OF
Free
Iustification
by
Christ
.
In
Reading
your
Books
,
Hierom
Osorius
,
concerning
Righteousness
,
though
I
had
not
leisure
accurately
to
trace
every
particular
,
on
which
you
have
enlarged
,
yet
by
what
I
have
here
and
there
collected
,
I
think
I
do
well
enough
perceive
whereat
you
drive
,
what
you
design
,
and
what
you
endeavour
:
For
,
according
to
my
apprehension
,
you
are
endeavouring
,
not
to
strike
at
some
part
of
Christian
Doctrine
of
smaller
concernment
,
but
to
cut
the
very
Throat
,
and
extinguish
the
Breath
and
Spirit
of
the
Gospel
,
and
to
besiege
the
whole
state
of
our
Felicity
,
and
the
Castle
and
chief
City
of
Christian
Liberty
,
and
to
pluck
up
from
the
very
Foundation
all
the
Munitions
of
Howbeit
this
opinion
seems
not
to
be
yours
only
,
but
common
to
you
with
many
,
to
wit
,
the
late
School-Divines
,
especially
those
,
who
have
a
greater
veneration
for
the
authority
of
the
Pope
,
than
the
Writings
of
the
Apostles
,
who
being
all
infected
Osori
us
.
unworthy
of
your
own
praise
;
For
being
about
to
treat
of
righteousness
,
you
have
undertaken
a
very
honourable
subject
,
and
I
doubt
too
weighty
for
your
Shoulders
to
bear
:
and
a
work
indeed
very
difficult
and
excellent
.
For
what
is
more
excellent
than
righteousness
in
the
whole
nature
of
Divine
and
Humane
things
?
Which
seeing
it
comprehends
within
its
circumference
all
kinds
of
vertues
,
the
whole
praise
of
Piety
,
and
not
only
the
highest
perfection
of
the
Law
,
but
also
the
perfect
Image
of
God
:
indeed
it
may
be
found
in
Heaven
,
but
on
Earth
it
cannot
be
found
,
when
you
have
said
all
you
can
.
Wherefore
I
am
ready
the
more
to
wonder
Inherent
Righteousness
unto
that
perfection
which
Osorius
describes
,
can
no
where
be
found
in
this
Nature
.
AND
I
could
wish
that
the
Integrity
of
Nature
,
wherein
we
were
of
old
Created
,
had
continued
unto
the
compleat
exactness
A
twofold
and
different
Account
of
Doctrine
;
one
of
the
Law
,
and
another
of
the
Gospel
.
FOR
as
there
is
a
twofold
manner
of
Covenant
,
so
also
there
is
,
of
righteousness
proposed
in
the
Scriptures
:
The
one
consists
in
precepts
and
works
,
under
the
weight
whereof
we
all
of
necessity
fall
down
to
destruction
.
The
other
is
that
of
the
Gospel
,
which
is
safe-guarded
,
not
by
works
,
not
But
perhaps
these
things
,
that
have
been
said
hitherto
are
enough
concerning
the
Title
of
the
Book
.
By
which
your
prudence
may
lead
you
easily
to
suppose
,
what
should
be
judged
of
the
rest
of
the
Work
,
In
which
,
when
I
contemplate
the
external
form
and
countenance
of
the
Workmanship
,
verily
I
see
that
it
is
not
without
beauty
,
nor
unworthy
to
be
looked
upon
;
when
I
number
the
Books
themselves
,
I
take
notice
they
are
both
many
and
large
enough
.
When
I
look
on
the
Words
and
Pages
,
I
see
whole
Rivers
and
Sands
that
cannot
be
numbred
;
but
when
I
turn
to
the
things
themselves
,
when
I
consider
the
Reasons
and
force
of
Arguments
,
when
I
compare
the
Words
and
Sayings
of
the
Scriptures
,
at
a
strange
rate
quoted
,
with
the
true
sense
of
Scriptures
not
rightly
understood
by
you
;
and
also
when
I
take
notice
of
the
end
and
scope
of
the
whole
disputation
,
I
am
not
willing
at
present
to
discover
to
you
what
I
find
here
,
lest
in
what
I
say
,
I
should
seem
to
exceed
the
bounds
of
that
modesty
,
which
here
I
profess
.
But
yet
that
I
may
say
something
for
the
sake
of
Truth
,
to
which
I
am
more
obliged
.
because
of
necessity
something
must
be
said
,
I
will
speak
,
but
in
a
few
words
;
If
any
other
Man
had
Published
these
Books
concerning
Righteousness
amongst
the
common
People
,
except
your self
,
I
should
say
to
him
openly
,
and
to
his
face
,
that
no
Man
could
ever
have
brought
in
a
greater
plague
into
the
Doctrine
of
the
general
Salvation
of
Christians
,
nor
a
filthier
blot
upon
Religion
,
nor
have
done
a
greater
injury
to
St.
Paul
,
the
Scriptures
,
and
the
Prophets
,
than
is
manifest
in
these
Books
.
But
in
writing
these
things
to
you
,
I
restrain
my self
for
your
sake
,
lest
I
pass
the
bounds
of
modesty
,
which
I
have
set
to
my self
:
What
then
,
should
the
cause
of
Truth
therefore
be
deserted
?
You
your self
do
not
require
that
of
me
,
as
I
suppose
.
Wherefore
that
I
may
,
as
much
as
I
can
,
observe
that
which
is
my
duty
in
both
respects
,
I
have
laid
hold
on
this
way
of
prosecuting
this
design
,
which
you
see
,
and
which
necessity
hath
laid
upon
me
,
whereby
I
might
both
less
offend
you
,
and
likewise
perhaps
more
benefit
the
cause
I
have
undertaken
to
defend
.
Therefore
,
seeing
I
judged
it
necessary
to
oppose
your
attempts
in
this
matter
,
so
I
thought
it
most
convenient
,
not
that
I
should
in
this
Book
answer
to
all
the
small
scraps
of
Reasons
in
the
order
that
you
observe
(
which
indeed
is
none
at
all
)
in
a
tumultuary
confusion
in
those
Ten
Books
;
but
that
I
may
by
choice
touch
upon
,
and
confute
the
chief
of
them
.
How
easie
it
is
to
err
in
the
Doctrine
of
Iustification
.
SEeing
these
things
and
others
like
unto
them
,
contain
the
principal
Heads
,
of
all
Christian
Doctrine
;
therefore
Divines
should
take
a
special
care
lest
they
err
in
these
;
which
care
,
unless
they
take
,
there
will
follow
a
most
grievous
ruin
and
perturbation
of
all
things
,
the
foundations
But
there
will
be
another
occasion
of
treating
of
these
things
,
(
if
opportunity
be
granted
.
)
In
the
mean
while
,
that
I
may
speak
ingenuously
of
thee
,
O
Osorius
;
with
how
much
the
greater
natural
parts
God
in
his
bounty
hath
adorned
thee
,
and
heaped
upon
thee
,
it
is
the
more
grievous
to
me
that
thou
art
violently
drawn
aside
with
others
into
that
blindness
of
error
:
-
That
though
you
teach
us
many
things
in
your
reasoning
about
Righteousness
,
yet
you
scarcely
teach
any
thing
that
makes
much
to
the
purpose
,
and
nothing
at
all
that
is
profitable
for
Salvation
,
but
rather
on
the
contrary
that
which
is
very
hurtful
.
For
,
I
beseech
you
,
What
assurance
can
there
be
of
Salvation
,
if
you
shut
out
Mercy
,
and
send
us
to
our
own
Righteousness
as
the
only
way
,
which
conveys
us
to
Heaven
?
for
all
your
Doctrine
of
Divinity
looks
that
way
.
To
wit
,
when
discoursing
of
the
hope
of
remedy
,
you
affirm
there
is
no
other
way
,
but
that
only
,
of
becoming
like
unto
God
,
and
being
united
unto
him
;
and
that
this
is
the
only
way
of
a
Blessed
Life
,
which
consists
wholly
in
Righteousness
;
which
whoso
do
observe
,
those
you
affirm
do
abound
with
Divine
Riches
,
and
Eternal
Glory
.
As
if
there
were
no
hope
remaining
de
justit
.
lib.
1.
pag.
3.
for
him
,
that
turns
a
little
aside
from
these
footsteps
.
Than
which
what
could
be
said
or
invented
more
repugnant
to
the
Gospel
?
yea
also
elsewhere
,
repeating
again
the
same
thing
,
tho'
in
different
Words
:
How
should
a
Man
be
saved
,
say
you
?
Is
there
any
other
paved
way
to
Salvation
,
but
what
is
contained
in
the
Law
of
God
?
None
at
all
,
&c.
And
again
in
another
Book
,
as
in
all
your
Books
reasoning
about
the
Works
of
the
Law
;
you
assert
,
that
Righteousness
is
purchased
by
these
,
that
Men
go
up
to
Heaven
by
these
as
by
steps
,
that
eternal
;
and
you
plead
that
this
is
the
only
way
we
have
to
Heaven
,
which
is
paved
with
renowned
Works
,
&c.
Moreover
you
proclaim
Wherefore
,
say
you
,
it
must
be
attested
with
greater
freedom
of
Speech
,
that
the
ascent
into
Heaven
is
given
to
the
Merits
of
the
greatest
Vertues
,
and
that
the
Mansions
of
the
Everlasting
Kingdom
are
given
justly
and
deservedly
to
Holy
and
Chast
Men
,
&c.
It
would
take
up
a
long
time
,
and
be
much
more
troublesome
to
rake
together
out
of
every
one
of
your
Books
,
every
one
of
those
wonderful
sayings
,
which
are
more
than
Paradoxes
,
whereby
you
plead
that
all
the
safeguard
of
our
Salvation
,
should
be
placed
in
nothing
else
but
in
the
observance
and
care
of
Righteousness
:
which
if
you
could
as
well
perform
in
effect
and
reality
,
as
you
set
them
forth
in
Words
magnificently
;
I
should
esteem
that
none
were
more
happy
,
none
more
worthy
of
Heaven
than
you
.
But
now
let
us
suppose
that
,
which
I
see
you
would
so
fain
have
granted
,
that
Heaven
is
only
due
to
perfect
Men
no
other
ways
,
but
upon
the
account
of
Righteousness
,
and
that
there
is
no
other
way
of
coming
to
those
blessed
mansions
,
but
that
which
is
trodden
by
the
most
pure
footsteps
of
good
men
,
and
settled
in
the
perfect
integrity
of
Works
.
Now
we
are
not
against
the
deserved
praises
of
righteousness
,
neither
do
we
with-hold
from
it
its
rewards
:
Be
it
so
indeed
.
But
where
shall
we
find
this
Righteousness
?
Dic
quibus
in
terris
,
&
erit
mihi
magnus
Apollo
.
Tell
me
in
what
Country
(
and
I
That
it
is
either
righteousness
or
nothing
,
which
obtains
us
the
favour
of
God
,
and
makes
us
acceptable
and
like
unto
him
?
Qu.
What
do
I
hear
?
is
there
nothing
else
,
I
beseech
you
?
What
then
?
Is
Faith
nothing
?
Is
Grace
nothing
?
Is
the
Mercy
and
Promise
of
God
nothing
?
Do
the
Merits
of
Christ
profit
nothing
to
Salvation
?
So
that
now
there
is
nothing
which
reconciles
us
to
God
,
but
the
righteousness
of
works
?
What
?
Do
you
so
place
all
righteousness
in
works
,
that
you
think
there
is
no
righteousness
of
Faith
?
Then
you
think
perhaps
that
the
Phil.
3.
It
is
one
thing
to
be
justified
by
faith
,
and
another
thing
to
be
justified
by
the
Law
.
a
manifest
opposition
between
these
two
:
To
be
justified
by
the
Law
,
and
to
be
justified
by
Faith
,
yea
and
those
very
things
which
Paul
removed
far
away
from
him
as
Dung
in
respect
of
obtaining
Salvation
,
Will
you
pave
that
only
way
for
us
to
Heaven
?
And
in
the
mean
while
disputing
about
works
,
I
discourse
of
these
things
with
you
,
as
if
there
were
any
such
strength
of
so
great
vertues
,
in
this
life
,
as
could
deserve
not
only
the
reward
of
righteousness
,
but
also
the
name
thereof
.
What
will
you
say
,
if
the
most
holy
performances
Isa.
64.
contemned
in
the
sight
of
God
,
like
a
menstruous
cloth
,
as
the
Prophet
Isaiah
witnesseth
,
unless
they
be
underproped
with
better
Grace
,
and
the
commendation
of
Faith
?
What
if
in
Isaiah
we
are
all
said
,
and
that
truly
,
to
have
gone
astray
like
Sheep
every
one
in
his
own
way
,
from
whom
so
great
a
Prophet
doth
not
separate
himself
:
What
do
you
suppose
should
be
judged
of
our
virtues
and
righteousness
?
But
you
will
say
,
this
complaint
of
the
Prophet
belongs
A
frivolous
exception
of
Osorius
.
not
to
all
in
the
general
,
but
only
to
the
Iews
who
in
those
times
wickedly
forsook
their
duty
:
but
by
the
same
reason
you
may
affirm
,
that
all
the
diseases
of
all
men
and
times
were
not
healed
by
the
Death
of
Christ
,
but
theirs
only
,
who
in
those
times
had
gone
astray
out
of
the
way
as
lost
Sheep
.
But
how
frivolous
this
cavilling
is
,
it
appears
evident
by
the
context
of
this
Prophetical
Prediction
.
Whereby
you
see
,
(
Osorius
,
)
being
convinced
by
Sacred
Testimonies
,
that
those
merits
of
our
greatest
vertues
,
if
they
be
looked
upon
in
themselves
,
are
far
from
the
perfection
of
that
righteousness
,
which
your
Philology
Cloaths
with
very
beautiful
Colours
;
Which
yet
I
would
not
have
to
be
so
said
by
me
,
nor
underslood
by
you
,
as
if
those
that
live
vertuosly
,
did
nothing
aright
and
praise
worthy
in
this
life
:
Or
as
if
the
Godly
Works
of
the
Saints
were
not
acceptable
to
God
,
which
God
himself
hath
commanded
to
Faith
Iustifies
no
otherways
,
but
upon
the
account
of
good
works
,
according
to
the
opinion
of
Osorius
.
For
so
your
words
do
manifestly
signifie
,
where
treating
of
Faith
,
and
enquiring
why
we
are
said
to
be
saved
by
it
,
you
presently
add
a
cause
:
because
,
say
you
,
we
obtain
the
Divine
protection
only
by
faith
,
and
so
very
easily
observe
the
precepts
of
the
law
,
and
obey
Divine
Institutions
;
and
again
concluding
to
the
same
purpose
.
No
man
that
is
in
his
right
wits
shall
obtain
Salvation
,
except
he
keep
the
Law
,
or
,
which
is
equivalent
thereunto
,
except
he
be
ready
and
prepared
in
his
mind
te
keept
it
.
And
again
in
the
same
place
discoursing
Osorius
.
Lib.
9.
p.
232.
Lib.
9.
p.
232.
of
the
Salvation
of
Christians
:
Do
you
ask
how
a
man
is
Saved
?
Is
there
another
way
prepared
for
Salvation
,
but
what
is
eontained
in
the
Law
of
God
?
none
at
all
;
Therefore
we
,
miserable
mortals
,
have
a
way
to
the
Immortal
Kingdom
laid
out
and
shewed
unto
us
,
and
that
a
very
easie
one
,
you
Osorius
,
being
our
guide
and
teacher
,
which
is
contained
in
the
Law
of
God
:
So
that
besides
this
there
is
no
other
way
laid
open
,
neither
in
the
Gospel
,
nor
the
Suppose
these
things
were
granted
you
,
which
you
affirm
,
though
they
be
in
themselves
absurd
,
and
wholly
Iudaical
,
but
let
me
grant
,
or
at
least
feign
that
this
way
which
you
shew
,
is
the
only
way
,
and
the
most
firmly
founded
,
and
also
that
the
same
is
the
most
easie
,
and
likewise
that
there
is
no
other
way
by
which
we
can
come
to
Heaven
,
but
that
only
which
is
proposed
by
the
description
of
the
Divine
Law
:
Suppose
we
grant
this
,
yet
in
the
mean
while
see
thou
teach
me
this
:
how
thou
canst
know
that
thou
dost
as
many
good
works
as
are
sufficient
for
a
compleat
obedience
to
the
Law
.
Of
old
our
first
But
what
if
having
observed
all
other
commands
of
God
exactly
,
so
much
as
one
tittle
of
the
Law
is
neglected
by
thee
?
What
will
thy
Righteousness
say
to
us
in
this
Case
?
Do
you
not
see
,
that
the
Sentence
of
the
Law
being
pronounced
,
you
are
as
much
in
the
fault
,
as
if
you
were
guilty
of
all
〈◊〉
?
And
yet
you
talk
to
us
of
no
other
way
to
the
Kingdom
of
Life
,
but
that
which
is
defined
by
the
Ministry
of
the
Law
,
and
the
Exercise
of
Charity
.
But
now
how
will
you
teach
that
?
by
what
Scriptures
,
by
what
Masters
shall
this
appear
evident
to
us
which
you
assert
?
by
Paul
,
I
trow
.
What
then
,
says
he
he
?
To
wit
,
this
is
the
mind
and
opinion
of
Paul
,
say
you
,
that
he
asserts
that
all
manner
of
destroying
and
suppressing
of
Lust
is
placed
in
the
Grace
of
God
,
which
must
be
obtained
by
Faith
,
and
teaches
that
there
is
no
other
way
of
extinguishing
and
destroying
it
.
And
a
gain
elsewhere
I
know
indeed
,
and
confess
that
all
proceeds
from
the
Grace
of
God
alone
,
whatsoever
is
done
by
us
aright
,
and
Suppose
this
to
be
most
true
,
as
it
is
indeed
;
yet
that
was
never
the
meaning
of
the
Apostle
,
to
place
our
Salvation
principally
in
the
Law
,
as
if
he
thought
that
the
Kindom
of
God
,
and
the
Righteousness
thereof
should
be
measured
by
our
worthy
Deeds
and
Charity
;
or
proposed
Heaven
to
us
as
fit
to
be
paid
for
,
or
sold
for
the
commodities
of
our
Works
,
as
by
a
kind
of
Auction
.
Yea
,
when
I
read
Paul's
Epistles
of
a
far
different
sense
,
this
seems
to
me
to
be
the
only
scope
and
mind
of
the
Apostle
,
that
he
transfers
all
this
For
I
beseech
you
,
he
that
affirms
,
that
we
are
justified
by
Faith
,
without
Works
,
and
who
again
says
,
but
now
without
the
Law
the
Righteousness
of
God
is
made
manifest
,
being
testified
by
the
Law
and
the
Prophets
?
with
what
Words
could
he
more
evidently
shut
out
the
endeavours
and
merits
of
all
our
Vertues
from
the
Divine
gift
of
Iustification
?
These
things
being
thus
agreed
upon
,
and
concluded
by
the
weighty
authority
of
Paul
,
of
necessity
from
thence
follows
,
That
there
is
a
twofold
manner
,
or
And
what
remedy
then
shall
remain
for
the
perplexed
consciences
of
Men
,
if
the
Righteousness
of
Christ
being
hid
from
their
Eyes
,
you
leave
nothing
for
hope
or
consolation
,
but
the
righteousness
of
the
Law
?
Or
with
what
comfort
will
you
raise
up
the
Spirit
of
a
fallen
and
afflicted
Sinner
,
when
the
Law
useth
to
shew
what
every
Man
should
do
aright
,
but
can
pardon
no
Man
what
is
done
amiss
?
must
you
not
here
of
necessity
The
difference
between
the
Righteousness
of
the
Law
and
the
Gospel
.
FIRST
,
as
touching
the
Law
,
what
the
Nature
,
Vertue
,
and
Whereby
it
comes
to
pass
,
that
the
Law
indeed
,
being
it self
Holy
and
Good
,
was
not
given
for
this
,
that
it
should
bring
Destruction
,
but
Salvation
;
but
yet
the
same
being
hindred
by
the
infirmity
of
our
flesh
,
it
cannot
but
kill
us
,
but
cannot
at
all
save
us
by
its
own
means
;
not
for
any
default
,
or
tyranny
of
its
own
;
but
by
taking
just
occasion
from
the
refractory
rebellion
of
our
flesh
,
which
as
it
naturally
hath
an
enmity
against
God
,
so
it
cannot
avoid
being
contrary
to
his
Sacred
Will
,
and
Divine
Institutions
.
And
hence
break
forth
so
many
,
and
so
great
calamities
,
that
fall
upon
this
sinful
Nature
of
ours
;
hence
so
many
proofs
of
the
Divine
Indignation
and
Anger
;
hence
also
that
dreadful
and
unavoidable
necessity
of
dying
,
which
when
it
passes
promiscuously
through
all
ages
and
kindreds
,
which
none
of
the
most
Holy
Men
could
ever
drive
away
from
themselves
,
verily
that
one
thing
proves
us
all
to
be
guilty
of
unrighteousness
,
and
that
there
is
not
any
perfection
of
righteousness
in
our
most
righteous
works
;
for
Concerning
Evangelical
Righteousness
.
AND
hitherto
these
things
have
been
explained
by
us
concerning
the
Righteousness
of
the
Law
,
as
it
is
considered
out
of
Christ
.
Now
let
us
again
turn
our
eyes
unto
Christ
,
and
consider
,
what
his
Righteousness
without
the
Law
worketh
in
us
.
And
here
first
of
all
a
wonderful
and
most
manifest
difference
between
the
I
beseech
you
now
,
O
ingenuous
Man
!
according
to
your
Modesty
,
that
I
may
deal
very
modestly
with
you
:
If
any
Man
treat
with
you
on
this
manner
,
in
disputing
about
the
Doctrine
of
Iustification
,
what
would
you
answer
him
,
if
he
should
ask
these
things
of
you
?
If
any
such
Man
should
come
to
you
,
who
being
affrighted
in
his
mind
,
and
astonished
at
the
greatness
of
his
sins
,
and
burdened
with
horrour
of
Conscience
,
and
almost
dead
with
the
fear
of
the
Iudgment
of
God
,
should
ask
the
help
of
counsel
and
comfort
from
you
?
of
which
sort
there
are
found
not
a
few
Examples
in
the
Folds
of
the
Lord's
Flock
;
what
Remedy
would
you
reach
forth
unto
him
?
Perhaps
you
will
send
him
to
those
Books
of
yours
concerning
Righteousness
;
and
what
will
he
find
there
,
whereby
his
afflicted
and
cast
down
Mind
may
be
refreshed
and
recover
it self
?
what
?
will
you
send
him
to
the
Law
?
but
what
will
he
draw
from
thence
fit
for
healing
his
wounds
?
especially
seeing
that
Law
of
Righteousness
can
only
bring
us
in
guilty
,
because
we
have
not
kept
the
Law
,
and
oblige
us
thereunto
,
as
by
bond
;
at
least
it
cannot
by
any
means
restore
Righteousness
that
was
once
lost
,
or
satisfie
the
Iudge
.
It
remains
then
,
that
you
should
bring
over
the
miserable
Soul
of
a
Sinner
from
the
Law
,
in
which
there
appears
no
hope
of
defence
,
unto
Christ
,
seeing
it
is
He
only
by
whose
Wounds
and
Stripes
we
are
healed
;
and
Therefore
you
must
proceed
further
,
and
help
the
afflicted
Minds
of
the
Godly
,
as
much
as
may
be
,
that
they
may
know
and
believe
not
only
that
there
is
eternal
and
durable
Life
in
Christ
,
but
also
that
they
may
be
taught
the
way
,
and
means
,
and
manner
how
that
Life
comes
to
us
,
and
to
whom
it
belongs
,
and
what
we
must
observe
in
attaining
unto
it
.
What
the
power
and
efficacy
of
Faith
is
;
whom
it
justifies
,
and
how
.
IN
which
matter
there
is
great
variety
of
Sentiments
and
Opinions
amongst
Divines
.
For
,
whereas
Paul
proclaims
with
a
very
audible
Voice
,
That
Man
is
justified
by
Faith
without
the
Works
of
the
Law
:
The
scope
of
all
which
dispute
is
,
that
Faith
being
adorned
with
Works
,
may
do
something
;
and
on
the
contrary
,
that
,
if
Works
are
not
joyned
with
it
,
it
may
seem
a
kind
of
rude
matter
,
void
of
life
and
form
,
not
only
unprofitable
to
purchase
Righteousnes
,
but
a
certain
dead
and
destructive
thing
.
Which
if
it
be
true
,
I
would
know
this
of
them
,
and
chiefly
I
would
ask
of
you
,
Osorius
,
in
what
Common-wealth
,
in
what
Church
,
in
whose
Kingdom
,
do
you
coyn
this
new
piece
of
Divinity
?
If
it
is
the
Church
of
Christ
,
that
is
not
yours
,
It
is
his
Kingdom
,
in
which
you
are
only
a
servant
.
What
?
Shall
not
Christ
have
a
free
power
permitted
to
him
of
administring
his
own
affairs
,
as
in
his
own
lawful
Common-wealth
?
And
whence
is
this
your
great
boldness
in
anothers
Dominion
,
in
a
Church
that
ye
never
founded
,
to
alter
and
change
as
you
list
,
the
appointments
and
institutions
of
your
Prince
,
contrary
to
Law
and
Right
?
Or
by
what
authority
do
you
oppose
your selves
,
but
that
every
man
may
act
in
his
own
possession
according
to
his
own
right
,
and
freedom
of
command
?
What
if
it
seems
good
in
the
Eyes
of
Christ
to
communicate
freely
the
glory
of
his
Kingdom
,
to
whom
he
will
?
Will
ye
forbid
him
?
What
if
the
most
Gracious
Lord
will
pay
a
full
reward
to
those
that
come
to
work
at
the
last
hour
of
the
day
,
and
make
all
equal
by
making
the
like
agreement
with
them
all
,
should
your
Eye
therefore
be
evil
because
he
is
good
?
But
now
the
Lord
himself
,
the
Prince
and
Author
of
the
Church
professes
in
very
evident
words
,
that
eternal
life
shall
be
given
to
them
that
believe
in
his
name
.
What
can
be
said
more
evident
in
signification
,
or
more
clear
to
be
understood
?
He
that
believeth
in
me
,
saith
he
,
hath
eternal
life
.
And
again
repeating
the
same
,
in
the
same
words
.
He
that
believeth
in
the
Son
hath
everlasting
[
*
](A40370-e2900-b)
*
From
whence
is
liberty
,
salvation
and
righteousness
to
be
sought
.
For
the
Divine
reward
is
always
joyned
with
righteousness
.
Seeing
then
all
of
us
,
mortal
men
,
are
by
nature
sinners
,
and
servants
of
sin
,
therefore
we
must
see
what
that
is
,
which
makes
us
of
servants
free
men
,
of
guilty
persons
sons
,
of
sinners
righteous
.
For
this
is
the
whole
subject
matter
of
the
debate
,
this
is
the
question
,
on
which
the
whole
controversie
depends
,
which
is
not
so
difficult
to
be
judged
of
,
if
the
authority
of
Sacred
Scripture
may
prevail
upon
impartial
judgments
.
For
the
testimony
of
the
Gospel
remains
sure
and
eternal
,
which
no
mortal
man
can
weaken
at
any
time
,
instructing
our
faith
thus
.
As
many
as
received
Whereby
it
appears
evidently
what
it
is
,
to
which
we
are
beholden
for
all
that
splendor
and
dignity
,
wealth
and
riches
,
yea
and
the
possession
of
Heaven
and
Life
.
I
know
that
in
those
excellent
offices
of
good
works
,
which
you
so
much
cry
up
,
in
the
exercise
of
charity
,
and
observance
of
Righteousness
,
there
is
great
weight
and
also
great
Upon
what
account
,
and
how
Faith
justifies
Fallen
Sinners
.
NOW
because
I
have
demonstrated
,
what
the
power
of
Faith
is
,
and
what
it
performeth
,
I
must
of
necessity
explain
upon
what
account
,
and
for
what
cause
Faith
procureth
unto
it self
so
great
efficacy
Wherefore
then
dost
thou
deceive
us
,
O
Luther
?
For
when
thou
d'dst
condemn
pious
tears
,
and
didst
cast
reproaches
upon
wise
sorrowfulness
,
and
didst
plead
that
all
works
were
not
only
unprofitable
,
but
pernicious
.
And
presently
going
on
in
the
same
stile
,
and
waxing
more
violent
.
For
when
(
say
you
)
thou
didst
put
so
much
in
faith
,
that
thou
saidst
,
there
was
help
enough
in
that
only
;
the
sense
of
thy
words
seems
to
be
this
:
That
Salvation
is
prepared
for
all
without
grief
,
without
the
lessening
of
Riches
by
communicating
to
the
Poor
,
without
the
detestation
of
a
fault
committed
.
And
after
the
interval
of
a
few
words
.
But
if
you
think
that
a
Wicked
Man
,
though
be
flyes
not
at
all
from
his
wickedness
,
obtains
righteousness
by
Faith
only
,
who
hath
been
more
absurd
,
who
hath
been
more
out
of
his
wits
than
thou
since
the
Creation
of
Mankind
?
That
I
on
the
other
side
,
Osorius
may
answer
to
these
things
,
but
in
Who
hath
been
more
absurd
,
who
hath
been
more
out
of
his
wits
than
you
since
the
Creation
of
Man
?
But
if
I
may
be
allowed
to
say
this
,
speaking
very
modestly
,
that
you
are
too
much
forgetful
,
not
only
of
your
duty
,
but
also
of
the
argument
,
in
which
you
are
exercised
and
:
whilst
you
are
writing
of
Righteousness
,
you
do
so
far
against
all
Righteousness
most
basely
bespatter
and
shamefully
lash
a
Godly
Man
,
a
Servant
of
Christ
,
that
never
deserved
ill
at
your
hands
,
with
feigned
Lyes
and
Reproaches
,
and
all
kind
of
abuses
;
either
through
ignorance
finding
fault
with
the
things
you
have
not
read
,
or
wresting
those
things
to
a
wrong
Sense
,
which
you
are
not
willing
to
understand
in
a
right
Sense
.
What
if
the
Eternal
possession
of
Salvation
must
not
be
Luther
indeed
did
write
of
Faith
,
I
know
,
and
confess
it
,
but
what
In
Academical
exercises
,
where
arguments
are
examined
according
But
if
Luther
had
ever
been
a
Man
that
had
simply
condemned
the
commendable
diligence
in
good
works
,
or
honest
actions
of
vertues
;
I
should
not
save
him
from
your
lashes
,
or
from
being
accounted
worthy
of
such
Ornaments
as
your
modesty
puts
upon
him
,
that
he
might
be
judged
the
plague
of
his
Countrey
,
a
turbulent
Person
,
and
disturber
of
Religion
.
Add
hereunto
,
if
you
please
,
the
other
flowers
of
your
Satyrical
Eloquence
,
as
one
of
the
most
cruel
,
and
dreadful
Monsters
,
that
ever
was
in
the
World
.
An
Answer
to
the
Accusations
of
Osorius
,
in
defence
of
Luther
.
BUT
now
passing
by
your
Reproaches
,
let
us
consider
the
that
he
condemns
all
works
of
good
men
;
that
he
is
an
enemy
and
destroyer
of
all
honest
Discipline
,
an
Author
of
prophane
impurity
and
licentiousness
,
a
plague
of
his
Countrey
,
a
troubler
and
disturber
of
all
Religion
,
yea
,
and
a
Monster
,
and
what
not
?
But
I
beseech
you
,
Sir
,
bethink
your self
,
and
have
a
care
what
you
belch
forth
against
any
man
with
an
unbridled
rashness
;
the
Law
commands
you
to
the
performance
of
them
.
Not
that
faith
should
not
work
by
love
before
Men
,
but
that
it
should
not
work
before
God
.
For
it
is
one
thing
to
work
before
Men
,
and
another
thing
to
work
before
God
.
Therefore
one
and
the
same
faith
acteth
both
ways
,
but
one
way
before
God
,
and
another
way
before
men
;
for
before
men
it
works
by
love
,
that
it
may
perform
obedience
to
the
will
of
God
,
and
be
serviceable
for
the
benefit
of
our
Neighbour
;
but
before
God
it
works
not
by
any
love
,
but
by
Christ
only
,
that
it
By
which
you
see
,
what
is
the
difference
between
faith
and
vertue
,
and
wherein
they
both
agree
;
and
how
different
the
working
of
both
is
;
How
faith
is
alone
without
works
,
and
again
how
the
same
is
not
alone
;
for
in
the
mean
while
Godly
works
are
not
therefore
condemned
,
because
they
are
not
admitted
to
the
justification
of
life
,
but
the
trusting
in
works
is
only
overturned
:
Here
then
a
wise
and
suitable
division
should
be
used
,
Whence
Faith
hath
received
its
efficacy
.
BEcause
Faith
alone
with
fixed
eyes
looks
upon
this
Son
and
But
what
,
say
they
,
are
not
the
pious
works
of
Charity
acceptable
Indeed
no
man
denys
that
pious
and
holy
works
of
Charity
are
In
Iustification
not
so
much
the
Condition
of
the
Deeds
as
of
the
Persons
is
regarded
.
SEE
,
I
beseech
you
,
of
how
great
concernment
it
is
,
that
a
person
Again
,
they
that
are
in
a
servile
condition
,
do
not
come
,
but
when
called
by
their
Master
,
and
perform
his
commands
by
the
impulse
of
the
Law
.
But
the
case
is
contrariways
in
Sons
,
who
have
always
access
with
boldness
into
the
presence
of
their
Father
,
and
cry
Abba
Father
,
performing
much
more
of
their
own
accord
,
than
by
the
incitement
of
anothers
prescription
.
Servants
,
after
they
have
done
their
task
,
have
their
wages
paid
them
according
to
their
merits
,
but
they
receive
no
reward
of
Inheritance
.
But
they
that
are
Sons
and
Heirs
;
an
Inheritance
is
made
sure
to
them
,
not
according
to
their
obedience
,
nor
by
their
deeds
,
nor
after
their
deeds
,
but
by
the
faith
of
the
promise
,
and
a
free
donation
before
all
obedience
,
concerning
which
Faith
,
Paul
said
:
It
is
therefore
of
Faith
,
that
according
And
here
Christ
only
is
a
Son
by
Nature
,
we
only
by
the
Grace
of
But
by
Christ
our
Deliverer
we
Gal.
4.
together
with
his
Son
.
Whence
St.
Paul
said
;
ye
are
not
now
servants
,
but
sons
:
and
if
sons
,
then
also
heirs
of
God
through
Christ
;
for
ye
are
all
the
Sons
of
God
by
Faith
,
which
is
in
Christ
Iesus
.
Whosoever
of
you
are
baptized
ye
have
put
on
Christ
.
Ye
are
all
The
Absurdities
that
arise
from
the
Osorian
Righteousness
.
WHich
things
,
seeing
they
are
guarded
with
most
sure
confirmations
of
Evangelical
Scripture
,
hence
it
necessarily
follows
,
that
all
this
Discourse
of
yours
about
righteousness
falls
down
from
the
foundation
.
For
if
there
is
no
union
with
God
the
eternal
father
but
to
those
,
who
by
on
exact
observation
of
the
law
conform
and
direct
all
their
actions
to
the
you
make
us
not
now
to
be
Sons
,
nor
Heirs
according
to
the
promise
,
but
mercenaries
according
to
the
condition
of
the
law
:
Moreover
by
this
means
also
it
will
come
to
pals
.
that
the
promise
is
sure
to
no
man
in
his
life
time
,
which
is
directly
oppofite
not
only
to
the
mind
of
Paul
,
but
also
to
the
genuine
condition
of
Sons
.
For
who
in
the
time
of
this
life
lives
so
exactly
according
to
the
commands
of
God
,
that
hitherto
he
hath
never
passed
the
limits
thereof
,
or
knows
what
he
will
do
in
the
remainder
of
his
life
?
Whereby
it
will
come
to
pass
that
the
mind
must
needs
waver
hither
and
thither
,
with
a
perpetual
uncertainty
.
