The Vindication of Liturgies Proved No Vindication, Introduction · Chapter 7
CHAP. VII.
A Reply to what the Vindicator hath ſaid, Chap. 6. p. 206, &c. The Vindicator's great eſteem for reading other Mens Sermons inſtead of Preaching. The tendency of Principles to be conſidered, before we grant them by our Practice. He hath ſaid nothing cogent to prove that Superiors may not as well impoſe Forms of Sermons, as of Prayers. His Notions about Mans power to Spiritual good examined, as alſo his Notion, as to Juſtification, and the imputed Righteouſneſs of Chriſt. How conſonant to the Articles of our Church, and thoſe of Ireland. The miſchief of the Scheme of Doctrine which he in this matter defends.
1. I laid my fifth Argument thus, To agree a Principle, which agreed would alſo allow a power in man,Reaſonable Acco. p. 98. when pleaſed to ſuppreſs all Miniſterial Gifts in Preaching; is ſinful.
But to agree, it is lawful for Miniſters to obey Man, in performing their Miniſterial Acts in Prayer, by the preſcribed Forms of other Men, is to agree a Principle which agreed, would allow man a power when he pleaſed, to ſuppreſs all Minſterial Gifts in Preaching. Ergo, The Major is evident upon the Principle before laid down, That it is not in the power of Man to ſuppreſs, extinguiſh or render uſeleſs, any Miniſterial Gift; for this were to fruſtrate Chriſts deſign in giving them; which was not to be laid up in Napkins, but to be uſed for the good of Men. Nor will our Anſwerer ſay, that it is lawful for Superiors to ſuppreſs all Miniſterial Gifts in Preaching, and tye Miniſters only to read other Mens Sermons. He ſaith p. 211. It is lawful to cite other Mens Sentences. Or to uſe a larger Portion of other mens Diſcourſes, owning the Authors. All this is true, but what is it to the purpoſe, which is not about ſentences and quotations, but about the whole contex…ure of Sermons.
2. Nay further then this, It is lawful to read to People whole Sermons, and H…milies, but this is no Miniſterial Act, tho it be a good Action, and the People had better have this means of Inſtruction then none at all. But every good Action is not a Miniſterial Act. By a Miniſterial Act, I mean an Act which Chriſt, or any of his Apoſtles required of, or directed the Miniſters of the Goſpel; not that which Chriſt meant when he commanded his Diſciples to go and Preach, nor (as it appears by their Practice) did they ſo underſtand it.
3. Our Anſwerer ſeems to deny the other Propoſition, but for Anſwer to it, he firſt referreth to what he premiſed to his Anſwer to the former Argument, as to which I ſhall alſo refer to my former Anſwer, only adding this: That whereas out of Reverence to Superiors, he ſeemed to hint, that we ſhould firſt ſtay till any ſuch thing be commanded. The plain Engliſh of that is this, Stay till you have condemned your ſelves, and ſhall have nothing to ſay if ſuch a thing be commanded (having firſt granted the Principle on which it is founded) and then complain, that is, When the Steed is ſtollen, ſhut the Stable door; let us firſt hook you paſt eſcaping us without rending your jaws, and then if we catch you and pull you up, complain. Every wiſe man ought to conſider whither his Principles or Practice will carry him, before he alloweth the one, or ingageth in the other.
3. Next he tells us, That he hath manifeſted, the ordinary and conſtant uſefulneſs of Set Forms in Prayer, in Publick Worſhip, for the advantage of Religion, if I be able to prove the ſame concerning the ordinary uſing the diſcourſes of others in preaching, he hath then, and not till then made the Caſes parallel; but this he thinks I never can. Let me try a little. I remember p. 87, 88, he hath given us a ſummary of theſe pretended advantages.
1. To aſcertain the people, that nothing ſhall be prayed for by the Miniſters, but what they can ſay Amen to. And is it not as great an advantage from Forms of Sermons, that then the People ſhall hear nothing, but what they may afore-hand conſider, and be aſſured they may by Faith agree to?
2. That the people might be under no Temptations to give their minds a liberty for ill ends to obſerve Expreſſions, and the manner of compoſure of the Prayer. And is it not of as great advantage there ſhould be Forms of Sermons, that Miniſters may not have a Temptation to make their Preaching, a buſineſs of Rhetorick or of Raillery, or meer Philoſophy, which too many have done, and do do: Witneſs Mr. Hickringill's Curſe ye Meroz.
