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and sorrow for sin is an excellent passion; but till it has subdued our corruptions, changed our affections, and purified our hearts, 'tis not thatjavmg repentance in the apostle, 2 Cor. vii. 10. Godly sorrow worketh repentance, not to be repented of. We may have sudden heats and passions for virtue; but if they be too short-liv'd to implant it in us, this is not that charity or love which animates and impregnates the new creature mentioned, Gal. v. 6. faith working by love. Lastly, We may have good purposes, intentions, nay, resolutions; but if these prove too weak to obtain a conquest over our corruptions, if they prove too weak to resist the temptations we are wont to fall by, 'tis plain that they are not such as can demonstrate us righteous, or entitle us to z crown, which is promised to him that overcometh. And here I cannot but remark, to how little purpose controverfies have been multiplied about the justification of man. 'Tis one thing for God to justify us, i. e. to pardon ourfins, and account us righteous, and his children; and another for us to know, or be asj'ured, that he does so. If we enquire after the former, 'tis plain to me, that no man can be accounted righteous by God, till he really is so: and when the man is fanSiified throughout in spirit, soul, and body; then is he certainly justified, and D ' ' not

not till then. And this I think is confessed By all, except Antinomians; and whatever difference there is amongst Christians in this matter, it lies in the forms? and variety of expression. They, that contend earnestly1 for the necessity of good Works,- do' not, I suppose, imagine, that the works are holy, Before, the heart is so; for,- as fe the fountain, such will be its fredms j a9 is the tree, such Will be its fruits'. 'V^hfct absurdity then is there in admitting that men are justified before they bring forth good Works; if they cannot bring forth good Works, till they be sanctified and Changed? on the other hand, they who contend so earnestly for justification by faith without works, do not only luppofe that the man is throughly changed, By the ihfufioh ot habitual grace; But also th'att this grace* as soon as it has opportunity, will exert arid express itself in good works: and they do readily acknowledge that the faith which does nbt Wbrfe by love, is an historical urianimated faith. Arid if foj how natural is it to comprise in that holiness, which justifies, hot only the cliatige of the heart, but of the action's? but here 1 think it is well worth the considering, whether ffiat trio*rough chdhge in the nature os' a sinner, which is called holiness; be now effected at once and in z shortens, and not rather gradually and in time I for this may give


some • light to the doctrine of justification, and draw us off from speculations and theories to more useful and practical thoughts and discourses about it. 'Tis true, in the primitive times, when the conviction of a sinner was wrought by a dazling light, by surprizing miracles, by exuberant influxes ot' the spirit, and the concurrence of many extraordinary things, sanfiifieation (as in the goaler and his family, Acts xvi.) might be begun and finished in the same hour. But I doubt it is rarely so with us at this day; our vices are not so suddenly subdued, nor our virtues so suddenly implanted. Our convictions, in the beginning of conversion, are seldom so full and clear as theirs: and, if we may judge by the effeSts, 'tis but seldom that the principle of a new life is infused in the fame plenty and power it appears to have been in them. And if so, then these things will follow; 1. Though in the first plantation of the gospel men being converted, as it were, in a moment, ingrafted by baptism into . Christ, and receiving the Holy Ghost, the earnest of their justification or acceptance with God, and their future glory: we may very well fay of them, that they were not only justified, but also knew themselves t3 be so, before they had brought forth any other fruit of righteousness, than what was7 implied in D 2 die

the dedication of themselves to Christ by that solemn rite of baptism: but at tins day, when conversion is not effected in the fame manner; when faith and good works do mutually cherish one another; when righteousness is not brought forth into victory, but by long labour and travel ; I fee not why faith and good 'works may not be pronounced jointly and antecedently necessary to our justification. 2. The doctrine of infused habits has been much ridiculed and exposed as absurd, by some men ; and, I must confess, if it be essential to a habit, to be acquired by length of time and repetition of the lame acts, then an infused habit is a very odd expref. fion: but why God cannot produce in us those strong dispositions to virtue in a moment, which are naturally produced by time; or why we may not ascribe as much, efficacy to infused grace, as philosophers are wont to do to repeatedacls, I cannot fee? nor can I fee, why such dispofitions, when infused, may not be called habits, if they have all the properties and ejfeSls of an habit. And that such excellent dispositions were on a sudden wrought in the minds of Christians in the beginning of Christianity, is too plain from the history of those times to need a proof. But whether such changes are ordinarily effected so suddenly at this day,- we have much reason to



doubt; nay, I think it appears from what I have said, there is sufficient reason to deny it. And, if so, the infusion of habits cannot be so properly insisted on now as then; and we may be more subject to make unwarrantable inferences from the doctrine of /'«fused habits, than they were in those bright and miraculous days.. 3. As our progress to fanctification must be sower than formerly, as it must be longer before the grace that is infused, so far master our corruption and dilate and diffuse itself through our whole nature, as that we may justly be denominated holy and righteous from the prevalence of this holy principle: so, by a necessary consequence, our jus scat ion must commence later. But, after all, I know not why we should be so inquisitive after the time of our jusiscation by God. The comfort of a Christian does nor result immediately from God's justifying him, but from his knowing that he does so. And if this be the thing we are now searching after, namely, what rational assurance we can have of our justification, and when, as indeed it is; then, though I do not pretend to determine, that man is not, or may not be justified or accounted righteous by God, upon a thorough change of mind or foul, before this change discovers itself in a series of victories over those temptations by which he was led captive before; yet I assert, D 3 first,


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