Moreover
if
that
be
accounted
sure
by
the
word
and
promise
of
the
Gospel
,
that
they
are
heirs
as
many
as
are
ingrafted
into
Christ
,
then
the
Kingdom
of
God
must
of
necessity
be
an
inheritance
,
If
an
inheritance
,
then
it
is
not
a
recompence
nor
a
reward
,
but
a
August
.
lib.
de
haeres
.
Patrimony
,
which
is
not
due
to
deeds
,
but
to
the
spiritual
birth-right
.
If
to
the
birth-right
,
then
the
bestowing
of
the
Inheritance
goes
before
all
deeds
.
Afterwards
Pious
deeds
follow
,
according
to
the
saying
of
Augustine
,
which
is
no
less
true
than
firm
:
Good
works
follow
him
,
that
is
justified
,
but
go
not
before
him
,
that
is
to
be
justified
.
Wherefore
if
that
most
pure
and
eternal
Nature
account
us
for
Sons
,
as
it
was
proved
above
,
in
which
there
sticks
not
any
stain
of
unrighteousness
,
upon
the
like
account
it
follows
,
But
that
we
may
rightly
examine
,
what
that
cause
is
,
first
the
degrees
of
causes
must
be
distinguished
,
of
which
some
are
related
unto
God
,
and
others
to
men
.
On
Gods
part
in
the
first
place
comes
his
infinite
Mercy
,
Predestination
,
Election
,
the
Grace
of
the
Promise
and
Vocation
,
of
which
Paul
speaks
in
more
places
than
one
:
Who
hath
Predestinated
us
,
saith
he
,
unto
the
adoption
of
Sons
by
Iesus
Christ
,
whom
he
hath
Predestinated
,
that
they
should
be
conformed
to
the
Image
of
his
Son
,
them
he
hath
also
called
,
whom
he
hath
called
,
them
he
hath
also
justified
,
&c.
In
the
next
order
follows
the
de
just
.
Osorius
.
Works
,
or
Works
joined
together
with
Faith
?
And
this
is
the
thing
about
which
now
we
contend
,
O
Osorius
,
for
in
these
Books
you
do
dispute
about
the
righteousness
of
works
at
such
a
rate
,
that
you
suppose
Faith
,
only
without
these
additions
,
so
Insufficient
to
perform
any
thing
towards
the
purchasing
Salvation
,
that
it
is
your
Opinion
,
That
this
Faith
of
Christ
only
,
if
it
be
separated
from
the
help
of
Works
,
deserves
not
to
be
called
the
Faith
of
Chrit
,
but
a
head-strong
rashness
,
an
insolent
confidence
,
an
impudent
boldness
,
an
outragious
madness
,
an
execrable
Wickedness
:
Which
sort
of
Words
,
how
little
modesty
they
savour
of
,
it
is
needless
here
to
inquire
.
But
how
far
they
differ
from
truth
,
and
the
inviolable
authority
of
Sacred
Scriptures
,
it
will
be
requisite
to
take
notice
;
because
at
present
this
is
the
matter
of
debate
between
us
.
And
first
,
if
you
understand
it
concerning
this
common
Fellowship
of
Men
with
one
another
;
and
Offices
of
mutual
obedience
between
Man
and
Man
,
there
is
no
man
so
unreasonable
as
to
separate
Faith
from
the
operation
of
Charity
in
that
sense
.
For
thus
Faith
,
Hope
,
and
Charity
have
a
Now
let
us
compare
Osorius
disputing
of
righteousness
with
Paul
,
He
affirms
,
that
Man
is
justified
by
Faith
without
Works
.
Your
opinion
on
the
contrary
pleads
that
righteousness
doth
so
much
consist
of
Works
without
Faith
,
that
Faith
doth
nothing
else
but
prepare
for
Holy
Works
.
He
asserting
a
twofold
righteousness
of
Works
and
of
Faith
,
of
Grace
,
and
of
Merit
,
so
distinguishes
between
both
,
that
he
sets
the
one
against
the
other
,
by
a
mutual
opposition
;
as
if
they
were
things
,
that
could
by
no
means
consist
together
,
but
the
one
destroys
the
other
:
And
he
makes
that
evident
by
the
example
of
the
Israelites
,
and
the
Gentiles
;
of
whom
those
grasping
at
righteousness
by
Works
,
fell
from
true
righteousness
:
These
,
because
they
sought
after
righteousness
by
Faith
,
solely
and
simply
obtained
it
.
You
on
the
contrary
being
neither
deterred
by
their
fearsul
example
,
nor
regarding
the
Apostolical
Instruction
;
and
making
no
distinction
between
these
so
different
kinds
of
righteousness
,
you
seem
to
comprehend
all
in
that
one
righteousness
of
the
Law
,
as
if
the
righteousness
of
Faith
were
none
at
all
.
The
Words
of
Paul
are
very
manisest
:
To
him
that
worketh
,
the
reward
makes
the
Faith
of
Christ
,
if
works
are
shut
out
,
to
be
no
Faith
,
but
〈◊〉
and
execrable
Wickedness
:
What
else
doth
it
in
these
words
,
but
bring
a
Gospel
not
from
Heaven
,
The
Arguments
of
Osorius
,
whereby
he
attributes
Righteousness
to
Works
,
are
answered
.
NOW
it
must
be
enquired
,
by
what
arguments
Osorius
pleads
for
his
opinion
.
And
first
he
brings
that
out
of
the
Psalms
:
The
Lord
,
saith
he
,
is
Righteous
,
And
now
what
is
gathered
from
these
testimonies
?
To
wit
,
That
the
Wicked
have
no
society
with
the
goodness
of
God
.
For
seeing
God
is
himself
the
very
Law
of
Equity
and
Rule
of
Righteousness
,
according
to
which
all
our
actions
should
be
directed
,
therefore
it
is
his
opinion
that
it
is
not
possible
,
that
he
who
puts
away
the
rule
it self
from
him
and
hates
it
,
should
be
joined
to
the
same
.
But
what
do
you
drive
at
in
all
these
florid
expressions
?
it
is
this
;
He
then
that
asserts
it
to
be
possible
that
God
should
approve
the
wicked
,
and
join
them
to
himself
,
asserts
it
to
be
possible
for
God
not
to
be
God
.
These
things
need
no
prolix
answer
:
And
such
we
were
all
formerly
,
as
your
Oration
describes
,
wicked
sinners
,
and
all
void
of
the
glory
of
God
,
before
Christ
washed
us
with
his
blood
:
but
Then
you
go
on
,
and
deny
that
it
is
possible
,
that
God
should
be
unlike
himself
,
to
favour
wickedness
,
or
make
friendship
with
wicked
men
of
an
unclean
life
.
And
therefore
you
conclude
we
must
needs
be
first
righteous
,
before
we
are
received
into
the
favour
of
God
.
Right
,
but
who
are
they
,
whom
you
call
by
the
name
of
Iust
?
You
must
teach
us
that
.
If
you
judge
they
are
such
,
as
are
defiled
with
no
pollution
,
or
can
But
if
you
take
those
for
Righteous
,
But
you
deny
that
it
is
agreeable
to
the
nature
of
God
,
to
account
any
man
worthy
of
his
approbation
,
except
him
,
whom
his
countenance
beholds
to
be
righteous
:
Therefore
it
is
necessary
that
our
righteousness
should
go
before
the
favour
of
God
.
But
whence
that
righteousness
should
come
to
us
,
herein
is
all
the
contention
between
us
.
You
seem
to
acknowledge
no
righteousness
but
that
which
the
perfection
of
life
procures
.
We
place
all
our
righteousness
in
Christ
,
not
in
our selves
,
in
the
faith
of
him
only
,
not
in
our
own
works
.
What
?
say
you
,
can
any
man
obtain
favour
from
that
highest
goodness
as
long
as
he
hates
not
wickedness
,
as
long
as
be
puts
not
away
Iniquity
from
him
,
which
hath
a
perpetual
War
with
Divine
Equity
?
Who
is
ignorant
of
,
or
denies
that
?
For
how
can
it
be
,
that
that
everlasting
Law
should
not
hate
sin
and
wickedness
with
the
greatest
abhorrency
?
Well
,
and
what
do
these
Mountains
of
Gilboa
bring
forth
unto
us
?
at
length
he
concludes
:
That
it
is
therefore
necessary
,
that
whosoever
thinks
to
be
received
into
the
friendship
of
God
,
must
first
hate
wickedness
.
Verily
there
is
no
man
that
denies
it
.
For
though
we
should
grant
that
a
wise
and
wholesom
opposing
a
righteousness
equal
thereunto
?
For
as
the
wound
is
infinite
,
that
is
inflicted
on
our
nature
,
so
it
is
just
,
that
a
remedy
of
the
like
nature
should
be
applied
,
the
strength
and
greatness
whereof
being
infinite
,
may
by
proportionable
greatness
be
suited
to
the
Majesty
Concerning
the
Praise
of
Repentance
,
the
Dignity
,
and
Benefit
,
and
Peculiar
Office
thereof
.
BUT
you
will
say
,
to
what
purpose
then
is
it
to
repent
,
For
,
that
we
may
openly
confess
the
truth
,
what
else
is
this
whole
life
of
Godly
Men
,
but
a
continual
repentance
,
and
a
perpetual
detestation
and
condemnation
of
sin
,
whilst
we
are
forced
by
the
Gospel
with
daily
groans
to
breath
forth
this
Petition
?
Forgive
us
our
sins
,
as
if
we
were
conflicting
in
a
continual
place
of
wrestling
,
in
which
sometimes
we
stand
by
the
Spirit
,
sometimes
we
fall
through
the
infirmity
of
the
Flesh
,
and
sometimes
we
again
make
new
repentance
,
yet
we
always
overcome
and
triumph
by
Faith
,
to
wit
,
obtaining
the
pardon
of
our
faults
,
and
we
obtain
true
righteousness
for
ever
.
Therefore
away
with
impudent
slanders
;
let
just
judgment
be
exercised
,
and
let
things
be
comprehended
each
in
their
own
places
and
bounds
.
Pious
tears
,
a
serious
deploring
of
former
destruction
,
and
a
just
care
of
living
a
better
life
,
with
all
other
pious
exercises
,
are
things
,
which
we
do
not
thrust
away
,
nor
put
out
of
their
place
,
only
we
search
what
is
the
place
,
what
is
the
peculiar
office
of
those
things
.
And
in
the
first
place
this
is
a
thing
that
Augustin
in
quinquage
,
Prolo
.
Psal.
31.
from
it
:
not
that
Faith
hath
need
of
these
for
justification
,
but
that
they
themselves
may
be
justified
by
the
value
received
by
Faith
in
Christ
,
which
unless
they
were
recommended
upon
the
account
of
that
Faith
would
all
be
abominable
in
the
sight
of
God
;
and
though
they
may
be
call'd
works
,
yet
cannot
be
call'd
good
works
in
Gods
account
,
unless
they
are
supported
by
Faith
.
Whence
Augustin
admonishing
,
not
without
cause
,
commands
us
to
believe
in
him
that
justifies
the
Wicked
,
that
our
very
good
works
may
be
good
works
;
for
those
deserve
not
to
be
called
good
,
as
long
as
they
proceed
not
from
a
good
root
,
&c.
But
here
you
object
approved
Testimonies
and
Examples
,
rehearsed
out
of
the
Sacred
Oracles
of
Divine
Scripture
,
in
which
,
without
any
mention
of
Faith
,
Salvation
is
assuredly
promised
to
them
that
Repent
,
as
in
Ezekiel
,
I
de
sire
not
the
death
of
a
Sinner
,
but
that
the
wicked
should
turn
from
his
way
and
live
:
There
are
set
before
us
the
Examples
of
the
Ninivites
,
of
David
,
You
say
that
thus
the
Prophets
proclaim
,
and
openly
avouch
this
thing
,
that
there
is
no
hope
of
Salvation
shewed
unto
any
,
but
only
those
,
who
are
with
their
whole
heart
brought
back
from
an
unclean
and
wicked
life
to
the
practise
of
Holiness
,
&c.
And
presently
concluding
with
this
Opinion
,
you
teach
us
that
there
is
no
other
way
at
all
either
to
avert
destruction
,
or
procure
salvation
.
Lest
I
should
speak
many
things
in
vain
,
there
is
one
Answer
abundantly
sufficient
for
all
such
Objections
;
that
there
is
indeed
necessarily
required
a
sincere
reformation
of
heart
and
life
,
in
these
who
are
to
obtain
life
;
as
in
an
Heir
,
for
whom
there
is
appointed
the
possession
of
an
Inheritance
to
be
enjoyed
,
there
is
necessarily
required
dutifulness
towards
his
Father
,
which
dutifulness
,
nevertheless
,
when
it
is
most
exactly
performed
,
is
not
any
cause
of
obtaining
the
inheritance
.
And
in
like
manner
there
is
nothing
that
can
be
more
certain
,
than
that
Repentance
and
Renovation
do
much
commend
the
life
of
Christians
to
God
;
yet
it
makes
them
not
Christians
,
neither
doth
it
so
much
commend
the
person
of
the
Penitent
,
as
it
is
it self
commended
by
the
dignity
of
the
man
:
who
,
if
he
is
a
Christian
,
his
Repentance
is
approved
.
But
,
if
he
be
an
Alien
from
the
faith
,
the
lamenting
of
sin
doth
not
at
all
profit
for
the
obtaining
of
Righteousness
,
neither
doth
it
take
away
Sin
.
But
as
you
And
this
seems
to
me
to
be
the
chief
difference
between
Moses
and
Ma.
The
only
beholding
of
the
Serpent
set
up
,
without
any
other
condition
being
added
,
healed
the
wounded
.
Mi.
Christ
is
the
Serpent
set
up
for
us
;
Therefore
,
Concl
The
only
beholding
of
(
that
is
,
faith
in
)
Christ
set
up
for
us
,
without
any
additions
whatsoever
brings
healing
to
our
wounds
.
And
I
know
the
adversaries
will
Trent
,
Hosius
,
Andradius
,
Canisius
.
not
deny
that
Christ
is
the
only
Serpent
,
who
being
made
a
Curse
for
us
,
makes
a
Medicine
for
our
Wounds
.
But
if
you
ask
,
how
?
They
will
answer
one
thing
,
and
the
holy
Scriptures
another
:
they
affirm
that
this
is
performed
on
this
account
,
because
Christ
being
punished
for
us
on
the
Cross
,
hath
by
his
Merits
obtained
for
us
the
infusion
of
Charity
.
Which
because
it
is
the
perfection
of
the
Law
,
therefore
being
acquired
by
the
Merit
of
Christ
,
and
received
by
our
free-will
,
it
brings
forth
righteousness
,
not
that
,
Of
Sin
and
the
healing
thereof
by
Christ
.
FOR
Andradius
,
Hosius
,
Vega
the
Spaniard
,
and
those
others
of
the
same
Faction
confederate
with
these
,
seem
so
to
contend
about
the
Righteousness
of
Charity
,
that
having
almost
banished
Faith
out
of
the
City
of
Rome
,
they
place
all
the
parts
of
our
Salvation
,
or
at
least
the
chiefest
in
Charity
and
Sanctification
.
And
now
by
what
Scriptures
will
they
demonstrate
that
?
What
,
say
they
,
doth
not
Christ
heal
us
just
as
the
Brazen
Serpent
healed
the
Wounds
of
those
that
were
hurt
?
Were
we
not
all
healed
by
his
stripes
?
Is
not
Sin
abolished
doth
not
remain
.
In
the
Baptized
,
and
in
those
that
are
come
to
years
,
who
are
converted
,
sin
is
abolished
.
Therefore
,
After
Baptism
and
in
those
that
are
come
to
years
after
true
conversion
,
there
remains
no
more
sin
.
This
argument
having
a
bad
connexion
,
Therefore
I
answer
to
the
Minor
with
a
distinction
,
that
sin
is
said
to
be
abolished
in
the
Adult
that
are
Regenerate
,
it
is
partly
true
and
partly
false
,
with
An
example
may
be
conveniently
taken
from
him
,
whom
being
Wounded
,
the
Samaritan
,
cap.
10.
Luc.
doth
not
suddainly
cure
,
but
first
pours
Wine
into
his
Wounds
,
washes
off
the
Blood
,
afterwards
he
adds
Oyl
,
that
he
may
mitigate
the
grief
,
and
the
Wound
may
begin
to
cleave
together
:
Afterwards
the
Wound
being
bound
up
,
he
puts
the
Sick-man
upon
the
Beast
,
and
afterwards
commands
him
to
be
cured
in
the
Inn.
Iust
so
Christ
suffering
the
punishment
of
our
Sins
in
his
Body
,
by
remission
immediately
takes
away
the
guilt
from
us
,
pouring
into
our
Wounds
the
gladning
Oyl
of
the
Gospel
,
joined
together
with
the
Wine
of
serious
Repentance
;
whereby
whatsoever
is
deadly
in
the
Wounds
,
is
washed
away
with
a
health
restoring
Pardon
:
But
the
Wounds
are
not
yet
altogether
healed
.
But
health
will
be
compleat
in
Eternal
Life
.
In
the
interim
he
will
have
diseases
cured
in
the
Church
by
Godly
Exercises
,
the
Cross
,
and
constant
Prayer
.
Briefly
,
if
those
Men
desire
to
know
what
that
is
,
which
Christ
hath
abolished
in
us
by
Whatsoever
was
laid
upon
Christ
on
the
Cross
,
to
be
carried
away
for
our
sakes
,
that
is
taken
away
from
us
in
this
Flesh.
Only
the
guilt
and
punishment
of
Sin
,
not
the
matter
it self
of
our
actions
was
laid
upon
Christ
to
bear
upon
the
Cross.
The
act
or
substance
of
sin
,
is
not
wholly
abolished
by
the
Death
of
Christ
in
this
flesh
,
but
only
the
guilt
and
punishment
of
sin
.
Or
more
briefly
let
them
take
it
thus
:
Whatsoever
Christ
by
dying
did
bear
for
us
,
that
only
he
took
away
by
Concerning
the
necessity
of
the
practice
,
and
care
of
good
Works
.
THerefore
in
this
place
something
hath
been
said
of
Faith
,
and
all
that
manner
of
Righteousness
;
which
the
Divine
Authority
attributes
to
Faith
only
without
Works
.
More
things
elsewhere
have
been
explained
by
us
in
other
Books
:
From
which
things
just
conclusions
being
drawn
,
it
evidently
appears
,
if
I
am
not
mistaken
,
wherein
all
our
righteousness
consists
,
not
in
Works
without
Faith
,
nor
joined
together
with
Faith
,
but
wholly
in
Faith
without
Works
;
that
is
,
without
the
merits
of
Works
,
or
any
condition
of
meriting
.
For
if
Faith
,
which
is
nothing
else
but
an
internal
and
illuminated
contemplation
,
and
receiving
of
Christ
the
Son
of
God
,
receives
a
free
promise
of
Life
in
him
;
I
do
not
well
see
what
the
good
deeds
of
our
Life
,
thought
excellent
,
can
perform
in
this
part
of
justification
.
Yet
it
doth
not
for
necessary
uses
,
that
I
may
speak
with
Paul
,
is
not
upon
any
account
necessary
.
Neither
is
it
a
reason
forcible
enough
,
if
any
Man
teaches
that
no
trust
should
be
put
in
Works
,
that
therefore
there
is
no
need
of
any
care
to
do
good
:
For
what
Logick
is
this
?
Works
should
not
be
trusted
in
when
they
are
performed
:
Therefore
there
is
no
need
to
endeavour
Iohn
Huss
,
of
latter
memory
,
was
brought
forth
to
Death
in
a
manner
not
unlike
that
,
whereby
Luther
is
brought
forth
by
you
after
his
Death
:
For
they
Cloathed
him
with
odious
Pictures
of
Devils
,
and
abominable
Titles
.
Neither
is
Luther
here
handled
much
more
handsomly
by
you
;
being
Cloath'd
with
most
vain
Lyes
,
and
set
forth
by
you
in
such
Colours
,
not
as
he
really
was
,
nor
as
his
Writings
had
persuaded
you
concerning
him
,
which
it
seems
you
have
not
read
,
but
as
other
accusers
,
to
whom
you
use
to
give
too
much
credit
,
have
described
him
:
For
what
other
thing
declares
this
your
narrative
which
is
curiously
fitted
for
calumny
,
whereby
you
make
him
liker
a
Monster
,
than
a
Man
,
Luther
.
Osor.
lib.
2.
de
justit
.
as
if
he
brought
in
a
certain
new
kind
of
Faith
,
that
was
not
heard
of
before
,
and
was
unknown
in
former
times
,
as
if
he
were
an
example
of
Wickedness
,
an
encourager
of
Slothfulness
,
an
Turbulent
Person
,
and
disturber
of
Religion
,
and
trampled
upon
all
Actions
worthy
of
Praise
,
and
exercises
of
Eminent
Vertue
;
as
things
of
no
worth
,
and
condemned
Pious
Tears
,
and
judged
those
Men
abominable
and
Wicked
who
wept
and
mourned
for
their
Iniquities
;
or
upon
any
account
lamented
the
Sins
they
committed
.
And
as
if
he
taught
a
certain
new
way
of
Salvation
,
and
such
a
one
,
as
neither
requires
works
of
vis
nor
any
sorrow
,
neither
occasions
any
trouble
to
sinners
,
but
teaches
that
confidence
alone
is
sufficient
,
to
wit
,
such
a
confidence
whereby
every
Wicked
and
Ungodly
Man
may
be
supposed
acceptable
to
God
,
tho'he
himself
do
not
at
all
endeavour
to
restrain
his
wickedness
,
or
pretend
to
any
desire
after
Piety
,
but
only
so
supposeth
in
his
own
mind
,
that
he
is
dear
to
God
.
That
the
favour
of
God
is
prepared
for
all
,
yea
for
the
unclean
and
Wicked
,
though
sin
rules
and
reigns
with
an
universal
dominion
over
them
.
Moreover
that
Luther
should
think
it
a
great
Wickedness
to
lament
Mans
first
ruine
,
or
fall
,
and
to
fear
punishment
,
&c.
Besides
other
things
also
of
the
like
sort
,
no
less
absurd
than
false
,
which
being
wrested
by
you
to
a
wrong
sense
,
you
use
to
lay
to
his
charge
,
not
that
they
are
really
true
of
him
,
but
they
are
puposely
feigned
by
Carolus
Caesar
,
in
the
Assembly
Augusta
,
Ann.
1530.
offered
afterwards
Trid.
Coun.
1551.
of
Augusta
.
Anno.
1530.
And
afterwards
Anno.
1551.
Shewed
and
offered
to
the
Council
of
Trent
,
in
which
what
they
teach
concerning
the
true
way
of
Iustification
,
according
to
the
Word
of
God
,
what
they
Iudge
and
Preach
of
repentance
,
and
the
Holy
Fruits
of
good
Works
;
by
all
which
they
do
sufficiently
defend
themselves
against
your
frivolous
calumnies
,
and
most
vain
accusations
,
that
there
is
no
need
of
any
other
defence
besides
.
The
opposite
Assertions
of
the
Adversaries
,
against
the
Free
Imputation
of
Righteousness
produced
and
examined
.
WHich
things
,
seeing
they
are
so
,
and
sufficient
defence
hath
been
made
for
those
of
our
Profession
,
let
us
proceed
to
that
which
remains
.
We
will
then
first
declare
the
opposite
assertions
and
decrees
of
the
Adversaries
,
what
they
say
and
judge
concerning
Righteousness
,
Faith
,
Grace
,
Repentance
,
and
Works
;
and
next
we
will
compare
their
Opinion
with
ours
,
and
both
together
with
the
holy
Gospel
of
God
,
that
it
may
be
the
more
evident
to
the
Reader
,
what
should
be
judged
of
both
.
And
here
first
come
forth
unto
us
Osorius
,
none
of
the
meanest
Champions
in
this
Cause
,
all
whose
contention
against
Luther
drives
at
this
,
to
destroy
all
imputation
of
Righteousness
,
and
to
leave
no
other
way
of
Righteousness
but
that
which
consists
in
works
,
and
observation
of
the
Law
,
and
which
might
maintain
according
to
the
Decrees
of
Trent
,
that
we
are
not
only
esteemed
righteous
,
but
also
are
really
or
inherently
Righteous
in
the
sight
of
God
even
unto
justification
.
In
which
way
of
justifying
he
doth
not
exclude
Faith
and
Grace
,
but
he
so
mingles
these
together
,
that
the
praise
it self
of
Righteousness
is
founded
on
works
,
and
all
else
so
subservient
,
that
Faith
first
goes
before
,
that
it
may
only
prepare
and
make
way
for
the
obtaining
of
Grace
.
And
Grace
afterwards
follows
,
which
brings
forth
good
works
in
us
,
and
then
works
themselves
perfect
,
and
compleat
Righteousness
.
For
after
this
manner
doth
Osorius
dispute
in
his
Third
Book
.
And
this
is
the
sum
of
what
he
therefore
seeing
the
Law
either
written
on
Tables
,
or
received
by
Revelation
,
cannot
take
away
the
unbridled
lust
of
the
mind
,
and
whilst
lust
remains
in
its
vigour
,
no
man
can
by
any
means
obey
the
precepts
of
the
Law
,
which
are
given
for
our
attaining
Righteousness
:
Therefore
it
is
that
no
man
relying
only
on
the
help
of
the
Law
can
be
holy
,
unless
he
be
furnished
with
the
immediate
help
of
the
Holy
Spirit
against
lust
;
and
farther
,
because
we
obtain
this
Divine
help
not
by
the
Law
,
but
by
Faith
.
Therefore
it
is
,
that
all
actions
of
Charity
are
called
works
of
Faith
,
not
of
the
Law
;
both
by
other
Divine
Writers
,
and
also
by
Paul
;
who
frequently
by
the
name
of
Faith
understands
all
Offices
of
Charity
,
&c.
You
have
here
a
Specimen
of
the
Osorian
Righteousness
,
so
described
Because
that
Divine
Nature
being
most
holy
,
and
most
pure
,
and
which
can
endure
no
filthiness
of
Iniquity
,
it
behoveth
him
therefore
that
would
enjoy
the
presence
thereof
,
to
conform
himself
unto
the
same
Image
:
for
there
is
no
Communion
between
light
and
darkness
,
there
is
no
union
between
the
holiness
Which
seeing
it
is
so
,
he
therefore
concludes
that
Luther
,
&
they
of
Luther's
Party
do
err
,
first
in
this
,
that
they
dare
assert
that
sin
in
those
,
whom
that
infinite
Concerning
Righteousness
,
and
its
definition
given
by
Osorius
,
and
others
.
THou
hast
,
ingenuous
Reader
,
the
whole
Model
of
Osorian
Righteousness
described
in
a
short
compend
:
in
which
,
what
is
true
and
what
is
faulty
,
it
remains
that
we
should
examine
with
like
brevity
according
to
the
Rules
of
Evangelical
Doctrine
,
beginning
first
at
the
very
definition
of
righteousness
,
because
thereupon
depends
the
substance
of
the
whole
Controversie
.
For
so
Osorius
defines
Righteousness
,
that
it
is
a
state
of
Soul
founded
on
the
Law
of
God
,
and
that
bears
a
clear
resemblance
to
the
immutability
of
the
Divine
Vertue
.
In
like
manner
also
Andradius
not
much
differing
from
him
.
Righteoufness
,
saith
lib.
6
.
de
just
.
p.
459
Andrad
.
ibid.
page
461.
he
,
is
an
unmoveable
equity
,
and
government
of
mind
,
which
measures
all
its
actions
and
counsels
by
the
Law
of
God
.
And
the
same
again
presently
:
Righteousness
is
a
habit
of
mind
fashioned
by
the
Divine
Law
to
obey
that
Divine
Law
and
Will
,
as
it
perswades
to
perform
the
Offices
of
every
vertue
,
&
C.
So
that
I
need
not
here
gather
together
the
definitions
of
others
of
the
Party
,
of
whom
I
find
so
many
to
be
of
the
same
Opinion
,
that
they
think
a
Righteous
Man
should
be
defined
from
works
of
Righteousness
,
just
as
a
wise
Man
from
Wisdom
,
a
Musician
from
Musick
;
and
other
Artificers
are
formally
denominated
from
the
internal
Skill
they
have
in
those
Arts
,
and
wherewith
they
are
endued
,
as
saith
Tapperus
;
which
would
not
Therefore
that
I
may
answer
you
,
That
it
is
an
excellent
state
of
mind
conformed
by
the
Divine
Law
,
founded
upon
Divine
Prescription
,
free
from
all
wickedness
,
and
coming
near
in
its
resemblance
to
the
Divine
Nature
,
&
C.
And
indeed
in
that
state
we
were
Created
in
the
beginning
.
But
we
have
lost
it
long
since
,
neither
are
we
yet
perfectly
restored
,
but
we
shall
be
restored
at
length
by
the
Divine
power
and
bounty
of
Christ
,
on
the
day
that
this
our
corruption
shall
put
on
incorruption
,
and
this
mortal
body
shall
rise
again
to
immortality
.
In
which
state
of
Whereby
you
do
evidently
discern
,
as
I
suppose
,
what
comes
of
this
your
famous
Theological
Theory
of
Righteousness
;
for
if
there
is
no
way
of
entring
into
the
Kingdom
of
life
but
by
Righteousness
,
and
no
Righteousness
(
according
to
your
Opinion
)
can
consist
but
of
a
perfect
observance
of
the
Divine
Law
,
and
dignity
of
works
,
what
follows
then
?
You
must
either
deny
that
we
are
sinners
in
this
life
,
and
assert
that
we
are
righteous
by
works
;
or
if
according
to
Scripture
you
confess
us
to
be
sinners
,
you
must
despoil
us
of
all
righteousness
,
and
shut
us
out
of
the
Kingdom
of
God
?
And
what
will
you
say
to
Augustin
,
who
esteems
all
the
Righteousness
of
this
life
as
dung
?
What
will
you
say
to
Isaiah
,
But
what
is
that
,
let
him
leave
Righteousness
to
God
;
but
abandoning
By
all
which
,
things
being
thus
deduced
and
confirmed
,
it
is
easie
to
understand
what
should
be
judged
of
this
your
definition
.
For
if
there
is
no
other
Righteousness
,
but
that
which
by
your
definition
is
placed
in
holy
works
,
and
a
perfect
obedience
to
the
Law
of
God
:
it
thence
follows
,
that
either
from
all
possession
of
Righteousness
.
Both
of
which
are
false
;
for
though
Sin
and
Righteousness
,
in
respect
of
one
and
the
same
thing
,
through
a
mutual
Antithesis
,
whereby
they
are
opposed
one
against
another
,
cannot
come
together
,
yet
nothing
hinders
,
but
we
may
be
both
Sinners
,
and
also
Righteous
upon
a
different
account
.
You
will
say
,
how
can
that
be
?
If
you
know
not
,
(
my
good
Friend
,
)
I
will
tell
you
,
and
in
a
word
,
that
you
may
understand
the
more
expeditiously
.
We
are
Sinners
in
our selves
,
we
are
Righteous
inChrist
.
Hereunto
belongs
the
Mystery
of
Christ
the
Son
of
God
given
to
us
by
his
Father
,
that
he
with
all
his
works
and
benefits
may
become
wholly
ours
,
for
our
right
,
and
for
our
advantage
.
So
he
is
said
by
the
Concerning
Inherent
and
Imputed
Righteousness
.
BUT
perhaps
it
is
not
enough
to
you
,
that
the
sins
you
committed
are
not
imputed
to
you
,
but
that
nothing
may
be
committed
,
which
may
be
justly
imputed
.
And
for
that
cause
you
think
no
man
should
be
reckoned
among
the
Iust
,
but
he
,
whose
life
being
upon
all
accounts
untainted
,
is
conformable
to
the
perfect
rule
of
the
Law
,
having
abolished
the
foot-steps
of
all
sins
.
And
indeed
to
the
Infinite
Power
of
the
Almighty
God
,
to
give
strength
to
perform
it
to
those
that
ask
it
of
him
:
And
again
there
is
not
any
thing
more
unsuitable
to
his
Infinite
Equity
,
and
less
honour
able
to
his
Infinite
Goodness
,
than
that
he
should
command
his
Servants
those
things
,
which
he
knows
cannot
be
observed
by
them
.
But
in
answer
,
First
,
If
those
things
cannot
be
kept
by
us
,
which
are
commanded
by
God
,
that
comes
not
to
pass
through
any
default
of
his
,
but
through
our
default
:
who
being
at
first
created
by
him
,
Yea
,
you
say
there
is
very
great
need
of
faith
,
and
you
add
a
reason
:
Because
all
the
means
of
destroying
and
restraining
Lust
consists
in
the
Grace
of
God
alone
,
which
must
be
obtained
by
Faith
:
and
there
is
no
other
way
shewed
to
extinguish
and
destroy
it
.
Therefore
What
?
And
does
Faith
nothing
but
prepare
us
for
Righteousness
?
But
now
,
what
way
does
it
prepare
?
Because
,
say
you
,
the
Grace
of
God
is
obtained
by
Faith
and
the
merit
of
Christ
.
But
proceed
;
what
follows
after
?
For
it
is
God
only
,
by
whose
Almighty
Power
and
Bounty
we
break
the
force
of
Lust
,
and
restrain
all
its
importunity
,
and
maintain
the
perfect
Offices
of
Vertue
,
&c.
Who
ever
denied
,
that
it
is
God
only
that
can
do
those
things
?
But
what
say
you
.
O
good
friend
?
Is
our
whole
Salvation
and
Righteousness
in
the
sight
of
God
,
contained
in
that
only
,
in
driving
out
of
the
Mind
those
little
Heats
of
all
evil
Lusts
,
whereof
you
speak
,
in
abolishing
the
roots
of
all
vices
,
and
in
maintaining
duely
and
constantly
the
office
of
perfect
Vertue
.
How
far
the
Works
of
Human
Life
are
from
the
perfection
of
Righteousness
.
But
now
,
do
you
your self
perform
all
these
things
,
which
you
require
in
us
for
the
perfection
of
righteousness
?
Hath
the
great
Husbandman
watered
the
happy
ground
of
your
mind
,
with
so
great
a
vigor
and
verdure
of
his
bounty
,
that
no
wild
Vines
nor
Briars
do
any
where
appear
in
all
your
life
?
That
no
Lust
draws
you
aside
from
your
duty
?
No
perturbation
of
affections
throws
you
down
from
your
state
of
constancy
?
No
concupisence
of
the
eyes
defiles
the
purity
of
your
mind
?
He
that
seeth
a
Woman
,
Hierom.
ad
Ctesiphontem
.
Dial.
2.
sings
in
a
holy
Hymn
,
and
sings
so
aright
:
Thou
only
art
holy
?
For
how
shall
he
only
have
the
praise
of
that
thing
,
as
saith
Hierom
,
which
he
hath
common
to
himself
with
many
?
What
if
you
think
there
is
no
difference
between
his
Righteousness
and
ours
,
and
you
suppose
there
is
no
Righteousness
but
what
proceeds
chiefly
from
Works
;
either
let
your
life
shew
to
us
the
same
Works
,
which
Christ
wrought
,
or
if
you
cannot
,
let
him
only
have
the
honour
of
this
Title
,
that
Christ
only
may
be
righteous
,
and
Osorius
may
confess
himself
to
be
unrighteous
and
à
sinner
,
that
now
that
saying
may
truely
have
place
here
,
which
just
now
I
cited
out
of
Augustine
.
Let
man
take
sin
,
But
,
you
will
say
,
what
then
,
is
there
no
Righteousness
which
belongs
to
men
?
I
do
not
deny
that
there
is
,
but
it
is
such
a
righteousness
,
as
must
be
sought
elsewhere
than
in
works
.
But
you
may
say
,
where
then
?
Not
only
I
,
but
also
St.
Paul
will
tell
you
,
the
Righteousness
of
God
,
saith
he
,
to
all
,
and
upon
all
that
believe
.
And
again
in
the
Colonia
.
Censur
.
Coloniensis
186
frat
Alpbonsus
Philip
4.
p.
