Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…

Having confuted some dangerous inferences, that the Antinomian makes from that precious doctrine of Justification, I shall at this time answer only one question, Upon what grounds are the people of God to be zealous of good works? for it's very hard to repent, to love, to be patient, or fruitful, and not to do them for this end, to justify us: And, howsoever theologically, ⟨p. 39⟩and in the notion, we may make a great difference between holiness as a way or means, and as a cause or merit of salvation; yet practically the heart doth not use to distinguish so subtly. Therefore, although I intend not to handle the whole doctrine of Sanctification or new obedience at this time; yet I should leave my discourse imperfect, if I did not inform you, how good works of the Law done by grace, and justification of the Gospel, may stand together.

HAving confuted some dangerous inferences, that the Antinomian makes from that precious doctrine of Justification, I shall at this time answer only one question, Upon what grounds are the people of God to be zealous of good workes? for it's very hard to repent, to love, to be patient, or fruitfull, and not to doe them for this end, to justifie us: And, howsoever theologically, ⟨p. 39⟩and in the notion, we may make a great difference between holinesse as a way or meanes, and as a cause or merit of salvation; yet practically the heart doth not use to distinguish so subtilely. Therefore, although I intend not to handle the whole doctrine of Sanctification or new obedience at this time; yet I should leave my discourse imperfect, if I did not informe you, how good works of the Law done by grace, and justification of the Gospel, may stand together.

First therefore take notice what we mean by good works. We take not good works strictly, for the works of charity or liberality; nor for any external actions of religion, which may be done where the heart is not cleansed; much less for the Popish good works of supererogation: but for the graces of Gods Spirit in us, and the actions flowing from them: For, usually, with the Papists and Popish persons, good works are commonly called those superstitious and supererogant works, which God never commanded: or, if God hath commanded them, they mean them as external and sensible; such as, Coming to Church, and, Receiving of Sacraments; not internal and spiritual faith, and a contrite spirit, which are the soul of all duties: and if these be not there, the outward duties are like clothes upon a dead man, that cannot warm him, because there is no life within. Therefore much is required even to the essence of a godly work, though it be not perfect in degrees: As, 1. It must be commanded