Now this truth, in the first place, Use 1 is strong enough to overthrow two grand errors at once.1 The first is of the Papists, of the merit of works. No obedience can possibly merit in any kind of meriting, but that which is complete, absolute, and perfect. For the life promised by the Law, cannot be challenged by virtue of the Law, unless the condition, whereupon the Law doth promise it, be wholly, and in every part and particle fulfilled: seeing if one man make a covenant with another of giving him such a reward, upon condition that he do go to such a place, and dispatch (for example) four several businesses: the man with whom this bargain is made, cannot, by virtue of the bargain, challenge from the bargain-maker, the reward specified, if he go to the place and dispatch but half the businesses, or all, or any of them but by the halves: for a conditional promise, in reason and equity, bindeth not the promise-maker, but upon the perfect fulfilling of the work for which ⟨p. 74⟩the promise was made. Now the Law, the covenant by which we must challenge life, if we will stand upon any kind of merit, saith, Do this, and live, and that we may know its meaning to be, do it fully, perfectly, exactly, without any failing; it explicates it self, saying, Cursed be the man that confirmeth not all the words of this Law to do them. Wherefore by virtue of the Law, upon the worth and desert of the works thereof, no man can lay claim to life, unless he can say, I have done this, I have confirmed the whole Law to do it. Now whosoever hath sins and corruptions, and disorders in him, whosoever offendeth in many things, whosoever doth the evil he would not, cannot say that he establisheth the whole Law by doing it: and our point hath made it plain, that the best of all Gods Saints the Apostles, Paul, James, John, Peter not excepted, (and I hope, none will be bold to think himself better then these pillars) must be fain to confess that they transgress in many things, and must not dare to say that they have no sin in this life; wherefore it follows inevitably, plainly, clearly, incontrollably, to any reasonable mans understanding, that they can in no sort lay claim to heaven, by any manner of worth, or deserving of their works.
NOw this truth, in the first place, Vse 1 is strong enough to ouerthrow two grand errours at once.1 The first is of the Papists, of the merit of works. No obedience can possibly merit in any kind of meriting, but that which is compleat, absolute, and perfect. For the life promised by the Law, cannot bee chalenged by vertue of the Law, vnlesse the condition, whereupon the Law doth promise it, bee wholly, and in euery part and particle fulfilled: seeing if one man make a couenant with another of giuing him such a reward, vpon condition that he doe goe to such a place, and dispatch (for example) foure seuerall businesses: the man with whom this bargaine is made, cannot, by vertue of the bargaine, chalenge from the bargaine-maker, the reward specified, if he goe to the place and dispatch but halfe the businesses, or all, or any of them but by the halues: for a conditionall promise, in reason and equity, bindeth not the promise-maker, but vpon the perfect fulfilling of the worke for which ⟨p. 74⟩the promise was made. Now the Law, the couenant by which we must chalenge life, if wee will stand vpon any kind of merit, saith, Doe this, and liue, and that we may know its meaning to bee, do it fully, perfectly, exactly, without any failing; it explicates it selfe, saying, Cursed bee the man that confirmeth not all the words of this Law to doe them. Wherefore by vertue of the Law, vpon the worth and desert of the workes thereof, no man can lay claime to life, vnlesse hee can say, I haue done this, I haue confirmed the whole Law to doe it. Now whosoeuer hath sinnes and corruptions, and disorders in him, whosoeuer offendeth in many things, whosoeuer doth the euill he would not, cannot say that he establisheth the whole Law by doing it: and our poynt hath made it plaine, that the best of all Gods Saints the Apostles, Paul, Iames, Iohn, Peter not excepted, (and I hope, none will be bold to thinke himselfe better then these pillars) must bee faine to confesse that they transgresse in many things, and must not dare to say that they haue no sinne in this life; wherefore it followes ineuitably, plainly, cleerly, incontrollably, to any reasonable mans vnderstanding, that they can in no sort lay claime to heauen, by any manner of worth, or deseruing of their workes.
- 1A confutation of two errors, 1. of the merit of works, dreamed of by Romanists.A confutation of two errours, 1. of the merit of workes, dreamed of by Romanists.
