of Perseverance to the End, then we may be careless and live in Sins. Thus carnal unrenewed Reason will argue; but they who be lieve the Love of God, the Continuation thereof, and the Security of his well-ordered Coveṇant, do know these to be the Truths of God, and the greatest Engagements unto Love and Obedience. (3.) If we are sure Provision is made in the Covenant of Grace for the Remission of Sins, and that they shall surely be forgiven to them who once believe in Truth; there's altogether as much in this to give a Liberty to sin, as to say they are already forgiven. Especially when it is granted,

1. That when Believers fall into Sin, it is not forgiven to the Conscience, that they should have Joy and Peace, till the Exercise of Faith and Repentance. They will not be able comfortably to conclude it. As for those who talk, They need not be troubled, nor concerned, nor repent, and yet may conclude they are pardoned; they will find this a sad and pernicious Mistake, if they persist therein.

2. That God corrects and chastises his People for their Sins, Psal. xxxix. 11. and lxxxix. 30, 31, 32, 33. As to that Correction which God will visit his People with, their Sins are not forgiven before, nor so soon as committed, nor it may be, as repented of. But this being a Dispensation of Love in the New Covenant from a Father's Hand, and working for Good thro' the Purchase of Christ, there's no Reason to say on this Account, that their Sins are unpardoned as to the Law and Justice of God, which have no Charge against them. It is

very much with respect to this Dispensation of Chastisement that we pray, Forgive us our Debts; and that our Father will not forgive us, unless we forgive others. Also those whose Hearts are not disposed by the Grace of the Gospel to Love and Foregiveness, will be found at last to have had no Part in God's forgiving Grace.

I have somewhat diverted from what I was upon; with a Hint of which I conclude this Section. There is a Real Justification upon Believing, which was not before. There is a Pardoning Justifying Act of God, with respect to which every Unbeliever is unjustified, and that even in God's Sight, as Christ was not justified in God's Sight, whilst under the Curse for us. Now they who would oppose this must shew, either that there are no such Acts of God, as implanting into Christ, giving the Soul Possession of him, translating from under the Law, and bringing a Soul under the Grace of the New Covenant, and declaring him righteous in the Righteousness of Christ applied; or else, that these Acts are not Justification. Otherwise it will hold, that there is a Justification by Faith before God, and not only in the Conscience, nor merely a Manifestation of what was before. Less than this cannot be intended by those Expressions; I will make Covenant with them: I will forgive: Righteousness shall be imputed: Many SHALL be made righteous: By him all that believe are justified: And, I will not remember thy Sins any more. Sure it is good and

safe to keep to Scripture-Language, and we ought to be very wary of any thing that is injurious thereto.

SECTION II.

CHAP. I.

OF OFFERS OF CHRIST.

WHILE the foregoing Work in this Se

cond Part was upon my Hand, Mr. Hussey, Pastor of the Church of Christ in Cambridge, put forth his Book against Mr. Hunt, intituled, "The Glory of Christ unveiled;" wherein he opposeth the Offering of Christ to Sinners in the Gospel, and by Consequence, all Invitations of Sinners to Christ, and Exhortations to believe, &c. This being a practical Point, and excluding one Branch of ministerial Work, I thought it necessary to appear in Defence of what I take to be the Truth herein; and either to hold forth or receive Light from-the Word of God hereabout. With due Deference therefore to the Ability and Learning of this Brother, my Senior both in the Ministry, and in Years;

I begin with the Point of Offers; my Method shall be (under the Divine Assistance) to explain what I intend; to defend what I shall have so explained; and to answer Objections. Under this last Head I shall principally have respect to this Author.

The Ministers of the Congregational Persuasion (which both Mr. Hussey and I profess) in and about London, in their Declaration against Antinomian Errors, printed 1699.

p. 41. lay it down as an Error in them that hold it, tho' falsly charged on themselves; viz. That Ministers of the Gospel ought not to 'propound the OFFERS of Salvation unto all those to whom God calls them to preach, seariously inviting them to improve the 'Means of Grace, that they may be saved; and assuring them, in the Way of their Ministerial Duty, of the Salvation of all such as believe in Christ; because they want Ability to close with the Offer, and all shall not be saved: This Declaration Mr. Hussey, p. 648. is exceedingly offended with. I wish he had shewn more of a Christian Temper, and had treated those he opposed (at least) as Brethren. For what more Hurt in them unitedly to state and explain their Judgment (without imposing on any Man's Conscience), and this against false Charges, than for him to do the like, with a very great Air of Assurance and Opposition; not to say, Authority? In the same Page, he gives this Challenge, Let me see what Congregational Minister in the Kingdom, strictly and holily such-will stand by this Arminian Position; viz. That Ministers of the Gospel ought to propound the Offers of Salvation unto all those to whom God calls them to preach, &c. I'll not challenge to myself the Qualification he calls for; For behold I am vile, wherefore I abhor myself, and Repent in Dust and Ashes: But according to the Grace given me of Christ, I shall endeavour to defend this, which I don't take to be an Arminian Position.

I. To explain this Matter therefore, I would shew, (1.) What is not. (2.) What is intend ed by Offering Christ to Sinners.

(1.) For the Negative.

1. That the Heart of the Offerer, viz. God and Christ is equally affected towards the many to whom the Offer is made; this is not intended. Amongst Men when something is equally offered unto many, it seems to intimate that the Heart of the Offerer stands equally affected towards all to whom the Offer is made. But here it is for the Elects Sake, that the indifinite Offer is made. God's Heart is towards them in a Way of special Love.

2. That the Offer is properly conditional, and the Thing offered not absolutely a Gift, is not intended neither. In earthly Things, where something is offered to many, but some Act to be done is to determine the Possession or Enjoyment to one of those many, the Offer is conditional, and the Thing offered not a free Gift. Our Acceptance (which is all that God calls for) is not the Condition determining the Enjoyment to one, rather than to another; but his Will determines it, whose Grace, Power, and Free Gift, enables some to accept.And tho' this required Acceptance has the true suspending Nature of a Condition to the Non-Elect; yet it shall not be a Suspension as to the Elect; for God comes and gives the Gift of Christ, and gives the accepting Heart, even the Gift of Faith; and his Gift is before our receiving Act, and is the Cause of it.

3. That the Persons to whom the Offer is made have Power of themselves to accept, and