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other. Therefore I pray you remember to distinguifh 'Ewixt chelc
cwo, justification, and lanctification. The person justifica and
Co be saved. Though this be myoft truc, chreihere is no ocher ? :
meritorious cause of our juftificaris# and faluation, Buc' only.
Chrift; and there is no other instrument to lay hold on this, but
fairl, yet chis is as true, chiar tfie persor: juftified, and co be saved,
hach more graces ix him besides bis fairh; though chere Be'noc a
cooperarion of faith, and other graces, to justifie; yer there is a :
agrexistance of fuith and other graces, in che per fon joftified. Thou
must have a good beare 35 well as a good' Clotritt, and in boly life,
as well as a precious faith, or elle chou shall never come co dieas
vent. Fou know thar in the body of men, there be Eyes to see,
and Eates to bear, and Handí co cake, and Feet to go of all these
which are in the body, yeľ no'members are depured to see, but
the eyes, neverthelesse che eye must noi lay, of che eyres, 1 bave
no need of thee, nor the hand co the foot, I have noxeed of thee :
it is granted, char no meniber fees but the eye, cares bar the
mouth, walks buc the fece, layes hold on' bor ctre hands. Their
offices are fingular, yer chrit con corporation is necessary. So,
no gracę buc faich, picchech qo Chrift, la ses holdion him asi che
cause of falvation, yor there is deed of other graces in the per.
fon'to be saved. There must be love, and repentance; and godly
Sorrow, and true fear, and lively bore, and patience, and zexl, ec..
The oftare is changed, only by the blood of Const, but if we will
be t'aved, the perfos must also be chunged by the Spirit of
Cbrist..

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1.1.3.d e poeii..,:

1. Jo ... ' . .
Hele things being thus premised; I shall sow give you some
: argudiencs, by which the cruch of the affertion shall ap. .
pear.

First, itere is no other way to be saved, but this ( viz. ) robar-
tieve on Pesus Chrift. Ergo, it is the only way. Three things I
cake as granted Hypothetes. "
Firft, that there is a Salvation for a linnar'

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

Thirdly,.

te.

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

foort of ihe glory of God, Rom. 3. 22. Two wayes of Now then,kaow that there are but two wayes of life, accord

ing to which chere is a double Covenant. First, one Legal
Secondly, the other Evangelicala The Legal Covenaxt is, de
this and love; the Evangelical Covenant is, believe and live. The !
Legal Covenant grounds salvation in our own persons, and the
Evangelical, in che rigbreousnese of anor her person. And chele
Covenants are opposite, chat one cannot conlist wich the ocher.
For(and mark this tbough the Law and the Gospelmay, and do
and shall consist, as the Law is a word of rule for obedience, yet
they cannot poslībly consist, is the Covenant of justification,
and salvation :(that is ) whosoever will stand to the Covenant
of works, to be justified by it, he reje&s the Covenant of grace,

and lo E contra.
.:: Well then, this being true, that our life is to be had by che

Covenant of Works, or of Grace, I will briefly few unto you that we finners can never be justified and saved, by the Legal Covenant, which if I clear, then it will be evidcoc, that exr j'ado vation is only by faith in 7(es Christ. ..

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

That there is a fulnesse and exa&nefle in inherent bolineffe. 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 co be in a regenerate person; but none of these can justifie and save;Er.

Things,

For the first, viz. inberent bolinese, chis holinesse is that herent holi. which is wrought in our whole soul, by the Spirit of God,whereBc.

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

Is; and according to the feverall degrees ofic is the perion leffe unor justifie or more holy. Now this we say, that though the justified der. dlave.

fon hach this infused inberent holineffe : Yet this is not that which · can justifie him before God, (tharis ) for the dignity of which

he can stand so'before the judgement of God, as to be pronounced just and righteous, and so acquitted, which I prove chus.

1. That

That can never be the cause of our justification which is defe&live . and imperfe&t, and leaves yet the per for in some measure finful. I 4. Reasons of it,1 cannot in che Court of Justice, be pronounced perfe&tly jujt, for t'hat righteoufzelle wbich is imperfectly just, no more then be can in a ftri& coure be reputed to make full satisfaction, who hath not paid halfe his debt, or to be cbrougbly well, who is scarse able to walk three turnes in the Chamber:tur char boliness which is in us, inberent bolinese is very imperfe&t,( I speak of that wbich is in us here on earch ) it is not adequate, or parallel to the whole will of God, which requires perfection of degrees, as well, as of parts.