3. That there may be an Ʋnity in Prayer. And is not an Ʋnity of Faith and Doctrine of as much advantage to Religion, as an Ʋnion in the words and ſyllables of our Devotion, and ſomething more too? Might not Forms of Sermons both contribute to, and alſo teſtifie that?
4. Dull Capacities would be ſo helped. And are not people ordinarily more dull in comprehending the Myſteries of the Goſpel, and the Doctrines thereof, then in underſtanding the words of a Prayer?
5 To prevent Impertinencies, in adviſed Expreſſions, reſults of Paſſion, Imprudence, Negligence, Weakneſs, bad Principles, Erroneous Opinions. Would not Forms of Sermons as much advantage Religion, by preventing all theſe ten times more ordinary in Sermons then in Prayer? Thus I … made …he Caſes parallel I think. But … Divine Inſtitutions we argue without …rd to the Will of God as the only Di…ect… in the caſe from ſuch things as we …a…y would be advantages of Religion, we d … but ſet the Sun by the Dial, God knew better than we, what would be advantages to Religion: There's no arguing in theſe caſes, but concerning the Will of God in the caſe. They are not our fancied advantages, that will prove the Will of God in theſe caſes.
4. In the next place he tells us, The Ancient Church appointed Forms of Prayer, but not Forms of Sermons. Admit this were true, that the Ancients for 500 years after Chriſt did either generally uſe, or impoſe Forms of Prayer, (which I am very far from believing to have any truth in it) and not Forms of Sermons; doth this prove that the one is more lawful then the other? Are the Opinions and Practices of Men, things to be urged argumentatively to prove a thing Lawful or Sinful? They may be urged indeed to put us upon a ſtrict Enquity, but no further. I may conſider theſe differences, when I believe the thing is true in matter of fact; but I ſhall never ſo conſider them, if I knew the thing was true, as to determine lawfulneſs, or ſin from them.
5. But Preaching is directed to Men (therefore there muſt be no impoſing Forms as to that) but Prayer to God (therefore Forms may be appointed as to that.) Can any Mortal underſtand, why there ſhould be more care taken, what a Miniſter ſpeaketh in mans name unto God, then in Gods Name unto Man? Hath not an Embaſſador more reaſon to take care what he ſpeaketh in the Princes, name unto People, then what, and how he ſpeaketh, in ordinary Petitioners name unto his Prince? But Men may be taken with varying of Phraſes, but God cannot. But God may be pleaſed I hope with the doing of his Will, and by the exerciſes of thoſe Abilities in his Service, which he hath given us on purpoſe for that Service; and it ſpeaketh no great Reverence for God, for any to expreſs theſe things by the Puerile expreſſion of Varying Phraſes.
6. The next thing he ſaith p. 208, is very admirable, That Erroneous Notions and Practices, cannot be ſo well beaten down by Forms, as by every Miniſters Abilities. This is to ſay that Errors may be better confuted, and Arguments for them better anſwered by any Miniſters private Conceptions and Expreſſions on a ſmall premeditation, then by a Book or Forms, deliberately by many compoſed and written; for Forms may be made every Month of this nature, if they be lawful and neceſſary.
7. He tells us thirdly, p. 209. That by leaving men to the uſe of their own abilities, in Preaching, Miniſters may acquaint People with ſuch things as are ſuitable to them, and in a Phraſe ſuitable: It is much, that he could not conſider alſo, that if Miniſters were left to pray by their own Abilities, they might alſo pray to God for ſuch things as new Emergencies make needful for them; which they can never do by Forms, except they were renewed every Week. And ſurely God never left his Church ſo ill provided for, that if at any time he beſtowed a new Mercy upon them, or the particular Members of any particular Congregation, either preventing or removing ſome great Evil, or conferring ſome great benefit, or by his Providence brought them into ſome great diſtreſs, they could not obey his command, calling upon him in the day of Affliction, that they might be delivered; nor being delivered praiſe him, till a Council was called to make a Collect for the purpoſe.
