"the Spirit, the Fruits of Faith, charitable "and godly Motions, if he have any at all in "him; they proceed only of the Holy Ghoft; "who is the only Worker of our Sanctifica❝tion, and maketh us new Men in Chrift Jefus." Thus,

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In the first Part of the Sermon of the Mifery of Man, p. 8. they fay, that "Saint "Paul in many Places painteth us out in our "Colours, calling us, the Children of the "Wrath of GOD, when we be Born: "Saying alfo that we cannot think a good

thought of ourselves; much lefs can we fay "well, or do well of ourselves." So again in the fecond Part of the fame, p. 11. "in our "felves (as of ourfelves) we find nothing "whereby we may be deliver'd from this mi"ferable Captivity, into which we were caft "through the Envy of the Devil, by break"ing of GOD's Commandments: In our firft "Parent Adam we are all become unclean, but "we all are not able to cleanfe ourselves, nor "to make one another of us clean. We are "by Nature the Children of GOD's Wrath, "but we are not able to make ourselves the "Children and Inheritors of GOD's Glory." Thus, alfo, in the firft Sermon of the Salvation of Man only by Chrift our Saviour, p. 14. "three things muft go together in our Juftifi"cation: Upon GOD's Part, his great Mercy "and Grace: Upon Chrifl's Part, Juftice, "that is, the Satisfaction of GOD's Juftice, or the

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the Price of our Redemption, by the offer< ing of his Body, and shedding of his Blood, with fulfilling of the Law perfectly and throughly: And, upon our Part, true and lively Faith in the Merits of Jefus Chrift "which yet is not ours, but by God's working in us; fo that in our Juftification, is not only God's Mercy and Grace, but also his Juftice, which the Apoftle calls the Righteoufness of God; and it confifteth in paying our Ranfom and fulfilling of the Law: And fo the Grace of God doth not fhut out the Justice of God in our Juftification, but only shutteth out the Juftice of Man, that is to fay, the Juftice of our Works, as to be Merits

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of deferving our Juftification." And again at the Conclufion of the fame Sermon-- " whereas "all the World was not able to pay any part to"wards their Ranfom, it pleafed God of his "infinite Mercy, without any of our deferving,

to prepare for us the moft precious Jewels of "Chrift's Body and Blood, whereby our Ran"fom might be fully paid, the Law fulfilled, "and his Juftice fully fatisfied. So that "Chrift is now the Righteousness of all them "that truly do believe in him. He for them

paid their Ranfoms by his Death. He for "them fulfilled the Law in his Life. So that now, in him, and by him, every true Chrif tian Man may be called a fulfiller of the "Law, forafmuch as that which their Infirmity lacked, Chrift's Juftice hath fupplied."

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In

In the third Part of the fame Sermon, p. 18, they distinguish how Faith, and Faith only, without Works, is faid to Juftify us—“ the

very true meaning of this Propofition, that "we be juftified by Faith in Chrift only (according to the meaning of the old ancient "Authors) is this: We put our Faith in Chrift, "that we be juftified by him only, that we "be juftified by God's free Mercy, and the "Merits of our Saviour Chrift only, and by no Virtue or good Works of our own that is in us, or that we can be able to have, or to "do, for to deferve the fame; Chrift himself only being the Caufe meritorious thereof." And again a little lower-" Truth it is, that our own Works do not juftify us, to speak properly of our Juftification (that is to fay) « our Works do not merit or deferve Remiffion of our Sins, or make us of unjust, juft "before God: But God of his own Mercy, "thro' the only Merit and Defervings of his "Son Jefus Chrift, doth juftify us." And, a little after," forafmuch as it is all one Sentence in effect, to fay, Faith without Works,

and, only Faith doth juftify us; therefore "the old ancient Fathers of the Church, from "time to time have uttered our Juftification by this Speech, only Faith justifieth us; meaning none other thing than Saint Paul meant, when he faid, Faith without Works juftifieth us." By all this they understood, that Faith is that by which we do appre

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bend and apply the Juftification of Chrift, and therefore Faith is, inftrumentally, that, on our Part, which doth justify. And therefore alfo, is it that which giveth a Value to any of our other Works, and without which, none of thofe Works can be good or acceptable in the Sight of God. Thus, in the Sermon of good Works, p. 30. they have declar'd, that "with

out Faith can no good Work be done, accepted, and pleasant unto God." And, a little lower from St. Austin," we must set no "good Works before Faith, nor think that "before Faith a Man can do any good Works:

For, fuch Works, although they feem unto "Men to be Praife-worthy, yet indeed they "be but vain, and not allow'd before God." Moreover, in their Explanation of the Diftinction above of Faith alone, without_Works, juftifying; the Compofers of the Homilies, meant, not that Men fhould be juftified by Faith, being themselves, at the fame Time, void and deftitute of Works; but, that having Works alfo, not fuch their Works, but their Faith only fhall be allow'd of reckon❜d to them as fome thing valuable on their Part, and inftrumental, in God's gracious Acceptance, to their Juftification. And, thus far Man may, but it alfo is of Mercy that he may thus far pretend. I come now,

2dly. Ta Citations on the Virtue or Grace of Repentance, the Subject in particular of the above Discourses. And, f, that the Ratio

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nale of this Virtue or Grace confifts in our turning or returning to GOD, our Homilifts have declar'd in the first Part of the Homily of Repentance, p. 257, where, difcourfing from the Words of the Prophet Joel-therefore alfo now, faith the Lord, return unto me, &c. they fay. "Hereby, it is given us to under"ftand, that we have hereby a perpetual Rule "appointed unto us, which ought to be ob"ferv'd and kept at all Times; and, that there " is none other way whereby the Wrath of "God may be pacified, that the Fierceness of "his Fury, and the Destruction, which by his " righteous Judgment he had determined to "bring upon us, may depart, be removed, and "taken away. Where he faith, but now there

fore, return unto me; it is not without (( great Importance that the Prophet speaketh "fo." And, in the next Page, to distinguish clearly the Manner and Means of this returning it is faid-in" thefe Words, he (the Prophet)

comprehendeth all manner of things that can "be fpoken of Repentance, which is a return"ing again of the whole Man unto God, "from whom we be fallen away unto Sin. "But, that the whole Difcourfe thereof, may "be the better born away, we shall first "confider in order, four principal Points, "that is, from what we must return, to whom we must return, by whom we may be able to Convert, and the Manner how to turn to “GOD.” And, a little lower, for the Means and