2. More by this distinction is ascribed unto our selves working by virtue of inherent Grace, as unto the merit and procurement of spiritual and eternal good, than unto the Blood of Christ. For that only procures the first Grace and Justification for us. Thereof alone it is the meritorious cause; or as others express it, we are made partakers of the effects of it in the pardon of Sins past. But by virtue of this Grace, we do our selves obtain, procure or merit another, a second, a complete, Justification, the continuance of the favour of God, and all the fruits of it, with life eternal and Glory. So do our works at least perfect and complete the ⟨p. 195⟩merit of Christ, without which it is imperfect. And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness, as also final Justification before God as the pleadable cause of it, do follow their steps unto the best of my understanding. But such things as these, may be disputed; in debates of which kind it is incredible almost what influence on the minds of men, Traditions, Prejudices, Subtlety of Invention and Arguing do obtain, to divert them from real thoughts of the things about which they contend, with respect unto themselves and their own condition. If by any means such persons can be called home unto themselves, and find leisure to think how, and by what means they shall come to appear before the High God, to be freed from the sentence of the Law, and the Curse due to Sin, to have a pleadable Righteousness at the Judgment Seat of God before which they stand, especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost, all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness, will sink in their minds like Water at the return of the Tide, and leave nothing but Mud and Defilement behind them.
2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace, as unto the merit and procurement of spiritual and eternal good, than unto the Blood of Christ. For that only procures the first Grace and Justification for us. Thereof alone it is the meritorious cause; or as others express it, we are made partakers of the effects of it in the pardon of Sins past. But by vertue of this Grace, we do our selves obtain, procure or merit another, a second, a compleat, Justification, the continuance of the favour of God, and all the fruits of it, with life eternal and Glory. So do our works at least perfect and compleat the ⟨p. 195⟩merit of Christ, without which it is imperfect. And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness, as also final Justification before God as the pleadable cause of it, do follow their steps unto the best of my understanding. But such things as these, may be disputed; in debates of which kind it is incredible almost what influence on the minds of men, Traditions, Prejudices, Subtilty of Invention and Arguing do obtain, to divert them from real thoughts of the things about which they contend, with respect unto themselves and their own condition. If by any means such persons can be called home unto themselves, and find leasure to think how, and by what means they shall come to appear before the High God, to be freed from the sentence of the Law, and the Curse due to Sin, to have a pleadable Righteousness at the Judgment Seat of God before which they stand, especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost, all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness, will sink in their minds like Water at the return of the Tide, and leave nothing but Mud and Defilement behind them.