34.
so
much
as
any
mention
thereof
.
For
thus
they
define
it
,
the
righteousness
of
God
,
which
is
revealed
in
the
Gospel
,
is
a
vertue
in
God
which
distributes
to
every
one
according
to
their
deserving
.
Alphonsus
adds
,
Evangelical
righteousness
is
an
equal
proportion
of
merits
to
rewards
.
I
beseech
you
,
Pious
Reader
,
those
that
profess
such
vile
and
absurd
things
,
will
any
man
suppose
that
they
have
been
exercised
with
serious
meditation
at
any
time
in
the
holy
Scriptures
,
or
that
they
have
not
rather
bestowed
their
whole
age
and
wits
in
Heathenish
and
Aristotelian
trifles
?
But
now
it
will
not
〈◊〉
amiss
to
take
notice
with
what
props
of
reason
they
confirm
these
their
opinions
.
Against
the
Iesuits
and
their
Topick
Arguments
,
whereby
they
confirm
Inherent
Righteousness
out
of
Aristotle
.
WHAT
,
say
they
,
have
you
not
at
any
time
read
that
form
of
They
deny
that
ever
this
external
attribution
was
heard
of
since
the
World
was
;
that
a
thing
should
receive
a
name
extrinsically
from
qualities
,
that
can
be
within
,
so
that
they
should
be
accounted
righteous
before
God
,
not
by
inherent
qualities
,
but
the
righteousness
of
another
,
to
wit
,
Christs
,
which
is
applyed
to
us
by
Faith
,
&c.
And
indeed
this
Reason
taken
out
of
Aristotle
,
might
perhaps
be
of
some
force
,
if
they
had
omitted
these
words
(
before
God
.
)
But
now
seeing
there
is
a
twosold
and
divers
righteousness
,
the
one
which
is
called
the
righteousness
of
the
Law
,
the
other
which
is
called
the
righteousness
of
Faith
;
and
seeing
the
judgments
of
God
and
the
judgments
of
men
do
differ
,
they
do
foolishly
and
ridiculously
argue
from
humane
things
to
divine
,
from
the
righteousness
of
the
Law
,
to
the
righteousness
of
Faith
;
for
men
are
not
justified
in
the
sight
of
God
upon
the
same
account
that
they
are
esteemed
righteous
before
men
.
Yea
,
oft-times
it
happens
otherways
,
that
those
whom
this
World
does
most
cry
up
,
and
judges
just
by
their
inherent
qualities
,
God
condemns
the
same
men
chiefly
of
unrighteousness
out
of
those
very
same
qualities
:
and
so
on
the
contrary
part
,
Even
as
with
a
like
diversity
the
Scripture
sometimes
names
them
dead
,
whom
humane
Philosophy
would
judge
to
be
alive
,
and
in
perfect
health
.
Suffer
ye
,
Saith
he
,
the
dead
to
bury
their
dead
.
But
pray
how
dead
?
who
,
unless
they
were
alive
,
they
could
not
bury
their
dead
?
What
shall
we
then
say
?
that
the
Scripture
lyes
,
in
calling
them
dead
,
which
were
alive
?
Or
does
that
Iesuitical
Rule
rather
lye
,
which
judges
those
alive
by
reason
of
their
inherent
qualities
,
whom
the
Scripture
calls
dead
?
How
shall
these
things
,
so
contrary
to
one
another
,
agree
together
?
But
that
it
is
one
thing
to
live
,
to
be
dead
,
and
to
be
righteous
before
God
,
and
another
thing
before
Men.
The
Books
of
Holy
Scripture
are
full
of
such
Examples
,
and
they
have
been
often
heard
of
and
seen
by
Men
;
and
yet
after
all
these
things
,
those
pleasant
Gymnosophists
deny
,
that
this
external
attribution
was
ever
heard
of
since
the
World
was
,
that
a
thing
should
receive
a
name
extrinsecally
from
qualities
,
whose
nature
is
to
be
within
.
Is
it
so
indeed
that
this
was
not
heard
of
since
the
beginning
of
the
World
?
what
do
I
hear
?
have
ye
not
then
,
good
men
,
read
these
words
of
the
Apostle
in
the
Holy
Scriptures
of
God
?
By
the
disobedience
of
one
man
many
were
made
sinners
;
and
again
,
by
the
obedience
of
one
man
many
shall
be
made
Righteous
.
I
pray
you
,
what
is
the
meaning
of
these
words
,
by
the
disobedience
of
one
many
are
sinners
?
Again
,
by
the
obedience
of
one
many
are
righteous
?
Does
this
attribution
seem
internal
to
you
,
or
rather
external
?
was
that
rebellion
peculiar
to
Adam
,
or
was
it
ours
?
If
it
was
ours
,
how
was
it
ours
,
but
by
external
imputation
?
What
?
when
you
hear
these
words
of
the
Apostle
:
He
made
Christ
to
become
sin
for
us
,
that
we
might
be
made
the
righteousness
of
God
through
him
,
This
one
thing
was
wanting
,
that
By
these
things
I
suppose
it
is
who
say
,
that
it
is
the
same
thing
for
a
man
to
be
thus
Righteous
;
as
if
a
man
should
say
,
an
Ass
with
the
form
of
an
Ass
is
a
Mon
;
for
by
Faith
we
are
called
faithful
,
and
by
righteousness
weare
called
righteous
,
&c.
Be
it
so
indeed
,
that
no
Man
should
rightly
be
called
righteous
,
but
upon
the
account
of
Righteousness
;
what
then
,
seeing
Christ
is
our
righteousness
,
is
there
not
sufficient
cause
upon
that
account
why
we
should
be
called
righteous
?
should
any
man
require
a
better
righteousness
than
that
which
is
Christs
?
And
what
form
of
expressing
,
though
external
,
can
hinder
,
but
that
the
righteousness
which
is
peculiar
to
Christ
,
may
also
be
called
ours
,
and
may
be
common
both
to
him
and
us
,
especially
seeing
he
is
wholly
ours
with
his
merits
,
vertues
,
benefits
,
and
all
his
goods
?
Argument
.
But
here
again
,
and
again
those
impure
Sophisters
object
,
And
though
we
confess
this
to
be
true
in
some
respect
,
it
doth
not
at
all
hurt
our
cause
nor
discourage
our
enterprize
in
clearing
this
point
.
For
all
this
Controversie
undertaken
by
us
drives
at
this
,
that
we
should
search
for
a
righteousness
,
which
is
no
moral
humane
vertue
,
but
which
is
a
Spiritual
Grace
and
gift
of
God
,
which
is
not
ours
,
but
which
is
proper
to
Christ
;
whence
he
only
is
called
holy
and
just
,
and
we
are
called
justified
in
him
,
not
upon
the
account
of
works
,
but
faith
,
which
God
imputes
for
righteousness
unto
them
that
believe
in
his
name
.
And
hence
it
is
rightly
called
the
righteousness
of
faith
,
and
therefore
because
no
man
can
be
called
just
but
upon
the
account
of
the
righteousness
,
which
every
man
possesses
for
his
own
in
himself
.
For
thus
do
those
sharp-witted
Men
argue
,
who
cannot
endure
the
free
justification
of
Faith
.
To
whom
,
that
I
may
make
answer
,
let
us
hear
this
first
from
them
:
Whether
faith
,
whereby
we
believe
in
Christ
,
seems
to
them
a
vertue
or
not
?
If
they
judge
so
,
Argument
.
Ma.
Our
Faith
is
Righteousness
before
God
.
Mi.
Our
Faith
is
an
internal
and
inherent
vertue
.
Concl.
Therefore
we
are
made
But
here
again
the
Adversaries
object
,
that
they
do
not
at
all
deny
,
but
that
Faith
is
an
internal
vertue
in
us
,
which
nevertheless
makes
us
faithful
,
but
makes
us
not
just
.
Why
so
?
because
we
are
said
to
be
faithful
from
faith
,
but
we
are
said
to
be
righteous
only
from
righteousness
;
O
sweet
and
understanding
men
!
as
if
those
who
are
faithful
in
Christ
Iesus
,
were
not
also
just
before
our
God
,
or
as
if
these
things
should
only
be
looked
upon
in
their
names
,
and
needed
not
to
be
considered
rather
in
their
causes
and
effects
.
And
what
will
they
then
say
to
these
words
of
Paul
,
being
justified
by
faith
we
have
peace
with
God
through
our
Lord
Iesus
Christ
?
What
if
the
cause
being
granted
,
the
effect
also
must
necessarily
be
granted
,
and
faith
is
a
justifying
cause
(
as
the
Apostle
witnesseth
)
how
can
it
be
,
that
those
who
receive
the
name
of
faithful
from
faith
,
should
not
also
upon
the
same
account
receive
the
cause
of
righteousnes
,
whence
they
are
not
only
called
righteous
,
but
made
so
also
in
reality
.
And
these
things
we
have
said
by
the
by
,
against
the
objections
of
the
Iesuits
;
who
seeing
they
so
strictly
examine
the
Divine
Theorems
of
our
Religion
,
according
to
the
Logical
forms
of
arguing
,
it
is
reasonable
that
we
also
should
keep
them
entangled
,
and
expedite
our selves
out
of
their
nets
,
as
much
as
may
be
.
Here
therefore
,
seeing
they
require
of
us
Arguments
conformed
unto
the
modes
of
Aristotle
,
let
them
so
receive
them
.
Argument
.
Ma.
Men
from
Righteousness
are
rightly
and
formally
called
Righteous
.
Mi.
The
Faith
of
Christ
is
Righteousness
imputed
to
us
by
God
.
Concl.
Therefore
from
Faith
men
are
rightly
and
formally
called
righteous
before
God
.
Again
.
Ma.
They
that
do
justly
should
be
called
just
before
God
.
Mi.
They
that
believe
in
the
Son
of
God
do
most
justly
.
Concl.
Therefore
they
that
believe
For
what
can
any
man
do
more
justly
,
or
more
holily
,
than
to
believe
in
the
only
begotten
Son
of
God
,
and
to
embrace
him
with
all
his
faith
,
as
the
Gospel
bears
witness
.
This
is
the
work
of
God
,
that
ye
should
believe
in
him
,
whom
he
hath
sent
.
And
what
Doctrine
is
more
excellent
,
than
to
know
Christ
the
Son
of
God
aright
,
and
the
power
of
his
Death
,
and
Resurrection
?
Which
knowledge
,
how
much
it
is
valued
by
God
above
all
other
disciplines
and
arts
,
it
may
appear
by
this
,
which
is
foretold
unto
us
of
Christ
by
the
Divine
Prophet
,
and
my
Righteous
Servant
,
saith
he
,
by
his
Knowledge
shall
justifie
many
.
What
if
our
Iustification
is
placed
only
in
the
knowledge
of
the
Son
of
God
,
and
the
Faith
of
the
Son
is
nothing
else
but
knowledge
Divinely
Inspired
;
what
credit
then
should
be
given
to
those
Iesuitical
Sophisters
,
who
neither
admit
of
any
external
cause
of
justifying
,
nor
acknowledge
any
other
but
this
,
which
they
themselves
place
in
Works
.
And
now
what
will
they
answer
to
this
Argument
of
Augustin
?
Ma.
Whence
we
are
saved
,
thence
we
are
just
.
Mi.
By
Faith
we
are
saved
and
reconciled
to
God
,
and
become
Conquerors
;
according
to
that
saying
of
the
Gospel
:
This
is
the
Victory
,
which
overcomes
the
World
;
our
Faith
.
Conclu
.
Therefore
,
by
Faith
the
name
of
Righteousness
is
rightly
given
to
us
,
according
to
the
Testimony
of
Augustin
.
But
those
Praters
will
not
yet
hold
their
Peace
,
neither
do
they
endure
any
either
Internal
or
External
Righteousness
,
but
this
only
which
they
describe
in
Works
,
and
the
observance
of
the
Law
:
And
they
endeavour
to
prove
it
by
this
caption
.
First
then
as
touching
Faith
,
though
that
is
an
internal
Vertue
,
yet
they
plead
that
it
doth
not
otherways
justifie
,
but
upon
the
account
of
Charity
.
But
thus
they
dispute
concerning
the
righteousness
of
Christ
:
Because
it
is
not
our
own
,
but
is
peculiar
to
Christ
.
There
is
no
cause
why
a
Man
should
take
upon
him
the
Name
of
Righteous
,
from
that
Righteousness
,
Ma.
Whatsoever
Christ
did
for
us
,
is
esteemed
ours
,
just
as
if
it
had
been
done
by
our selves
.
Mi.
Christ
fulfilled
all
Righteousness
for
us
.
Conclu
.
Therefore
all
the
Righteousness
of
Christ
is
ours
by
Faith
,
just
as
if
it
had
been
fulfilled
by
us
.
It
is
〈◊〉
by
the
Example
of
Adam
,
that
Christ's
Righteousness
is
ours
.
PErhaps
the
thing
will
appear
more
evident
by
Example
.
Let
us
look
upon
Adam
,
and
in
him
let
us
behold
the
publick
calamity
of
our
Nature
:
And
also
let
us
contemplate
Salvation
restored
again
by
the
second
Adam
,
from
the
ruine
received
by
the
first
.
For
,
if
the
Doctrine
and
Force
of
contraries
be
the
same
,
according
to
Philosophers
,
it
will
be
more
easie
by
that
means
from
the
Evil
of
the
one
,
to
judge
of
the
advantages
of
the
other
.
Then
let
us
compare
both
Adams
with
one
another
,
The
first
Earthly
First
,
in
this
,
that
both
were
Originally
Princes
,
and
Authors
of
our
Propagation
,
one
of
the
Earthly
and
the
Argument
.
Ma.
In
what
manner
Unrighteousness
is
propagated
in
the
World
,
in
the
same
manner
also
Righteousness
comes
.
Mi.
Unrighteousness
is
propagated
by
the
Sin
of
one
Man
Conclu
.
Therefore
,
also
Righteousness
by
the
merit
of
one
only
,
is
derived
unto
all
that
are
allied
to
Christ
by
Faith
.
Otherways
.
Ma.
As
the
matter
is
between
Adam
and
us
,
after
the
same
manner
is
the
matter
between
us
and
Christ
.
Mi.
The
sin
of
one
Adam
is
imputed
to
all
his
Posterity
,
yea
,
all
Conclu
.
Therefore
:
The
Righteousness
of
one
Christ
is
imputed
to
all
his
Posterity
,
to
wit
,
that
believe
in
him
;
though
they
did
not
obey
with
him
.
Which
things
,
By
which
you
see
,
worthy
Man
,
if
Paul
the
Apostle
should
be
credited
,
how
unworthy
of
any
credit
your
Doctrine
is
,
whereby
you
take
away
the
Grace
of
all
Imputation
,
and
leave
no
Righteousness
besides
to
miserable
Sinners
,
but
what
every
Man
purchases
by
his
own
good
deeds
;
which
how
true
it
is
,
let
us
examine
by
that
place
of
Paul
,
which
convinces
you
of
a
Lye
,
and
a
shameful
Error
by
this
most
evident
Argument
.
Argument
.
Ma.
After
what
manner
Christ
was
made
sin
for
us
,
after
the
like
manner
we
are
made
the
Righteousness
of
God
by
Christ
.
Mi.
Christ
was
made
sin
for
us
no
other
way
,
but
by
Imputation
only
.
Concl.
Therefore
we
are
made
Righteous
before
God
no
other
way
but
by
imputation
only
.
I
beseech
you
?
by
your
Chatholick
Charity
what
will
you
say
?
or
what
will
you
feign
,
O
most
dear
Osorius
,
to
this
so
clear
evidence
of
manifest
Scripture
?
Do
you
not
see
that
you
are
tyed
on
every
side
with
Bonds
that
are
Apostolick
and
wholly
of
Adamant
?
Now
what
Turning
,
what
Hole
to
escape
at
can
you
find
?
Christ
is
made
sin
for
us
.
Wherefore
?
That
we
might
be
made
the
Righteousness
of
God
by
him
,
saith
the
Apostle
:
Will
you
deny
it
?
I
suppose
you
will
not
:
What
way
then
was
he
made
sin
?
Will
you
say
by
committing
it
?
No
,
By
Imputation
then
?
Certainly
it
is
so
:
Right
indeed
;
What
if
he
who
knew
no
sin
,
is
made
a
sinner
before
God
,
by
the
imputation
of
the
sin
of
another
?
What
,
and
shall
not
we
who
are
by
nature
unrighteous
,
in
like
manner
be
made
Righteous
before
God
by
the
same
dispensation
of
mercy
and
imputation
?
What
can
hinder
but
that
as
the
rebellion
of
one
was
imputed
to
us
all
to
destruction
,
after
the
same
manner
the
obedience
of
one
may
be
imputed
to
us
all
for
Salvation
?
Let
your
Wisdom
consider
what
you
should
answer
in
this
case
,
not
only
to
me
,
but
also
to
Paul
.
But
now
,
that
this
may
be
more
clear
,
first
,
you
see
this
common
and
fatal
necessitv
of
Dying
,
whereunto
all
mortal
men
are
liable
:
which
with
the
same
Foot
beats
at
the
Gates
of
Kings
Palaces
,
and
at
the
Doors
of
Poor
mens
Cottages
.
Now
I
would
know
of
you
.
whence
this
cause
and
necessity
of
dying
had
its
first
original
,
and
began
to
make
havock
?
Whether
through
our
fault
,
or
the
fault
of
another
?
You
will
say
,
not
through
our
fault
.
What
if
Death
had
snatched
your self
away
in
your
Infancy
,
you
had
then
deserved
nothing
your self
:
And
yet
was
you
not
then
born
on
that
condition
that
you
could
dye
?
Verily
many
Infants
and
Innocents
are
dayly
snatched
away
,
who
deserved
nothing
themselves
,
yet
they
were
born
on
those
very
In
which
thing
the
admirable
Artifice
But
you
on
the
contrary
plead
,
that
it
seems
not
to
be
just
at
all
,
that
any
man
should
seem
just
by
another
mans
righteousness
,
who
is
unrighteous
himself
.
I
answer
to
the
contrary
,
and
thus
I
plead
;
neither
Which
unless
it
were
so
,
Iustice
For
otherwise
,
to
what
purpose
did
Christ
dye
,
if
he
died
not
for
sins
and
sinners
?
or
how
did
he
dye
for
sins
,
if
the
punishment
of
sin
remains
to
be
suffered
again
by
us
?
How
was
he
made
sin
and
a
curse
for
us
,
if
we
yet
fall
under
the
Curse
?
Or
what
fruit
will
redound
to
us
from
this
most
Holy
Sacrifice
,
if
Christ
by
the
right
of
Redemption
hath
not
taken
away
that
which
is
due
to
our
sins
by
the
Law
but
yet
so
,
that
these
benefits
of
his
,
and
rewards
of
justice
,
come
not
to
us
by
Faith
,
nor
by
imputation
,
but
by
the
study
of
Works
and
Holiness
,
which
being
given
to
the
Merits
of
Christ
,
we
receive
in
this
Life
by
the
free
gift
of
God
.
Therefore
,
Who
works
all
these
things
in
us
.
Therefore
according
to
this
sort
Through
his
fault
,
say
you
,
not
our
own
,
we
contracted
the
pollution
of
Sin
in
our
Birth
,
de
just.
lib.
7.
p.
179.
Osorius
is
opposed
to
Osorius
.
these
are
your
very
words
.
Which
,
as
I
entertain
willingly
,
so
if
they
are
true
,
and
if
he
in
this
respect
was
a
Type
of
Christ
,
which
is
shewed
out
of
Paul
,
what
hinders
but
that
we
also
in
like
manner
in
Regeneration
may
obtain
the
reward
of
Righteousness
,
not
for
our
own
Obedience
,
but
his
?
The
one
sinned
,
and
by
his
wickedness
ruinated
all
Men
;
the
other
obeyed
,
and
by
his
righteousness
saves
all
.
You
say
,
it
is
true
,
if
so
be
we
lead
our
Life
well
according
to
the
Imitation
and
Example
of
him
.
And
where
then
is
the
agreement
of
similitude
between
Christ
and
Adam
?
if
the
one
destroyed
us
in
our
being
Born
,
as
you
your self
confess
,
but
Christ
cannot
save
us
in
our
Regeneration
,
except
Imitation
be
joyned
.
And
where
now
is
the
Grace
of
Imputation
,
and
the
Imputation
of
Faith
unto
Righteousness
,
so
oft
repeated
in
the
Scriptures
,
taught
by
the
Apostles
,
testified
by
the
most
Ancient
Fathers
,
received
and
delivered
by
the
Church
?
Shall
it
be
sufficient
cause
to
inflict
Death
upon
thy
Body
that
thou
wast
propagated
from
Adam
,
and
shall
it
not
have
cause
enough
for
the
justification
of
thy
Soul
,
that
thou
art
born
again
in
Christ
?
What
say
you
?
Do
none
dye
,
but
they
that
Sin
after
the
Example
of
Adam
?
Are
none
saved
but
those
that
by
a
due
imitation
attain
unto
the
most
Holy
Vertues
of
Christ
?
And
what
then
doth
Baptism
,
the
The
Objection
of
Osorius
is
Answered
,
where
the
Imitation
of
Christ
is
discoursed
of
at
large
.
BUT
you
will
say
,
what
,
is
it
not
an
excellent
thing
?
is
it
not
a
Pious
thing
?
is
it
not
very
necessary
for
every
Man
,
who
counts
his
Life
and
Salvation
dear
to
him
,
who
looks
for
Immortal
Glory
?
who
seeks
stable
and
eternal
pleasures
;
that
he
separate
himself
as
much
as
he
can
from
theImitation
of
the
Earthly
Father
,
and
frame
himself
wholly
to
the
imitation
of
the
Heavenly
?
Who
denies
or
is
Ignorant
of
that
,
O
Osorius
?
Who
is
so
void
of
all
Religion
and
He
may
drive
away
very
far
from
him
with
a
resolved
and
magnanimous
Spirit
all
Taints
of
impurity
:
And
because
,
As
these
things
are
proposed
by
you
,
most
excellent
Osorius
,
no
less
Holily
than
Eloquently
;
so
I
would
that
in
like
manner
your
Rhetorick
might
make
a
suitable
Harmony
concerning
the
Imitation
of
Christ
,
in
the
Ears
of
the
Roman
Bishops
and
Cardinals
:
That
these
Men
,
having
abdicated
the
perishing
and
transitory
Wealth
of
this
World
,
with
which
they
overflow
beyond
all
measure
of
their
own
profession
,
and
also
above
royal
magnificence
,
may
at
length
think
of
the
poverty
of
Christ
,
that
they
may
diminish
their
Possessions
,
and
large
Inheritances
heaped
together
,
their
Diadems
,
and
their
other
regalities
;
I
say
,
not
according
to
the
example
of
the
Ancient
Philosophers
,
but
according
to
the
contentation
of
the
most
Holy
Apostles
;
that
seriously
rejecting
the
luxury
,
and
superfluity
of
this
Life
,
their
vain
glory
,
their
needless
vanities
and
trifles
may
at
length
cease
to
be
conform
to
the
wicked
fashions
of
this
World
:
And
that
laying
aside
all
haughtiness
and
pride
of
Life
,
they
may
submit
themselves
to
the
humility
of
Christ
,
and
restrain
and
compose
the
exorbitancy
of
their
Minds
and
Spirits
:
And
laying
down
this
Popish
Cruelty
and
Tyranny
,
learn
to
become
meek
of
Christ
,
that
most
perfect
pattern
of
meekness
,
Learn
,
saith
he
,
of
me
,
because
I
am
meek
If
Example
should
be
taken
from
Christ
,
I
pray
you
,
what
doth
the
Divine
Father
and
Creator
commend
more
unto
us
?
what
else
doth
his
whole
life
breath
but
mutual
Charity
,
both
towards
Friends
,
and
also
towards
Enemies
?
Who
not
only
doth
not
break
the
shaken
and
bruised
Reed
,
but
upon
the
Cross
Therefore
we
have
an
example
singularly
excellent
,
which
we
may
imitate
.
We
have
also
together
with
an
example
,
a
commendation
by
the
mouth
of
the
Apostle
,
by
whom
Charity
is
called
the
bond
of
perfection
.
Moreover
there
is
not
wanting
the
Preaching
of
Divines
,
who
in
their
Books
,
in
their
Exercises
,
in
their
Sermons
,
do
attribute
so
much
to
Charity
,
that
they
call
It
the
form
,
the
perfection
,
and
the
very
life
of
faith
,
without
which
there
is
no
other
vertue
,
that
can
be
helpful
to
Salvation
:
And
now
I
need
not
here
in
many
words
declare
what
agreement
there
is
between
the
Doctrine
of
those
great
extollers
of
Charity
,
and
the
practice
of
their
lives
;
seeing
there
are
so
many
proofs
before
our
eyes
,
so
many
ten
thousands
of
men
slain
do
witness
it
,
and
so
great
abundance
of
Christian
blood
shed
;
there
is
so
great
outrage
of
Persecution
every
where
;
there
is
nothing
safe
from
slaughter
,
fury
,
tumult
,
snares
,
contentions
,
dangers
,
articles
of
Inquisition
,
bonds
,
Now
let
us
return
to
you
,
Osorius
,
whose
so
godly
and
eloquent
exhortations
about
putting
on
and
imitating
Christ
,
I
am
so
far
from
slighting
,
that
I
desire
they
may
remain
most
firmly
fixed
in
the
minds
of
men
;
for
as
nothing
appears
in
the
most
holy
manners
of
Christ
,
which
is
not
very
worthy
of
imitation
;
so
no
part
of
duty
seems
more
agreeable
to
every
Christian
,
than
that
all
of
us
should
endeavour
with
all
our
might
to
resemble
the
image
proposed
unto
us
;
especially
seeing
Paul
so
gravely
,
and
that
in
more
places
than
one
,
calls
us
hereunto
,
who
making
a
Comparison
of
both
Fathers
,
Adam
,
and
Christ
,
declares
what
we
received
of
both
.
By
Man
,
Therefore
,
that
you
contend
so
earnestly
with
the
Blessed
Apostles
for
following
the
footsteps
of
Christ
,
herein
we
do
very
willingly
both
hear
you
,
and
assent
unto
you
.
But
that
you
place
all
the
dignity
of
our
Salvation
in
this
,
that
you
refer
all
the
promises
of
God
to
this
one
head
,
as
if
there
were
no
cause
of
Salvation
,
but
that
which
is
placed
only
in
precepts
and
instructions
of
Life
,
herein
your
discourse
seems
to
pass
far
beyond
the
bounds
of
sound
and
Apostolick
Doctrine
.
For
though
it
is
a
thing
of
very
great
concernment
,
that
we
should
frame
all
the
endeavours
and
Offices
of
Life
to
It
is
one
thing
to
reason
from
causes
to
effects
,
another
thing
to
reason
from
effects
to
causes
.
What
if
the
cause
is
enquired
into
,
that
makes
us
righteous
before
God
?
Paul
will
answer
,
That
Christ
is
the
But
if
you
ask
,
what
are
the
the
effects
of
this
cause
?
Who
knows
not
that
they
are
the
Fruits
of
Pious
Works
,
and
this
very
imitation
of
Christ
,
which
you
so
greatly
(
yea
and
so
deservedly
cry
up
and
)
extol
?
For
who
can
rightly
call
himself
a
Christian
,
as
you
say
very
well
,
who
doth
not
apply
his
mind
as
much
as
he
can
.
to
separate
himself
from
all
society
of
the
Earthly
Father
,
and
frame
and
conform
himself
wholly
to
the
example
of
the
Heavenly
:
I
grant
this
,
to
be
very
true
,
as
indeed
it
is
.
For
,
I
do
not
disallow
of
that
which
you
do
rightly
assume
,
but
I
confute
that
,
which
you
would
falsly
gather
from
hence
.
For
thus
you
conclude
;
To
wit
,
that
the
whole
Magazine
of
our
Salvation
is
placed
in
this
,
that
by
our
Pious
Labour
and
Industry
,
we
should
purchase
the
Kingdom
of
God
for
our selves
:
That
they
,
who
affirm
Faith
only
is
sufficient
for
Salvation
,
are
mad
,
and
singularly
serviceable
to
the
Old
Serpent
;
and
that
every
action
we
undertake
,
is
wholly
unprofitable
,
if
Faith
only
is
sufficient
.
This
is
the
summ
of
the
Epilogue
of
this
whole
debate
of
yours
.
In
which
,
what
do
you
else
,
but
by
an
unskilful
huddle
of
things
,
and
without
order
in
disputing
,
turn
causes
into
effects
,
and
again
effects
into
causes
?
What
?
when
the
Apostle
Admonishes
that
Wives
should
be
subject
to
their
So
Children
,
born
of
Creditable
Parents
,
use
to
resemble
them
not
only
in
the
Lineaments
of
their
Bodies
,
but
also
in
the
likeness
of
their
Manners
,
of
whom
they
are
begotten
:
What
,
if
in
some
part
their
resemblance
fails
?
What
if
their
You
may
say
,
to
what
purpose
are
these
things
?
That
by
these
examples
you
may
understand
,
that
effects
depend
on
causes
,
and
causes
are
not
governed
by
effects
.
An
honest
Matron
,
carries
with
that
subjection
to
her
Husband
that
becomes
her
,
and
he
on
the
otherside
performs
his
duty
in
cherishing
his
Wife
.
These
things
follow
the
Conjugal
bond
,
but
they
do
not
make
it
;
just
so
it
is
in
the
Spiritual
descent
,
which
,
like
another
nature
,
regenerates
us
to
Christ
,
and
transforms
us
as
new
Creatures
into
the
Sons
of
God
.
Of
which
thing
,
if
the
cause
be
enquired
,
not
Works
,
not
Hope
.
not
Charity
,
but
only
Faith
in
Christ
:
Not
any
Imitation
,
but
Baptism
being
the
Sacrament
of
Paul
.
Galas.
3.
Mighty
God
,
who
comprehends
all
things
by
his
Power
;
but
also
as
Sons
.
yea
,
and
Heirs
?
But
if
you
design
to
be
taught
how
these
so
many
,
and
so
great
good
things
come
to
us
,
Paul
makes
Answer
:
By
Faith
,
saith
he
,
ye
are
all
Sons
:
If
Sons
then
Heirs
according
to
promise
.
And
if
you
ask
when
that
comes
to
pass
,
whether
after
the
merits
of
Works
,
or
before
Works
;
the
same
Paul
will
teach
you
:
As
soon
as
you
are
Baptized
,
saith
he
,
you
have
put
on
Christ
.
To
which
also
Chrysostom
subscribing
,
saith
,
as
soon
as
a
Man
For
you
affirm
that
the
obtaining
of
Salvation
consists
wholly
in
this
,
that
we
should
transform
our
Oso
.
de
just.
lib.
7.
de
just.
1.
9.
p.
232.
de
just
.
1.
6.
p.
148.
selves
entirely
into
the
similitude
of
Christ
.
And
again
youn
say
,
there
is
no
other
way
of
Salvation
established
for
us
,
but
that
which
is
contained
in
the
Law
of
God
.
And
the
same
you
affirmed
elsewhere
,
having
openly
asserted
:
That
ascent
into
Heaven
is
given
to
the
merits
of
the
greatest
Vertues
,
and
that
the
Mansions
of
the
Eternal
Kingdom
,
are
given
justly
and
deservedly
to
Holy
and
Pure
Men.
For
so
,
Say
you
,
it
comes
to
pass
that
the
Immortal
Kingdom
is
due
by
the
best
right
to
Iust
Men
;
not
only
as
a
recompence
and
remard
,
but
also
as
a
Lawful
Inheritance
,
being
founded
upon
the
Wisdom
and
Bounty
of
the
Father
.
All
which
things
,
as
being
represented
gloriously
by
you
,
seem
at
a
distance
to
have
some
shew
of
Truth
,
if
they
be
referred
to
that
Platonick
Righteousness
of
yours
,
or
to
the
state
of
our
First
Innocency
.
But
now
in
this
wounded
and
destroyed
Nature
,
they
have
no
place
at
all
,
but
that
they
may
wholly
prelude
from
us
all
passages
into
the
Eternal
Mansions
of
the
Kingdom
.
I
know
indeed
that
the
Everlasting
reward
of
Righteousness
is
due
by
best
right
to
Pure
and
Holy
Men
,
as
you
say
,
and
those
that
observe
the
Law
unblameably
.
But
,
I
know
likewise
that
the
Eternal
Punishments
of
Hell
are
due
to
those
,
that
do
not
perform
the
Royal
Law
according
to
the
Scriptures
.
What
would
What
then
,
may
some
Man
say
,
is
not
the
Holy
Spirit
given
to
them
that
trust
in
Christ
,
to
Illuminate
their
minds
with
new
light
,
to
renew
their
Hearts
,
to
enrich
them
plentifully
with
the
Riches
,
Gifts
,
and
Endowments
of
good
Works
,
and
to
;
If
we
believe
And
presently
after
the
Interposition
of
a
few
words
;
You
say
,
Faith
causes
us
to
have
the
Law
of
God
Written
in
our
mind
,
and
so
to
make
an
everlasting
Covenant
of
Salvation
with
the
Lord
.
Therefore
when
we
have
the
Law
of
God
put
into
the
most
inward
parts
of
our
mind
;
it
comes
to
pass
,
that
Lust
being
subdued
,
Evil
concupisence
extinguished
,
the
pravity
of
a
stubborn
mind
taken
away
,
the
mind
becomes
on
a
sudden
,
a
Temple
of
the
Holy
Ghost
,
and
is
stirred
up
with
all
its
might
,
to
the
study
of
the
Law
of
God
:
And
that
I
may
express
it
in
one
word
,
such
a
Man
contains
the
Magnificence
,
and
Glory
of
Divine
Righteousness
comprehended
in
his
mind
,
And
a
little
after
you
say
;
Therefore
it
is
of
Faith
,
Saith
Paul
,
that
according
to
Grace
,
the
promise
may
be
firm
.
What
manner
of
promise
is
that
?
That
they
who
come
to
the
Lord
with
the
Faith
of
Christ
,
may
both
be
freed
from
their
Wickedness
,
and
delivered
from
the
Curse
,
whereunto
they
were
lyable
,
and
may
have
the
Law
of
God
Written
in
their
Hearts
,
and
have
the
very
Divinity
of
the
Holy
Spirit
comprehended
in
their
mind
,
and
not
defile
their
Life
with
any
wicked
deed
:
But
may
govern
it
by
the
Law
of
God
,
or
as
it
is
in
Ezekiel
,
They
may
walk
in
the
commands
of
God
;
and
perform
Holy
and
excellent
works
;
and
also
that
they
may
be
Righteous
:
For
hereunto
all
the
promises
of
God
are
referred
,
&c.
Answer
.
What
do
I
hear
?
Are
then
all
the
promises
of
God
referred
to
this
?
That
there
is
no
hope
of
Righteousness
,
no
Concerning
the
Promises
of
God
,
what
,
to
whom
,
and
how
God
hath
promised
.
BUT
now
,
because
here
there
is
a
convenientoccasion
of
speaking
concerning
the
Promises
of
God
,
it
remains
that
we
should
hear
from
you
,
who
treat
of
these
things
so
sharply
,
what
that
is
,
which
God
hath
promised
,
to
whom
he
hath
promised
,
how
,
and
for
what
cause
he
doth
it
.
Now
there
are
both
many
and
great
Gifts
of
God
and
Ornaments
partly
bestowed
upon
us
,
and
partly
promised
through
the
singular
bounty
of
his
Grace
;
yea
,
seeing
there
is
nothing
in
this
Workmanship
of
Nature
,
nor
in
the
meanest
things
,
but
what
we
ought
to
acknowledge
to
be
his
free
Gift
,
if
we
would
be
thankful
:
And
also
amongst
all
these
things
,
which
being
so
many
and
so
great
he
hath
conferted
upon
us
with
so
liberal
a
hand
,
I
esteem
that
nothing
is
more
glorious
nor
more
admirable
,
than
this
large
honour
of
his
Kingdom
,
which
the
Lord
himself
promises
us
in
the
Gospel
.
