Object. But be that believeth may be as fure that be believerb, as that the Scripture is true.

Anf. But not that he is fineere, and exceedeth all hypocrites and common believers: At leaft there are but few that get fo full an affurance hereof.

Object. The Spirit witnessith that we are Gods children: And to believe the Spirit, is to believe God.

Anfe. The Spirit is oft called in Scripture, the witness, and pledge, and carneft, in the fame fenfe, that is, it is the evidence of our right to Chrift and life. If any man have not bis Spirit, be is none of bis, Rom. 8. 9. And bereby we know that he dweleth in us, by the Spirit which he hath given us. As the Spirits Miracles were the witnefs of Chrift, Heb. 1. 3, &c. objectively, as evidence is called witness. 2. And withall the Spirit by illmination and excitation helpeth us to fee it felf as our evidence. 3. And to rejoyce in this difcovery. And thus the Spirit witneffeth our adoption. But none of thefe are the proper objects of a Divine Belief. 1. The objective evidence of holines in, is the object of our rational felf-acquaintance, or confcience only. 2. The illuminating grace by which we fee this, is not a new Divine Teftimony, or proper Revelation, or Word of God; but the fame help of grace by which all other divine things are known. And all the Spirits grace for our under-> ftanding of divine Revelations are not new objective Revelations themselves; requiring a new act of Faith for them. A word or proper Revelation from God is the object of divine belief; otherwife every illuminating act of the Spirit for our understanding Gods Word, would be it felf a new word, to be believed, and fo in infinitum.

Errour 33. Doubting of the life to come, or of the truth of t Gopel, will not stand with faving Faith.

Contr. It will not ftand with a confirmed Faith; bus is wilk with a fincere Faith. He that doubteth of the truth of the promife, fo far as that he will not venture life and foul, and all.. his hopes and happiness,temporal and eternal upon it, hath me true Faith: But he that doubteth, but yet fo far believeth the Golpel, as to take God for his only God and portion, and Chrill for his only Saviour, and the Spirit for his Sanctifier, and will call away life, or all that fand in competition,

hathi a`true` and faving Faith; as is before proved: Errour 34 That Repentance is no condition of Fardon.or Aifications for then it would be equal berein with Faith

Contr. Fhave elfewhere at large proved the contrary from. Scripture. Repentance hath many acts as Faith bathe To: repent (as it is the change of the mind of our Atheism, Idela try, and not loving God, and obeying him, is the fame motion of the foul denominated from the rerminus à quo, as Faith in God, and Love to God is denominated from the terminus ad quem: This is Repentance towards God. Repenting of our Infidelity againff Chrift, is the fame motion of the foul as be living in Chrift, only one is denominated from the object.turn ed from, and the other from the object turned to. By which you may fee that fome Repentance is the fame with Faith in Chriff and fome is the fame with Faith in God and fome is. the time with Eovery God; and forme is but the fame with the leaving of fome particular fin, or turning to fome particular fore-megkeeted duty. And fo you may cafily refolve the cafe how far it is the condition of Pardon, Repentance, as it is as return to the Love of God, as he is our God, and End, and All, is made the final condition of further bleflings as neceffecy in and of it felf as the end of Faith in Chrift: And Repentance of Infidelity, and Faith in Chriff is made the. Mediate or Medie cial Condition: As confenting to be friends with your Father or King after a rebellions and confenting to the Mediation of a ffiend to reconcile you, are both conditions, one (the more noble) de fine, and the other di mediis: or as confenting ta bes omred; and confenting to take Phyfick. They that will or mult live in the darkness of confufion, were beff at leaff hold, thar tongues there, till they come into diffinguiling light

Errour 35 That all other acts of Faith in Chrift (as our Lord; or Teacher, or Judge) or of Faith in Gods or the Holy Gliga, all confeffing fin, and praying for pardon, and repenting and forgiving orbers, and receiving Baprifm, et, are the moską sobie Paul exr Hedeth from Juftification. And ont act of fact he slow ly bring the Futying Inffrumem, be thas leaketh to be, justified by any of altubeft, besides that one act, dorb look for Juftification by Wunder, and confequently is fullen frour grace..

Contr. This is not only an addition to Gods Word "and".

Covenant

Covenant (not to be used by them that judge it unlawfał to add a form or ceremony in his worthip) bat it is a moft dangerous invention to wrack mens confeientes, and keep all men under certain defperation. For whileft the world fands eth, the fubtileft of these Indenter's of new doctrines will never be able to tell the world, which is that one fole aů of Faith, by which they are juftified, that they may escape looking for Fegal Juftification by the reft : whether it be believing in Chrifts Divinity, or Humanity, or both; or in his Divine, on Harnane, or Habitual Righteoufnefs, or his Obedience as & fubje&t,or his Sacrifice, or his Pricft-hood offering that Sacrifice, or his Cov venant and Promife of Pardon and Juftification, or in God that giveth him and them, or in his Refurrections, or in Gods” present fentential or executive fuffification; or in his favar fentencial Juflification, &c. No man to the end of the world's fiiall know which of thefe, or any other is the fole jutifying att; and so no man can feape Being a legal adverfary to grieć, unhappy Pipifts,, who by the contrary extreem, have frightene ed or difputed us into fuch wild and feandalous inventions. OF this fee fally my Difpur: of Juftification, agamit the worthy and excellent Mr. Anthony Burgeff

Errour 36. That our own Fant is not at all impared to as fore Righteousness, but only Cbriffs Righteousness received by it.