Thac ic is imperfect, is as clear

First, ie is ac combate wiib fin. Ergo, it is not perfect : the are gument is good, for wbiles one contrary is mixed with che other, there is still imperfe&ion; Sinne and Grace are contrary,and conflictings show imperfection, as vićtory notes perfe{tion.

Secondly, that which may be encreased, is not perfe&t ,but our inherent holineffe may receive more eocrease:Henće chose many exhortations so perfečt boliness, 2 Cor.7 1.and co labor after perfea {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 so pure a streame, but that each of chem need additions of degrees, of strength, of help: the Moon when it draweth into nearest con jun&ion with the Sun, and is filled with the longest beames of communicated lighe, ic hath yet ber spots, which like so many reproaches stick in the heart of her; so is ic with the holiest person on earth, wich the largest measures of inherent graces, he hacb yet great measures of finne, which like so many spots, do blemish and disable the soul to stand perfe&ly pure and just be, fore the eyes of God.

That righteousnese by which we are justifiedis manifefted with out the Laño. See Rom. 3. 21. and whac chac righteousnesse is, he expressech in ver.22.cven the rigble afneffe of God wbich is by ', fairlo of Jesus Christ unto all, and upon all them that believe. But inherent righteousneffe is not manifested without the Lam? Why? because the Law commands this inherent righteousnese, (viz. ) To love the Lord our God with all our hearts, cc.

That,

That cannot be the cause of our justification and salvation, upon · which the conscience dares not to rest in the secret agonies of con. Act, or in che eminenc houres of death : when the soul is to enter conftia with the wrath of God, bring wounded wich the sense of finne, and cited as it were before the tribunal of Gods holy and strid justice, dares ic chen to put ic telf seriously, and in :.

good earnest, upon its own holinese, co make its peaci, to be irs. Chemnitius.

propitiation to satisfie che trials and demands of Gods justice?One
well observerb of the Papists, that when they are to dispute with
men, they will plead for sxherenz holinese, but when they are to

contend with God, they will flie only to Cbrift: Intifimum eft, laid Anselme,

Bellarmine. It was no ill medication, that of Anselme, Confcsensiame a meruit damnationem, Penitentia mea non fufficit ad Satisfactionem, fed certum eft, quod miserecordia tua superat omnem offensionem (chat is) O Lord my conscience cells me, I have des served damnation, all the repentance that I have or can perform, . comes short of satisfaction, but thy mercy (even thy mercy only ) can pardon, and so exceed all my transgreffions.

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 holinesle 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 che Kings gracious mercy and par. don?

There is no dignity or meritorious efficacy in attual bolineffe, or
A&ual holiness in good works, by reason whereof we can be justified and fa.
or good works ved.
cannot jultibe. I know this field is very large, I will not expariate, but speak
2. Reasons oficine word ofir with a p

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 ( ac-
cording to the stri& exigence of the Law, confifts 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 chat due and required intension, or in any measure sprinklech or tainteth them with any defilement.

2. Another is, that a man is to perform good works in chat manner, with a perpetual and constant cenour or course all his

life. Those two are the ingredients of perfe&ion, as appears I by that of Christ, Tlou Malt love the Lord, &c. And that of ľ Paul, He is cursed that dorb not continue in all that is written, &c. | Gal. 3. 16. These are the conditions of works legally good, ! and which must juftifie a man, if he will be juftified according to i the legal Covenant. But who can performe luch perfed and

good works? Adam might have done them, and Christ 4: did; 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 fpiritual i T be good ibat be would do, then be could not do, and the evil which he would not do, chat did he do."

Good Lord! how ofren are we at a losse in our most recired me. dications, and how our hearts lie flat on earth, when our eyes

look cowards heaven in prayer ? For one good work chat we I do, how many bad which we thould not do? like boyes, foc i one faire line,cwenty with blots and blurs; or like the Archers,

whereas they hit the mark once, they misse it a hundred times: Let us but calt che accounus of our ill works with the good, and we shall finde with shame and sorrow, that our 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 gile 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 'twixt our works, and 'owixt our pardon and falvation. If facob be leffe then she least of our ward benefies, 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 servents, and that which failes of duty, comes short of dignity or merit.

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