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other. Therefore I pray you remember to distinguish 'Ewixt chelc
cwo, juftification, and lan&ification. The perion justifica and
to be saved. Though this be moft truc, chat there is no other
meritorious Ca'rife of our justificarism and falvation, Buc' only
Chrift; and there is no other instrument to lay hold on this, but
fairb, yer chis is a's true, chiar the person. juftified, and to be saved,
hach more graces in him befides his faith; though chere be not a
co-operation of faith, and other graces, co justifie; yer there is a :
69* existance of fuirh and other graces, in the per fin justified. Thou
musthave a good beart 35 well as a good' Chiroft, and an holy life,
as well as a precious faith, or eller thou shale never come co hea
ven. You know char in the body of men, there be Eyes rot see,
and Eares to hear, and Handí co cake, and Feet to go, of all chefe
which are in the body, yer no'members are depured to see, but
the eyes, neverthelesse the eye moft noi lay, of che eares, 1 have
no need of thee, nor the hand to the foot, I hurexoneed of tbee :
it is graored, char no member fees but the eye, eates bar the
mouth, walks but the feet, layes hold on bat ere hands. Their
offices are fingular, yer their con corporation is necessary. So,
no grace but faich, piccheph oo Chrift, Neyes holdon him asi che
cause of falvation, yet there is deed of orher graces in the per.
fon to be saved. There must be love, and repentante; and godly
sorrow, and true fear, and lively hope, and patience, and zeul come.
The eftare is changed, only by the blood of Christ; but if we will
be saved, the perfou must also be chusged by the Spirit of :

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arguments, by which the cruch of the affertion shall ap. -

First, there is no other way to be saved, but this ( viz. Yrobar-
tiede or ferus Chrift. Ergo, it is elie only way. Three things I
cake as granted Hypotletes.
char there is a Salvation for a finner .

5. Arguments
Secondly, that there is a way ten ding thereto, as a meritorious
cause of it.


Thirdly, that every man is a finner, for all bave finned, and come

foort of the glory of God, Rom. 3.22. Two wayes of Now then,kaow that there are but two wayes of life, accordJife. ing to which chere is a double Covenant. First, one Legal.

Secondly, the other Evangelicala The Legal Covenaxe is, do this and live; the Evangelical Covenant is, believe and live,' The Legal Covenant grounds salvation in our own persons, and the Evangelical, in che rigbreousnese of anosher person. And chese Covenants are opposite, chat one cannot conlist wich the ocher, For(and mark this though the Law and the Gospelmay, and do, and shall coosif,

as the Law is a word of rule for obedience,yet they cannot possibly consist, is the Covenant of justification, and salvation :(that is ) whosoever will stand to the Covenant of works, to be justified by it, he rejects the Covenant of grace, and lo E contra.

Well then, this being true, that our life is to be had by the Covenant of Works, or of Grace, I will briefly shew unto you that we finners can never be justified and saved, by che Legal Covenant, wbich if I clear, then it will be evidcor, chat one jako vation is only by faish in 7c ws. Chrift.

Thus then, all the posfibility to be justified and saved by the Legall Covenant, ariseth from one of these grounds(viz ) either

because, 3. Things.

That there is a fulnesse and exactnesse in inherent holineffe. That there is a dignity and efficacy in a&ual obedience, which they call good works. That there is a latitude, or sufficiency of duty, to fulfil the Law, which may be conceived to be in a regenerace person; but none of these can justifie and save;Er

For the first, viz. inherent bolineffe, chis holinesse is that nherent holie which is wrought in our whole soul, by the Spirit of God,whereeffe.

by,of wicked he makes us good, and of unholy,be makes us ho.

Is; and according to the severall degrees of it is the perion lesse Cannot justifie

or more holy. Now this we say, that though the justified pernd save, fon.hach this infused inberent holineffe : Yet this is not that which

can junifie him before God, (that is) for the dignity of which he can stand so before the judgement of God, as to be pronounced juft and righteous, and so acquitted, which I prove chus.

1. That


That can never be the cause of our justification, wbich is defe&live
and imperfell, and leaves yet the per for in some measure finful. I 4.Reasons of it,
cannot in the Court of Justice, be pronounced perfe&tly just, for
that righteousnesse wbich is imperfe&tly just, no more then be
can in a trió court be reputed to make full satisfa&ion, who
hath not paid halfe his debt, or to be cbroughly well, who is
scarse able to walk three turnes in the Chamber: Kur that boliness
which is in us, inberent boline je is very imperfe&t,( I speak of that
wbich is in as here on earth ) it is not adequate, or parallel to
the wobole will of God, wbich requires perfection of degrees, as well
as of parts.

That it is imperfect, is as cleare as day.

First, ic is ac combate wiib fin. Ergo, it is not perfe&t: the are gument is good, for wbiles one contrary is mixed with the other, there is still imperfe&ion; Sinne and Grace are contrary, and conflittings show imperfection, as victory notes perfeEtion.