Contr. The Scripture no where faith, that Chrisk or high Rigbrevnsurss, or Me Obedience, or his Savifaction is imputed to us: And yet we jusly defend it, as is before explained, and“ as Mr: Brad Paw and Grotine de fanfall. have explained in And on the other fide, the Scripture often faith, that Faith ☆ implod for Rigbrevufurß and shall be so to all that beliebam. Godebet rnifid (örift (Rom: 40)` And this these obje&dit pë remptorily deny.” But expounding Scripture atfiifs, it emneffe chanter pretence for errour than a flat deny al of its truth's And a truc Expofition is better than either.

The fimet God who had given us a Saviour to Tatisfie legal Fallice, and to merit our Juftiffiation against the charge thre we are condemnable by the Law of Works hath chougtic" meet to tolivey our tisle to this Chìm and Tuttification, byche Inflamentally bas new Covenant, Teftament, or pardoning ÁMA in which (though hit Mohitely give unitnýáncecodeur mercies,

mercies, yet) he giveth thefe and other Rights, by a conditional gift, that as the Reward of Glory fhould have invited man to keep the Law of Nature and his Innocency; fo the Reward should be a moving means to draw men to believe. So that there is a condition to be performed by our felves(through grace) before we can have the Covenant-right to Juftification. Now when that is performed, Chrift then is our only Righteoufnels (as aforefaid) by which we muft answer the charge of breaking the firft Law, and being condemnable by it. But we can lay no claim to this Righteoufnefs of Chrift, till we firft prove that we are our felves inherently righteous, against the charge of being impenitent Unbelievers. This falfe accufation we must be juftified againft by our own Faith and Repen tance; that we may be juttified by Chrift, againft the true ac cufation of finning against the Law, and thereby being condemnable by it. Now as to our Legal Righteoufnels, or Prelegal sather, by which this laft must be avoided, it is [only the merits of Chrift, given to us in its fruits, in the New Covenant, even the merits of be obedience and facrifice.] But our Faith it felf is the other Righteousnes, which muft be found in our. perfons to entitle us to this firft: And this being it, and being all (in the fenfe aførefaid) that is made the condition of our pardon by the New Covenant; therefore God is faid to impute ́it it felf to me for a Righteousness, because that condition makeeth itfo; and to impute it to for our Righteousness, that is, as all that now by this Covenant he requireth to be perfonally done by us, who had formerly been under a harder condition, even the fulfilling of the Law by innocency, or fuffering for fin, because he that doth not fulfil nor fatific, as is faid, yet if he believe, hath a right to the Juftification merited by Chrißt, who did fulfil and fatufie. This is cafie to be underfood as undoubted truth by the willing; and the reft will be most contentious, where they are most erroneous.

Errour 37. That fincere obedience, and all aits of Love, Repentance, and Faith fave one, do juftific monly before men; and of that speaketh St. James, ch. 2.

Contr. I muft refer the Reader to other Books, in which I have fully confuted this. How can men judge of the acts of Repentanes, Faith, Love, &c. which are in the heart? And

James plainly speaketh of Gods imputing Righteousness to Abrabam, James 2. 21, 23. And how should men juftifie Abrabam for killing bis only Sou? And how fmall a matter is Juftification by man, when we may be faved without it?

3. Sincere Obedience to God in Chrift, is the condition of the continuance, or not lofing our Juftification here, and the fecondary part of the condition of our final fentential and executive Juftification.

Errour 38. That our inherent Righteousness before defcribed, bath no place of a condition in our Juftification in the day of Judgement.

Contr. The Scriptures fully confuting this, I have ellewhere cited. All thofe that fay, we shall be judged according to our werks, &c. fpeak againft it: For to be judged, is only to be juftified or condemned: So Rev. 22.14. Matth. 25, &c.

Errour 39. That there is no Fuftification at Fudgement to be expelled, but only a declaration of it.

Contr. The Decifive fentence and declaration of the Fudge, is the most proper fenfe or fort of Juftification, and the perfection of all that went before. If we fhall not be then juftified, then there is no fuch thing as Juftification by Sentence: Nay, there is no fuch thing as a day of Judgement; or else all men must be condemned. For it is most certain that we muft be justified, or condemned, or not-judged.

Errour 40. That no man ought to believe that the conditional Covenant, or Gift of Justification, belongerb to him as a member of the loft world; or as a finner in Adam; because God barb made no fuch gift ar promife to any but to the Elea,

Contr. This is confuted on the by before."

Errour 41. That though it be false that the mon-cled are elett, and that Chrift dyed for them, yet they are bound to believe it, every man of bimfelf, to prove that they are elekt.

Contr. This is confuted on the by before. God bindcih,or biddeth no man to believe a lye.

Errour 45. That we must believe Gods Eledion, and our Jufifcation, and the fpecial Love of God to me, before we can love bim with a fpecial Love : Because it will not cause in us a special love, to believe only a common love of God, and fuch as he bath' to. the wished and his enemies.

Contr