Fear
not
,
saith
he
,
little
Flock
,
for
it
is
the
good
will
of
your
Father
to
give
you
the
Kingdom
.
Which
Paul
In
which
one
benefit
,
seeing
the
whole
Sum
of
our
Felicity
is
comprehended
;
to
wit
,
reconciliation
with
God
,
imputation
of
Righteousness
,
remission
of
Sins
,
Peace
with
God
,
access
with
boldness
,
hope
,
the
glory
Therefore
we
have
,
as
you
see
,
O
Osorius
,
the
hereditary
Mansions
of
the
Eternal
Kingdom
promised
to
us
,
and
that
not
of
Works
,
but
of
Faith
;
not
according
to
Bargain
,
but
according
to
Grace
,
and
therefore
according
to
Grace
,
that
the
Promise
may
be
firm
and
sure
to
all
the
Seed
.
It
is
a
very
weighty
Cause
,
and
Authority
not
to
be
contemned
:
For
what
is
more
firm
for
all
manner
of
security
,
than
that
which
relies
on
the
certain
faithfulness
of
God
,
and
a
free
promise
?
On
the
contrary
,
what
is
more
unstable
than
that
which
depends
on
the
most
uncertain
condition
of
our
Works
,
which
are
either
for
the
most
part
evil
,
or
always
uncertain
?
Why
then
wilt
thou
cast
us
again
out
of
the
most
firm
safeguard
of
most
sure
confidence
proposed
to
us
,
which
rests
most
safely
in
the
free
bounty
of
God
promising
,
as
if
thou
drovest
us
out
of
a
Haven
of
Tranquillity
procured
for
us
,
to
be
tossed
in
Objection
.
But
(
you
will
say
)
What
,
hath
not
God
promised
in
Iereremiah
Ans.
1.
As
touching
the
promise
of
the
Spirit
of
God
,
it
is
very
true
,
what
you
cite
out
of
Ieremiah
:
For
God
in
his
bounty
hath
promised
,
that
he
will
write
his
Law
not
only
in
Tables
of
Stone
,
as
before
,
but
in
the
inward
Tables
of
their
minds
,
and
indeed
accordingly
he
hath
performed
,
and
doth
perform
daily
what
he
hath
promised
.
And
what
doth
your
Logical
reasoning
gather
Therefore
,
say
you
,
seeing
we
have
the
Law
of
God
put
into
our
inward
Therefore
by
these
many
things
,
which
have
been
hitherto
mentioned
by
you
concerning
the
Law
and
its
Office
,
I
perceive
you
have
two
Opinions
,
both
of
which
are
false
.
First
,
That
you
affirm
that
we
being
supported
by
the
Grace
of
God
,
and
guarded
by
his
help
,
can
very
easily
perform
all
things
,
whatsoever
are
commanded
by
the
Law
of
God
.
Secondly
,
Because
you
plead
that
all
the
nature
of
our
Righteousness
and
Salvation
consists
in
performing
God's
Commands
;
and
that
there
is
no
other
way
to
Heaven
but
that
which
is
contained
in
the
Law
of
God
:
Both
which
Reasons
of
yours
,
how
absurd
they
are
,
how
contrary
to
the
Grace
of
God
and
the
Gospel
,
and
how
much
disallowed
and
confuted
,
not
only
by
all
Authority
of
Divine
Scripture
,
but
also
long
since
contradicted
by
the
sayings
of
the
most
Antient
Fathers
,
and
how
void
of
all
support
of
reason
and
experience
,
there
is
no
Man
that
hath
so
little
Reason
or
Religion
,
but
evidently
perceives
it
,
and
clearly
takes
notice
of
it
.
For
,
though
we
do
not
deny
that
by
the
help
of
the
grace
of
the
Divine
Spirit
there
are
wonderful
,
various
,
and
manifold
effects
produced
,
and
great
gifts
are
shed
abroad
in
the
minds
of
the
Regenerate
,
for
governing
all
parts
of
Life
piously
and
holily
;
but
whence
,
I
pray
you
,
will
you
teach
that
so
great
strength
,
and
so
great
power
to
observe
Righteousness
is
given
by
God
,
and
committed
unto
mortal
Man
,
which
may
be
sufficient
for
performing
all
things
that
are
prescribed
in
the
most
holy
Law
of
God
?
Concerning
the
Perfection
of
Righteousness
,
You
proceed
to
press
again
and
again
that
Antient
Song
out
of
the
Prophet
;
I
will
put
,
saith
he
,
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
:
And
also
out
of
the
other
Prophet
;
And
I
will
give
them
a
heart
of
flesh
,
that
they
may
walk
in
my
Precepts
,
and
keep
my
Iudgments
,
and
also
may
do
these
things
,
which
are
just
,
&c.
I
hear
the
Oracles
of
the
Prophetical
Promise
,
uttered
with
great
evidence
,
from
whence
certainly
works
of
New
Obedience
do
proceed
,
which
necessarily
follow
Faith
;
so
that
if
any
Man
do
now
enquire
for
the
cause
of
good
works
,
presently
he
learns
hence
,
that
it
should
not
be
attributed
to
the
strength
of
Man's
Will
,
but
the
Gift
of
the
holy
Spirit
;
but
now
whence
does
this
Gift
proceed
,
but
from
the
Merits
of
Christ
?
or
to
whom
is
it
given
,
but
to
them
that
believe
in
Christ
?
For
the
holy
Spirit
is
received
by
Faith
,
according
to
that
of
Paul
;
That
we
may
receive
the
promise
of
the
Spirit
by
Faith
.
Wherefore
And
as
there
is
no
Man
that
denies
,
Osor.
de
Iust.
lib.
3.
p.
71.
these
Offices
of
necessary
Obedience
,
performed
by
the
help
of
the
Spirit
of
God
are
fruits
of
a
well-instructed
Faith
:
So
there
is
no
controversie
between
us
and
you
in
that
matter
,
especially
seeing
you
your self
also
together
with
us
confess
,
That
these
are
not
works
of
the
Law
,
but
of
Faith
,
and
that
they
should
not
be
referred
so
much
to
the
Law
,
as
to
the
holy
Spirit
,
and
Faith
relying
upon
his
help
,
as
you
say
.
But
the
greatest
difference
that
is
between
us
consists
in
this
;
that
whereas
we
assert
,
That
the
Obedience
of
Man
born
again
by
the
Divine
Power
,
is
but
begun
and
imperfect
in
this
mortal
infirm
state
:
You
on
the
contrary
dream
of
I
know
not
what
perfection
of
obedience
in
works
,
the
Spirit
of
God
so
working
in
us
,
that
whosoever
is
qualified
therewith
,
needs
nothing
that
belongs
to
compleat
perfection
of
righteousness
;
for
all
your
debate
about
this
matter
,
seems
to
drive
at
this
,
as
being
concluded
with
this
one
Syllogism
.
Argument
.
Ma.
Whosoever
walk
in
the
Precepts
of
the
Lord
,
and
perform
Mi.
All
the
Faithful
according
to
the
promise
of
God
,
walk
in
his
precepts
,
and
perform
them
,
because
God
promises
nothing
,
but
what
he
can
and
will
perform
.
Concl.
Therefore
,
according
to
the
promise
of
God
nothing
hinders
,
but
Believers
may
be
perfect
here
,
who
are
capacitated
to
live
without
sin
.
That
I
may
answer
the
Argument
,
it
is
a
Sophistical
Argument
from
secundum
quid
,
to
simpliciter
,
because
in
the
Major
those
are
called
perfect
,
who
walk
in
the
Precepts
of
the
Lord
,
and
frame
their
life
according
to
them
:
it
is
true
in
them
who
simply
and
perfectly
perform
all
those
things
,
which
are
commanded
in
the
Law
,
according
to
that
perfection
which
is
requisite
.
According
to
which
Rule
,
if
the
major
be
understood
,
that
which
is
assumed
in
the
minor
must
be
upon
Hierome
.
August
.
cont.
duas
Epistolas
.
Pela
.
l.
3.
cap.
8.
because
there
is
a
twofold
perfection
,
and
a
twofold
righteousness
according
to
Hierom.
one
,
which
is
suited
to
the
vertues
of
God
,
another
which
is
agreeable
to
our
frailty
.
And
again
,
seeing
,
according
to
the
Authority
of
Augustine
,
there
is
a
twofold
kind
of
Obedience
;
one
that
is
seen
in
A
twofold
sort
of
Obedience
according
to
Augustine
.
this
Life
,
being
but
begun
and
imperfect
.
Another
that
is
perfect
,
which
is
compleated
in
the
life
to
come
.
It
is
not
difficult
to
discern
in
what
sense
the
perfection
of
Renovation
should
be
understood
in
the
Scriptures
:
To
wit
,
not
simply
and
absolutely
,
but
according
to
the
measure
and
capacity
of
this
Life
.
Therefore
Augustine
says
well
,
that
a
Man
is
sometimes
And
again
the
same
Augustine
writing
to
Boniface
:
The
Vertue
,
saith
he
,
which
is
now
in
a
Righteous
Man
,
is
called
perfect
upon
this
account
,
because
it
belongs
to
his
perfection
,
both
to
acknowledge
in
Truth
,
and
confess
in
Humility
his
own
Imperfection
.
Moreover
,
Hierom
not
much
differing
from
him
answered
wittily
:
To
whom
,
when
that
place
of
St.
Paul
was
objected
:
Whosoever
of
us
are
perfect
,
we
understand
this
:
To
this
Hierom
,
says
:
What
then
Therefore
,
we
are
Righteous
Ma.
In
these
two
commands
,
thou
shalt
love
thy
God
with
all
thy
Soul
,
and
thy
Neighbour
as
thy self
,
is
contained
the
summ
of
all
perfection
.
Mi.
They
that
are
regenerate
can
love
God
with
all
their
Heart
,
and
all
their
Soul
,
and
their
Neighbours
as
themselves
,
according
to
the
promise
of
God
,
Deut.
30.
Concl.
Hence
then
it
follows
,
that
the
Regenerate
,
by
the
help
of
the
Spirit
of
God
,
can
fulfil
all
Righteousness
by
the
Works
of
the
Law
.
This
reasoning
,
as
it
differs
not
much
from
the
former
,
so
there
But
Augustine
will
Ingeniously
Confute
this
Fallacy
for
us
,
in
his
Book
;
The
Title
whereof
,
is
concerning
the
Perfection
of
Righteousness
.
Where
he
speaks
after
this
manner
:
That
the
state
of
this
Controversie
about
the
perfection
of
Love
,
is
exercised
about
two
Questions
,
To
wit
,
By
whom
?
And
when
?
First
,
as
if
the
Question
be
,
by
Therefore
,
according
to
my
opinion
,
saith
he
,
that
Man
hath
made
a
great
progress
in
this
Life
,
in
that
Righteousness
,
which
is
to
be
perfected
,
who
by
profiting
knows
how
far
he
is
from
the
perfection
of
Righteousness
,
&c.
What
is
that
?
Which
writing
to
Bonifacius
,
he
thus
reasons
Aug
ad
.
Bonifac.
lib.
3.
cap.
7.
Begun
Obdience
.
about
Divine
Grace
:
The
Grace
of
God
,
saith
he
,
gives
in
this
Life
,
an
endeavour
to
keep
the
commands
,
(
And
here
you
have
the
Obedience
begun
,
as
we
call
it
)
and
the
same
,
if
any
thing
is
not
fully
observed
in
the
precepts
,
Pardons
,
&c.
And
so
all
commands
of
God
are
reckoned
as
performed
,
because
Moreover
there
is
another
thing
,
that
must
not
be
paffed
by
in
this
place
,
that
the
same
Augustine
writing
to
Hierom
(
in
the
29th
Epistle
,
)
saith
,
Charity
For
give
us
our
debts
.
The
Books
of
the
Antient
Orthodox
Divines
are
full
of
very
Authentick
Testimonies
confirming
this
Opinion
.
It
is
an
excellent
and
grave
saying
of
Cyprian
,
speaking
of
the
Regenerate
;
Let
no
man
,
saith
he
,
flatter
himself
upon
the
account
of
a
pure
and
unspotted
heart
;
that
trusting
to
his
own
Innocency
,
he
should
suppose
that
his
wounds
need
no
medicine
;
seeing
it
is
written
,
Who
shall
glory
that
he
hath
a
chast
heart
?
or
who
shall
glory
that
he
is
clean
from
sins
?
But
if
no
Man
can
be
without
sins
,
whosoever
shall
call
himself
unblameable
,
is
either
a
proud
man
,
or
a
fool
&c.
For
this
,
saith
Hierom
,
shall
every
one
that
is
godly
pray
unto
thee
;
if
he
There
is
not
so
great
a
Harmony
found
in
any
one
man
,
saith
Ambrose
,
that
the
Law
,
which
is
in
the
Members
Who
dare
arrogate
to
himself
,
saith
he
,
that
which
Paul
himself
confesses
he
had
not
attained
unto
?
Indeed
he
that
gave
the
command
was
not
ignorant
,
that
the
weight
thereof
exceeded
the
strength
of
men
;
but
he
judged
it
useful
,
that
by
this
very
thing
they
should
be
convinced
of
their
own
insufficiency
,
and
that
they
should
know
what
end
of
I
can
bring
innumerable
Testimonies
of
the
like
sort
out
of
well
approved
Authors
.
But
why
do
I
take
up
my
time
in
rehearsing
the
Names
of
Men
,
or
reckoning
their
approbations
?
when
,
that
I
may
speak
it
in
one
word
,
all
the
Antiquity
of
former
Ages
,
the
publick
consent
of
the
former
Church
,
and
the
choicest
Writers
out
of
all
Eldest
Time
,
as
many
as
ever
rejected
the
Antient
Pelagianism
;
all
those
with
one
mouth
agree
in
this
matter
against
you
,
That
there
is
no
integrity
Where
〈◊〉
is
that
Salvation
,
which
,
according
to
your
description
is
placed
in
Righteousness
,
Holiness
,
Religion
,
and
the
excellent
Merits
of
all
Vertues
?
Where
is
that
Righteousness
of
Works
which
reconciles
us
to
God
,
and
makes
us
like
God
?
Where
is
that
Way
,
which
is
paved
to
Heaven
for
us
with
the
excellent
Merits
of
Works
?
Where
is
that
Ascent
into
the
Heavenly
Kingdom
,
which
is
opened
by
the
Merits
of
the
greatest
Vertues
?
Where
are
the
Mansions
of
the
Everlasting
Kingdom
,
which
you
assert
are
justly
and
deservedly
given
to
What
if
according
to
your
Discipline
,
there
is
no
other
way
laid
open
to
Salvation
,
but
by
keeping
the
Commandments
;
and
if
according
to
the
Iudgment
of
Bernard
,
the
Law
is
of
such
a
weight
,
that
it
wholly
exceeds
humane
strength
,
(
which
was
just
now
shewed
)
what
hope
of
Salvation
does
there
now
remain
for
us
?
Verily
,
say
you
,
if
any
man
consider
For
if
we
believe
the
Promises
of
God
,
we
presently
obtain
the
help
of
God
,
that
we
may
very
easily
perform
all
things
that
are
commanded
us
,
and
so
be
saved
.
Must
we
be
thus
saved
,
O
Osorius
,
in
keeping
God's
Commands
?
is
this
your
harangue
,
and
think
you
this
so
easie
to
be
performed
?
Why
not
,
say
you
,
when
the
Spirit
of
God
helps
?
How
little
does
this
Saying
differ
from
that
Antient
one
of
the
Pelagians
,
which
Augustine
rehearses
in
a
certain
place
,
writing
against
Iulian
the
Pelagian
,
for
thus
they
said
.
By
an
easie
endeavour
after
holiness
,
which
God
helps
,
a
Man
may
be
without
You
say
,
we
presently
obtain
the
help
of
God
,
&c.
Is
it
so
?
all
things
?
what
then
if
I
ask
you
of
that
first
Command
of
Love
,
which
you
owe
to
the
Lord
your
God
with
all
your
heart
,
and
all
the
endeavour
of
your
mind
?
or
of
that
,
whereby
you
are
commanded
not
to
covet
at
all
?
do
you
perform
it
?
I
know
what
a
distinction
the
talkative
Schools
of
the
Sophisters
use
here
,
according
to
the
substance
of
the
act
,
and
according
to
the
intention
of
the
Law-giver
.
But
I
do
not
value
these
Fables
of
subtleties
.
We
know
this
by
the
But
Hieron
is
of
a
far
different
You
proceed
yet
,
seeking
as
it
were
a
knot
in
a
rush
,
which
yet
is
broke
through
with
no
difficult
wedge
.
You
ask
to
what
purpose
the
Law
was
prescribed
by
de
just
.
lib.
8.
page
197.
God
with
〈◊〉
great
so
care
,
or
for
what
end
did
he
require
the
Law
should
always
remain
in
the
minds
of
them
,
whom
be
instructed
in
the
Law
,
if
none
of
those
things
which
be
established
by
Law
was
to
be
in
the
Power
of
Men
?
What
then
,
say
you
,
did
God
make
a
jest
of
the
Law
?
did
he
mock
Mankind
,
and
then
concluding
the
matter
with
a
merry
Sarcasm
,
you
cry
,
O
what
a
jesting
God
,
if
to
mock
Mankind
he
hath
bestowed
so
much
pains
in
preserving
and
instructing
that
Generation
,
which
you
say
is
just
as
if
a
Man
should
bid
one
that
is
a
Cripple
,
run
a
Race
,
or
one
that
is
blind
,
view
things
exactly
,
that
are
done
afar
off
.
All
which
things
are
comprehended
in
the
sum
of
this
Argument
.
Argument
.
Ma.
That
is
in
vain
commanded
Mi.
God
commands
nothing
in
vain
.
Conclu
.
Therefore
the
Precepts
of
God
are
not
impossible
.
Ma.
A
just
and
prudent
Lawgiver
,
never
prescribes
those
Laws
,
which
exceed
the
strength
and
nature
of
the
Subjects
.
Mi.
God
is
the
most
Iust
,
and
most
Wise
Lawgiver
of
all
.
Concl.
Therefore
,
the
things
which
are
prescribed
in
the
Law
of
God
are
not
above
the
strength
and
nature
of
the
Creature
.
Answer
.
To
the
major
,
I
Answer
two
ways
:
First
,
That
it
holds
indeed
in
these
Laws
,
which
are
given
only
for
this
end
,
that
they
may
be
exactly
fulfilled
by
the
Subjects
,
that
Salvation
might
be
obtained
by
the
same
act
of
Obedience
.
But
now
,
though
God
willed
this
very
much
,
that
his
Laws
should
be
performed
most
exactly
by
all
,
yet
besides
this
end
,
there
are
other
,
both
many
and
weighty
causes
,
why
the
Law
,
which
is
a
rule
of
perfect
Righteousness
,
though
it
could
not
be
kept
by
us
in
respect
of
perfect
Obedience
,
yet
it
was
necessary
that
it
should
be
promulagated
,
either
that
there
might
be
a
publick
Testimony
of
the
Iudgment
,
and
Anger
of
God
against
Sin
,
or
that
we
our selves
might
be
brought
more
easily
to
the
knowledge
of
our
Sins
and
Frailty
.
Concerning
Wherefore
seeing
there
are
so
many
and
so
great
causes
of
making
a
Law
,
it
appears
evident
enough
from
hence
,
that
there
is
no
cause
why
the
Law
should
seem
to
be
imposed
upon
us
by
God
in
vain
:
And
yet
it
doth
not
therefore
follow
,
because
the
Law
of
God
,
after
the
fall
,
is
impossible
to
Human
Nature
,
as
to
the
compleat
obedience
thereof
,
that
therefore
it
is
unprofirable
,
seeing
the
same
hath
advantages
so
remarkable
.
Therefore
the
major
of
the
Argument
implies
a
fallacy
:
Which
What
is
more
contrary
to
Iustice
and
Equity
,
say
you
,
than
that
one
should
be
punished
upon
that
account
,
because
he
hath
not
performed
those
things
which
he
could
by
no
means
so
much
as
begin
?
I
hear
you
;
and
what
follows
?
Then
if
the
same
Lord
afterwards
returning
,
should
whip
and
torture
the
same
Servant
,
who
could
by
no
means
free
himself
from
the
bonds
,
because
he
had
not
performed
his
command
;
should
we
suppose
that
Man
,
who
is
so
cruel
to
his
Servant
,
to
be
a
Man
,
or
rather
a
cruel
Beast
,
hid
under
the
shape
of
a
Man
,
&
c
?
You
have
,
Pious
Reader
,
an
Example
of
very
Tragical
Cruelty
:
Now
receive
the
Catastrophe
of
the
Tragedy
:
What
?
And
shall
there
be
any
Man
so
Wicked
,
that
he
dare
so
Impudently
impute
so
great
Furiousness
,
and
such
a
kind
of
Abominable
Wickedness
,
than
which
none
seems
more
outragious
,
to
that
most
High
,
most
Excellent
,
and
most
Wise
Lord
,
Creatour
,
and
Governour
of
all
things
?
No
body
,
for
ought
that
I
know
,
good
Friend
.
If
your self
knows
Answer
.
Ma.
It
is
contrary
to
Iustice
,
that
Mi.
God
doth
all
things
with
perfect
Righteousness
and
Equity
.
Conel
.
Therefore
God
exacts
not
punishment
for
those
things
,
which
cannot
be
performed
.
A
Fallacy
of
the
Accident
is
committed
.
For
this
want
of
lib.
de
Iustic
.
perfect
.
Yea
therefore
,
saith
he
,
it
is
man's
fault
,
because
it
came
to
pass
by
the
will
of
Man
only
;
that
he
is
come
to
that
necessity
,
which
the
will
of
Man
only
cannot
shake
off
.
Therefore
that
representation
which
is
brought
in
by
you
of
a
Servant
in
Bonds
,
is
nothing
to
the
purpose
,
unless
you
likewise
prove
this
,
that
this
impediment
was
cast
upon
him
,
not
thro'
any
fault
or
cause
in
himself
;
which
seeing
it
cannot
be
denied
by
you
,
what
cruelty
should
there
be
reckoned
to
be
in
it
,
if
a
Lord
,
require
just
punishment
to
be
inflicted
on
a
Servant
that
is
corrupt
and
flagitious
?
Yea
,
behold
rather
singular
Clemency
in
the
Lord
,
who
is
so
far
from
inflicting
upon
the
Servant
the
punishment
which
he
deserved
,
that
he
receives
him
into
favour
without
any
merit
;
yea
moreover
,
exposes
his
dearly
beloved
Son
to
undergo
punishment
for
the
Servant
?
Go
now
,
Osorius
,
and
when
you
have
sufficiently
considered
with
your self
about
this
matter
,
then
tell
,
who
those
are
,
that
are
enraged
with
so
great
fury
,
that
so
impudently
cast
such
a
filthy
blot
of
Injustice
and
Cruelty
upon
Eternal
Goodness
?
What
if
you
judge
so
of
Luther
and
Calvin
,
of
whom
you
speak
so
bitterly
;
what
other
thing
do
they
but
proclaim
,
according
to
the
Gospel
,
the
free
pardoning
grace
of
God
to
all
that
by
Faith
embrace
Christ
,
who
was
slain
for
us
?
They
are
so
far
from
being
guilty
of
this
Calumny
,
which
you
most
unjustly
cast
upon
them
,
that
you
can
no
where
find
any
,
who
with
greater
earnestness
do
declare
the
infinite
Riches
of
Divine
Grace
to
Mortal
Men.
How
Christ
takes
away
Sins
:
With
an
Answer
to
the
Objections
of
Osorius
.
BUT
this
goodly
Antagonist
rushes
upon
us
again
with
another
Osor.
de
Iust.
lib.
2.
p.
34.
A
Dilemma
of
Osorius
.
caption
,
which
at
the
first
sight
may
somewhat
puzzle
the
mind
of
the
Reader
.
For
he
asks
of
those
that
deny
Sin
to
be
utterly
;
Whether
they
distrust
his
Power
or
his
Clemency
?
For
if
Christ
doth
not
abolish
all
Sins
in
them
,
whom
he
receives
into
favour
,
that
comes
to
pass
either
because
he
cannot
,
or
because
he
will
not
.
If
you
say
he
cannot
,
you
take
away
his
Power
.
If
you
plead
that
he
is
not
willing
,
you
rob
him
not
only
of
the
praise
of
his
Clemency
,
but
also
of
his
Faithfulness
.
Therefore
whatsoever
way
you
defend
your
Opinion
,
you
trample
upon
the
Son
of
God
,
and
cast
great
reproach
upon
him
.
Well
said
,
most
excellent
Man
.
And
now
by
what
confirmation
do
you
prove
These
things
said
he
.
Argument
.
Ma.
Nature
can
shut
out
all
Sin
,
Mi.
The
Grace
of
God
helps
those
who
are
born
again
in
Christ
.
Concl.
Therefore
,
all
necessity
of
sinning
is
excluded
in
those
that
are
born
again
.
If
you
understand
it
of
the
perfect
help
of
of
Grace
,
which
is
hindered
by
no
difficulties
,
but
that
the
infirmity
of
Nature
may
be
taken
away
;
so
the
Major
is
true
,
but
the
Minor
false
.
For
though
I
confess
that
the
Riches
of
Divine
Grace
are
infinite
,
and
that
the
Gifts
are
excellent
,
which
God
bestows
upon
his
own
,
yet
this
grace
of
God
doth
not
so
perfect
any
man
in
this
Life
,
but
that
oft
in
small
things
we
offend
all
,
and
pray
daily
,
that
our
debts
Therefore
that
I
may
answer
in
a
word
:
If
you
suppose
there
is
that
help
of
Divine
Grace
,
which
makes
Obedience
in
this
Life
to
be
wholly
unblameable
and
perfect
;
Augustine
will
presently
deny
that
.
Who
discoursing
of
the
first
Precept
of
Righteousness
,
whereby
we
are
commanded
to
love
God
,
with
all
our
heart
,
and
our
Neighbour
as
our selves
:
We
shall
fulfil
that
,
saith
he
,
in
that
Moreover
,
that
which
is
argued
from
the
power
of
Divine
Grace
,
is
not
sufficient
to
exclude
the
necessity
of
sin
.
They
say
indeed
,
that
by
the
perfect
Grace
of
God
it
is
possible
that
a
man
may
not
sin
at
all
in
this
life
:
Be
it
so
;
Yet
all
things
are
not
made
which
can
be
made
by
the
singular
power
of
he
willeth
and
commandeth
with
great
Authority
,
that
we
should
observe
his
Precepts
,
which
he
would
not
command
unless
he
knew
them
to
be
possible
.
It
is
true
indeed
,
if
they
be
understood
according
to
that
Nature
,
which
he
first
created
in
us
,
So
that
in
him
there
is
no
cause
but
that
the
Precepts
,
as
they
should
be
judged
right
,
so
also
they
should
be
judged
possible
.
But
hearken
to
Hierom
answering
you
,
and
aptly
untying
this
Knot
.
God
hath
commanded
things
possible
,
saith
he
,
this
no
man
doubts
of
.
But
because
men
did
not
possible
things
,
therefore
all
the
World
is
become
subject
to
God
,
and
needs
his
Mercy
,
&c.
I
know
that
there
is
not
any
Hier.
Dial.
2.
he
had
decreed
to
do
as
much
by
his
secret
Counsel
,
as
he
could
do
by
his
Infinite
Majesty
.
Now
therefore
either
prove
,
that
all
infirmity
of
the
flesh
is
taken
away
in
the
Regenerate
,
and
that
they
are
restored
to
their
former
Innocency
,
which
is
without
all
sin
,
and
also
freed
from
a
necessity
of
dying
,
or
cease
to
dream
of
that
Perfection
of
Righteousness
in
this
Life
,
which
hitherto
hath
not
been
found
in
any
of
the
Saints
,
whether
Apostles
(
that
I
may
speak
in
the
words
of
Hierom
)
or
Patriarchs
or
Prophets
.
De
just.
lib.
6.
So
that
now
Lust
being
subdued
,
evil
concupiscence
extinguished
,
the
pravity
of
a
stubborn
mind
being
taken
away
,
the
mind
being
strengthened
by
the
Divine
support
,
it
is
stirred
up
with
all
its
desire
to
the
Study
of
the
Divine
Law
,
and
most
easily
keeps
the
Law
of
God
,
and
obtains
Salvation
.
What
then
,
when
the
Majesty
of
the
most
high
God
hath
all
things
in
his
Power
,
and
under
his
Command
,
and
his
goodness
is
no
less
Infinite
than
his
Power
:
Do
we
suppose
he
will
at
any
time
be
wanting
to
help
the
Creature
,
or
shall
we
distrust
the
Clemency
of
the
most
hountiful
Creatour
?
An
Answer
.
God
forbid
.
But
pray
tell
me
,
where
hath
God
so
engaged
his
faithfulness
,
whereof
you
speak
,
that
the
remainders
of
all
Sin
,
being
cut
off
,
and
all
Infirmity
of
sinning
being
taken
away
,
he
would
so
heal
Mankind
,
having
so
thoroughly
purged
them
from
all
Sin
,
that
evil
concupiscence
being
subdued
,
and
all
matter
of
the
Antient
Contagion
being
blotted
out
,
no
relicks
of
Sin
should
remain
in
this
Life
,
but
that
it
may
be
most
easie
to
obey
the
commands
of
God
,
and
so
obtain
Salvation
?
By
what
Author
,
by
what
Witness
,
by
what
Doctor
,
by
what
Testimony
,
or
Example
,
do
you
prove
this
to
be
true
,
which
you
Preach
?
First
,
You
say
,
is
not
this
certain
,
For
,
otherways
if
God
did
not
take
away
Sin
,
be
would
be
so
far
For
so
it
is
recorded
to
us
by
Holy
David
.
As
far
as
East
is
from
And
Isaiah
foretold
that
it
should
come
to
pass
,
that
all
that
live
in
the
Church
by
Faith
,
should
be
called
Holy
:
And
he
hath
blotted
out
as
a
Cloud
thy
Iniquities
,
and
thy
Sins
as
a
thick
Cloud
.
Likewise
Ieremiah
:
At
that
time
,
saith
the
Lord
,
the
Iniquity
of
Moreover
,
Zechariah
declares
that
Everlasting
Fountain
,
which
was
to
be
opened
,
to
wash
away
the
filth
of
all
.
And
how
glorious
is
that
Testimony
of
Iohn
the
Baptist.
Behold
the
Lamb
of
God
that
taketh
Which
Testimonies
being
so
many
,
and
together
with
these
infinite
others
;
what
do
they
all
drive
at
,
but
that
we
may
understand
that
by
Christ
,
all
the
pollutions
of
our
sinful
Nature
are
done
away
,
&c.
For
this
is
the
sum
of
those
things
which
you
cite
and
heap
together
,
with
Unto
which
being
so
many
,
there
is
one
Answer
,
and
a
well
fitted
one
out
of
Augustin
:
Distinguish
the
times
,
saith
he
,
and
you
will
reconcile
Scriptures
.
Our
Sins
are
done
away
by
Christ
;
no
Man
doubts
of
that
.
But
we
must
see
how
they
are
done
away
:
He
does
them
away
in
this
Life
,
he
will
also
do
them
〈◊〉
in
the
Life
to
come
;
but
not
after
one
and
the
same
manner
:
Dan.
6.
August
.
For
Iniquity
is
taken
away
and
Sin
receives
an
end
,
as
is
evident
by
the
Prophecy
of
Daniel
.
But
if
you
ask
how
in
this
Flesh
?
Augustin
will
answer
you
:
None
,
saith
he
,
takes
away
Sin
,
but
Christ
,
who
is
the
Lamb
of
God
that
takes
away
the
Sins
of
the
World
:
And
he
takes
them
away
,
both
by
removing
the
Sins
that
were
done
,
and
by
helping
,
that
they
may
not
be
done
,
and
by
bringing
Therefore
in
this
Life
,
there
is
only
a
race
to
Righteousness
,
and
Therefore
according
to
Augustin
here
is
the
Race
,
here
is
the
Progress
,
Now
we
have
only
the
Seeds
of
Vertues
begun
,
then
in
that
Therefore
as
long
as
the
Saints
are
burthened
with
this
Flesh
,
which
they
cannot
shake
off
,
verily
Sin
dwelling
in
the
Flesh
cannot
be
absent
.
Objection
.
But
how
,
say
you
,
is
Sin
taken
out
of
the
World
,
If
the
Corruption
of
Sin
yet
does
reign
in
the
Saints
?
Answer
.
I
will
tell
you
briefly
,
to
wit
,
after
the
very
same
manner
that
the
death
of
Christ
hath
driven
〈◊〉
from
our
necks
,
and
yet
we
dye
.
The
same
comes
to
pass
in
the
destroying
of
sin
,
that
being
freed
from
Sin
by
Christ
,
yet
we
are
not
without
sin
,
for
these
two
things
come
always
together
,
being
tied
to
one
another
by
a
very
near
connexion
.
That
where
sin
is
,
there
by
necessary
consequence
Christ
begins
his
Benefits
in
this
Life
,
and
perfects
them
in
the
Life
to
come
.
Now
these
great
Benefits
of
the
Son
of
God
consist
chiefly
in
this
,
that
sin
being
totally
abolished
,
death
being
destroyed
,
he
restores
us
,
being
plucked
out
of
the
Kingdom
of
the
Devil
,
unto
the
possession
of
eternal
Life
,
in
which
God
communicates
himself
wholly
to
us
,
and
is
wholly
all
in
all
.
And
this
most
glorious
work
of
his
,
most
full
of
the
highest
dignity
,
he
begins
in
this
miserable
life
,
and
will
compleat
it
in
the
other
life
,
when
that
shall
come
to
pass
,
which
is
written
Death
is
swallowed
up
in
Victory
:
O
Death
where
is
thy
Victory
?
O
Death
where
is
thy
Sting
?
Howbeit
these
things
are
not
said
upon
this
account
,
as
if
there
were
nothing
in
the
interim
,
or
but
little
in
this
life
,
which
the
help
of
the
grace
of
Christ
does
for
us
.
As
of
old
the
help
of
the
Eternal
God
was
never
wanting
to
the
Israelites
in
the
waste
Widerness
,
whom
he
was
to
bring
into
the
habitations
of
promise
;
so
verily
neither
are
Christs
benefits
towards
us
little
,
and
the
riches
of
his
bounty
are
not
small
,
which
the
present
Grace
of
Christ
pours
daily
upon
us
with
a
full
hand
,
when
in
this
sinful
Nature
he
often
helps
our
infirmities
,
forgives
our
sins
,
instructs
us
with
his
word
,
refreshes
us
with
hope
,
supports
us
by
Faith
,
feeds
and
strengthens
us
by
the
Sacraments
,
and
refreshes
us
by
his
own
And
seeing
Christ
works
these
things
in
us
with
continual
care
,
daily
more
and
more
,
promoting
and
bringing
unto
maturity
that
which
he
hath
begun
in
us
;
there
is
therefore
no
cause
why
the
Graces
of
Christ
here
should
seem
needless
to
any
Man
.
But
these
beginnings
of
Divine
Grace
must
be
distinguished
from
Paul
Rom.
8.
They
who
are
led
,
saith
he
by
the
Spirit
of
God
,
are
the
Sons
of
God
.
Yet
there
is
not
given
to
the
regenerate
in
this
life
a
compleat
conformity
to
the
Law
of
God
,
but
it
is
reserved
for
the
other
life
;
for
the
life
of
the
Saints
in
this
World
should
not
be
called
a
life
of
the
flesh
but
of
Faith
rather
,
not
a
life
of
perfect
,
but
of
begun
love
and
mortification
;
as
being
not
so
much
discerned
in
justice
as
in
justification
,
not
in
perfect
holiness
,
but
in
sanctification
;
not
in
perfect
purity
,
but
in
purification
,
not
in
perfection
,
but
in
going
forward
.
But
this
good
Friend
ours
thinks
this
should
by
no
means
be
suffered
:
Who
so
fights
against
us
,
as
if
all
the
Nature
of
Salvation
consisted
not
in
O
miserable
condition
of
Mortal
Men
,
if
those
things
are
true
,
which
you
Evangelize
to
us
.