8. Our Vindicators next difference, or further need of Forms of Prayer then of Sermons aſſigned by him is, Becauſe in publick Prayers, muſt be comprehe…ded Adoration, Thanksgiving, and Supplication, for all ordinary good things, 1 Tim. 2.1, 2. (what he means here by Adoration, as a part of Worſhip, diſtinct from Confeſſions, Supplications, and giving of Thanks, I cannot imagine, the Apoſtle 1 Tim. 2.1. ſpeaks of nothing but Supplication, Prayers, Interceſſions, Thanksgivings. I hope he doth not mean bowing at the Name of Jeſus, or towards the Altar, for they are neither of them mentioned, 1 Tim. 2.1, 2. For ſuch things indeed, there is need, (yet not ſo much of Forms of Prayer, as) of a Rubrick; for there is nothing about them, In Albo S. Scripturae. — He ſaith to ſecure this Comprehenſiveneſs, there is need of publick Forms, But it is no way (he ſaith) neeedful that every Sermon ſhould contain all the neceſſary points of Doctrine and Practice. Now here all the Fallacy lies in the term every Sermon, for there is the ſame need of one as of the other but not indeed in eve…y Sermon. But how doth this prove, that there is no need of Forms of Sermons? Suppoſe that in a thouſand ſuch forms there might be all comprehended, were it lawful for the Superiors to impoſe them? Or Miniſters to uſe them, when all Miniſterial Gifts in Preaching muſt neceſſarily be ſo ſuppreſt? He ſeems to think it is; for his next words have a ſcurvy hint, that the contrary liberty is but indulged to comply with the humour and temper of the preſent age: And he ſaith much more in his 6 and 7 Paragraphs p. 210, 211, in commendation of inſtructing people by Set Forms, as a Miniſterial Act.
9. He is not pleaſed, p. 212, that I ſhould call Preaching the greateſt Ordinance of the Goſpel, or from the Commiſſioners at the Savoy tell him, That Preaching is a ſpeaking in Gods Name unto People, ſo that if we ſpeak falſhoods there we make God a lyar. I muſt confeſs (ſo dull was I) that I did ſay ſo; for if that be not, what is? Preaching is the publiſhing of the great glad tidings of the Goſpel, to the Children of Men. It was Chriſts great work, for he left Baptizing to his Diſciples, and himſelf Baptized none John 4.2. and St. Paul tells us, 1 Cor. 1.17. That Chriſt ſent him not to Baptize, but to Preach the Goſpel, that is, the adminiſtration of the Sacraments was not his principal work, for he tells us there v. 14.16. That he did Baptize Criſpus, and Gaius, and the houſhold of Stephanas, and v. 21. he tells us, that Preaching is Gods Ordinance to ſave them that believe, and Rom. 10.14. How ſhall they believe on him of whom they have not heard, and how shall they hear without a Preacher? Is there any ſuch things ſpoken of any other Ordinance of the Goſpel? Or are there any other greater things, then ſaving of Souls to be expected from any Religious Inſtitution? And to ſpeak Ʋntruths in Preaching is (as much as in us lieth) to make God a lyar, for it is a ſpeaking to People in the name of the great God. The Commiſſioners at the Savoy it is like, underſtood as much as our Vindicator what Preaching was, and whether our Vindicator be of their mind or no, ſignifieth not much. I muſt confeſs from ſome Mens Sermons which I have heard and read, I have ſeen reaſon to ſuſpect, that they, and others, have had a vaſtly different Notion of Preaching from us. The Noncon. generally (and very many Conformiſts too) looking upon it as a great Inſtitution of Chriſt, for the publication of the Grace of Chriſt and perſwading Men to the acceptance of that Grace, to Repentance, Faith, and Holineſs, without which none can be ſaved. Accordingly they have preached Scripturally, and proved from thence what they ſay, and the bent of their Sermons is to perſwade Men to a life worthy of the Goſpel, to Acts of Morality, out of a Principle of Faith in Chriſt, Love to God, &c. Others looking upon it, as a meer Exerciſe of Wit, or an entertainment for peoples ears, or an opportunity to diſcharge their luſts and paſſions, have call'd a flanting piece of Oratory, a Lecture out of Ariſtotles Ethicks, or Plato or ſuch a diſcourſe as lately was made before my Lord Mayor (to the admiration of all men) Preaching; which is juſt ſuch Preaching as before the Reformation, the people had from the Popiſh Prieſts, whoſe Preaching was but a Lecturing out of Scotus and Aquinas, or a ſtory out of the Legend, and (as the ſtory of that age tells us) they had not onelyonly the brutiſh impudence to do this, but alſo to Petition Magiſtrates for a liberty to do it, when the common people diſcerned the folly and madneſs of it, and would no longer endure to be ſo abuſed and deluded.