Secondly, that which may be encreased, is not perfe&t ,but our inberene holineffe may receive more eocrease:Henće chose many exhortacions so perfeit holiness, 2 Cor.7 l.and to labor after perfe{tion 2 Cor. 1.3.

Thirdly, all the parts of bolinese are imperfe&t.Faith is not so clear an eye,nor Hope so fixed an Anchor, nor Love lo pure a streame, but that each of them need additions of degrees, of strength, of help: the Moon when it draweth into nearest cons junđion with the Sun, and is filled with the longest beames of communicated light, ic hath yet her spots, which like so many reproaches stick in the heart of her; so is ie with the holiest person on earth, with the largest measures of inherent graces, he bach yet great measures of sinne, which like so many spots, do blemish and disable the soul to stand pertedly pure and just before the eyes of God.

That righteousnesse by which we are justified is manifefted with oni the Law. See Rom. 3. 21. and what that righteousnesse is, he expressech in ver.22.even ibe rigble usnese of God wbich is by faitb of Jesus Christ unto all, and upon all them that believe. But inherent righteousneffe is not manifested without the Law? Why? because the Law commands this inherent righteousnessc, (viz. ) To love the Lord our God with all our hearts, cc.



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That cannot be the cause of our justification and salvation, upon which the conscience dares not to rest in the secrec agonies of con. AA, or in che eminent houres of death: when the soul is to enter confia with the wrath of God, being wounded with the sense of finne, and cited as it were before the tribunal of Gods holy and strid justice, dares it then to put it felf seriously, and in

good earnest, upon its own holinese, co make its peaci, co be its Chemnitius. . propriation to satisfie the trials and demands of Gods justice?One

well observech of the Papists, that when they are to dispute with , men, they will plead for sherenz holineffe, but when they are to

contend with God, they will flie only to Cbrift: rutissimum est, said Anselme,

Bellarmine. It was no ill medication, that of Anselme, Confcsensia me a meruit damnationem, Pænitentia mea non fufficit ad Satisfactionem, fed certum eft, quod miserecordia tua superat omnem offensionem (that is) O Lord my conscience tells me, I have deserved damnation, all the repentance that I have or can perform, comes short of satisfaction, but thy mercy (even thy

mercy only) căn pardon, and to exceed all my transgressi- . 4. The most holy persons do every day sin, and need daily par

don, and daily mercy; how then can we be justified or saved, for the merit or dignicy of any holinesse in our selves ? How ridiculous were it, that he should think himself to stand in great favour and acceptation before his Prince, for the fingularity of his continued vertues and performances, who every day breaks out into such acts, which need the Kings gracious mercy and par

don? 2.

There is no dignity or meritorious efficacy in actual bolineffe, or A&ual holiness in good works, by reason whereof we can be justified and faor good works ved. cannot justifie. I know this field is very large, I will not expatiate, but speak 2. Reasons ofico,

in a word of it, with a proper resped to the thing in hand, I prove the thing thus.

1. No man (since Adams fall) can performe works, in that perfe&tion which the Law of God requires, under the paine of eternal damnation. The perfection of good works ( according to the strict exigence of the Law, consists especially in two things. 1. One is that a man be able to performe them with all of his

heart, heart, and with a plenary love, without the intervening, or sliping in of any evil inclination, or motion which abates that due and required incension or in any measure sprinklech or caineeth them with any defilement,

2. Another is, that a man is to perform good works in that manner, with a perpetual and constant tenour or course all his life. Those two are the ingredients of perfe&ion, as appears by chat of Christ, Thou shall love the Lord, foc. And that of Paul, He is cursed that doth not continue in all that is written,&c. Gal. 3.10. These are the conditions of works legally good, and which must juftifie a man, if he will be juftified according to the legal Covenant. But who can performe such perfect and good works? Adam might have done them, and Chrift

but what one finner can ? who can say, my heart is cleane, and that we do not in many things offend all? Paul cries out, I am carnal, but the Law is Spiritual : The good ebat he would do, be could not do, and the evil which he would not do, that did be do. Good Lord! how often are weat a loffe in our moft retired meditations, and how our hearts lie flat on earth, when our eyes look cowards heaven in prayer ? For one good work that we do, how many bad which we should not do? like boyes, for one faire line, twenty with blots and blurs; or like the Archers, whereas they hit the mark once, they misse it a hundred times: Let us but calt the accouns of our ill works with the good , and we shall finde with shame and sorrow, thatov.r good works are not equal with our bad in number, nor so strong in dignity to wipe out the bad; but the bad, as they are more for number, so their cry of gilt is more meritorious, to cast both our persons and all our works before the judgement feat of God, then the good to ingratiace or meric


for us.

2. What proportion 'ewixt our works, and 'owixt our perdon and salvation? If facob be lefse then the least of outward benefits , Good God! how far more unworthy are we of che spi. ritual, yea of the Eternal? When we have done all,we have not done more then duty, and that can never be merit, which is but duty; nay, when we have done all we can, we have not done our duty, we are but unprofitable servants, and that which failes of duty, comes short of dignity or merit.



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