But
by
what
Authority
of
the
Gospel
do
you
confirm
those
things
,
which
you
assert
?
You
say
,
There
is
no
reason
that
any
Man
should
be
joyned
to
God
,
unless
I
hear
you
.
What
then
?
But
no
Man
can
be
his
friend
unless
he
be
like
him
.
That
is
harder
:
Let
the
induction
proceed
.
But
the
Divine
similitude
consists
wholly
of
the
study
and
exercise
of
true
Vertue
.
From
all
this
therefore
it
is
concluded
.
That
there
is
no
other
way
,
that
joyns
us
to
God
,
but
what
consists
in
the
performance
of
Vertue
,
and
in
worthy
Offices
.
And
now
what
will
become
of
those
,
who
being
Iust
Men
fall
Moreover
whereas
you
say
,
that
no
Man
is
joyned
to
God
,
or
received
into
favour
,
but
he
that
is
his
Friend
:
If
that
be
so
,
How
then
doth
God
agree
to
his
own
Law
,
which
commands
not
only
to
love
Friends
,
but
to
pray
for
Enemies
?
See
.
I
beseech
you
,
how
great
a
difference
is
between
Paul's
Assertion
and
yours
,
Osorius
.
He
affirms
we
were
reconciled
to
God
when
we
were
Enemies
,
you
admit
no
Man
unto
favour
,
but
him
that
is
a
Friend
to
him
,
and
conform
to
him
in
the
whole
fimilitude
of
his
Life
.
And
how
then
will
that
command
of
Christ
consist
,
concerning
loving
Enemies
,
and
that
by
the
example
of
his
Father's
bounty
,
who
bestows
the
benefit
both
of
Sun
and
Rain
,
not
only
on
Friends
,
but
also
on
Enemies
;
if
so
be
the
Grace
of
Divine
favour
is
accessible
to
none
but
Friends
.
and
those
that
are
like
himself
.
And
that
I
may
by
the
by
touch
something
here
of
the
Mysteries
of
Prophetical
Scriptures
,
tell
me
what
else
is
pointed
at
unto
us
by
the
reception
of
Iacob
,
and
his
Sons
into
the
Land
of
AEgypt
.
Gen.
chap.
47.
Whom
that
very
loving
But
now
let
us
briefly
bring
the
Osorian
Argument
into
a
regular
Argument
.
Ma.
Those
only
are
joyned
in
friendship
with
God
,
who
are
like
unto
him
.
Mi.
They
who
are
infected
with
the
pollution
of
Sins
,
are
not
like
God
.
Concl.
Therefore
,
none
of
those
,
to
whom
pollution
of
Sin
cleaves
,
have
any
Union
with
God
.
And
thence
on
the
contrary
sense
it
is
gathered
,
that
it
must
be
concluded
by
necessary
consequence
,
that
all
spots
of
Sins
being
abolished
;
That
man
who
desires
Union
with
God
,
should
agree
with
him
by
a
certain
eminent
resemblance
.
I
Answer
,
First
,
to
the
major
which
is
not
always
true
.
Though
the
similitude
of
manners
hath
oftimes
no
small
strength
to
procure
Friendship
in
the
common
Though
neither
here
,
if
you
look
to
Angels
themselves
,
doth
any
proportion
of
similitude
unite
into
one
with
the
Divine
Holyness
,
according
to
the
Testimony
of
Roffensis
:
Who
says
that
the
Righteousness
Roffensis
.
Augustin
also
comes
to
this
Point
,
who
comparing
our
Righteousness
And
presently
after
:
In
the
Resurrection
we
believe
we
shall
fulfil
Righteousness
,
that
is
,
that
we
shall
have
full
Righteousness
.
In
comparison
of
that
all
the
Life
we
live
now
is
dung
,
&c.
And
now
,
Osorius
,
what
Agreement
of
similitude
will
you
find
between
this
Life
of
dung
,
and
that
highest
Author
,
and
Prince
of
all
Holiness
.
The
Assertion
of
Osorius
,
whereby
he
proves
that
there
can
be
no
Reconciliation
to
God
,
unless
all
the
Relicks
of
Sin
be
utterly
cut
off
.
BUT
perhaps
some
Osorian
will
how
can
it
be
that
Infinite
Holiness
can
be
joyned
by
any
Communion
with
Man
,
if
he
is
such
a
one
as
Luther
describes
him
?
For
so
Osorius
,
from
things
well
said
by
Luther
,
but
badly
understood
by
him
,
and
worse
wrested
for
the
occasion
of
cavilling
,
doth
very
ill
argue
,
not
because
it
is
true
,
but
because
it
seems
so
to
him
.
But
let
us
first
oppose
the
frivolous
Objection
;
and
then
let
us
take
Luther's
part
,
as
well
as
we
can
,
against
the
cruel
Incursions
of
his
Adversaries
,
And
first
indeed
it
cannot
be
denied
that
Iustice
and
Sin
are
repugnant
to
one
another
by
the
most
contrary
Therefore
that
we
may
expedite
a
matter
not
very
difficult
in
a
few
words
:
Whereas
you
say
sin
is
hateful
to
God
,
nothing
is
The
Assertion
of
Luther
against
Osorius
concerning
the
Sins
of
the
Saints
,
is
defended
.
I
Come
now
to
Luther
,
whom
you
reproach
after
such
an
unworthy
manner
,
and
with
such
shameful
slanders
,
yea
and
lyes
so
tragically
.
Why
so
?
to
wit
,
because
he
durst
accuse
the
Saints
themselves
of
sin
;
which
seems
to
you
so
execrable
a
wickedness
,
August
.
of
true
and
false
Repeniance
,
c.
5.
Why
did
the
Lord
wash
the
feet
of
Peter
,
but
because
there
was
a
daily
sinning
,
it
behoved
that
there
should
be
a
daily
remission
,
&c.
Cyprian
.
But
if
no
man
can
be
without
sin
,
whosoever
saith
that
he
is
unblameable
,
is
either
proud
or
a
fool
.
Hier.
contra
Pelag.
Dial.
1.
But
to
be
perpetually
without
sin
is
only
in
the
power
of
God
:
Therefore
either
give
an
example
of
one
that
was
always
without
sin
;
or
if
you
cannot
confess
your
weakness
,
and
do
not
set
your
mouth
against
Heaven
to
deceive
the
Ears
of
fools
,
by
that
which
really
is
,
and
that
which
can
be
.
as
if
no
greater
reproach
could
be
cast
,
not
only
on
holy
men
themselves
,
but
also
on
the
Author
and
Prince
of
all
Holiness
.
You
may
upon
the
same
account
cast
reproaches
in
like
manner
upon
Hierom
,
Augustin
,
and
Bernard
,
and
other
most
approved
Writers
of
the
Primitive
Times
:
Whom
you
must
either
by
necessary
consequence
absolve
with
Luther
,
or
not
condemn
Luther
without
them
:
Seeing
there
is
none
of
all
these
,
that
thought
this
Title
of
Honour
should
be
attributed
to
any
man
,
but
Christ
only
,
that
he
should
be
wholly
without
all
stain
of
sin
.
No
,
but
say
you
,
pleads
that
all
mortal
men
,
though
confirmed
in
Faith
,
are
yet
in
a
state
of
sinning
,
and
that
sin
is
lively
also
in
the
Saints
.
even
so
long
as
they
live
by
Faith
;
and
also
he
profeses
that
the
same
do
sin
in
every
good
work
.
And
what
hath
any
man
said
or
done
so
rightly
,
but
it
may
be
depraved
by
relating
it
wrong
,
especially
when
calummy
makes
the
Interpretation
.
That
which
Luther
asserts
concerning
the
sins
of
the
Saints
,
if
the
words
be
suitably
weighed
with
the
state
of
the
Question
,
there
is
no
offence
in
it
.
As
if
it
be
asked
,
whether
the
works
of
the
Regenerate
should
be
called
good
in
this
Life
,
or
sins
:
Luther
denies
not
that
the
pious
deeds
of
the
Regenerate
are
good
;
but
affirms
this
very
thing
,
That
they
are
good
in
the
sight
of
God
,
and
pleasing
to
him
,
which
comes
not
Aug.
in
primo
quinqua
.
Psal.
31.
Believe
in
him
that
justifies
the
ungodly
,
that
your
good
works
may
be
good
,
for
I
should
not
call
them
good
as
long
as
they
come
not
from
a
good
Root
,
wherein
consists
the
state
of
the
Controversie
.
to
pass
upon
the
account
of
the
work
it self
,
but
upon
the
account
of
Faith
and
a
Mediatour
,
for
whose
sake
the
pious
endeavours
of
his
own
are
pleasing
to
God
,
and
their
begun
obedience
,
though
it
is
otherways
of
its
own
nature
imperfect
.
Therefore
this
is
not
the
Controversie
,
whether
the
Regenerate
by
the
help
of
the
Grace
of
God
can
do
any
thing
in
this
Life
piously
and
commendably
.
Neither
is
this
the
Controversie
,
whether
the
absolute
Grace
of
God
in
the
Regenerate
is
able
to
perform
this
,
that
their
work
should
be
free
of
all
sin
.
But
whether
the
Grace
of
God
in
this
flesh
,
furnishes
any
of
the
Regenerate
with
so
great
a
power
of
perfecting
Aug.
de
Civiate
,
lib.
19.
cap.
17.
Our
righteousness
it self
is
so
great
in
this
life
,
that
it
consists
more
in
the
remission
of
sins
,
than
in
the
perfection
of
Vertues
.
Hieron
.
in
Ezek.
lib.
14.
cap.
46.
It
is
evident
that
every
man
,
though
he
had
come
to
perfection
,
needs
the
Mercy
of
God
,
&c.
Aug.
Epistola
31.
ad
Hieron
.
Charity
whereby
we
love
that
which
ought
to
be
loved
.
This
is
more
in
some
,
and
less
in
others
,
and
in
others
none
at
all
;
but
the
fullest
that
cannot
now
be
increased
as
long
as
a
man
lives
here
is
in
no
mau
;
but
as
long
as
it
can
be
increased
,
that
which
is
less
than
it
ought
to
be
is
faulty
,
&c.
Idem
in
Psal.
142.
No
man
hath
at
any
time
done
a
good
work
with
as
much
Charity
as
he
could
and
ought
.
Righteousnns
,
that
any
work
of
his
is
so
compleat
and
perfect
,
if
it
be
examined
according
to
the
Rule
of
the
Divine
Law
,
that
it
needs
no
Pardon
nor
Mediatour
.
But
if
it
needs
Mercy
,
then
it
is
necessarily
joyned
with
pollution
and
sin
,
so
that
now
the
Praise
belongs
to
the
Mediatour
,
and
not
to
Man
;
to
Imputation
,
not
to
Action
;
to
Grace
,
not
to
Merit
;
to
Faith
,
not
to
Works
;
that
God
accepts
of
the
Works
of
the
Regenerate
and
most
holy
men
.
Neither
is
the
rectitude
of
our
good
things
any
thing
else
but
the
forgiveness
of
God
,
and
the
remission
of
his
just
severity
.
Whence
the
Apostle
rightly
concludes
,
that
those
who
are
of
the
Works
of
the
Law
(
not
speaking
of
evil
works
,
but
the
most
perfect
Works
)
are
under
the
Curse
,
and
upon
this
account
it
is
true
,
which
Luther
says
,
that
a
righteous
man
sins
in
every
good
Work
.
Not
that
the
Work
it self
being
appointed
by
the
Law
of
God
is
a
sin
;
but
because
,
according
to
the
saying
of
Augustin
,
whatsoever
is
less
than
it
ought
to
be
,
is
faulty
:
From
whence
it
appears
evidently
,
that
in
this
Life
there
is
no
Work
so
perfect
,
but
something
is
wanting
in
it
,
that
is
there
is
Sin
in
it
,
if
it
be
judged
according
to
the
strict
rigour
of
the
Law
.
Concerning
the
Grace
of
God
,
how
it
is
defined
by
Osorius
,
with
a
confutation
of
his
Definition
.
ARguments
increase
,
because
here
mention
falls
in
of
the
Grace
of
the
regenerate
.
It
is
shewed
,
though
against
the
Rules
of
Logick
,
that
the
Grace
of
God
is
nothing
else
but
Iustice
and
Vertue
,
upon
this
account
:
because
it
being
that
chiefly
,
which
makes
us
acceptable
to
God
,
and
nothing
can
be
acceptable
to
God
,
which
is
not
like
unto
him
,
be
thinks
he
prevails
sufficiently
by
this
conclusion
;
That
,
because
nothing
〈◊〉
us
like
Why
do
I
use
many
words
on
this
matter
?
If
that
Grace
be
understood
by
Osorius
,
which
St.
Paul
so
often
commends
to
us
in
all
his
Epistles
,
both
are
false
,
which
here
the
Bishop
assumes
against
the
Apostle
.
For
Grace
is
not
rightly
defined
after
this
manner
,
that
it
is
nothing
else
but
Vertue
and
Iustice
,
and
first
,
that
it
is
a
Vertue
Thomas
did
flatly
deny
in
his
sum
of
Theology
:
Part.
12.
Quest.
110.
Artic.
3.
where
disputing
of
the
Grace
of
God
,
though
he
denies
not
that
it
may
be
reduced
to
the
first
species
of
quality
,
Osorius
.
Tho.
12.
quest.
110.
yet
he
wholly
denies
,
and
confutes
its
being
a
Vertue
,
concludeing
at
length
after
this
manner
,
that
it
is
a
certain
habitude
presupposed
to
infused
Vertues
,
as
the
Principle
and
Root
of
them
,
&c.
Moreover
in
Sentent
.
lib.
2.
dist.
26.
Art.
4.
proving
concerning
the
same
thing
that
Grace
and
Vertue
are
not
the
same
:
If
Vertue
,
saith
he
,
should
hold
from
Thomas
Aqui.
That
Grace
and
Iustice
are
not
the
same
.
is
a
Vertue
,
and
another
that
it
renders
acceptable
to
God
,
it
must
needs
be
,
that
Grace
and
Vertue
are
not
the
same
in
reality
.
For
so
divers
principles
necessarily
are
suitable
to
divers
effects
,
that
are
found
in
division
from
another
.
Now
if
so
be
Grace
is
denied
to
be
a
Vertue
,
verily
upon
the
same
account
also
,
it
cannot
be
called
Iustice
,
seeing
Iustice
is
necessarily
comprehended
under
the
general
name
of
Vertue
:
and
what
wonder
is
it
,
in
the
interim
that
this
Antagonist
of
ours
is
so
ill
agreed
with
the
Lutherans
;
who
is
not
well
enough
agreed
with
the
Angelical
Doctors
,
and
Leaders
of
his
own
Sect
in
such
evident
Heads
of
Divinity
?
But
now
let
us
consider
his
Reasonings
,
and
the
Confirmations
of
his
Arguments
,
of
what
sort
they
are
.
Argument
.
Ma.
That
reconciles
us
,
and
makes
us
acceptable
to
God
,
which
makes
us
like
unto
him
.
Mi.
It
is
only
Righteousness
,
which
makes
us
like
unto
God
.
Con.
Therefore
,
Righteousness
only
reconciles
us
,
and
makes
us
acceptable
.
There
follows
also
another
consequence
of
these
things
being
first
pre-supposed
,
built
upon
the
same
foundation
.
Argument
.
Ma.
Grace
makes
acceptable
to
God
,
and
unites
unto
him
.
Mi.
Righteousness
makes
us
acceptable
to
God
,
and
unites
us
to
him
.
Con.
Therefore
,
Iustice
is
either
Grace
and
a
Vertue
,
or
it
is
nothing
.
First
,
Both
these
Arguments
are
equally
lyable
to
the
same
reprehension
:
Because
contrary
to
the
Lawful
Rules
of
Reasoning
they
conclude
Affirmatively
in
the
second
figure
,
as
they
are
placed
by
Osorius
,
lib.
5.
but
let
us
help
the
defect
of
the
worthy
Mans
Logick
.
For
,
if
I
am
not
mistaken
,
he
would
rather
gather
thus
from
the
definition
of
Grace
.
Argument
.
Ma.
To
whatsoever
the
definition
agrees
,
the
thing
defined
well
agrees
unto
the
same
.
Mi.
The
definition
of
Grace
doth
very
well
agree
to
Righteousness
.
Con.
Therefore
,
the
thing
defined
agrees
to
Righteousness
.
I
answer
to
the
minor
by
denying
;
for
that
which
is
the
proper
Albertus
Ratisponensis
does
not
much
Dist.
Ar.
4.
saith
thus
.
Grace
is
a
habit
of
Life
universally
well
ordered
,
not
according
to
the
degrees
of
things
ordered
,
but
as
it
is
called
a
Relation
of
the
whole
Life
to
the
obtaining
of
the
End
.
But
Iustice
doth
not
this
,
nor
Vertue
;
for
Iustice
doth
not
necessarily
make
worthy
of
Eternal
Life
,
upon
the
account
that
it
is
Iustice
,
or
Vertue
,
&c.
What
if
the
proper
and
true
cause
which
reconciles
us
to
the
love
of
God
,
and
makes
us
worthy
of
Eternal
Life
,
should
be
searched
for
.
We
shall
find
,
that
it
lyes
not
in
the
Works
of
Iustice
,
but
that
it
proceeds
from
another
cause
.
And
what
that
cause
is
,
Christ
himself
the
best
Master
will
teach
you
in
the
Gospel
.
Whom
I
request
,
and
beseech
you
not
only
to
hearken
unto
,
but
to
believe
.
For
these
are
his
words
in
the
Gospel
:
For
the
Father
himself
loveth
you
,
because
What
then
,
say
you
,
doth
not
Iustice
make
Men
that
live
holily
and
justly
in
this
World
acceptable
to
God
?
Which
if
it
is
so
,
A
various
distinction
of
Grace
amongst
the
School-men
,
Lombardus
,
Sentent
.
lib.
2.
dist.
16.
Gratia
operans
,
praeveniens
,
incipiens
liberans
.
Gratia
co-operans
,
subsequens
,
proficiens
,
adjuvans
.
old
and
stale
distinction
of
the
Schoolmen
,
as
much
used
,
as
it
is
light
and
frivolous
,
and
vain
:
They
according
to
their
subtilty
divide
the
manifold
efficacy
of
grace
,
most
of
them
into
two
parts
,
and
some
of
them
into
three
or
more
.
To
wit
,
into
grace
freely
given
,
and
that
which
makes
acceptable
.
And
again
they
subdivide
this
latter
,
as
it
were
by
an
Anatomical
Dissection
into
more
Veins
,
into
Operative
grace
,
which
again
they
divide
into
three
Rivulets
,
Preventing
,
Beginning
,
delivering
,
and
afterwards
into
cooperating
,
which
likewise
is
threefold
:
Following
,
promoting
,
assisting
.
O
holy
Christ
!
with
what
study
,
with
what
labour
,
what
Cobwebs
do
these
Praters
here
weave
,
that
they
may
darken
the
wholesome
Doctrine
of
Grace
with
Smoke
and
Soot
of
their
idle
Talk
;
for
if
we
Lombard
,
Thomas
,
Scotus
,
and
their
followers
.
with
,
who
by
grace
making
men
grateful
or
acceptable
understand
habits
,
and
gifts
communicated
by
God
;
and
they
do
most
frivolously
conclude
,
that
men
are
made
acceptable
to
God
by
these
;
whereas
it
is
only
Mercy
in
Christ
the
Mediatour
,
which
doth
not
only
account
us
dear
to
it self
,
but
also
chose
us
,
before
we
were
adorned
with
any
Ornaments
of
gifts
.
Moreover
,
if
the
matter
be
so
as
those
men
define
,
that
not
only
Faith
in
Christ
,
but
gifts
and
habits
of
vertues
infused
by
God
make
us
acceptable
to
God
:
What
then
shall
be
said
of
those
,
who
also
out
of
Christ
have
possessed
many
such
excellent
gifts
as
well
as
we
,
in
which
many
of
them
are
not
only
equal
to
us
,
but
some
of
them
also
excel
us
;
such
as
are
variety
of
Tongues
,
gifts
of
Healing
,
Prophecy
,
excellent
Powers
,
sharpness
of
Wit
,
strength
of
Body
,
Ornaments
of
Mind
?
The
Iews
have
a
strong
hope
in
God
.
The
Turks
maintain
Love
towards
one
another
.
But
what
,
shall
we
affirm
that
those
men
also
are
by
these
things
made
acceptable
to
God
?
which
is
absurd
and
unreasonable
.
Therefore
that
we
may
conclude
,
we
confess
that
such
gifts
are
things
which
adorn
this
Life
,
beautifie
Nature
,
and
declare
the
liberal
Bounty
of
God
,
but
which
nevertheless
neither
regenerate
nor
justifie
us
in
the
sight
of
God
:
For
that
is
due
to
Christ
only
by
Faith
;
neither
is
it
convenient
to
attribute
it
to
any
other
Creatures
whatsoever
:
According
to
that
of
St.
Paul
;
Being
justified
therefore
by
Faith
,
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
.
Though
in
the
But
now
seeing
it
is
most
true
,
That
there
is
no
man
hath
led
his
life
so
exactly
,
that
in
the
whole
course
of
his
life
he
hath
not
been
guilty
of
any
gross
offence
:
And
that
there
is
not
any
state
of
Mind
so
framed
by
Divine
Grace
,
although
it
abounds
with
Divine
Benefits
,
in
which
nothing
was
ever
violated
by
perfidiousness
,
or
offensive
through
errour
of
mind
,
or
omitted
through
negligence
;
or
which
doth
not
more
consist
of
the
remission
of
sins
,
than
the
perfection
of
vertues
:
What
remains
then
,
but
that
it
should
either
be
false
,
which
this
Osorius
of
ours
cracks
of
an
humane
perfection
,
or
at
least
it
behoveth
that
something
should
be
searched
for
,
besides
the
vertues
themselves
,
which
may
commend
these
first
beginnings
of
our
imperfections
to
the
Divine
Perfection
,
and
reconcile
them
to
his
favour
.
And
now
then
this
remains
to
be
searched
into
;
What
it
is
that
reconciles
sinners
to
God
,
and
restores
them
to
his
favour
?
and
because
this
Reconciliation
Osor.
de
Iust.
lib.
6.
nu.
151.
The
Papist
would
seem
to
refer
all
things
to
the
Bounty
and
Grace
of
God
,
though
they
do
nothing
less
in
reality
.
Therefore
,
saith
he
,
They
that
give
Heaven
to
the
Merits
of
holy
men
,
do
not
weaken
the
Grace
of
God
,
as
some
ignorant
men
say
,
but
they
celebrate
the
wonderful
effect
of
his
Grace
with
due
praises
;
for
we
are
such
as
judge
all
the
Morits
of
the
Saints
should
be
referred
to
the
Bounty
and
Grace
of
God
;
so
that
it
should
always
be
said
;
Not
unto
us
,
Lord
,
not
unto
us
,
but
unto
thy
Name
give
glory
,
&c.
I
hear
indeed
very
good
words
;
if
you
had
not
already
imposed
upon
us
sufficiently
with
words
,
O
Osorius
!
But
he
that
will
with
judicious
attention
consider
the
matters
themselves
,
and
the
Arguments
,
and
the
whole
tenour
of
your
discourse
,
will
find
it
to
be
far
otherways
,
that
you
do
not
at
all
intend
what
your
words
pretend
,
and
that
you
drive
at
nothing
more
in
all
your
endeavours
,
than
to
hide
under
the
plausible
title
of
grace
so
hidden
an
adversary
of
grace
,
(
that
I
may
speak
with
Augustin
)
together
with
the
other
Companions
of
your
Society
;
who
being
all
instructed
in
the
same
School
,
seem
to
make
a
Conspiracy
about
this
one
thing
,
as
it
were
giving
notice
by
a
watch-word
,
viz.
to
overthrow
all
the
efficacy
of
Evangelical
Grace
,
to
destroy
the
assurance
of
Faith
,
to
oveturn
all
:
For
what
place
is
there
for
Grace
,
I
beseech
you
,
if
Heaven
is
given
not
by
the
free
gift
of
the
bestower
,
but
to
the
Merits
of
holy
men
,
as
you
say
?
And
what
will
you
answer
Paul
the
Apostle
,
who
denies
that
grace
is
any
more
grace
,
if
men
deal
with
God
by
Works
?
whence
that
may
be
brought
not
without
just
cause
That
Heaven
is
justly
and
deservedly
given
to
the
Merits
of
holy
men
.
On
the
contrary
,
Augustine
being
taught
by
Apostolick
Authority
,
If
it
is
given
,
saith
he
,
to
any
Merits
;
it
is
not
then
given
freely
,
but
is
render'd
as
due
;
and
by
this
means
it
is
not
by
a
true
name
called
grace
,
where
the
reward
,
as
the
Apostle
speaks
,
is
not
imputed
according
to
grace
,
but
according
to
Aug.
de
patientia
,
cap.
20.
debt
.
But
that
it
may
be
true
grace
,
that
is
,
free
,
it
finds
nothing
in
Man
to
whom
it
should
be
due
;
otherways
,
according
to
the
mind
of
the
Apostle
,
grace
would
not
be
grace
,
&c.
And
now
with
what
fair
colours
cast
on
them
,
will
those
things
,
being
contrary
to
one
another
,
be
made
to
agree
?
Augustine
with
St.
Paul
affirms
,
that
grace
finds
nothing
in
Man
,
to
which
it
should
be
due
;
That
it
may
be
free
.
On
the
contrary
,
the
Papists
contend
that
Heaven
is
given
as
a
due
debt
to
the
Merits
of
the
Saints
.
What
is
more
contrary
?
Grace
,
saith
he
,
doth
not
only
help
the
righteous
man
,
but
also
justifies
the
ungodly
:
in
which
there
appears
a
twofold
effect
and
fruit
of
Divine
Grace
,
both
in
helping
the
righteous
,
and
justifying
the
ungodly
:
With
the
one
of
which
you
being
contented
,
ye
either
unworthily
pass
by
the
other
,
or
which
is
more
abominable
,
ye
oppose
it
wickedly
,
whilst
ye
admit
no
grace
of
justifying
,
but
that
which
seems
to
be
joyned
with
Vertue
,
and
the
Iustice
of
Merits
.
And
yet
after
all
these
things
,
whereas
nothing
more
contrary
to
grace
can
be
spoken
,
this
sweet
Oratour
would
perswade
us
with
his
flourished
speeches
,
that
they
are
no
such
men
as
overturn
the
Grace
of
God
,
as
some
ignorant
men
say
;
but
that
Now
we
acknowledge
this
to
be
most
certain
,
that
there
is
not
any
thing
,
but
what
should
be
referred
to
the
Grace
of
God
;
whence
Hierom
accounts
it
for
Sacrilege
,
if
any
man
thinks
he
can
abstain
from
sinning
without
grace
.
But
here
there
is
need
to
explain
what
the
word
grace
signifies
according
to
the
caution
of
the
Gospel
.
For
grace
in
the
holy
Scriptures
is
not
only
understood
concerning
the
help
of
the
Holy
Spirit
,
but
it
comprehends
both
free
Imputation
,
which
How
the
Papists
and
Protestants
agree
and
differ
in
understanding
the
word
Grace
.
Now
whereas
both
Papists
and
Protestants
seem
to
attribute
Man's
Iustifaication
to
grace
,
herein
they
both
agree
.
But
they
say
this
after
their
manner
of
speaking
,
&
we
after
ours
.
For
this
is
the
difference
between
these
and
the
Protestants
,
that
the
Papists
by
the
name
of
grace
understand
only
gifts
,
that
are
conferr'd
upon
those
that
are
justified
,
to
wit
,
habits
,
which
they
call
infused
,
and
excellent
Endowments
of
lovely
Vertues
,
and
other
things
of
that
kind
,
wherewith
the
Elect
are
adorned
by
the
free
gift
of
God
.
But
the
contrary
party
being
otherways
taught
by
the
Scriptures
,
and
confirmed
by
the
sayings
of
the
Fathers
,
perceiving
these
very
gifts
of
the
Spirit
of
God
,
as
long
as
they
live
in
this
flesh
,
are
imperfect
,
through
our
default
;
they
deny
that
men
can
be
justified
by
these
,
because
Divine
Iustice
cannot
at
all
be
satisfied
by
these
.
And
therefore
it
is
,
that
Iacob
,
Esau.
The
Examples
of
the
Thief
,
Publican
,
the
Leper
,
&c.
them
by
the
power
of
Nature
,
or
infused
by
grace
,
whereby
Iacob
,
that
had
it
,
that
I
may
use
their
words
,
was
render'd
acceptable
to
God
.
After
the
like
manner
the
grace
which
in
the
midst
of
his
persecution
of
Saints
changed
Paul
into
an
Instrument
in
the
hand
of
Electing
grace
,
was
not
an
infused
Habit
,
but
went
before
an
infused
Habit
,
and
first
made
him
a
man
acceptable
to
Christ
,
before
the
Habit
making
acceptable
was
infused
.
The
same
should
be
said
of
the
Thief
,
the
Publican
,
the
Leper
,
and
many
others
in
the
History
of
the
Gospel
,
who
were
not
saved
by
an
infused
Habit
,
but
only
by
an
infused
Faith
;
for
otherways
what
did
that
word
so
often
repeated
in
the
Gospel
signifie
;
Thy
Faith
hath
saved
thee
?
Which
word
,
if
it
be
true
,
then
either
Faith
is
Righteousness
,
or
else
Righteousness
can
by
no
means
save
us
.
And
the
same
reason
is
to
be
given
of
the
Conversion
of
the
Gentiles
;
whom
of
old
the
grace
of
God
brought
from
impure
Paganism
to
the
Communion
of
the
Gospel
;
not
for
any
Inherent
Righteousness
,
but
for
his
great
Love
wherewith
he
loved
the
unworthy
and
the
wretched
sinners
.
Moreover
,
what
shall
be
said
of
the
Apostles
themselves
,
whom
Christ
verily
chose
not
being
just
,
as
Augustine
speaks
,
but
to
be
justified
,
when
he
said
;
I
chose
you
out
of
the
World
?
What
if
Christ
chose
them
out
of
the
World
;
that
they
might
be
just
;
then
they
were
first
unjust
in
the
World
,
whom
he
chose
out
of
the
World
,
that
they
might
be
just
.
If
they
were
first
just
,
and
not
sinners
of
the
World
,
whom
Christ
chose
out
of
the
World
;
then
they
first
chose
Christ
,
that
they
being
just
,
might
be
chosen
by
him
.
But
it
was
not
so
;
for
he
himself
says
to
them
;
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
&c.
These
things
said
Augustine
;
by
which
it
evidently
appears
how
our
Election
and
Iustification
purchased
by
Christ
is
perfected
not
by
any
Righteousness
of
Works
,
but
only
by
the
free
gift
of
Grace
;
whence
it
is
called
by
Paul
the
Election
of
Grace
,
not
of
Righteousness
,
to
wit
,
by
this
Argument
:
What
if
it
is
by
Grace
,
saith
he
,
it
is
not
now
by
Works
,
or
else
grace
is
not
grace
;
but
if
it
is
of
works
,
then
it
is
not
grace
;
Osor.
lib.
5.
p.
127
,
128.
or
else
work
would
not
be
work
,
&c.
Which
things
being
so
,
it
necessarily
follows
,
that
the
Righteousness
,
which
is
wholly
exercised
in
the
Observance
of
Works
,
is
not
rightly
called
Grace
by
Osorius
.
Therefore
take
the
Argument
of
Augustine
.
Argument
.
Ma.
It
is
grace
which
both
elects
and
justifies
the
ungodly
.
Mi.
Inherent
Righteousness
doth
Aug.
Epistola
10.
ad
Alipin
.
It
is
grace
whereby
the
unjust
are
justified
,
of
which
it
is
unlawful
for
us
to
doubt
.
not
justifie
the
unrighteous
;
for
if
he
be
ungodly
,
how
is
he
just
?
If
he
is
just
,
how
shall
he
be
called
unjust
?
Concl.
Therefore
righteousness
is
not
grace
;
otherways
according
to
St.
Paul
;
If
righteousness
is
of
works
,
then
grace
is
not
grace
.
Moreover
the
grace
of
God
,
That
it
is
either
righteousness
which
makes
us
acceptable
to
God
,
and
that
But
now
that
we
may
grant
this
to
Osorius
for
the
sake
of
disputing
;
that
it
is
perhaps
possible
,
that
this
observance
of
righteousness
and
glorious
furniniture
of
most
holy
Vertues
,
wherewith
the
divine
grace
adorns
us
,
receives
this
name
,
being
given
to
it
by
some
Writers
,
so
that
in
some
respect
it
is
called
grace
:
But
what
then
?
what
relation
hath
this
to
our
Controversie
?
seeing
that
it
is
not
the
grace
,
which
justifies
us
before
God
,
but
there
will
be
need
of
another
grace
whereby
that
same
grace
may
be
justified
:
For
it
is
not
a
doubtful
case
in
this
place
,
whether
all
that
we
have
should
be
referred
to
the
grace
and
bounty
of
God
:
For
who
is
so
ignorant
as
to
doubt
thereof
?
neither
is
it
a
matter
of
doubt
,
whether
the
pious
works
of
Christians
are
pleasing
to
God
?
but
whether
Christians
do
so
please
God
upon
the
account
of
their
pious
works
,
that
they
are
therefore
Osor.
lib.
3.
p.
68
,
69.
Osor.
lib.
4.
nu.
103
,
104.
justified
;
that
they
escape
wrath
,
that
being
dead
they
revive
;
that
they
put
on
Immortality
,
that
they
are
received
into
heavenly
glory
.
This
your
whole
discourse
contends
for
,
as
if
there
were
no
other
way
,
or
manner
of
turning
away
the
wrath
of
God
,
and
purchasing
eternal
life
,
but
by
the
continual
exercise
of
Charity
,
and
pious
and
holy
actions
.
And
because
all
instruction
of
living
well
,
proceeds
not
only
from
the
strength
of
our
nature
,
but
from
the
grace
of
God
,
which
is
〈◊〉
by
faith
;
Therefore
whatsoever
you
any
where
in
reading
the
holy
Scriptures
of
God
meet
with
of
the
words
grace
and
faith
,
presently
you
wrest
that
as
a
most
sure
Testimony
to
confirm
the
Righteousness
of
good
Works
,
and
also
to
the
defence
of
Grace
and
Faith
.
Which
that
the
Reader
may
perceive
the
more
evidently
,
and
also
admire
the
sharp
〈◊〉
of
this
sweet
Interpreter
;
I
thought
good
,
to
bring
forth
one
out
of
many
and
almost
innumerable
,
for
an
Example
.
As
where
Paul
says
these
Words
:
Not
by
Works
which
we
have
done
,
but
according
to
his
own
Tit.
3.
Hosius
.
Osor.
lib.
4.
Nu.
104.
mercy
he
saved
us
,
&c.
Osorius
having
followed
his
own
Hosius
,
interprets
this
place
,
as
if
these
words
of
the
Apostle
should
not
be
otherways
understood
,
than
of
Works
,
not
those
which
are
peculiarly
ours
,
but
those
which
are
performed
by
faith
〈◊〉
in
vigour
and
stirred
up
,
&c.
We
have
heard
Osorius
:
Receive
also
Hosius
,
who
makes
a
noise
out
of
the
same
The
works
,
saith
he
,
which
they
do
,
are
good
in
this
respect
,
as
they
are
Christ's
Works
,
not
theirs
.
For
in
as
much
as
they
are
tbeirs
,
though
they
seem
to
be
good
Works
,
they
conduce
nothing
at
all
to
Eternal
Life
:
But
in
as
much
as
they
are
God's
,
and
the
Works
of
his
hands
,
so
through
bis
bounty
they
are
esteemed
worthy
both
of
the
title
of
Righteousness
,
and
the
reward
of
the
Heavenly
Kingdom
,
&c.
