Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification,…

Strange conceits men have now adays, and strange Divinity is brought forth into the world: That if a man does as much as lies in him, and what he is of himself able to do? nay farther, though he be a Heathen, that knows not Christ, yet if he doth the best he can; if he live honestly towards men, according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his eternal welfare. A cursed and desperate Doctrine they conclude hence: Why (say they) may not this man be saved as well as the best? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile? What is the benefit of Christ? of the Church? of Faith? of Baptism? of the Sacrament of the Lords Supper? This ground of Pelagianism, is that for which the Church abhors us: when we shall undertake to bring a man to salvation without Christ: whereas if he be not under grace, under Christ, he is accursed. If thou wilt be saved by the Law, it is not thy endeavour or doing; what lieth in thee that will serve the turn; every jot and tittle that the Law requires, must be fulfilled. What would be thine estate, if thou shouldst be examined according to the strict rigour of the Law? Not the least word or thought that is contrary to it, but thou must give an account for. If thou standest upon thine own bottom, or lookest to be saved by thine own deeds; not one vain word which thou speakest, but thou shalt be questioned for, cast, and condemned. Consider then the great ⟨p. 86⟩difference of being under Christ and grace, and of being under the law. When we are under Christ, we are freed from a great deal of inconvenience: we are not liable to answer for those evil things which we have committed; as in that comfortable place of Ezekiel, All his iniquities that he hath done shall not be mentioned unto him. When a man is come to forsake his old way, his evils are cast out of mind; a marvellous comfort to a Christian: whereas if a man be not in Christ, every idle word he must be accountable for; if in Christ, the greatest sin he ever committed he shall not hear of. All they that stand on Gods right hand, hear only of the good things they have done, you have fed, clothed, and visited me: But they on the left hand hear not a word mentioned concerning the good they have done, only their evil deeds are reckoned up.

Strange conceits men have now adayes, and strange Divinity is brought forth into the world: That if a man does as much as lies in him, and what he is of himself able to doe? nay farther, though he be a Heathen, that knows not Christ, yet if he doth the best he can; if he live honestly towards men, according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his eternal welfare. A cursed and desperate Doctrine they conclude hence: Why (say they) may not this man be saved as well as the best? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile? What is the benefit of Christ? of the Church? of Faith? of Baptism? of the Sacrament of the Lords Supper? This ground of Pelagianism, is that for which the Church abhors us: when we shall undertake to bring a man to salvation without Christ: whereas if he be not under grace, under Christ, he is accursed. If thou wilt be saved by the Law, it is not thy endeavour or doing; what lieth in thee that will serve the turn; every jot and tittle that the Law requires, must be fulfilled. What would be thine estate, if thou shouldst be examined according to the strict rigour of the Law? Not the least word or thought that is contrary to it, but thou must give an account for. If thou standest upon thine own bottom, or lookest to be saved by thine own deeds; not one vain word which thou speakest, but thou shalt be questioned for, cast, and condemned. Consider then the great