10. In his 214 p. he groweth very angry, that I ſhould ſay, How many diſcourſes of late years have we had in Pulpits, pretending to prove Men have a natural power, to things Spiritually good. That we are not juſtified, by the imputed Righteouſneſs of Chriſt, but by our own works? How many perfect Sat…res, Raillerys, and Evomitions of the Luſts and Choler in the Preachers hearts. To this he ſubjoyneth,
Theſe are the kind words, and meek Expreſſions of one who judgeth and cenſures the ſharpneſs of other Men. Then he comes to defend thoſe who have ſpoken for Mens Natural power, to Spiritual Acts, and againſt the imputed Righteouſneſs of Chriſt. Theſe things muſt not paſs unexamined.
11. Will our Anſwerer ſay there have been no ſuch diſcourſes of late years? I appeal to thouſands, and ten thouſands of Witneſſes. Will he ſay, Ah, but they ſhould not have been ſpoken of, becauſe they reflect on the Miniſtry of our Church. That is falſe, they refl…ct not on the Miniſtry, tho upon many Miniſters of our Church, or who call themſelves ſo. The Miniſtry of our Church are thoſe who Preach according to the Doctrine of our 39 Articles (which theſe Doctrines are not) others are but Intruders, whom our Church owneth not; they are but our Churches Natural Sons. Our Church hath declared againſt them, in her Articles and Homilies.
12. Beſides, did not our Anſwerer inforce me to what I ſpake, he had before often told us, of the Impertinencies, Errors, Nonſenſe, Blaſphemy, to which conceived Prayer gave a ſcope, and That a Prayer may be put up, and the People could not joyn in one Petition. I told him,Reaſonable Account p. 106. That was a rare and an hard caſe. 2. That their not joyning might be from the Luſts and Error of their own Hearts; 3. That it was the ſame caſe as to Preaching, and therefore the Argument was as ſtrong for Forms of Sermons to be Ʋniverſally impoſed and uſed. He told me there had been many ſuch Prayers: I told him there had been alſo many ſuch Sermons. But muſt our Vindicator, who knows this, plead for it too, as he doth now to the end of this Chapter. p. 215, 216. Let us hear what he ſaith.
13. He tells us that all our Miniſters own Chriſt to be the Saviour of the World (ſo did Pelagius) and that the New Covenant of Grace is confirmed through him (ſo did he for ought I ever heard or read) and that in this day of Grace God gives his Aids and Aſſiſtances, beſides the Inſtructions of his Word, the mighty motives of his Goſ…el, and the benefits of the Miniſtry of Reconceliation, and his Holy Sacraments. Hold here a lirtle, for here lieth the pinch. What doth our Vindicator mean by Aids, Helps, and Aſſiſtances, beſides the Inſtructions of the Word, and Motives of the Goſpel, &c. doth he mean any more then the Remonſtrants have in their confeſſion 1622 thus expreſſed, Chap. 17. n. 8.
That the Holy Spirit gives to all, and every Man to whom the word of Faith is ordinarily preached, ſo much Grace, or is ready to give ſo much, as is ſufficient for the begetting of Faith. — If he meaneth no more by thoſe terms, then this, he meaneth no more then a common Grace, granted unto all men that are in the Church; and tho this indeed be more then a Natural Priviledge, yet I do not underſtand how it is more then a Natural Power under the advantage of thoſe Priviledges. For Natural here is oppoſed to Adventitious, and ſuch adventitious aſſiſtance, as is more then the improvement of meer natural Abilities, by ordinary and common Means. Which improvements, we commonly call The common Gifts or Grace of the Holy Spirit. All theſe are comprehended under the term of a Natural Power, and are oppoſed to Spiritual, which here ſignifies the mighty workings of the Spirit of God, in a way of ſpecial and diſtinguiſhing Grace, inabling the Soul to do ſome truly Spiritual Acts, which it cannot do (without the Aſſiſtances) either from the powers of meer Nature, or improved Nature, but muſt be done from a Soul changed, born again of the Spirit, renewed, transformed, &c.