Whence
all
their
reasoning
and
discourse
of
good
works
is
of
this
kind
:
God
doth
not
see
and
And
moreover
the
same
Hosius
adds
,
pleading
after
his
own
manner
,
that
the
reward
of
the
Heavenly
Kingdom
will
be
given
to
the
Works
,
which
indeed
are
ours
,
but
not
for
their
dignity
as
they
proceed
from
us
,
but
for
Christ's
sake
,
whose
handy-works
they
are
,
as
Aug.
says
:
For
he
that
lives
and
dwells
in
us
works
them
.
And
for
that
cause
(
which
is
more
ridiculous
)
this
Phormio
goes
on
to
rail
at
the
Lutherans
as
Enemies
of
Grace
;
Who
,
forsooth
,
as
he
says
,
do
much
more
grievously
detract
from
the
Glory
of
Christ
,
than
they
,
and
make
void
his
Cross
,
and
diminish
the
price
of
his
blood
.
For
when
they
detract
from
the
Works
of
the
regenerate
,
they
do
not
derogate
from
their
merits
,
but
from
Christ
,
whence
all
their
dignity
derives
,
&c.
These
things
said
Hosius
,
to
whom
Andradius
agrees
in
a
Speech
not
I
need
not
here
warn
you
,
Pious
Reader
,
what
should
be
judged
Concerning
the
Vertue
and
Efficacy
of
Divine
Grace
,
a
more
enlarged
dispute
against
the
Adversaries
;
Answering
their
Objections
.
BUT
Those
Men
will
deny
that
they
detract
any
thing
Now
then
Catholick
Reader
,
receive
a
conclusion
,
Roman
Catholick
What
then
,
such
as
do
not
attribute
Salvation
to
good
Works
,
should
they
be
therefore
supposed
to
attribute
nothing
to
Works
,
or
to
cast
reproach
upon
the
grace
of
God
?
On
the
contrary
,
they
that
detract
the
promise
of
Eternal
Life
from
the
Christian
Faith
,
Shall
they
be
accounted
Friends
to
Grace
?
By
the
same
reason
we
may
turn
Light
into
Darkness
,
and
Darkness
into
Light
:
Let
Christ
remain
in
his
Sepulcher
,
let
Moses
rise
again
to
be
Iudge
of
the
Living
and
the
Dead
.
But
now
what
Arguments
do
they
rely
upon
in
disputing
thus
?
Because
,
say
they
,
Works
of
Righteousness
flow
from
the
Fountain
of
Divine
Grace
.
But
what
?
Is
not
Faith
in
Christ
the
Mediatour
as
singular
a
gift
of
God
;
and
does
it
not
proceed
from
the
Election
of
Divine
Grace
?
But
now
let
us
hear
an
Argument
more
than
Catholick
.
Argument
.
Ma.
We
are
justified
by
the
Mi.
Our
good
Works
have
their
rise
from
the
Grace
of
God
only
.
Con.
Therefore
all
our
Iustification
The
deceit
of
this
Paralogism
must
be
drawn
forth
:
And
again
the
word
Grace
must
be
explained
:
Which
is
And
also
that
which
elsewhere
he
testified
very
evidently
:
They
are
justified
freely
by
his
Grace
;
moreover
that
none
should
be
uncertain
,
what
is
understood
by
the
word
Grace
,
presently
subjoining
,
and
as
it
were
explaining
himself
,
he
infers
next
:
By
the
Redemption
which
is
in
Christ
Iesus
.
But
what
other
thing
does
this
adding
of
Redemption
signifie
,
but
the
Remission
I
come
now
to
the
minor
,
in
which
the
word
grace
is
taken
otherways
than
in
the
major
.
For
there
it
is
put
for
remission
or
redemption
,
here
for
renovation
:
That
is
,
for
the
effectual
energy
Therefore
,
I
answer
the
Argument
proposed
,
which
hath
more
On
the
contrary
,
if
they
are
Imperfect
,
Languid
,
and
Lame
,
upon
what
account
will
they
make
us
acceptable
to
God
the
Iudge
,
which
are
of
themselves
defective
,
.
and
besprinkled
with
faults
,
and
spots
,
and
need
another
Grace
,
by
the
commendation
whereof
they
may
be
pleasing
What
Benesits
come
to
us
from
Christ
,
and
what
should
be
chiefly
regarded
in
these
Benefits
.
NOW
this
is
it
in
which
chiefly
the
unspeakable
amplitude
of
Divine
Grace
towards
us
doth
evidently
shine
forth
,
that
God
the
Almighty
Governour
and
Creatour
of
the
World
,
according
to
his
fingular
Mercy
,
wherewith
he
hath
loved
the
World
,
having
given
his
Son
,
sent
him
to
us
,
and
so
sent
him
,
that
he
for
us
hath
fulfilled
all
Righteousness
;
for
there
was
no
need
that
he
should
fulfil
it
for
himself
,
and
if
he
hath
fulfilled
it
for
us
,
what
hinders
now
,
but
that
may
be
ours
,
which
was
done
for
us
?
or
But
because
there
are
two
things
chiefly
in
which
the
whole
sum
both
of
our
Salvation
and
Religion
is
contained
,
Grace
,
and
Faith
,
of
which
the
one
belongs
to
God
towards
men
,
the
other
agrees
to
men
towards
God
:
It
very
much
concerns
Christians
,
that
their
Minds
be
very
well
instructed
in
both
.
And
Grace
indeed
is
discerned
in
those
good
things
that
are
given
to
us
,
and
promised
by
God
.
Faith
is
exercised
in
those
Offices
,
which
are
chiefly
due
from
us
to
God
,
and
are
greatly
requisite
.
Therefore
that
we
may
rightly
apprehend
the
nature
of
Grace
,
we
must
see
what
and
how
great
those
gifts
are
,
which
the
bounty
of
God
hath
partly
bestowed
upon
us
,
and
partly
promised
:
Concerning
which
thing
it
remains
that
we
should
examine
what
the
Scriblers
of
Popish
Divinity
do
hold
.
Now
what
they
teach
about
this
matter
,
is
for
the
most
part
to
this
purpose
.
They
place
the
end
of
humane
Life
in
blessedness
,
and
the
School-Divines
dispute
about
this
very
blessedness
Thomas
Aquin.
and
the
Thomists
define
grace
.
the
Spirit
is
both
fruitful
and
abounding
with
the
greatest
Vertues
,
which
can
never
be
idle
;
but
it
doth
not
therefore
follow
by
sufficient
strength
of
Reason
,
that
the
reward
of
Eternal
Salvation
is
due
to
the
merits
of
these
Vertues
,
as
the
generality
of
Sophisters
chatter
with
a
great
noise
in
Schools
:
For
thus
Thomas
the
Prince
of
this
Faction
,
and
the
others
that
are
partakers
of
his
Discipline
discourse
of
grace
,
and
in
their
Summularies
do
define
this
grace
,
as
if
it
were
nothing
else
,
but
a
certain
habitual
infusion
of
the
heavenly
gift
in
the
essence
of
the
Soul
,
because
,
(
as
they
suppose
)
it
is
a
principle
of
meritorious
a
common
definition
among
the
Schoolmen
.
Albert.
in
sentent
.
lib.
2.
dist.
26.
Art.
2.
his
work
good
.
And
Albert
shews
the
manner
how
it
makes
a
man
good
;
in
as
much
as
by
infused
Vertues
,
as
he
says
,
it
perfects
the
will
of
man
for
act
,
&c.
By
these
things
,
I
suppose
,
it
appears
〈◊〉
,
〈◊〉
,
〈◊〉
.
evident
enough
what
Opinion
hitherto
hath
been
usual
amongst
those
men
in
the
Popish
School
.
In
which
neither
their
Divines
themselves
are
well
enough
agreed
with
one
another
;
for
some
place
this
habitual
gift
of
influencing
grace
in
the
essence
of
the
Soul
subjectively
(
that
I
may
speak
in
their
own
Dialect
)
amongst
whom
is
Thomas
and
Bonaventure
.
Others
chose
rather
to
refer
it
not
to
the
essence
,
but
the
powers
of
the
Soul
as
its
proper
subject
,
of
whom
is
Scotus
,
and
the
Allies
of
that
Order
.
Again
,
There
are
those
who
Osor.
lib.
5.
p.
26.
Dost
thou
deny
Grace
to
be
a
Vertue
?
what
then
is
Grace
if
it
is
not
a
Veatue
?
Thomas
against
Osorius
.
think
grace
is
nothing
else
but
a
Vertue
;
which
is
the
thing
that
Osorius
strongly
defends
in
his
Books
.
But
Thomas
confutes
this
Heresie
with
much
greater
strength
,
and
bears
it
down
with
suitable
Reasons
.
But
the
summ
of
all
their
summs
drives
at
this
,
that
Faith
only
may
be
excluded
from
Iustification
,
and
that
they
may
not
acknowledge
any
other
Iustification
,
but
what
consists
in
exercising
of
Works
:
Neither
do
they
think
this
grace
to
be
given
to
us
upon
any
other
account
,
but
for
this
end
,
to
fulfil
(
as
they
say
)
the
Commands
of
God
,
according
Thomists
.
Thom.
12.
q.
109.
Art.
5.
to
the
due
manner
,
without
which
the
fulfilling
of
them
cannot
otherways
be
meritorious
.
The
Errour
of
the
Tridentines
in
defining
Grace
is
examined
.
I
Have
explained
the
sayings
of
some
Divines
,
which
differ
several
ways
from
one
another
,
yet
they
are
all
wonderfully
agreed
in
this
one
thing
,
as
it
were
by
a
common
Conspiracy
,
that
they
may
take
away
from
sinners
that
saving
Grace
which
only
justifies
us
.
Let
us
joyn
also
unto
these
,
if
you
please
,
the
Sophisters
of
later
times
,
and
especially
the
Nobles
of
Trent
,
and
the
Hereticks
of
that
Council
,
whose
Writings
,
Opinions
,
and
Decrees
,
when
they
are
read
,
what
do
they
declare
?
I
will
say
in
a
word
,
and
truly
,
nothing
that
is
sound
,
nothing
that
is
not
full
of
Errour
,
nothing
that
does
not
disagree
with
the
genuine
verity
of
the
Word
.
But
what
that
Errour
is
,
lest
we
should
seem
to
accuse
them
without
cause
,
let
us
explain
in
a
few
words
,
but
true
;
to
wit
,
seeing
there
is
a
twofold
Testimony
of
the
Grace
of
the
Father
towards
us
in
the
Scriptures
;
the
one
whereby
in
a
free
gift
he
bestowed
his
Son
upon
us
〈◊〉
the
other
,
whereby
he
bestowed
his
Spirit
:
The
Son
to
die
for
us
,
the
Spirit
to
〈◊〉
our
Life
;
there
is
not
any
man
,
but
should
confess
that
they
are
both
great
gifts
.
He
gave
his
Son
,
than
whom
nothing
was
dearer
to
him
;
he
bestows
his
Spirit
,
than
which
nothing
is
higher
in
Heaven
.
But
for
what
purpose
doth
he
bestow
both
?
how
does
he
give
them
for
our
advantage
?
for
what
end
?
with
what
fruit
?
what
did
he
design
in
so
doing
?
by
what
Reason
was
he
persuaded
?
by
what
necessity
?
by
what
mercy
was
the
most
gracious
Father
and
maker
of
the
World
moved
?
I
would
very
willingly
ask
this
first
,
either
of
Thomas
Aquinas
,
or
rather
of
those
Tridentine
fellow-Priests
;
for
if
Free-will
being
helped
by
the
grace
of
the
Sprit
of
God
,
as
they
say
,
could
do
so
much
by
meriting
through
the
infused
Vertues
,
even
as
much
as
was
sufficient
for
obtaining
Salvation
,
what
cause
then
was
there
why
all
this
charge
should
be
put
upon
Christ
the
Son
of
God
?
What
need
.
was
there
of
his
blood
?
Why
did
not
the
most
gracious
Father
spare
his
Life
?
But
if
so
be
that
all
other
helps
of
grace
could
afford
no
help
to
expedite
the
business
of
our
Redemption
;
Then
it
remains
to
be
asked
of
those
men
,
what
they
affirm
of
Christ
,
whether
they
acknowledge
him
the
only
Saviour
or
not
?
And
indeed
I
know
that
they
will
not
deny
that
Christ
is
the
only
Saviour
.
But
in
the
mean
while
it
remains
that
they
should
answer
me
this
,
after
what
manner
this
only
Saviour
saves
his
own
,
whether
only
by
his
Innocency
and
Death
,
or
by
adding
other
helps
besides
?
Now
if
they
judge
that
other
securities
are
necessarily
required
,
it
must
be
Thom.
12.
qu.
114.
Art.
4.
The
motion
of
humane
mind
to
the
fruition
of
divine
good
,
is
a
proper
act
of
Charity
,
by
which
all
acts
of
other
Vertues
are
appointed
for
this
end
,
according
to
which
other
Vertues
are
commanded
by
chariey
,
and
therefore
the
merit
of
Eternal
Life
belongs
chiefly
to
charity
.
&c.
Censura
Gololoniens
.
fol.
148
,
149.
christ
by
his
Death
hath
merited
this
,
that
Believers
are
endued
with
charity
and
other
Vertues
,
which
qualities
,
being
now
received
by
the
Merit
of
christ
,
man
himself
by
.
Inherent
Righteousuess
merits
a
greater
Righteousness
,
Reconciliation
,
and
at
length
Life
Eternal
,
&c.
And
fol.
170
,
Faith
is
only
the
preparatory
Cause
and
way
to
Iustification
,
that
afterwards
we
may
by
another
thing
be
righteous
before
God
,
not
by
Faith
apprehending
Christ
,
&c.
Iustification
is
divided
into
two
parts
.
known
what
sort
of
Securities
these
are
.
Aquinas
with
his
Associates
answers
,
that
those
are
gifts
procured
by
the
Holy
Spirit
,
and
habitual
Infusions
of
Charity
,
and
the
like
faculties
of
exercising
Righteousness
,
which
helps
unless
they
are
added
,
the
Death
of
Christ
,
according
to
his
Opinion
is
not
of
such
efficacy
that
it
should
be
able
enough
of
it self
alone
to
merit
Salvation
.
And
now
,
what
then
if
those
are
added
?
doth
then
at
length
full
and
perfect
Righteousness
arise
from
these
together
,
partly
from
the
blood
of
Christ
,
and
partly
from
renovation
by
new
qualities
,
which
may
reconcile
us
being
justified
unto
God
.
For
thus
Andradius
with
his
fellow
.
Tridentines
divides
Iustification
,
which
Paul
attributes
simply
to
Faith
,
into
two
parts
,
of
which
he
affirms
that
the
one
consists
in
the
remission
of
sins
,
and
the
other
in
the
obedience
of
the
Law
.
O
the
Pest
of
Sophistical
Divinity
,
and
intolerable
deceits
!
for
by
this
distinction
it
will
come
to
pass
,
that
Christ
is
not
the
only
Saviour
,
nor
a
compleat
one
,
but
the
Spirit
that
bestows
these
qualities
;
for
if
the
only
formal
cause
of
our
Iustification
consists
in
nothing
but
only
the
renovation
of
the
Iacob
.
Pava
.
Orthod.
Exp.
6.
p.
470.
Then
the
Spirit
is
communicated
,
when
,
at
the
coming
of
Righteousness
;
we
are
made
righteous
;
when
all
our
sins
being
extinguished
,
we
are
renewed
by
charity
spread
abroad
in
our
hearts
by
the
Spirit
;
which
Charity
,
because
it
informs
the
mind
with
the
Love
of
the
Divine
Law
,
is
called
Righteousness
.
Of
how
large
an
extent
the
fruit
of
the
Lord's
passion
is
.
inner
man
,
by
a
willing
receiving
of
grace
and
gifts
;
what
shall
now
remain
that
may
be
attributed
to
Christ
the
Saviour
and
his
blood
,
but
that
he
should
only
give
a
Dye
to
our
merits
,
which
being
so
Dyed
,
may
bring
us
directly
into
Heaven
.
But
if
it
be
so
,
that
the
Death
of
Christ
alone
doth
not
fully
compleat
our
Redemption
;
to
what
purpose
,
or
what
way
did
he
say
it
was
finished
,
when
his
passion
was
finished
?
Or
how
are
all
things
in
Heaven
and
in
Earth
reconciled
by
the
blood
of
his
Cross
,
as
Paul
witnesseth
?
Moreover
,
the
same
Paul
in
many
places
,
and
in
all
his
Epistles
,
places
the
price
and
Redemption
in
no
other
thing
,
but
only
in
the
Blood
and
Cross
of
the
Son
of
God
:
In
whom
,
saith
he
,
we
have
Redemption
through
his
blood
:
But
how
shall
we
say
that
all
things
are
reconciled
by
blood
,
if
Charity
and
the
other
gifts
of
Renovation
,
and
Merits
are
the
things
which
make
us
acceptable
to
God
,
Concerning
the
Reward
and
Merits
of
good
Works
.
WHat
then
?
Are
there
no
Merits
then
,
say
they
,
of
the
Righteous
?
Is
there
no
reward
by
way
of
Merit
left
in
Heaven
,
which
Christ
promises
to
be
so
plentiful
in
the
Scriptures
?
What
,
will
all
that
provision
of
inherent
Righteousness
avail
us
nothing
towards
Life
?
Will
so
many
labours
and
store
of
most
Holy
Works
profit
nothing
,
wherewith
we
being
Cloathed
by
the
Holy
Spirit
,
are
advanced
daily
more
and
more
towards
the
Aug.
Epist.
65.
fulness
of
Righteousness
?
Augustin
will
answer
to
these
things
,
and
first
of
Merits
.
If
you
ask
,
saith
he
,
whether
there
are
no
Merits
of
the
Righteous
?
There
are
indeed
,
because
they
For
not
Heaven
,
but
a
reward
in
Heaven
is
given
not
to
Holy
Works
,
but
to
Ro.
6.
An
Objection
concerning
the
rewards
proposed
.
Answer
.
frequent
in
the
Scriptures
,
which
oft-times
propose
great
Rewards
to
Pious
Works
?
First
,
it
is
to
be
considered
by
the
very
Name
of
Obedience
,
Debt
and
Duty
are
implyed
:
Now
the
Obedience
we
owe
,
can
properly
deserve
no
grace
:
What
Man
at
any
time
commanding
a
hired
Servant
to
do
his
Duty
,
bestows
grace
or
praise
upon
him
for
that
which
he
owed
upon
the
account
of
Obedience
,
or
therefore
doth
assign
unto
him
any
portion
of
his
Inheritance
?
What
does
the
Lord
himself
answer
And
hence
is
that
frequent
mention
of
Reward
and
Recompenses
in
the
Scriptures
.
Not
that
those
things
For
the
sufferings
of
this
time
are
not
worthy
of
the
glory
that
shall
be
revealed
in
us
:
But
because
it
so
seemed
good
to
the
Clemency
of
God
,
to
esteem
those
Merits
of
ours
which
are
none
,
as
if
they
were
Merits
indeed
,
and
to
Crown
them
,
as
if
they
were
very
great
,
which
deserve
no
grace
at
all
.
For
who
hath
thanked
a
Servant
,
as
the
Gospel
Witnesses
for
the
Service
,
which
he
owed
to
his
Master
after
he
did
his
Commands
?
And
would
not
rather
have
punished
him
if
he
had
not
done
them
?
But
if
he
find
any
praise
or
reward
beyond
his
Merit
,
he
hath
cause
to
give
thanks
to
his
Master
,
but
not
to
boast
of
Briefly
,
that
we
may
express
the
thing
in
a
word
,
whatsoever
it
is
,
which
is
called
a
reward
in
Mystical
writings
,
is
nothing
else
but
Grace
proposed
in
the
place
and
name
of
reward
.
What
if
this
present
Life
,
which
we
enjoy
in
the
Flesh
,
if
the
conveniency
of
Life
,
and
other
Ornaments
,
though
transitory
,
and
temporary
,
are
very
rightly
accounted
,
not
to
be
,
our
Merits
,
but
the
Gifts
of
God
,
how
much
more
rightly
shall
that
Heavenly
and
everlasting
reward
of
Life
,
wherewith
the
most
gracious
Father
crowns
us
,
seem
to
proceed
,
not
from
the
dignity
of
our
Works
,
but
from
his
singular
Mercy
and
Grace
.
Which
though
sometimes
it
takes
the
name
of
reward
,
yet
if
we
rightly
consider
the
matter
,
we
shall
find
nothing
in
all
this
whole
Fabrick
of
our
Redemption
,
but
the
only
and
singular
Grace
of
God
.
First
,
because
he
endued
thee
with
Faith
,
and
the
knowledge
of
his
He
brings
thee
forth
to
the
Combat
,
looks
upon
thee
Fighting
,
adds
Strength
to
thee
,
guards
thee
with
Patience
,
restores
thee
when
fallen
,
gives
thee
a
way
of
escape
in
Temptations
,
and
raises
the
up
,
when
thou
art
Dead
,
and
exalts
thee
to
the
Mansions
of
never
perishing
Glory
.
What
do
you
contemplate
,
I
beseech
you
,
in
these
,
but
the
boundless
and
altogether
Infinite
greatness
of
Grace
?
And
to
〈◊〉
all
that
hath
been
said
of
it
,
whatsoever
it
is
,
that
we
are
,
or
shall
be
,
that
we
〈◊〉
that
we
live
,
and
are
to
live
;
What
is
〈◊〉
but
the
grace
of
God
,
that
shews
Mercy
?
Not
of
Man
that
willeth
or
runneth
?
Examine
and
search
your self
,
and
all
things
that
are
yours
:
First
consider
your
Vocation
,
who
calls
thee
to
this
Grace
;
it
regards
those
only
,
whom
Divine
Grace
sets
apart
for
it self
,
not
those
that
are
puffed
up
with
Human
Learning
,
not
those
that
are
of
the
noblest
extraction
,
and
dignified
with
the
high
Titles
of
their
Ancestors
,
but
God
hath
chiefly
chosen
the
base
and
unpolished
things
of
this
World
,
which
seemed
contemptible
and
of
small
value
,
according
to
the
vulgar
opinion
.
And
that
I
may
express
it
in
a
word
,
those
things
that
were
nothing
he
exalts
unto
the
highest
Sublimity
.
Why
so
?
But
that
The
calling
of
God
and
his
Grace
,
are
Free
and
Gratuitous
,
beyond
all
Merits
of
our
Works
.
LET
Us
come
down
nearer
to
our
seves
,
and
now
take
Example
from
thy self
,
Christian
Brother
,
whosoever
thou
art
:
consider
with
your self
both
what
you
now
are
,
and
what
formerly
you
have
been
;
You
stand
in
Faith
,
Who
gave
it
you
?
You
continue
in
the
Faith
,
Who
upholds
you
?
You
are
assaulted
by
Temptations
,
but
do
not
succumb
,
Who
helps
you
?
You
are
perpetually
in
danger
amongst
so
great
a
Multitude
that
perish
;
Who
supports
you
?
You
Sin
daily
,
Who
forgives
you
?
Dangers
,
Terrours
,
Miseries
,
weariness
besiege
you
on
every
side
,
Who
gives
you
help
?
Moreover
,
whithersoever
you
turn
your self
,
what
do
you
see
else
,
but
all
Arguments
of
Favour
and
Grace
,
which
take
away
from
Men
all
confidence
in
Works
,
and
glorying
in
Merits
?
And
where
then
is
that
thrice
accursed
curse
of
the
Tridentines
,
whereby
all
and
every
one
are
devoted
to
the
And
,
will
the
Tridentine
Councellours
remonstrate
against
this
;
that
Man's
Salvation
consists
only
in
the
Favour
of
God
?
Wherein
then
?
Running
,
say
they
,
must
be
added
,
and
the
choice
of
Free-will
must
be
added
thereto
.
Who
denies
it
?
We
run
all
of
us
,
each
one
for
his
own
Portion
,
being
placed
in
our
Stage
by
God
:
For
the
Christian
Life
is
a
race
,
not
a
play
,
an
exercise
,
not
a
vacuity
from
business
,
a
warfare
,
not
slothfulness
.
Be
it
so
indeed
,
yet
in
this
same
race
how
unhappily
do
we
oftiems
run
?
How
often
do
we
stumble
?
How
many
ways
do
we
fall
,
how
blind
and
traversed
For
the
Admonition
of
the
Apostle
is
not
in
vain
;
so
run
that
ye
Be
it
so
indeed
:
But
we
treat
not
here
of
the
labours
of
Men
,
but
of
the
merits
of
Labours
,
we
do
not
ask
,
with
what
rewards
the
goodness
of
God
dignifies
us
,
but
what
we
our selves
deserve
Whence
Paul
,
when
he
said
the
wages
of
Sin
his
Death
,
he
doth
not
add
next
thereunto
,
the
reward
of
them
that
live
Godly
is
Life
Eternal
:
But
the
grace
,
saith
he
,
or
the
gift
of
God
is
Eternal
Life
.
And
why
doth
he
not
as
well
say
,
the
reward
of
Righteousness
is
Eternal
Life
?
But
that
the
difference
between
gift
and
reward
,
between
grace
and
recompence
might
be
evident
.
For
if
it
is
of
And
now
what
is
that
mercy
,
but
the
favour
and
loving
kindness
of
God
,
which
remitting
the
rigour
of
Iustice
,
spares
those
that
are
unworthy
,
pardons
the
penitent
,
receives
them
that
are
undone
into
favour
,
which
favour
or
mercy
also
glories
against
Iudgment
?
All
which
being
so
,
what
should
be
said
of
the
Hypocritical
Fathers
of
Trent
,
who
by
the
publick
decree
of
their
Council
of
Trent
.
Sess.
6.
Canon
.
11.
Senate
,
pronounce
those
accursed
,
whosoever
dare
say
,
that
the
grace
of
God
,
whereby
we
are
justified
is
only
the
favour
of
God
.
The
Absurd
Paradox
of
the
Tridentines
,
whereby
they
deny
that
we
are
justified
by
the
favour
of
God
only
.
BUT
Now
by
what
other
thing
then
will
they
say
that
we
Glossa
ordinaria
in
cap.
6.
ad
Rom.
The
ridiculouscomment
of
the
Glosse
of
theSchoolmen
.
are
justified
,
if
we
obtain
it
not
by
the
favour
of
God
only
?
By
the
Law
?
But
that
works
Wrath
?
By
the
works
of
the
Law
?
But
the
Apostle
expresly
excludes
those
:
Not
of
works
,
lest
any
Man
should
boast
.
But
here
I
call
to
mind
the
ordinary
Glosse
,
which
doth
resolve
no
difficulty
,
but
makes
one
,
by
it's
subtile
comment
,
partly
affirming
that
we
are
justified
by
works
,
and
partly
denying
it
.
For
thus
it
says
,
our
works
,
as
they
are
ours
,
have
no
power
to
justifie
,
yet
consider
them
as
they
are
not
from
us
,
but
are
wrought
by
God
in
us
through
Grace
,
they
merit
Iustification
.
And
for
that
cause
the
Apostle
would
not
say
,
the
wages
of
Righteousness
is
Eternal
Life
:
But
chose
rather
to
say
,
the
grace
of
God
is
Eternal
Life
.
Why
so
?
Because
,
saith
this
device
,
those
merits
,
to
which
Eternal
Life
is
rendered
,
are
not
from
us
,
but
they
come
from
grace
,
whence
they
receive
the
vertue
of
meriting
:
O
wise
,
yea
rather
wild
talk
to
vilifie
grace
?
What
if
the
Spirit
of
Christ
influencing
the
Hearts
of
his
own
,
stirs
up
the
Holy
Offices
of
Charity
,
and
excellent
motions
to
Piety
?
What
doth
not
the
same
Spirit
also
vouchsafe
all
other
gifts
to
his
Church
,
bestowing
on
some
gifts
of
Prophesie
,
on
others
divers
kinds
of
Tongues
,
on
others
admirable
Vertues
of
Curing
and
Healing
;
and
on
others
of
Teaching
,
for
the
Edification
of
the
Saints
.
What
shall
we
therefore
place
our
whole
Iustification
in
those
gifts
received
from
Christ
?
I
know
that
there
are
both
many
and
eminent
vertues
,
wherewith
the
Spirit
of
Christ
always
adorns
his
Church
;
but
it
is
one
thing
to
adorn
,
another
thing
to
justifie
the
Church
.
The
gift
of
Sanctification
is
one
thing
,
the
cause
of
justifying
is
another
:
both
whereof
,
though
Christ
perform
by
his
grace
,
yet
he
Sanctifies
one
way
,
and
Iustifies
another
,
for
he
Sanctifies
by
his
Spirit
;
but
he
Saves
and
Iustifies
only
by
his
Death
and
Blood
:
But
you
will
say
,
if
Salvation
is
not
placed
in
Grace
,
why
then
is
the
grace
of
God
called
by
Paul
Eternal
Life
?
Verily
it
is
certain
,
and
must
be
confessed
,
which
Paul
teaches
,
that
our
Life
must
be
attributed
wholly
unto
grace
,
to
which
also
it
behoves
us
to
attribute
all
other
things
.
But
we
must
look
what
way
this
grace
saves
and
justifies
;
for
it
is
that
on
which
the
whole
controversy
depends
:
In
which
the
generality
of
the
adversaries
are
greatly
deceived
.
Against
the
Tridentines
.
It
is
Demonstrated
by
the
Scriptures
,
that
the
grace
of
God
whereby
we
are
Iustified
,
consists
only
in
the
free
favour
of
God
,
and
Remission
of
sins
,
not
in
the
Merits
of
Works
,
or
Infusion
of
Charity
.
THomas
Aquinas
,
and
they
that
follow
him
,
according
to
the
gloss
which
they
call
ordinary
,
do
not
deny
that
Glos.
9.
Ro.
6.
Orbelius
lib.
2.
Sent.
dist.
2.
Bonaventure
.
Alex.
Halensis
.
of
good
Works
.
For
these
are
the
words
of
the
Gloss
:
Grace
,
says
it
,
is
called
Eternal
Life
,
because
it
is
rendered
to
those
Merits
,
which
grace
hath
conferred
.
And
to
the
same
Sense
are
the
Comments
of
Orbelius
,
Bonaventure
,
Halensis
,
and
others
,
because
,
say
they
,
without
grace
no
Man
can
observe
the
Commands
of
God
.
And
Thomas
adds
elsewhere
,
that
to
fulfill
the
Commands
of
the
Law
according
to
the
due
manner
,
Grace
is
necessarily
requisite
,
to
wit
,
to
fulfill
them
with
that
Charity
that
ought
to
be
,
by
which
the
fulfilling
of
them
becomes
Meritorious
.
Which
Comment
of
theirs
,
we
having
formerly
explained
how
false
and
frivolous
it
is
,
there
is
no
need
now
of
any
new
Arguments
.
Verily
the
Christian
Doctrine
teaches
us
far
otherways
;
for
though
we
confess
that
which
is
reasonable
:
That
the
Divine
Grace
is
never
idle
,
but
always
stirs
up
the
minds
of
the
Regenerate
to
the
best
things
;
yet
these
Works
are
never
of
so
great
value
,
as
to
promote
them
unto
Eternal
Life
,
which
is
freely
promised
by
God
,
not
to
them
that
Work
,
but
to
them
that
Believe
;
or
if
Salvation
is
premised
to
them
that
Work
,
it
is
not
therefore
promised
because
they
Work
:
But
they
that
truly
believe
,
do
therefore
Work
,
because
Salvation
is
promised
.
Which
things
that
they
may
be
confirmed
with
the
greater
evidence
and
certainty
,
let
us
compare
them
with
the
most
sure
Oracles
of
Sacred
Scripture
.
And
Pharaoh
.
Exod.
12.
having
slain
a
Lamb
without
blemish
,
were
delivered
from
most
grievous
Bondage
:
for
what
Vertues
of
their
own
?
Whether
for
keeping
the
Law
?
But
the
Law
was
not
yet
made
,
at
least
it
was
not
yet
written
.
Was
it
because
they
obliged
the
Prophet
Moses
with
kindnesses
,
whom
rather
Abraham
,
Isaac
and
Iacob
.
Know
therefore
,
that
the
Lord
thy
God
hath
not
given
thee
this
Land
for
thy
Righteousness
,
for
thou
art
a
stiff-necked
People
,
&c.
Ye
have
heard
the
naked
and
simple
History
,
but
yet
true
,
of
the
thing
that
came
to
pass
,
and
not
only
true
,
but
also
much
What
will
the
Angelical
Dogmatist
answer
here
with
his
gloss
?
But
that
either
those
things
did
not
happen
to
them
Thomas
Aquinas
with
the
ordinary
Gloss.
in
a
figure
,
and
that
they
belong
not
at
all
to
us
;
or
he
must
needs
acknowledge
that
our
Interests
are
hereby
Represented
answerable
to
theirs
.
That
I
we
may
proceed
in
the
Sacred
Mysteries
of
Scripture
,
what
shall
I
now
:
say
of
those
,
who
being
bitten
by
Serpents
,
had
no
other
way
of
Recovery
,
but
by
the
Serpent
set
up
upon
a
pole
?
Again
what
shall
I
say
of
those
in
the
Prophet
Ionah
;
who
being
in
dreadful
danger
,
as
soon
as
they
had
thrown
out
Ionah
,
and
had
committed
him
But
in
the
mean
while
let
us
see
to
whom
this
promise
was
made
,
and
for
what
cause
it
was
made
;
of
which
thing
let
us
understand
what
is
the
Opinion
of
Osorius
:
God
hath
promised
,
faith
he
,
to
all
that
live
&c.
There
are
many
faults
in
these
vicious
Argumentations
,
and
that
is
none
of
the
least
,
which
is
committed
by
making
a
division
not
sufficient
:
In
which
kind
Osorius
offends
here
:
For
whereas
there
are
two
kinds
of
promises
very
much
differing
I
know
that
our
Debt
is
infinite
,
the
payment
whereof
the
Law
doth
necessarily
require
of
us
.
Neither
do
I
deny
that
we
are
not
able
to
pay
,
nor
will
ever
be
able
to
pay
that
debt
,
if
our
ability
be
considered
.
But
what
if
some
rich
King
intervene
,
who
paying
the
debt
that
was
owing
,
gets
himself
a
right
to
the
indebted
Citizens
,
and
having
freed
them
from
all
obligation
,
makes
them
subject
to
his
own
command
;
what
will
those
furious
and
importunate
pleaders
for
Works
say
here
?
May
we
not
enjoy
the
bounty
of
another
,
because
we
have
no
ability
of
our
own
?
what
,
will
they
say
that
no
payment
is
I
answer
,
That
it
is
true
indeed
formally
,
as
to
the
essence
of
a
thing
,
but
not
judicially
:
For
tho'
the
Righteousness
of
another
,
which
is
not
inherent
in
us
,
cannot
render
us
essentially
just
,
who
are
by
Nature
unjust
:
But
nothing
hinders
but
the
Righteousness
of
another
may
help
our
Righteousness
,
according
to
Iudicial
Imputation
;
just
as
nothing
hinders
,
but
the
Riches
of
another
may
be
cast
upon
anothers
Poverty
,
by
a
certain
Communion
or
Imputation
of
good
things
;
so
that
he
who
in
himself
is
poor
,
yet
may
be
esteemed
rich
in
another
:
And
not
unlike
unto
this
is
our
Communion
of
mutual
Imputation
with
Christ
;
for
as
our
sins
being
imputed
to
Christ
,
were
hurtful
to
him
,
even
unto
the
damage
of
punishment
;
so
by
the
like
Mystery
of
dispensation
,
the
Righteousness
of
Christ
being
adjudged
and
imputed
to
us
,
though
it
doth
not
inhere
in
us
essentially
,
yet
in
respect
of
possession
and
dispensation
of
Iudgment
it
is
profitable
to
us
for
a
reward
of
Life
,
just
as
if
it
had
been
our
own
Righteousness
;
for
otherways
to
what
purpose
is
Christ
said
to
have
done
and
suffered
all
these
things
for
us
,
if
what
he
did
and
suffered
,
serve
not
for
our
advantage
?
But
if
they
serve
for
our
advantage
,
why
cannot
those
things
be
justly
accounted
for
ours
,
which
were
undertaken
in
our
name
,
and
for
our
sake
?
