Now some Divines have gone further, but I cannot goe along with them: As, 1. Those that doe give them causality and efficiencie of our justification and salvation: And, if they should use the word Efficiency in a large sense, it might be true, but dangerous: but otherwise, to take Efficient strictly, they cannot; for so was the covenant of works at first. Adams obedience would not have meritoriously, but efficiently procured his happinesse. Hence, by the Apostle, faith is not included as works are rejected, for they are rejected as efficients of our salvation; but faith is included as the instrumentall and passive receiving of it.

2. Some learned men have said, Though good works doe not merit eternall life, for that is wholly purchased by Christs death; yet, say they, accidentall degrees of glory our godlinesse may obtaine: but that is not safe; for, first, it’s questioned by some, whether there be such degrees at all, or no; but grant it, yet even that must be of grace as well as others.

Lastly, some hold our temporall mercies to come to us by a covenant of workes, but not our spirituall: this also is hard; for, we may have these good things either by Christ, or else by the forbearance of God, who doth not take the advantage against us for our sins.

I shall say no more of this, then by answering a main doubt.

Object. If good workes be still necessarily requisite, why then is not the covenant of grace still a covenant of works: not as at first in Adam, when they were to be perfect and entire; but by grace, pardoning the imperfection of them, in which sense the Arminians affirme it?

Answ. Although good workes be requisite in the man justified or saved, yet it’s not a Covenant of workes, but faith: and the reason is, because faith only is the instrument that receiveth justification and eternall life; and good workes are to qualifie the subject beleeving, but not the instrument to receive the covenant: so that faith onely is the condition that doth receive the covenant, but yet that a man beleeve, is required the change of the whole man; and that faith onely hath such a receiving nature, shall be proved hereafter (God willing).

Use. Of exhortation, to take heed, you turne not the grace of God into licentiousnesse: suspect all doctrines that teach comfort, but not duty; labour indeed to be a spirituall Anatomist, dividing between having godlinesse, and trusting in it: but take heed of Separating Sanctification from Justification. Be not a Pharisee, nor yet a Publican: so that I shall exhort thee at this time, not against the Antinomianisme in thy judgement onely, but in thine heart also. As Luther said, Every man hath a Pope in his belly; so every man an Antinomian. Paul found his flesh rebelling against the Law of God, reconcile the Law and the Gospel, Justification and Holinesse. Follow holinesse as earnestly, as if thou hadst nothing to help thee but that; and yet rely upon Christs merits as fully, as if thou hadst no holinesse at all. And what though thy intent be onely to set up Christ and Grace, yet a corrupted opinion may soon corrupt a mans life; as rheume, falling from the head, doth putrefie the lungs, and other vitall parts.

Footnotes

1. Foure things required to the essence of good works. ↩

2. Good works are necessary: 1. Because they are the fruit of Christs death. ↩

3. 2. Because (in respect of evill workes) there is some Analogy between heaven and them.
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4. 3. Because a promise is made unto them.
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5. 4. Because testimonies assuring us of our election.
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6. 5. Because we cannot be saved without them.
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7. 6. Because they are a defence against sin[…]
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8. 7. Because necessary by a naturall connexion with faith, and the Spirit of God.
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9. 8. By debt & obligation.
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10. 9. By command of God. 1 Thes. 4. 3. Rom. 12. 2.
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11. 10. By way of comfort to our selves.
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12. 11. Because God is glorified by them.
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13. 12. Because others are benefited thereby.
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14. 13. Because godlinesse inherent is the end of our faith and justification.
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