14. I am ſorry to read our Anſwerer declaring, That he cannot underſtand the End of Preaching, unleſs a man under no ſpecial Circumſtances differencing him from none who lives within the Church, hath a power to believe and work out his own Salvation, and to live Godlily, Righteouſly, and Soberly. I am ſure no man can truly believe what he hath no ſufficient Evidence of the truth of; and our Saviour told Peter Fleſh and Blood had not given him a ſufficient Evidence. That Chriſt was the Son of the Living God. Matth. 16.17. But what our Author ſaith, is the Arminians Argument, and hath been ſufficiently anſwered in multitudes of Books; and what our Vindicator ſaith, is confuted by the experience of many good Chriſtians, who will own the quite contrary; and I am ſure the Church of England ſaith in her 10th Art, We have no power to do good works pleaſing and acceptable to God, without the Grace of God by Chriſt preventing us that we may have a good will, and working with us when we have that good will. And Art 13. Works done before the Grace of Chriſt, and the Inſpiration of his Spirit, are not pleaſing to God, becauſe they ſpring not of Faith in Jeſus Chriſt, neither do they make men meet to deſerve Grace.
15. As to the point of Juſtification, our Author ſaith thus:
We diſclaim every where merit in our own works (ſo do the Socinians) and acknowledge, Vindication p. 217.that our Saviour hath as our Mediator interpoſed by his Obedience, Righteouſneſs, and Sacrifice, to expiate our ſins, give the Sanction to the New Covenant of Grace, and Righteouſneſs, and to aſſure the Mercy of God, and Pardon, and Forgiveneſs, upon the Terms of it. But if we ſpeak of the Goſpel condition of Juſtification, that muſt be performed by our ſelves; and we do account, that as Repentance which includes (that I dare ſay he meant not Excludes as it is Printed though he hath not been ſo charitable to me, as to think I meant the Opinion and Practice, not the Perſon of Gregory the great, was protected by Charles the great) is a neceſſary condition to the obtaining of Pardon of Sin, ſo conſequently it is neceſſary to our being juſtified. — Nor ſhall I examine (tho I cannot find it out) the ſenſe of the next words, but take him up again, where I do underſtand what he meaneth. — And that a renewed Holy Life is neceſſary to Juſtification, is manifeſted from that wrath, and threatning denounced againſt workers of In…quity, yet he tells us, p. 218. That the Goſpel Juſtification is through the Redemption of our Saviour and Faith in him, and from the benefit of his Sacrifice. —
But it cannot be that the Righteouſneſs of Chriſt ſhould be ſo imputed to us, as that we ſhould be looked upon as having done or ſuffered what he did, or ſuffered, — for then we ſhould be looked upon as Mediators, — and might be invocated. —And he can ſee no other blame in this Doctrine, then that it is conſiſtent with it ſelf, and with what was delivered by the Apoſtle.
16. I will begin my Anſwer, with the 11th Article of our Church, We are accounted Righteous before God, only for the merit of our Lord and Saviour Jeſus Chriſt by Faith, and not for our own works or deſervings; wherefore that we are juſtified by faith only is a moſt wholeſome Doctrine, and very full of comfort. — and that they may not ſay that by Faith is underſtood Works, or a Practical Aſſent. Faith in the two next Articles is made the Spring and Fountain of all good Works.
The Articles of the Church of Ireland are yet more plain, Artic. 34, 35, 36, 37. I ſhall only mention one clauſe Art. 34.
This Righteouſneſs which we receive of Gods Mercy, and Chriſts Merits, imbraced by Faith (which Faith Artic. 37 they declare to be a particular Application of the Promiſes of the Goſpel, to the comfort of our Souls, whereby we lay hold an Chriſt, &c.) is taken, accepted and allowed of by God, for our perfect and full Juſtification.
17. Our Anſwerer knew well enough that by imputed Righteouſneſs we did never underſtand, that the Acts or Sufferings of Chriſt as Mediator were imputed, ſo as to make them as if we had done them. This (Reader) is juſt ſuch another Argument, as if a Prince ſhould employ his Embaſſadour to pay a Redemption Price for an 100 Slaves at Algiers, and he ſhould do according to his Commiſſion; and when he had done, ſome learned Muſſelman, ſhould come to prove that the Embaſſadors Action in Payment of the Ranſome, could not be reckoned his, or as if he had done it, becauſe he was a Mediator for an 100, neither did he actually pay the money. Certainly the Slave would tell him, that his Action, ſo far as concerned him, might notwithſtanding be imputed to him, that is reckoned as if it had been his Action.
