induce our Hearers to think we teach them amiss because we learn not of him SInce the Printing of my Answer to what Mr. M. calls my Second Damning Error viz. That I make the State of Believers to be Undecided and in Suspence during this Life I have found the word Vndecided in my Gospel Truth Stated P. 55. which I then was Ignorant of though I cast my Eye on the bottom of that very Page My words are The Covenant though Conditional is a Disposition of Grace there 's Grace in giving Ability to perform the Conditions as well as in bestowing the Benefits God's enjoyning one in order to the other makes not the Benefit to be less of Grace but it is a Display of God's Wisdom in conferring the Benefit suitably to the Nature and State of Men in this Life whose Eternal Condition is not Eternally decided but are in a State of Trial yea the Conditions are but a Meetness to receive the Blessing But as I have in my Answer shewed that I oft in Gospel Truth stated affirm That the Elect shall Persevere in Faith and that every true Saint is now in a State of Salvation So I shall only add 1. I do not here mention Believers but Men in general yea rather Unbelievers 2. By Eternally decided any Man may see that I had an Eye only to God's Iudicial Decision at Death and the more Solemn Sentence at the last Judgment when we Die our Warfare is finished and our State as Viatores is at an end 3. What meaneth all the Scripture Cautions even to Believers such as Watch c. Pass the time of your Sojourning here in Fear c. If all our State be decided so while we have many Years Temptations and Persevering Work before us as it will be beyond the Grave Alas how many are long deceived by the meer Form of Godliness and they that are Godly are called to Caution and Care on this very Consideration that they are to be judged 1 Pet. 1.17 which were useless to such as are in termino 2 Tim. 4.7 8. Rev. 2.10 See more in my Answer The Point of the Embrio was not fit for my large insisting on or I could have proved that an Embrio is not an unformed unorganized Mass or Lump c. FINIS The Five following Books have been lately published by the Author of this Discourse Printed for John Dunton at the Raven in the Poultry 1. GOspel Truth Stated and Vindicated wherein some of Dr. Crisp's Opinions are considered and the opposite Truths are plainly Stated and Confirmed The Second Edition 2. A Defence of Gospel-Truth Being a Reply to Mr. Chancy 3. The Vanity of Childhood and Youth wherein the depraved Nature of Young People is Represented and Means for their Reformation proposed Being some Sermons Preached at the Request of several Young Men. 4. A Discourse shewing that Repentance of National Sins God requires if ever we expect National Mercies 5. Man made Righteous by Christ's Obedience Being two Sermons Preached at Pinners-hall with Enlargements c. Also some Remarks on Mr. Mather's Postscript c. AN Essay upon Reason and the Nature of Spirits By Dr. Burthogg Heads of Agreement assented to by the United Ministers in and about London The Fourth Volume of the Morning Exercise There will also be Extant in a few days The Second Volume of the French Book of Martyrs Published by her Majesties Royal Priviledge There is in the Press Remarks upon Bishop King's late Book concerning the Inventions of Men in the Worship of God By the Reverend Mr. Iohn Boyse Malbranch's Search after Truth will also be published in a few Weeks