If
the
name
of
Imputation
doth
so
greatly
offend
them
,
which
they
think
doth
not
well
agree
with
Christian
Piety
,
wherefore
then
doth
Paul
so
often
seem
in
his
Writings
not
only
to
use
this
word
Imputation
,
but
to
delight
in
it
?
But
afterwards
,
Christ
willing
,
THE
Second
Book
:
CONCERNING
Faith
and
the
Promise
.
YE
have
heard
then
of
Grace
and
Merits
,
of
free
Imputation
and
Remission
of
sins
,
on
which
depends
all
our
Iustification
and
Salvation
:
But
now
seeing
this
Remission
,
whereof
I
speak
,
must
be
received
by
Faith
only
,
it
remains
that
we
should
in
this
place
treat
somewhat
of
Faith
,
especially
for
this
cause
,
either
that
we
may
confute
the
Calumnies
of
Adversaries
,
or
that
if
it
be
possible
,
we
may
help
the
Errors
of
those
,
that
are
so
great
Enemies
to
this
manner
of
Iustifying
,
which
we
affirm
to
consist
of
Faith
only
,
without
Works
.
Upon
which
kind
of
Doctrine
,
if
we
only
,
or
first
of
all
Men
should
stand
,
I
should
less
wonder
at
so
great
Tumults
of
these
Men.
But
seeing
Christ
himself
,
and
Paul
and
the
Prophets
and
Apostles
profess
themselves
to
be
not
only
Witnesses
,
but
also
the
Authors
and
Leaders
in
this
Opinion
,
whereby
we
are
taught
,
that
we
are
justified
only
by
Faith
in
the
Son
;
when
every
one
of
the
most
Learned
Writers
and
Interpreters
,
who
were
of
the
Primitive
Antiquity
,
attest
the
same
with
unanimous
consent
,
from
whose
Instructions
we
our selves
also
have
learned
the
same
,
what
is
come
to
those
Popish
Wits
,
why
they
should
Rom.
7.
The
obscurity
of
ignorance
Wisd.
chap.
9.
The
thoughts
of
Mortals
are
frightful
,
and
uncertain
of
our
being
provided
for
,
&c.
Hitherto
hath
Thomas
spoken
.
From
all
which
it
remains
,
that
Iustification
confists
either
in
Faith
only
,
as
in
the
next
cause
:
Or
that
the
Accession
of
our
Vertues
,
which
are
neither
perfect
nor
intire
,
do
not
at
all
avail
to
Righteousness
before
God
,
but
rather
to
accusation
:
For
Cursed
is
every
one
that
abides
not
in
all
things
,
What
is
the
proper
Nature
and
Definition
of
Faith
,
whereby
we
are
justified
before
God
,
is
enquired
into
from
sure
and
true
Foundations
of
Scripture
.
By
the
many
things
which
we
have
hitherto
discoursed
of
grace
,
and
its
gifts
,
I
think
there
is
a
sufficient
defence
made
against
the
assaults
of
Sophisters
,
for
the
guarding
of
this
principle
,
which
assigns
all
the
power
of
justifying
to
Faith
only
,
through
the
free
mercy
of
God
:
But
because
I
see
it
is
not
clear
enough
amongst
Divines
,
what
that
Faith
is
whereof
we
speak
,
I
thought
it
requisite
to
speak
something
of
it
in
this
place
:
To
wit
,
that
having
surveyed
the
Opinions
of
others
,
and
rightly
explained
those
things
which
seem
to
need
distinction
about
the
manifold
homonymy
of
this
Word
,
we
may
at
length
be
led
as
it
were
by
the
footstepsof
the
word
of
God
,
to
that
true
Faith
,
which
truly
and
simply
justifies
us
.
But
because
the
word
Faith
is
used
in
various
Senses
,
and
there
are
many
things
that
are
believed
by
us
,
(
for
Therefore
in
this
so
great
diversity
of
things
to
be
believed
,
we
must
see
what
that
Faith
is
,
whereof
all
our
Salvation
and
Righteousness
before
God
consists
,
and
what
is
the
proper
and
simple
definition
thereof
;
whence
it
receives
its
power
to
justifie
,
to
whom
it
belongs
,
and
in
what
Notions
it
differs
from
that
Faith
which
our
Adversaries
hold
.
Which
state
of
Faith
,
if
it
had
been
rightly
and
definitively
seen
into
by
our
Divines
,
I
am
either
deceived
,
or
else
those
boasting
admirers
of
Works
would
wholly
Osor.
li.
2.
pa.
32.
did
Luther
either
Teach
or
Dream
of
this
Faith
,
which
you
feign
he
holds
:
To
wit
,
that
every
one
obtains
Righteousness
,
or
is
justified
upon
that
account
only
,
because
he
determines
himself
acceptable
to
God
;
for
these
are
your
words
,
and
not
yours
only
:
For
Hosius
also
harps
no
less
upon
the
same
string
,
together
with
you
,
and
the
whole
hundreds
of
almost
all
the
Divines
of
that
Class
.
I
know
that
Luther
hath
discoursed
many
things
gravely
and
excellently
of
Faith
,
and
freely
saving
Righteousness
of
Faith
.
But
he
understands
this
Faith
which
justifies
us
,
much
otherways
than
your
accusation
pretends
.
Who
was
ever
so
mad
,
as
that
he
judged
Faith
to
be
confined
within
these
limits
,
and
that
it
is
no
other
thing
,
but
that
every
Man
should
have
a
very
good
opinion
of
his
own
Salvation
,
and
should
be
strongly
persuaded
thereof
in
his
own
mind
.
Though
in
the
mean
while
,
I
deny
not
that
there
is
always
joined
with
Faith
a
confidence
of
good
hope
,
yet
if
we
will
rightly
examin
the
proper
Natures
and
Causes
of
things
,
we
will
find
that
there
is
no
small
difference
between
Hope
and
Faith
.
For
every
Man
doth
not
obtain
Righteousness
,
upon
the
account
that
he
is
very
couragious
in
hoping
well
.
For
otherways
,
what
Turk
or
Iew
is
there
,
who
doth
not
in
his
own
mind
catch
at
a
goodly
persuasion
about
his
own
Salvation
,
and
the
gracious
Therefore
it
is
requisite
to
see
,
not
what
every
Man
hopes
,
but
how
rightly
he
hopes
:
nor
how
great
his
hope
is
,
but
how
true
.
The
same
also
must
Not
every
Faith
Iustifies
.
BUT
What
I
just
now
said
of
〈◊〉
.
3.
Sentent
.
distinct
.
23.
I
believe
a
God
,
I
believe
God
,
I
believe
in
God
.
Hope
,
the
same
also
again
must
be
said
of
Faith
,
that
it
must
be
true
and
right
,
and
not
only
that
it
must
be
great
.
For
every
Faith
doth
not
avail
for
Iustification
,
because
there
are
many
and
divers
kinds
of
believing
:
First
there
is
a
Faith
,
whereby
we
both
know
that
God
is
;
and
fear
him
:
and
the
Devils
themselves
are
not
without
this
Faith
.
There
is
another
Faith
whereby
we
believe
God
and
give
certain
credit
to
his
promises
.
The
Schoolmen
add
unto
these
a
third
kind
of
believing
,
whereby
we
are
said
to
believe
in
God
.
And
this
Faith
they
divide
variously
into
a
formed
and
formless
Faith
:
into
an
habitual
and
actual
faith
.
There
is
also
a
faith
,
that
is
often
taken
for
hope
,
and
so
defined
:
As
in
the
Epistle
to
the
Moreover
there
are
those
that
divide
the
use
of
this
Word
into
many
forms
.
Andreas
Vega
,
reckons
in
the
general
Nine
Significations
of
the
word
of
Faith
.
Andreas
Vega
Hisp.
De
Iust.
q.
1.
Nine
Significations
of
Faith
in
Vega.
Put
because
in
these
which
I
have
hitherto
reckoned
,
there
is
no
mention
made
of
that
person
,
from
whom
all
the
Vertue
of
Iustifying
proceeds
,
therefore
I
see
not
how
it
can
be
,
that
Iustification
should
rightly
agree
to
the
same
.
Wherefore
this
seems
less
strange
to
me
in
Osorius
,
Hosius
,
and
others
of
that
School
;
if
their
Opinion
is
not
so
right
about
the
Iustification
of
Faith
,
for
they
seem
not
to
have
clearly
enough
discerned
,
or
at
least
not
to
have
fitly
defined
that
Faith
,
which
the
Evangelical
Writings
propose
unto
us
.
But
if
this
Faith
,
that
we
profess
,
contained
no
other
thing
in
it
,
it
is
a
firm
assent
unto
those
things
,
that
are
revealed
,
and
made
manifest
by
God
.
And
Osorius
following
these
Men
Collects
Osor.
lib.
2.
Numb.
46.
the
Universal
Nature
of
Faith
after
a
manner
not
much
differing
from
them
,
That
it
is
a
firm
and
constant
assent
of
the
mind
,
stirred
up
by
the
Authority
of
the
Speaker
.
But
what
this
Faith
is
,
which
Osorius
describes
after
this
manner
,
let
him
look
to
that
.
Verily
any
Man
may
think
it
is
not
this
Faith
,
which
Paul
speaks
of
,
in
disputing
of
Righteousness
,
or
Moreover
that
he
believes
and
professeth
that
he
is
powerful
,
and
very
good
,
endued
with
boundless
and
infinite
virtue
,
and
bounty
watching
over
all
parts
of
the
World
,
and
passing
through
them
,
beholding
and
taking
notice
of
all
things
,
and
looking
well
to
every
thingaccording
as
the
dignity
and
condition
of
each
thing
requires
;
and
whatsoever
else
belonging
to
the
profession
of
Faith
,
is
taught
in
the
Writings
of
the
Prophets
,
Verily
that
Man
is
not
at
all
mistaken
in
believing
.
For
the
things
that
are
seen
by
an
Internal
light
of
Faith
are
very
true
,
though
they
are
very
remote
from
the
Senses
.
But
yet
this
is
not
the
Faith
,
though
it
be
true
,
that
justifies
us
,
What
then
,
you
will
say
,
Doth
not
Paul
writing
to
the
Hebrews
Why
so
?
Because
there
is
wanting
to
the
definition
,
the
Genus
,
Property
,
and
difference
,
which
distinguishes
Faith
from
Hope
.
Also
,
there
is
wanting
the
true
and
proper
object
of
Faith
,
which
should
by
no
means
have
been
omitted
;
To
wit
,
The
person
of
him
,
in
whom
only
all
the
promises
of
God
,
and
the
whole
cause
of
our
Iustification
is
contained
.
Who
unless
Infinite
Riches
,
excellent
Pleasure
,
an
immortal
Kingdom
,
great
Dignity
,
everlasting
Glory
.
But
yet
these
good
things
are
neither
so
promised
or
given
by
God
,
that
in
the
mean
while
he
exacts
nothing
of
us
for
the
obtaining
of
these
good
things
which
he
promises
.
Therefore
this
is
not
the
state
of
the
question
,
whether
we
should
believe
God
promising
,
which
is
common
to
us
with
the
Iews
themselves
and
Turks
.
Neither
do
I
ask
that
,
what
the
Lord
hath
promised
:
For
Salvation
is
promised
,
Pardon
of
Sins
is
promised
:
But
this
is
it
which
properly
comes
in
question
here
:
Upon
what
account
,
and
for
what
cause
,
this
Salvation
and
Pardon
of
Sins
is
promised
,
whether
there
is
no
condition
interposed
?
Or
whether
there
is
some
condition
?
But
I
think
there
is
none
,
can
say
,
there
is
no
condition
.
Therefore
it
remains
that
we
confess
there
is
necessarily
some
condition
.
Which
of
what
manner
it
is
,
let
us
examin
by
the
Scriptures
.
But
in
the
mean
while
perhaps
some
Man
will
object
:
If
the
promise
of
God
be
confined
to
certain
conditions
,
how
then
shall
we
with
Paul
make
the
O
Divines
!
As
if
Christ
had
been
given
to
us
,
and
had
come
from
the
Father
for
no
other
purpose
;
but
that
he
might
procure
unto
us
the
Divine
Infusion
of
Ingenuous
Reader
,
you
have
the
Summary
of
this
Sophistical
Divinity
briefly
described
.
Concerning
which
that
you
may
judge
more
rightly
,
look
now
at
this
wonderful
Order
of
Causes
.
Concerning
the
Threefold
cause
of
Iustification
,
1.
Conditional
,
2.
Formal
,
3.
Meritorious
.
1.
FIrst
they
place
the
end
of
all
Righteousness
and
the
Salvation
promised
to
us
in
the
observance
of
the
Law
,
upon
2.
But
because
this
perfect
performance
of
the
Law
,
according
to
the
due
manner
of
doing
,
as
they
speak
,
is
not
in
the
power
3.
But
now
by
what
ways
and
means
this
infusion
of
Grace
and
Charity
is
obtained
,
they
assign
two
causes
chiefly
,
of
which
the
one
is
placed
in
the
Death
of
de
congruo
or
Agreeableness
:
]
But
that
I
may
answer
the
Sophistical
talks
of
these
Men
:
First
,
as
touching
the
next
and
last
cause
of
Iustification
,
which
But
what
should
you
say
to
those
Men
,
who
know
scarcely
any
more
difference
between
the
Law
and
Gospel
,
than
Night
Owls
that
are
dimsighted
at
Noon-day
.
Concerning
the
Formal
cause
of
Iustification
.
AND
that
is
no
less
false
,
which
they
most
vainly
dream
concerning
a
formal
cause
;
which
is
easily
confuted
after
this
manner
.
First
,
that
we
may
grant
this
,
that
Charity
should
be
reckoned
amongst
Sentent
.
lib.
3.
dist.
31.
Charity
does
not
go
before
Faith
,
but
follows
after
it
,
neither
doth
it
form
Faith
,
but
it
is
informed
by
Faith
.
nor
be
the
form
of
Faith
.
Unto
this
there
is
added
another
reason
,
because
when
it
is
given
most
largely
,
yet
Charity
is
never
given
for
this
end
,
that
it
may
justifie
us
in
the
sight
of
God
,
nor
that
it
may
inform
faith
,
but
rather
that
it self
may
be
informed
by
faith
,
and
may
be
subservient
to
faith
,
for
Works
of
Charity
are
fruits
of
faith
,
not
the
cause
of
faith
,
they
follow
,
but
do
not
go
before
faith
.
For
Magdalen
did
not
therefore
believe
in
Christ
,
because
she
loved
Christ
,
but
because
she
believed
in
Christ
;
therefore
she
loved
much
.
Now
if
that
be
called
the
formal
cause
by
Philosophers
,
which
furnishes
matter
with
Life
and
Soul
,
and
if
Divines
account
this
the
life
,
whereby
we
live
to
God
,
what
then
will
they
say
to
the
Prophetical
Scripture
,
whereby
the
Iust
is
said
to
live
not
by
Charity
,
but
by
faith
?
What
also
will
they
answer
to
the
Words
of
Christ
,
in
which
he
teaches
that
life
Eternal
consists
in
this
,
that
we
should
know
the
Father
the
true
God
,
and
Iesus
Christ
,
whom
he
hath
sent
?
And
again
,
where
in
very
evident
Speech
,
he
Attributes
life
to
faith
only
,
and
not
to
Charity
.
He
that
believeth
in
the
Son
,
faith
he
,
hath
Eternal
Life
.
Concerning
the
Meritorious
cause
of
Iustification
.
BUT
in
the
mean
while
,
because
these
things
have
been
already
largely
discoursed
of
,
there
follows
after
this
,
that
which
is
next
in
this
Series
of
causes
,
that
we
should
de
Gongruo
and
condigno
?
Where
are
the
Works
of
Supererogation
that
are
above
due
?
Where
is
that
grace
,
which
the
Sacraments
confer
upon
us
,
ex
opere
oper
ato
?
By
what
Argument
now
will
Andrew
Vega
defend
this
.
Axiom
of
his
?
Faith
,
says
he
,
and
other
good
Works
,
whereby
we
are
disposed
unto
grace
that
makes
us
acceptable
,
and
whereby
we
are
formally
justified
,
and
made
acceptable
to
God
,
are
Meritorious
by
the
way
of
agreeableness
of
such
grace
,
and
of
our
Iustification
,
&c.
Whence
it
is
evident
,
that
either
Christ
is
not
the
only
Meritorious
cause
of
such
grace
,
or
that
all
the
other
helps
of
Merits
are
of
no
value
.
Though
in
the
mean
while
,
I
do
not
deny
that
the
death
of
Christ
is
truly
Meritorious
;
but
let
the
adversaries
consider
diligently
what
it
hath
merited
:
That
the
spiritual
help
,
say
they
,
of
Divine
Grace
and
Charity
to
perform
the
Law
.
might
be
diffused
into
us
.
What
then
?
Dyed
Christ
for
no
other
cause
.
but
that
he
might
obtain
the
gift
of
Charity
for
Mortal
On
what
condition
properly
doth
the
Promise
of
Iustification
rely
.
BUT
the
condition
,
whereby
we
Concerning
Faith
and
Assurance
,
and
what
is
the
proper
Object
of
Faith
.
NOW
let
us
discourse
of
others
,
A
Question
.
Whether
only
relyance
on
Mercy
justifies
of
it self
?
Verily
as
for
my
part
I
am
not
,
Objection
.
But
you
may
say
,
What
,
doth
not
Mercy
promised
in
Christ
go
before
the
vocation
of
Faith
?
doth
not
the
same
Mercy
freely
justifie
Believers
?
Moreover
seeing
the
Promises
of
God
are
most
sure
,
may
not
the
same
be
safely
and
constantly
trusted
in
?
That
I
may
answer
these
men
:
Hosius
,
Andradius
,
and
such
like
men
,
should
be
hissed
away
out
of
the
Society
of
Christians
;
who
kicking
against
the
pricks
;
bring
all
things
into
doubt
Hosius
lib.
3.
confut.
p.
140.
and
uncertainty
,
with
the
Academicks
,
and
they
look
upon
it
as
a
thing
unsufferable
,
for
a
man
to
take
upon
him
to
rely
upon
the
promise
of
Salvation
;
which
they
of
Trent
condemn
with
an
Anathema
,
Hosius
detests
it
as
vain
and
unprofitable
arguing
,
as
if
this
assurance
of
Divine
Grace
did
nothing
but
open
to
the
Consciences
of
men
a
door
to
a
certain
slothful
laziness
and
dissolute
life
:
Therefore
,
saith
he
,
as
prudent
Fathers
and
Masters
sometimes
do
,
they
hide
their
Love
towards
their
Children
and
Servants
,
that
they
might
keep
them
the
more
in
fear
and
in
their
duty
:
So
God
doth
also
towards
his
Servants
,
that
being
kept
wavering
between
hope
and
fear
,
he
may
by
that
means
the
more
easily
drive
them
from
security
and
negligence
,
&c.
Concerning
the
Assurance
of
Christian
Reliance
,
against
Hosius
.
A
Worthy
comparison
for
sooth
,
The
cause
of
Iustification
depends
not
on
confidence
,
or
the
application
of
Mercy
only
.
YOU
will
say
,
What
then
?
Is
Hence
come
these
so
frequently
repeated
Sermons
in
the
Gospel
concerning
the
Person
of
Christ
:
He
that
believeth
What
is
the
True
and
Genuine
Definition
of
Faith
.
BY
Which
so
many
and
so
evident
places
of
Scriptute
,
there
is
no
Man
that
cannot
be
most
sure
,
what
is
properly
And
this
Faith
as
it
is
a
singular
gift
of
God
,
so
of
all
the
gifts
of
God
,
we
believe
this
faith
is
that
only
which
justifies
believers
in
the
sight
of
God
.
To
which
,
though
assurance
and
confidence
of
the
grace
of
God
is
most
nearly
joyned
,
which
is
it self
also
sometimes
called
by
the
name
of
Faith
,
yet
this
confidence
doth
not
properly
infer
the
cause
of
Iustification
,
but
receives
it
being
brought
;
neither
doth
it
cause
Iustification
;
but
is
rather
caused
by
it
,
and
renders
those
assured
,
who
are
justified
by
the
Faith
of
Christ
;
but
But
perhaps
too
much
hath
been
said
of
those
things
,
which
,
being
clear
enough
of
themselves
,
would
not
at
this
time
need
any
Explication
,
unless
I
were
forced
thereunto
by
the
Calumnies
of
Hosius
,
Osorius
,
and
such
Others
,
whose
Opinion
seems
to
me
,
to
be
faulty
upon
a
Twofold
account
.
Concerning
the
Word
Iustification
,
what
it
signifies
in
the
Scriptures
:
Whether
it
consists
of
Remission
of
Sins
only
,
or
not
.
And
by
what
ways
and
means
Iustification
is
obtained
.
NOW
(
ye
Papists
)
ye
have
our
Opinion
of
Iustifying
Faith
,
and
the
true
Nature
thereof
explained
unto
you
,
what
its
power
is
,
and
what
its
object
:
Moreover
ye
understand
how
this
Faith
is
distinguished
from
Hope
and
Assurance
:
And
wherein
the
true
and
next
cause
of
Iustification
is
taken
up
;
whereof
if
ye
enquire
for
the
Internal
cause
,
it
is
faith
only
,
whereby
we
belleve
in
Christ
:
If
ye
enquire
for
the
External
Matter
thereof
,
it
is
Christ
only
,
whom
we
embrace
by
Faith
.
But
because
ye
do
by
no
means
allow
thereof
,
that
we
should
be
Iustified
by
Faith
only
;
that
we
may
confute
your
Calumnies
in
this
matter
,
or
amend
your
errour
,
I
see
there
remain
two
things
to
be
unfolded
by
me
,
and
to
be
considered
by
you
.
First
,
What
the
Scripture
properly
understands
by
the
word
Iustification
:
And
then
,
Who
and
what
manner
of
persons
they
are
,
who
are
Iustified
by
Faith
.
As
touching
Iustification
,
they
of
Trent
deny
that
it
consists
only
in
the
Remission
of
sins
,
unless
there
is
joyned
therewith
a
But
Pious
Reader
,
If
you
have
not
yet
.
heard
what
this
Preparatory
shewed
above
;
for
according
to
the
opinion
of
the
Papists
,
it
is
a
firm
assent
unto
those
things
,
that
are
revealed
and
discovered
by
God
:
And
yet
they
plead
that
a
Man
is
not
presently
Iustified
by
this
naked
assent
,
or
faith
;
But
it
behoves
that
other
Dispositions
be
added
by
Divine
grace
,
whereby
men
are
prepared
for
Iustification
;
Faith
,
Fear
,
Hope
,
Love
,
Repentance
,
Hatred
and
Detestation
of
Sin
,
Love
of
Righteousness
,
Prayer
and
the
like
:
so
that
indeed
the
beginning
of
Iustification
is
the
free
calling
of
God
;
Whence
Faith
comes
by
hearing
:
Whereby
Men
believe
those
things
to
be
true
,
that
are
revealed
by
God
:
Whether
they
be
such
things
as
belong
to
the
free
mercy
of
God
towards
sinners
,
through
the
But
now
,
from
what
part
of
the
Apostolick
or
Prophetick
Scripture
,
have
they
taken
this
Doctrine
?
From
none
,
neither
is
there
need
of
any
.
The
Tridentine
Oracle
is
sufficient
for
Scripture
.
Amongst
the
Doctors
,
Canisius
endeavours
a
valiant
defence
of
this
Decree
;
but
he
gains
nothing
at
all
.
For
tho'
we
acknowledge
with
Augustin
,
and
the
Doctors
,
that
which
cannot
be
deny'd
,
that
we
are
Debtors
to
the
grace
of
God
;
for
all
we
receive
,
both
for
those
things
which
belong
to
the
forgiveness
of
sins
,
and
also
those
things
which
belong
to
new
Obedience
:
Yet
what
makes
this
for
the
matter
we
are
now
treating
of
?
For
the
Subject
matter
at
present
,
is
not
what
the
efficacious
power
of
Divine
grace
performs
in
us
(
without
which
,
Augustin
justly
pleads
against
the
Pelagians
,
that
all
our
strength
is
wholly
ineffectual
;
)
but
what
that
is
which
justifies
a
wicked
Man
before
God
?
What
that
〈◊〉
wherein
this
our
Iustification
,
whereof
I
speak
,
consists
;
in
the
Remission
of
sins
only
,
or
in
the
possession
of
Vertues
?
Moreover
what
that
is
,
which
is
properly
signified
in
the
Scriptures
by
the
word
Iustification
?
Though
in
this
also
,
the
Adversaries
are
not
very
well
agreed
with
one
another
;
but
in
this
one
thing
they
are
wonderfully
agreed
,
to
oppose
Saint
Paul
with
all
their
might
.
First
,
they
of
Trent
,
as
I
have
said
,
do
thus
divide
their
opinion
,
that
they
make
two
parts
of
Iustification
:
The
one
in
Remission
,
which
they
attribute
to
Faith
:
The
other
in
new
Obedience
,
and
Works
meritorious
of
increase
,
as
they
speak
,
by
which
the
Righteouness
of
Faith
is
perfected
,
of
which
opinion
Tilet
an
Tridentines
.
Tiletanus
in
Apol.
pag.
237.
is
the
Author
.
Again
,
there
are
Others
,
who
are
so
far
from
explaining
what
is
signified
by
the
word
Iustification
,
that
referring
all
to
the
Righteousness
of
Works
,
they
think
that
Iustification
is
not
worthy
to
be
mentioned
in
Books
:
Of
whom
,
and
the
chief
amongst
many
,
is
this
Osorius
of
ours
.
Thomas
Aquinas
discoursing
of
many
things
about
Iustification
,
as
also
about
many
other
things
,
seems
to
have
described
it
after
this
manner
:
To
wit
,
according
to
the
nature
of
Motion
which
is
made
in
Man
,
from
one
contrary
to
another
:
So
that
it
is
a
kind
of
Transmutation
〈◊〉
12.
q.
113.
arti
.
1.
What
the
Iustification
of
the
wicked
,
is
according
to
Thomas
.
A
〈◊〉
al
motion
in
Iustification
.
from
a
State
of
unrighteousness
to
a
State
of
Righteousness
,
And
he
explains
the
reason
,
why
this
is
called
the
Iustification
of
a
wicked
Man
,
in
these
words
.
To
wit
,
because
all
motion
is
denominated
more
from
the
term
to
which
,
than
from
the
term
from
which
:
therefore
that
Transmutation
whereby
a
Man
is
changed
from
a
State
of
unrighteousness
through
the
Remission
Reasons
are
brought
against
the
Definition
of
Iustification
set
down
by
Thomas
.
BUT
because
here
we
fall
into
a
debate
with
Thomas
,
about
the
definition
of
Iustification
;
Out
of
whose
Breasts
the
late
School
Divines
seem
to
have
sucked
whatsoever
poyson
runs
in
this
Controversie
:
It
will
not
be
unconvenient
as
it
were
by
tracing
his
Foot-steps
,
to
pursue
the
deceits
of
this
definition
by
a
more
exact
enquiry
,
and
to
confute
them
by
just
Authority
,
that
we
may
as
much
as
in
us
lies
,
bring
to
nothing
these
Sophistical
tricks
.
But
by
what
reason
more
happily
,
or
by
what
authority
more
conveniently
shall
I
do
it
,
then
if
I
oppose
St.
Hierom
to
St.
Thomas
,
who
I
think
is
nothing
inferior
to
him
,
as
it
were
beating
out
one
hard
wedge
with
another
harder
wedge
.
Now
,
whereas
Thomas
measuring
this
peripatetical
Iustification
by
a
Physical
Motion
,
he
terminates
it
by
these
bonds
,
to
wit
,
That
it
is
a
Transmutation
from
a
Term
of
Unrighteousness
,
by
Remission
of
sins
,
to
a
Term
or
State
of
Righteousness
:
immediately
the
Divines
of
the
Council
of
Trent
following
him
,
snatch
at
this
same
definition
,
and
thus
express
it
,
that
it
is
a
Translation
from
that
State
,
in
which
Man
is
born
a
Son
of
the
first
Adam
,
into
a
State
of
grace
and
adoption
of
the
Sons
of
God
by
the
second
Adam
,
Iesus
Christ
our
Saviour
.
Though
this
latter
definition
seems
to
be
somewhat
more
cautious
in
words
,
but
it
differs
not
much
in
the
Sense
,
yet
one
answer
is
sufficient
to
both
of
them
.
And
first
I
ask
this
of
Thomas
,
and
then
of
the
Tridentines
,
What
they
mean
by
this
motionary
Translation
of
theirs
,
from
Term
to
Term
,
from
State
into
State
,
as
they
teach
.
If
this
be
their
meaning
,
that
we
,
who
before
were
dead
in
sins
,
having
our
sins
afterwards
forgiven
through
Christ
,
and
being
again
received
into
grace
with
God
,
being
freed
from
death
,
and
the
bond
of
Damnation
,
are
vouchsafed
into
favour
,
and
received
unto
life
,
and
Placed
in
a
free
condition
:
Herein
they
do
wholly
agree
with
us
:
But
if
otherways
,
they
think
thus
,
That
there
is
no
Iustification
made
,
but
that
which
consists
of
the
change
of
qualities
,
so
that
he
who
before
was
a
sinner
,
an
Evil
Doer
,
a
Deceiver
,
a
Perjured
person
,
an
Adulterer
,
a
Glutton
and
Drunkard
,
having
changed
his
life
now
,
begins
to
be
another
Man
,
fasts
twice
a
week
,
and
out
of
his
own
wealth
,
willingly
supplies
the
want
of
the
needy
,
being
forward
to
help
all
,
unto
the
expending
of
the
tenth
part
of
all
his
goods
,
and
so
leading
his
life
,
and
changed
into
a
new
Man
,
that
he
appears
Iust
and
Holy
,
not
by
thatRighteousness
,
which
either
needsRemission
,
or
is
imputed
to
the
bounty
of
the
Iudge
;
But
which
by
reason
of
true
Vertues
inhering
by
grace
,
is
justly
approved
in
the
sight
of
God
:
What
hinders
,
I
beseech
you
,
but
upon
this
account
the
Pharisee
in
comparison
of
the
Publican
goes
away
justified
?
The
Histories
of
the
Heathen
Nations
abound
with
examples
of
many
,
who
,
when
they
had
been
very
much
corrupted
by
their
own
disposition
,
or
by
education
,
returned
afterwards
to
a
remarkable
amendment
of
their
Life
,
and
a
habit
of
good
manners
:
And
what
will
hinder
,
but
we
may
reckon
those
also
among
the
Iustified
,
according
to
the
Philosophy
of
Thomas
:
If
so
be
Iustification
be
nothing
else
but
a
certain
motion
from
contrary
into
contrary
,
that
is
a
transmutation
from
a
state
of
Unrighteousness
to
a
state
of
Righteousness
?
But
there
is
added
in
the
definition
,
by
the
remission
of
Sin
,
and
what
does
this
help
their
cause
?
For
if
there
is
no
other
Iustification
,
but
that
which
consists
of
Remission
of
Sins
,
why
then
do
they
of
Trent
deny
Iustification
to
confist
of
Remission
of
Sins
only
.
Moreover
whereas
in
the
Remission
of
Sins
always
a
suspicion
of
hidden
Sin
lyes
hid
,
which
needs
the
Patronage
of
a
Pardon
,
where
now
will
that
state
and
term
of
Inherent
Righteousness
consist
,
which
cannot
otherways
defend
it self
before
the
Iudge
without
his
Mercy
and
Remission
.
But
why
should
I
contend
with
any
more
words
about
this
matter
,
when
the
Opinion
of
Hierom
is
contrary
thereunto
,
who
speaking
particularly
of
these
degrees
of
Righteousness
,
utterly
beats
down
and
overturns
all
this
,
both
Station
and
term
,
settled
by
Thomas
.
For
whereas
Thomas
disputing
about
the
motion
of
Iustification
proceeds
from
one
term
to
another
term
in
which
the
motion
ceases
,
and
the
transmutation
receives
an
end
and
station
;
on
the
contrary
,
Hierom
running
through
all
degrees
,
teaches
that
we
never
Phil.
10.
23.
fix
in
a
station
,
and
are
always
in
a
race
in
this
Life
,
and
that
that
is
always
imperfect
here
,
which
we
Men
thought
to
be
perfect
.
And
he
confirms
it
by
the
example
of
Paul
:
Who
forgetting
things
past
stretched
himself
always
to
things
beyod
him
;
by
which
he
teaches
that
things
which
are
behind
should
be
neglected
,
and
things
to
come
should
be
desired
,
that
what
he
thought
perfect
to
day
,
whilest
he
always
endeavours
after
better
things
,
the
morrow
he
finds
it
imperfect
.
These
things
said
Hierom.
Therefore
if
Paul
being
in
perpetual
motion
,
could
find
no
ftate
of
Righteousness
in
which
he
could
rest
:
It
follows
by
consequence
from
hence
,
that
either
there
is
no
Iustification
of
a
Christian
in
this
Life
,
or
that
surely
it
is
not
defined
by
its
right
terms
,
by
Thomas
or
the
Thomists
;
whence
a
just
connexion
is
framed
on
this
manner
.
Argument
.
Ma.
Where
there
is
a
perpetual
Race
,
there
is
no
station
,
nor
term
of
motion
.
Mi.
There
is
a
perpetual
Race
in
this
Life
,
towards
obtaining
Life
.
Con.
Therefore
there
is
no
station
of
attaining
to
Righteousness
in
this
Life
,
and
end
of
notion
,
which
Thomas
sets
down
.
By
these
things
,
I
think
it
is
sufficiently
evidenced
,
what
is
the
Iustification
of
a
Wicked
Man
in
the
Scriptures
,
and
in
what
thing
it
chiefly
consists
:
not
in
a
transmutation
of
inherent
qualities
,
by
a
voluntary
receiving
of
Grace
,
as
they
of
Trent
would
have
it
;
but
in
the
judiciary
absolution
of
the
Iudge
,
whereby
he
that
is
guilty
is
sent
away
free
,
and
indemnity
is
given
to
him
.
Whence
Iustification
seems
to
be
defined
not
amiss
by
some
:
That
it
is
an
action
of
God
,
whereby
he
absolves
the
condemned
Sinner
from
the
Law
,
in
his
free
mercy
,
for
the
sake
of
Christ
,
justifies
him
from
his
Sins
,
and
glorifies
him
being
justified
.
Though
in
the
mean
while
it
is
not
denied
,
that
it
is
a
matter
of
great
concernment
,
how
every
Man
leads
his
Life
,
and
amends
it
.
But
yet
it
is
one
thing
to
speak
of
Righteousness
,
and
another
thing
to
speak
of
Iustification
.
And
again
,
it
is
one
thing
to
be
exercised
in
the
common
use
of
Life
,
and
another
thing
to
be
exercised
in
judicatories
.
There
the
amendment
of
Life
hath
praise
:
but
in
judicatories
,
no
regard
uses
to
be
,
of
what
you
are
to
do
,
but
of
what
you
have
done
;
not
what
new
qualities
better
Grace
hath
brought
.
but
by
what
remedy
former
Sins
may
be
done
away
.
And
now
I
pray
you
,
what
then
must
be
said
and
looked
for
in
that
most
strict
Iudgment
of
the
most
high
God
,
where
the
scene
and
sink
of
the
wholeLife
comes
to
be
brought
forth
from
its
lurking
places
to
the
light
;
where
impurity
of
Life
,
Deceits
,
Injuries
,
Filthiness
of
Lusts
,
the
Defilement
of
Conscience
and
Concupiscence
,
the
Wickedness
of
Words
,
Works
,
Counsels
,
and
Thoughts
,
the
Ambition
of
a
puft
up
Mind
,
the
stubborness
of
Hatred
,
Love
,
Envy
,
and
the
other
Affections
Rebelling
against
Reason
,
the
Love
of
the
World
,
Earthly
Desires
,
the
Contempt
and
Ignorance
of
God
,
The
neglect
of
Duty
.
Moreover
the
whole
sink
of
things
formerly
done
,
will
be
all
at
once
laid
open
;
What
will
the
miserable
Sinner
say
here
?