18. But it may be this is but a word-bait a conteſt De Lana Caprina, it may be what they grant is enough to expreſs the end of Chriſts coming into the World, the Mercy of God in Chriſt, and to ſecure the Salvation of Souls. Doth he think ſo? I would gladly then have him anſwer theſe Queſtions, Whether the Righteous Lord can clear the Guilty without a ſatisfaction given to his Juſtice, contrary to Exod. 34.7. If a ſatisfaction muſt be given, for every Mans ſin, to make him in a capacity to be declared Righteous (that is juſtified) before God, who could ever ſatisfie but Chriſt? 3. Whether this ſatisfaction (which we call Chriſts Righteouſneſs) could ever be ours, without a gracious Act of God ſo reckoning it, as if we our ſelves had made it? Whether, therefore it be poſſible that the Righteouſneſs, whereby any Soul can be in any capacity to be declared Righteous b… God ſhould be any other then the Righteouſneſs of Chriſt, and any Righteouſnes of our own, can poſſibly be antecedaneous to our Juſtification?
19. In the mean time, we grant that God pardoneth no Souls Sins, but theirs in whom he hath wrought ſo much Repentance, as lies in a Reſolution through his Grace to leave ſin and to do good; but this may be ſeparated from all Actual good works, and is no more then an habit of Sanctification which God gives at the ſame time, that he juſtifieth the Soul, but he doth not for that juſtifie the Soul. That is very far from the Righteouſneſs for which God in this life, declareth any Soul Righteous, and pardoneth its Sin. It is true, no Soul in the day of Judgment ſhall be juſtified, but that Soul, that hath wrought Righteouſneſs; and every Soul which hath in ſincerity done that, tho not in a legal perfection, ſhall be acquitted from guilt by vertue of the Covenant of Grace, founded upon the ſatisfaction of Chriſt, who in this ſenſe is called, The Lamb ſlain from the Foundation of the World.
20. Nor is the contrary Opinion (ſo finely blended by our Vindicator) ſo harmleſs, as he would make it, much leſs ſo conſonant with the Apoſtles Doctrine. 1. It makes Juſtification a meer Act of Grace, which the Scripture makes alſo an act of Juſtice and Righteouſneſs in God; Rom. 3.25, 26. To declare his Righteouſneſs, for the Remiſſion of ſins, to declare I ſay his Righteouſneſs, that he might be juſt, and the Juſtifier of him who believeth in Jeſus. 2. It gives Chriſt no place in Mans Redemption, but that of eſtabliſhing a Covenant upon which God might exerciſe his Grace. It indeed talks of his Redemption and Merit, but takes away the work of a Redeemer, and maketh his Merits needleſs. 3. It maketh Faith, as it is an Application of the Soul to his Righteouſneſs and Merit, needleſs, tho the Scripture makes an inſeparable connexion betwixt it and Salvation. Hence it is very rarely that we hear the neceſſity of ſuch Faith urged. 4. It gives man the principal parts in his Juſtification, for they are his works for which God juſtifieth, tho indeed it be upon the account of a Covenant eſtabliſhed by the Blood of Chriſt. Much more might be ſaid: In ſhort, it alloweth Chriſt to be a great Prophet, a great Benefactor to Man-kind, but denies him to be a True Prieſt, ſuch a one as atones by Blood; he onelyonly doth it by Mediation, Interceſſion, and a Covenant. According to this Doctrine, his Blood only ſealed a Covenant; in what ſenſe they call his Death a Sacrifice, they know beſt.
21. In the mean time, no ſober perſons deny good works their due place; without them no Soul ſhall be juſtified in the great day. They are neceſſary to Salvation, and that final Juſtification. Ambſdorſius is the only Proteſtant I have met with; who indeed in one place denies them to be neceſſary to Salvation; no valuable perſon hath ſince (that I know of) approved his wild ſaying. But they have no place in the juſtification of a Soul in this Life, unleſs in the Juſtification of its Faith, to be true, and not counterfeit. And a Soul may be declared Righteous before God, and have its ſins pardoned, before it hath actually done any good works, tho not before it be prepared by God for them by a diſpoſition wrought by Gods holy Spirit in the heart, and a reſolution to do them; which is indeed Repentance in the Seed, but ſuch a Seed as muſt neceſſarily afterwards produce its Fruit. For it is as impoſſible any Soul ſhould truly truſt and hope in Chriſt for that Eternal Life which he hath only promiſed to an Holy Life, and not live ſuch a life; as it is that a man or woman ſhould truly truſt and hope in a rich man for an Eſtate, without doing the things to the performance of which he hath made the promiſe; which is even naturally impoſſible for any to do, tho they may pretend to it.