The right method for a settled peace of conscience, and spiritual comfort in 32…

Answ. Because I am not now purposely confuting the Antinomians, but only forearming you against their assaults; I shall no• therefore give you half that I should otherwise say, for the Explication of this Point, and the Confutation of their Errors; but only so much as is necessary to your preservation▪ Which I do, because they pretend to be th• only Preachers of free Grace, and the only right Comforters of troubled Consciences; & because they have written so many books to that end, which if they fall into your hand may seem so specious, as that you may nee• some preservative. I suppose you remember ⟨p. 75⟩what I have taught you so oft, concerning the difference of the Law of Works, and the Law or Covenant of Grace, with their different Conditions. Upon which supposition I explicate the point thus. 1. No man may look at his own Graces or Duties as his Legal Righteousness; that is, such as for which the Law of Works will pronounce him Righteous. 2. Nor yet may he take them for part of his Legal Righteousness, in conjunction with Christs Righteousness, as the other part: but here we must go wholly out of our selves, and deny and disclaim all such Righteousness of our own. We have no Works, which make the Reward to be not of Grace but of Debt, 3. We must not once think that our Graces, Duties or sufferings, can make satisfaction to Gods Justice for our sin and unrighteousness: nor yet that they are any part of that satisfaction. Here we ascribe all •o Christ who is the only Sacrifice and Ransom. 4. Nor must we think that our Duties or Graces are properly Meritorious: this also is to be left as the sole honour of Christ. •. Yet that we may and must raise our Assurance and Comforts from our own Gra•es and Duties, shall appear in these clear Reasons following, which show also the Grounds on which we may do it.

Answ. Because I am not now purposely confuting the Antinomians, but only forearming you against their assaults; I shall no• therefore give you half that I should otherwise say, for the Explication of this Point, and the Confutation of their Errors; but only so much as is necessary to your preservation Which I do, because they pretend to be th only Preachers of free Grace, and the onl right Comforters of troubled Consciences; & because they have written so many books to that end, which if they fall into your hand may seem so specious, as that you may nee some preservative. I suppose you remember