What
will
he
bring
?
To
what
will
he
fly
?
Will
he
fly
to
his
secret
Confessions
,
and
Expiatory
Penances
and
Satisfactions
:
that
will
not
be
sufficient
.
These
things
may
declare
thee
to
be
a
Sinner
,
and
a
Penitent
,
but
not
at
all
Righteous
.
What
then
,
you
will
say
,
hath
not
God
promised
to
the
Penitent
the
pardon
of
their
Sins
?
Be
it
so
,
but
where
then
is
the
Tridentine
.
Iustification
,
which
is
denied
to
consist
of
Remission
only
,
whereas
you
bring
nothing
into
Iudgement
,
but
Confessions
,
Penances
,
and
Deprecatory
Tears
?
For
what
need
is
there
of
any
Satisfaction
or
Repentance
,
when
you
have
committed
no
Sin
?
But
if
otherways
,
Where
then
is
your
Righteousness
,
whereof
you
boast
?
To
wit
,
say
you
,
Remission
of
Sins
being
once
received
by
Repentance
,
together
with
Remission
it self
,
flows
in
Sanctification
,
and
the
Renovation
of
the
inner
Man
,
and
the
other
gifts
of
Grace
by
the
Holy
Spirit
;
whence
Man
of
Unjust
,
becomes
Iust
,
and
of
an
Enemy
,
a
Friend
,
&c.
What
and
dare
you
trusting
Now
then
wherein
will
this
Righteousness
of
yours
differ
from
that
Pharisee
in
the
Parable
of
the
Gospel
?
Whose
Life
if
you
look
into
,
you
see
it
is
honest
enough
and
unblamable
,
if
you
look
upon
Grace
,
he
seems
no
less
to
acknowledge
it
,
and
to
attribute
all
his
Vertues
to
it
.
Otherways
,
why
did
he
with
so
much
reverence
,
and
so
carefully
give
thanks
to
God
,
that
he
was
not
like
other
Men
,
unless
he
had
thought
that
whatsoever
good
Works
he
had
,
were
received
of
his
gift
and
bounty
?
Roman
Catholicks
.
For
his
Prayer
doth
sufficiently
declare
that
;
wherein
he
seems
not
so
much
to
Glory
in
his
own
good
deeds
,
as
in
the
grace
of
God
,
which
he
had
received
,
to
which
he
ascribes
all
these
things
which
he
had
done
.
Therefore
if
it
be
true
that
these
Roman
Catholicks
define
,
That
true
Iustification
consists
in
no
other
thing
,
but
in
Works
of
Righteousness
,
done
by
the
grace
of
God
:
what
then
doth
hinder
but
this
Catholick
Pharisee
,
according
to
their
Catholick
Opinion
,
should
be
sent
away
to
his
House
justified
?
Which
not
being
so
,
it
remains
therefore
that
another
manner
of
Iustification
should
be
sought
for
by
us
than
in
Works
of
Righteousness
But
here
the
Roman
Legions
fight
with
all
vehemency
for
their
Catholick
Righteousness
,
as
for
their
Camp
:
First
by
Natural
Reason
,
that
it
is
contrary
to
Nature
,
for
any
Man
to
receive
the
Name
or
Essence
of
Righteousness
from
the
Righteousness
of
another
.
Moreover
that
it
is
much
less
reasonable
,
But
these
Logical
Divines
confound
these
two
with
one
another
too
unskilfully
,
defining
Righteousness
thus
,
as
if
it
were
nothing
else
but
to
make
righteous
:
Or
if
there
is
any
difference
,
this
is
the
manner
of
it
,
that
.
our
Faith
in
Christ
is
by
no
means
Alphonsus
in
〈◊〉
Christ
.
Relig.
p.
456.
The
other
part
of
Tridentine
Iustification
.
the
cause
of
perfect
Righteousness
,
but
only
the
beginning
of
that
which
is
to
be
perfected
:
And
that
we
do
not
therefore
stand
as
righteous
in
the
sight
of
God
,
because
our
sins
are
forgiven
us
,
and
we
are
reconciled
to
God
for
Christ's
sake
.
Though
also
they
do
not
deny
this
,
that
in
this
very
remission
or
reconciliation
,
where
.
by
a
wicked
man
is
first
justified
before
God
through
Faith
and
the
Merit
of
Christ
;
some
part
of
humane
Iustification
is
contained
,
which
also
is
necessarily
requisite
.
But
they
say
that
it
is
not
enough
,
that
sins
are
forgiven
,
and
that
we
are
reconciled
unto
God
(
which
is
the
first
part
of
Iustification
)
unless
another
part
also
be
added
thereto
,
which
compleats
the
former
;
which
,
of
what
sort
it
is
,
you
may
see
here
by
their
own
words
.
When
first
,
say
they
,
man
begins
to
detest
sin
,
as
offensive
to
God
,
and
so
of
a
wicked
man
is
made
just
,
and
reconciled
,
at
one
and
the
same
time
,
and
in
the
same
instant
God
infuses
his
Grace
,
waiting
no
interval
of
time
:
which
Grace
,
where
it
comes
,
there
we
having
received
inward
Renovation
by
the
Holy
Spirit
,
receive
Righteousness
,
and
are
made
truly
righteous
before
God
:
And
this
is
that
other
part
of
Iustification
,
whereof
I
spake
,
without
which
no
Righteousness
is
truly
perfected
;
because
it
is
most
certain
,
that
God
justifies
no
man
,
or
pronounces
no
man
just
,
but
him
whom
by
the
gift
of
his
Spirit
through
internal
Renovation
he
makes
righteous
,
and
cloaths
,
adorns
,
and
endues
with
Righteousness
,
&c.
Answ.
Why
should
I
answer
these
men
in
many
words
?
If
they
understand
it
of
the
Power
of
the
Divine
Bounty
;
I
grant
that
there
is
nothing
which
the
Infinite
Power
of
the
most
high
God
cannot
do
:
But
it
is
not
the
matter
of
our
Controversie
,
what
the
heavenly
Grace
can
,
but
what
it
will
do
.
Neither
doth
it
follow
as
a
rational
consequence
,
because
that
the
Almighty
Grace
of
God
can
make
us
just
,
that
therefore
we
are
made
just
:
Therefore
either
prove
that
there
Aug.
de
perfect
.
Iust.
For
that
is
not
sin
,
which
is
not
imputed
for
sin
;
ibid.
Whosoever
says
,
that
after
the
remission
of
sins
received
,
any
man
hath
lived
,
or
doth
live
so
righteously
in
the
flesh
,
or
that
he
hath
no
sin
,
contradicts
the
Apostle
Iohn
,
who
says
,
If
we
say
we
have
no
sin
,
&c.
for
he
says
not
,
we
had
,
but
we
have
.
is
any
man
endued
with
such
a
Righteousness
,
which
doth
not
always
stand
in
need
of
the
Mercy
of
God
:
Or
confess
that
which
is
the
truth
with
Augustin
,
that
all
assurance
of
our
Iustification
acquiesces
in
the
remission
of
sins
only
through
the
Mercy
of
God
.
Against
the
Tridentines
,
who
deny
that
we
are
Iustified
by
Mercy
or
Remission
only
.
BUT
it
pleased
the
Tridentine
Senate
to
determine
otherways
;
for
this
is
their
Opinion
,
That
Iustification
is
not
purchased
by
God's
pardoning
Grace
only
,
but
by
the
commendation
of
Vertues
:
But
let
them
again
hear
,
what
Augustin
answers
them
to
the
contrary
;
who
in
opposition
to
the
Tridentine
Opinions
refers
all
to
the
Grace
of
God
only
,
and
to
Imputation
,
writing
these
words
:
All
the
Commands
of
God
,
(
saith
he
)
are
esteemed
to
be
done
,
when
that
which
is
not
done
is
forgiven
.
A
very
short
sentence
,
if
it
be
reckoned
according
to
the
number
of
words
.
But
if
we
rightly
consider
their
efficacy
,
who
sees
not
that
all
the
buildings
of
the
Adversaries
,
whereby
with
so
much
ado
they
establish
their
inherency
,
are
utterly
overturned
by
this
Answer
of
Augustin
?
Which
that
it
may
appear
the
more
evidently
;
First
,
Let
us
gather
the
assertion
of
the
Council
,
on
which
all
their
defence
seems
to
lean
,
into
the
exact
form
of
an
Argument
,
according
to
the
art
and
use
of
Disputants
,
which
should
rather
have
been
done
by
them
:
And
then
let
us
see
what
should
be
answered
by
the
Authority
of
Learned
Interpreters
.
The
Argument
of
the
Tridentine
Council
.
Argument
.
Ma.
Whosoever
observe
all
the
Mi.
Whosoever
keep
all
the
Commands
of
God
,
are
esteemed
for
righteous
before
God
.
Concl.
Therefore
they
that
have
a
Righteousness
,
which
is
their
own
and
inherent
,
are
justified
before
God
.
Answer
.
The
smoke
of
this
Argument
will
easily
vanish
,
by
using
the
distinction
of
Augustin
.
Therefore
we
answer
the
Minor
by
the
Authority
of
the
Doctor
:
For
The
retorting
of
the
Argument
.
Ma.
The
observation
of
all
the
Commands
of
God
,
procures
true
Righteousness
to
men
.
Mi.
The
keeping
of
all
the
Commands
is
performed
,
by
remission
and
imputation
,
when
that
which
is
not
done
is
pardoned
.
Concl.
Therefore
by
Remission
and
Imputation
real
Iustification
is
procured
for
us
.
The
Minor
is
upheld
by
the
legitimate
Testimony
of
Augustin
.
lib.
Retract
.
cap.
19.
But
the
Tridentine
Heroes
do
here
answer
:
That
is
true
indeed
as
it
is
understood
Let
us
add
hereunto
the
reckoning
Paul
,
Rom.
chap.
3.
Wherefore
,
says
he
,
all
,
after
they
believed
in
Christ
,
are
justified
freely
,
bringing
Faith
only
with
them
;
and
also
intimating
,
what
that
is
,
wherein
all
the
assurance
of
our
Salvation
is
placed
,
he
introduces
the
remission
of
sins
only
,
in
these
words
,
Being
washed
from
our
sins
by
Iesus
Christ
,
&c.
And
again
confirming
this
same
,
and
asking
how
this
Iustification
is
brought
to
pass
;
he
makes
answer
himself
,
saying
,
By
remission
of
sins
,
which
we
have
in
Christ
Iesus
.
And
soon
after
demonstrating
the
same
more
evidently
,
viz.
wherein
Righteousness
,
or
the
Iustifying
Grace
of
God
chiefly
And
these
things
we
have
said
hitherto
,
are
taken
out
of
Oecumenius
,
to
whom
,
if
we
must
agree
,
what
credit
then
should
be
given
to
those
Catholick
Tridentines
,
who
deny
that
they
are
justified
by
the
remission
of
sins
only
?
which
how
contrary
it
is
to
all
reason
,
I
need
not
plead
against
them
with
many
Arguments
,
because
they
ought
to
be
convinced
of
falshood
by
nothing
more
than
by
their
own
Actions
.
For
who
looks
into
the
Lives
of
those
Popes
,
Cardinals
,
Bishops
,
Monks
,
but
he
may
easily
perceive
by
those
things
which
he
daily
sees
,
that
there
is
nothing
whereof
they
stand
in
greater
need
,
or
desire
more
ardently
,
than
the
gracious
Clemency
of
God
,
in
forgiving
those
sins
which
they
have
committed
?
This
doth
appear
both
many
other
ways
,
and
also
it
is
most
evidently
testified
by
their
publick
and
daily
wishes
,
suffrages
and
prayers
.
In
their
Temples
,
in
their
Liturgies
,
in
the
Solemnities
of
their
Masses
,
in
their
Antiphonies
,
what
other
thing
do
they
cry
for
,
what
do
they
request
of
God
,
but
that
they
may
obtain
the
pardon
of
their
own
sins
,
and
the
sins
of
their
Parents
and
Benefactors
?
Otherways
what
is
the
meaning
of
those
words
daily
repeated
in
the
Prefaces
of
their
Masses
;
Let
the
Almighty
and
Merciful
Lord
give
unto
us
the
indulgence
,
absolution
,
and
remission
of
all
our
sins
,
&
C
?
What
is
the
meaning
of
so
many
Advocates
in
Heaven
,
Patrons
and
Favourites
,
to
obtain
Mercy
from
God
?
Moreover
,
to
what
purpose
are
those
words
,
wherewith
they
daily
confess
to
God
,
and
blessed
Mary
,
and
all
Saints
.
And
again
,
when
they
,
days
and
nights
without
measure
and
end
,
vehemently
call
upon
the
He-Saints
and
the
She-Saints
,
and
chiefly
the
blessed
Mary
,
with
such
sort
of
cryes
:
By
thy
pious
interposing
,
wash
away
our
faults
.
O
most
holy
Virgin
,
Mother
of
Grace
,
I
am
unworthy
of
Grace
,
and
less
than
all
thy
Mercies
,
My
sins
〈◊〉
anding
in
opposition
,
O
most
holy
!
I
deserve
not
to
be
heard
by
〈◊〉
.
O
immaculate
!
hide
not
thy
face
from
me
so
〈◊〉
a
sinner
.
O
Star
of
the
Sea
!
suffer
me
not
to
wander
from
the
way
,
but
by
the
guidance
of
thy
Light
deliver
me
from
the
darkness
of
sins
.
O
Queen
of
Mercy
!
do
not
lose
the
renown
of
thy
Antient
Mercy
in
me
a
miserable
sinner
.
Hail
Saviouress
:
Redeem
me
,
O
Redeemeress
!
My
sins
burden
me
.
The
World
wraps
me
up
.
I
have
sins
.
I
know
not
Merits
.
O
most
bountiful
!
take
away
my
sins
;
draw
me
from
the
World
,
&c.
I
beseech
you
,
good
men
,
what
is
the
meaning
of
these
Monsters
of
Religion
?
If
those
things
be
true
,
which
your
prayers
declare
,
how
is
not
your
Doctrine
false
?
with
what
Solder
or
Glue
will
these
things
so
dis-joyned
cleave
to
one
another
,
that
they
who
by
an
assiduous
deploring
of
their
sins
,
confess
themselves
to
be
sinners
;
the
same
men
should
seem
to
themselves
to
be
formally
just
and
perfect
men
in
the
sight
of
God
by
inward
Renovation
?
that
they
should
say
they
are
less
than
the
Mercies
of
the
holy
Virgin
,
and
in
the
mean
while
the
Mercy
of
God
should
be
less
than
that
it
can
justifie
alone
?
That
they
know
not
Merits
,
and
yet
bring
in
no
other
thing
but
Merits
to
make
Iustification
perfect
?
What
a
contradiction
is
this
of
the
Divines
?
Or
who
should
suppose
them
worthy
to
be
believed
,
who
contradict
in
their
Temples
,
that
which
they
dispute
for
in
their
Schools
?
For
they
pray
so
,
as
if
they
were
void
of
all
Righteousness
.
But
in
Councils
they
so
behave
themselves
,
as
if
no
Unrighteousness
were
inherent
in
them
,
and
as
if
nothing
were
wanting
to
perfection
of
Righteousness
.
Now
,
these
things
being
so
,
what
remains
to
be
said
to
these
Men
,
but
that
with
Hierom
,
we
should
say
this
:
Let
those
Men
either
defend
what
they
say
,
or
forsake
what
they
cannot
defend
.
The
Prophet
cries
,
It
is
the
Lord's
Mercy
that
we
are
not
consumed
,
and
those
Men
hope
,
that
they
shall
not
be
saved
by
Mercy
only
,
but
shall
be
Righteous
before
God
,
by
the
Righteous
performance
of
Works
.
Isaiah
so
great
a
Prophet
,
or
rather
Evangelist
,
under
the
sense
of
his
sins
,
confesses
his
lips
are
unclean
.
And
the
same
Trent
.
Paul
himself
though
he
But
why
should
I
prosecute
this
matter
any
further
?
The
Moon
shall
be
confounded
(
said
the
Prophet
)
and
the
Sun
ashamed
,
when
the
Lord
of
Hosts
shall
reign
before
his
Ancients
gloriously
:
and
in
another
place
,
the
Heavens
are
not
clean
in
his
sight
,
and
he
charged
his
Augels
with
folly
.
The
Moon
is
ashamed
,
and
the
Sun
consounded
,
and
the
Heaven
is
covered
with
Sack-cloth
.
Wherefore
then
are
not
the
Tridentines
affraid
to
appear
in
the
presence
of
so
great
a
Iudge
,
as
if
they
were
free
from
all
guilt
,
whilst
they
have
nothing
to
trust
to
,
but
their
own
Inherent
Righteousness
?
The
frivolus
Objection
of
the
Adversaries
,
is
more
largely
exa
mined
and
confuted
.
BUT
what
shall
be
said
to
those
unruly
Persons
and
Deceivers
,
who
though
they
have
undertaken
a
cause
,
that
they
cannot
〈◊〉
Tiletan
in
defence
of
the
Council
of
Trent
.
pt.
1.
defend
,
being
convinced
by
so
many
Testimonies
of
Scripture
and
Examples
.
Yet
such
is
their
obstinacy
,
they
do
not
submit
to
the
Truth
,
when
they
are
overcome
by
its
Evidence
.
What
then
have
they
to
say
for
themselves
?
By
one
you
may
understand
what
they
all
are
.
〈◊〉
Tiletanus
,
a
Commentator
upon
the
Council
of
Trent
,
arguing
against
Chemnitius
,
thinks
his
cause
is
well
enough
defended
by
this
curiously
contrived
Sophistry
.
Whereas
the
Holy
Scriptures
reser
all
the
concernments
of
Man's
Iustification
,
to
the
Grace
of
Remission
only
,
he
interprets
it
thus
by
the
Authority
of
the
Council
:
To
wit
,
he
acknowledges
it
to
be
true
in
the
first
Iustification
,
or
in
respect
of
the
beginning
of
Iustification
:
For
they
say
,
when
a
wicked
Man
is
first
Iustified
by
Faith
no
Works
,
or
Merits
of
Works
go
before
;
but
by
the
free
grace
of
God
for
Faith
,
and
the
Merit
of
the
Son
of
God
the
Mediatour
,
he
is
received
into
favour
,
obtains
a
Pardon
,
and
is
made
an
Heir
.
Well
said
:
But
what
then
Sirs
;
do
ye
think
that
this
is
not
sufficient
to
Establish
a
Man
in
everlasting
Felicity
?
No
indeed
,
if
your
Opinion
be
true
,
unless
there
be
added
hereunto
in
the
lives
of
those
that
are
come
to
years
,
a
perfect
Obedience
to
the
Law
of
Righteousness
,
which
they
affirm
to
be
easie
,
and
possible
to
every
Man
.
And
because
Human
frailty
can
by
no
means
attain
unto
this
:
Therefore
there
is
need
of
the
assisting
grace
of
God
,
which
being
altogether
infused
at
once
,
as
Alphonsus
affirms
,
doth
so
Ye
have
here
briefly
set
before
you
,
a
Summary
of
Catholick
Divinity
,
concerning
the
perfection
of
Righteousness
,
which
,
though
there
is
no
Man
,
but
sees
how
absurd
and
unreasonable
it
is
;
yet
that
it
may
appear
the
more
evidently
,
it
will
not
be
a
miss
to
reduce
all
the
debates
of
the
Adversaries
,
into
a
short
form
of
argument
.
The
Tridentine
Argument
.
Ma.
Whosoever
perform
all
the
Commands
of
God
,
they
are
truly
Righteous
,
not
by
Imputation
,
but
by
true
Vertue
,
and
Merit
Eternal
Life
.
Mi.
The
Regenerate
by
renewing
grace
,
obtained
through
Faith
,
and
the
Merits
of
Christ
,
perform
all
the
Commands
of
God
.
Conolu
.
Therefore
the
Regenerate
〈◊〉
not
only
accounted
,
but
also
are
really
madeRighteous
by
grace
,
and
Merit
Eternal
Life
.
In
this
one
Syllogism
,
(
if
it
be
attentively
considered
,
)
as
in
a
little
Map
,
all
the
Polution
and
Deceit
of
the
Popish
Doctrine
is
comprehended
;
and
it
is
no
hard
thing
to
answer
it
.
And
first
,
I
would
not
unwillingly
grant
them
that
which
they
assume
in
the
Major
;
for
the
Laws
appointed
by
God
,
comprehending
all
Righteousness
within
the
limits
of
their
Circumference
;
if
there
were
any
Man
whose
life
was
exactly
squared
according
to
the
strict
Determinations
of
this
Law
,
and
defective
in
no
Circumstance
,
I
should
esteem
him
to
be
worthy
,
not
only
of
the
Title
of
Righteousness
,
but
also
of
the
Rewards
that
are
due
to
a
Righteous
Man
.
Let
us
proceed
to
the
other
parts
of
the
Argument
.
The
Minor
follows
next
,
But
the
Regenerate
in
Christ
,
whom
Faith
hath
once
justified
,
having
just
now
received
Divine
grace
,
they
attain
unto
such
a
degree
of
Charity
,
that
they
are
wanting
in
nothing
that
is
requisite
to
the
most
perfect
Obedience
of
the
Law
.
But
I
would
fain
know
where
those
Regenerate
Men
are
,
and
who
they
are
,
for
it
is
abundantly
evident
,
that
they
who
are
the
maintainers
of
this
Doctrine
,
are
no
such
Men
themselves
.
Their
lives
are
so
well
known
,
that
there
is
no
need
of
other
Arguments
to
prove
it
.
They
brag
of
so
many
and
great
things
〈◊〉
Righteousness
,
Grace
and
Charity
,
whose
Vertues
,
(
whereof
they
so
much
boast
)
and
manner
of
life
,
if
they
be
compared
with
their
profession
,
what
is
more
disagreeing
?
What
more
differing
from
Righteousness
?
Whereby
hath
Peace
and
Grace
less
flourished
,
and
Iniquity
more
abounded
in
manners
?
In
what
times
hath
the
love
(
if
not
of
all
,
at
least
of
most
Men
)
waxed
so
cold
?
It
is
needless
here
to
complain
of
the
vulgar
.
This
complaint
chiefly
concerns
those
that
sit
in
the
Chair
of
Hierarchy
,
and
are
employed
in
Ecclesiastical
Functions
,
and
I
wish
there
were
〈◊〉
as
just
cause
thereof
,
as
we
see
in
most
of
〈◊〉
.
But
perhaps
they
will
defend
themselves
〈◊〉
the
example
of
the
Pharisees
:
Of
whom
〈◊〉
is
said
,
that
they
sat
in
the
Chair
of
Moses
,
〈◊〉
taught
that
which
was
true
,
though
they
〈◊〉
not
act
according
to
what
they
taught
.
And
indeed
,
the
Example
whereunto
they
compare
themselves
,
would
please
me
well
〈◊〉
unless
I
judged
them
to
be
worse
then
〈◊〉
Pharisees
of
those
days
:
For
though
the
lives
of
those
Men
are
Condemned
,
yet
their
manner
of
Doctrine
was
not
so
contrary
to
Divine
Institutions
;
but
the
case
is
otherways
with
them
:
For
not
only
their
lives
are
far
from
that
Righteousness
which
they
teach
,
but
their
Doctrine
also
concerning
this
Righteousness
,
and
many
other
things
is
without
any
Foundation
from
Scripture
.
But
you
may
say
,
what
then
?
Doth
Christ
the
Bride-groom
forsake
his
Bride
?
Or
is
his
grace
lessened
,
that
he
is
unwilling
or
unable
to
help
his
Servants
?
What
think
you
of
Charity
?
Which
being
the
fulfilling
of
the
Law
,
according
to
the
Testimony
of
the
Apostle
,
will
it
do
nothing
in
the
Hearts
of
those
,
in
whom
it
is
shed
abroad
,
towards
the
fulfilling
of
the
Law
of
God
?
I
hear
your
Objection
,
and
thus
I
answer
it
:
Christ
neither
doth
,
nor
will
forsake
his
Church
.
Yet
notwithstanding
,
he
is
not
so
present
with
his
Church
at
all
times
;
but
that
he
leaves
some
Frailties
and
Imperfections
in
her
.
And
the
Bride
doth
not
so
fully
enjoy
Cant.
3.
Grace
,
Charity
.
her
Bridegroom
,
but
that
she
hath
sometimes
occasion
to
complain
,
as
it
is
in
the
Song
of
Solomon
.
I
sought
him
whom
my
Soul
loveth
,
I
sought
him
,
but
I
found
him
not
,
the
Watchmen
of
the
City
found
me
,
&c.
But
as
touching
Charity
,
and
an
habitual
gift
of
grace
,
about
which
Thomas
reasoned
so
largely
,
we
also
detract
nothing
from
it
,
as
we
have
said
before
.
But
this
grace
hath
its
own
degrees
and
measures
,
and
But
it
may
be
objected
,
so
great
a
power
and
abundance
of
Heavenly
grace
,
had
not
yet
shined
forth
in
these
days
,
as
afterwards
the
Messias
brought
with
him
at
his
coming
.
I
hear
what
you
say
,
but
what
do
you
infer
from
this
?
Do
such
Men
think
,
that
by
the
help
of
this
grace
,
they
can
do
that
,
which
the
others
could
not
do
;
that
is
,
that
by
living
Holily
,
they
can
attain
unto
all
things
that
are
requisite
unto
Righteousness
,
or
perfect
Obedience
of
the
Law
?
But
suppose
it
be
so
,
as
Christ
then
objected
to
the
Pharisees
:
Did
not
Moses
give
you
the
Law
,
&
c
?
In
like
manner
any
Man
may
object
to
you
Did
not
Paul
a
Servant
of
Iesus
Christ
,
a
proclaimer
of
the
Gospel
,
a
teacher
of
the
Gentiles
,
a
chosen
Vessel
;
did
not
he
in
writing
to
Timothy
and
Titus
,
prescribe
a
Law
to
you
Bishops
,
Presbyters
,
Deacons
,
shewing
in
a
Compendious
Speech
how
ye
ought
to
behave
your selves
in
the
Church
of
God
,
and
what
manner
of
Men
it
1
Tim.
3.
A
Bishop
must
be
〈◊〉
the
Husband
of
one
Wife
,
Vigilant
,
Sober
,
Modest
,
given
to
Hospitality
;
apt
to
teach
;
no
Drunkard
,
not
greedy
of
filthy
Lucre
,
but
Meek
,
not
a
〈◊〉
,
not
Covetous
,
one
that
ruleth
well
his
own
House
:
having
his
Children
in
subjection
with
all
decency
.
Not
a
Novice
,
not
puffed
up
,
having
a
good
testimony
of
them
which
are
without
.
becomes
those
to
be
,
who
are
overseers
of
the
House
of
God
.
And
yet
who
among
you
so
Administers
his
Office
,
that
nothing
is
wanting
to
him
,
in
the
Catalogue
of
all
these
Vertues
?
In
the
management
of
which
Office
notwithstanding
,
if
he
do
perform
the
chief
things
indifferently
well
,
he
loses
not
the
name
of
a
good
Bishop
.
Iust
so
it
is
in
the
fulfilling
of
the
commands
of
God
,
and
the
performing
works
of
Righteousness
.
For
,
as
Hierom
asserts
,
to
have
all
things
,
and
to
Now
if
you
can
never
,
or
but
very
rarely
find
in
the
person
of
one
Bishop
the
performance
of
a
few
Duties
belonging
to
his
Office
,
what
should
be
said
of
those
things
,
which
being
commanded
by
the
Lord
himself
in
the
Gospel
,
belong
alike
unto
all
;
as
when
he
gives
precepts
of
mutual
Charity
,
of
forgiving
Brethren
,
of
every
Man
's
taking
up
his
Cross
,
which
if
a
Man
refuse
,
Christ
looks
not
upon
him
as
a
Disciple
:
Of
Faith
in
God
,
which
is
not
tainted
with
any
wavering
:
Of
Meekness
and
Humbleness
of
Mind
,
resembling
the
simplicity
of
little
Children
:
Of
Chastity
which
doth
not
allow
so
much
as
an
unclean
glance
of
the
Eye
:
Of
bounty
towards
all
Men
:
Of
perfect
Patience
towards
our
very
Enemies
,
and
the
most
exact
Purity
,
which
is
void
of
Covetousness
,
and
whose
treasure
is
laid
up
in
Heaven
,
which
is
not
〈◊〉
with
any
ambition
or
vain
Glory
,
and
designs
it self
wholly
and
all
that
it
hath
for
the
glory
of
Christ
only
.
But
why
should
I
enlarge
any
more
upon
those
things
,
which
no
Man
can
easily
set
forth
by
Words
,
and
with
much
greater
difficulty
can
he
frame
his
Life
according
to
them
.
So
great
is
the
severity
of
Divine
Righteousuess
,
which
suffers
no
rash
anger
,
nor
the
least
reproach
cast
upon
a
Brother
,
nor
so
much
as
an
idle
word
to
go
unpunished
.
Christ
commands
our
Speech
to
be
Yea
,
yea
,
and
Nay
,
nay
,
telling
us
,
But
wherefore
is
it
,
that
we
are
commanded
,
to
suffer
him
,
that
takes
away
our
Coat
,
to
have
our
Cloak
also
:
And
when
any
Man
strikes
us
on
the
one
Cheek
,
to
turn
to
him
the
other
,
to
give
him
that
asketh
,
and
not
to
withdraw
from
him
that
would
borrow
of
you
,
to
love
our
Enemies
,
to
do
good
to
them
that
hate
us
,
and
to
pray
for
them
that
persecute
us
,
and
despitefully
use
us
.
Perhaps
such
a
one
,
as
performs
all
these
things
,
may
be
found
in
the
Family
of
the
Catholicks
:
Verily
Hierom
could
not
find
so
rare
a
bird
,
as
he
speaks
,
amongst
all
that
he
knew
.
Now
if
we
that
are
Christians
,
are
commanded
by
God
to
pray
for
them
that
persecute
us
:
What
will
become
of
those
,
that
are
so
enraged
with
a
Spirit
of
Persecution
towards
the
Innocent
Servants
of
Christ
,
and
cause
so
great
Slaughters
,
Tumults
,
Conflagrations
,
and
Murders
,
such
dreadful
Tragedies
,
and
mischiefs
every
where
amongst
the
People
of
the
Lord
?
By
whose
implacable
fury
and
outrage
so
much
Christian
Blood
has
hitherto
been
shed
.
And
yet
after
all
these
abominable
cruelties
,
How
comes
it
that
the
ringleaders
of
them
,
and
chiefest
incendiaries
,
are
not
ashamed
to
talk
in
their
Councils
of
the
perfection
of
Righteousness
,
and
of
Grace
,
and
Charity
,
which
is
the
fulfilling
of
the
Law
?
But
let
us
return
to
the
subject
matter
of
our
present
discourse
.
Hereby
ye
do
see
,
O
ye
Fathers
of
Trent
,
what
the
Doctrine
of
Christian
Righteousness
requires
of
you
.
Therefore
weigh
your selves
in
this
balance
,
and
frame
your
Life
according
to
these
Rules
of
Perfection
,
who
make
so
much
ado
in
pleading
for
inherent
Righteousness
,
and
the
merit
of
Works
,
and
are
not
willing
to
be
justified
by
remission
only
.
Therefore
let
the
If
the
Bishops
,
Arch-bishops
,
and
their
Collegues
,
the
Abbots
,
and
the
Church-governours
Franciscans
,
Dominicans
,
&c.
If
they
profess
Christ
to
be
their
Lord
,
let
them
call
themselves
by
his
Name
,
whose
profession
they
have
taken
upon
them
,
and
forsake
those
Idols
,
and
irregular
rules
.
Christ
Iesus
in
the
Gospel
could
not
endure
his
Disciples
,
when
they
did
but
mutter
with
one
another
about
the
degrees
of
Dignity
.
But
wherefore
do
I
so
much
enlarge
upon
this
matter
?
The
reason
is
,
to
make
it
evidently
appear
,
that
,
when
the
Tridentines
have
said
all
they
can
,
yet
the
whole
concernment
of
our
Salvation
and
Iustification
consists
not
in
our
Merits
,
and
Mercinary
Works
,
or
Integrity
of
Manners
,
and
Holiness
of
Life
,
but
in
the
gracious
favour
of
God
:
Whereby
he
not
only
renews
the
Inner-man
,
but
delivers
the
whole
Man
,
both
outwardly
and
inwardly
,
from
the
bondage
of
Death
,
wherein
he
was
wretchedly
ensnared
;
frees
him
from
the
Curse
,
redeems
him
from
the
slavery
of
Satan
,
and
a
state
of
Damnation
,
forgiving
all
his
Sins
,
and
daily
offences
,
whereby
he
most
justly
deserved
Eternal
Destruction
.
Now
these
things
appearing
very
evident
,
what
remains
,
but
that
either
the
Tridentines
should
lead
so
Holy
a
Life
,
as
being
weighed
in
the
balance
of
Righteousness
,
hath
no
need
of
the
Pardon
of
Sins
:
Or
if
they
cannot
do
that
,
let
them
lay
down
their
Pharisaical
Pride
,
and
acknowledge
with
other
Sinners
,
that
all
the
blessedness
,
which
comes
by
Iustification
,
lies
only
in
the
mercy
of
a
gracious
God
,
who
deals
not
with
us
according
to
our
Sins
,
and
though
he
may
justly
,
yet
he
doth
not
impute
our
Evil
deeds
to
us
.
As
the
Apostle
teaches
us
out
of
that
Prophetical
Psalm
:
Where
the
Psalmist
explaining
But
what
else
is
our
Iustification
,
but
blessedness
?
As
Oecumenius
bears
witness
:
Blessedness
is
the
highest
degree
of
good
Lorichius
cap.
8.
Of
the
Remission
of
Sins
.
reality
are
unspotted
,
and
partakers
of
the
Divine
Nature
:
About
which
matter
let
us
hear
the
arguing
of
Lorichius
.
The
force
of
whose
argument
consists
in
this
.
Argument
.
Ma.
The
Spirit
of
God
dwells
in
the
regenerate
.
Mi.
The
Spirit
of
God
dwells
not
where
there
is
any
Sin
.
Con.
Therefore
no
Sin
remains
in
the
regenerate
.
Answer
.
No
Man
discovers
the
deceit
of
this
argument
better
than
St.
Paul
himself
,
who
complaining
of
himself
,
and
deploring
his
misery
,
could
not
,
according
as
he
desired
,
totally
root
out
the
strength
of
Sin
out
of
his
Flesh
,
though
he
was
held
in
Captivity
against
his
will
,
and
yet
no
Man
can
say
,
that
he
was
void
of
the
Grace
of
God
.
But
let
us
more
accurately
examin
the
reason
of
the
Argument
:
Which
seems
to
draw
its
chief
force
from
things
privatively
opposite
;
for
Sin
and
Grace
are
privatively
opposite
.
Which
cannot
consist
together
in
the
same
subject
.
Whence
this
Reason
of
the
Argument
follows
.
Argument
.
Ma.
There
is
no
Union
of
Sin
with
the
Grace
of
God
.
Mi.
The
Regenerate
stand
in
the
Grace
of
God
.
Con.
Therefore
no
Sin
remains
in
the
Regenerate
.
Answer
.
Here
there
is
need
of
a
Twofold
For
as
one
Sin
is
reigning
,
〈◊〉
another
is
not
reigning
:
So
there
As
this
disease
of
infirmity
,
being
never
idle
in
the
Saints
,
doth
often
drive
them
into
great
and
grievous
sins
,
and
brings
them
to
such
distress
sometimes
,
that
for
a
season
they
seem
like
unto
the
wicked
,
forsaken
of
God
,
and
void
of
all
Faith
and
Consolation
:
But
God
in
his
infinite
Goodness
never
leaves
them
so
destitute
of
his
Mercy
,
whom
once
he
hath
planted
in
his
Son
by
Faith
,
but
that
he
puts
his
hand
under
them
,
when
they
fall
,
that
they
are
not
broken
to
pieces
;
and
again
he
stretches
forth
his
hand
unto
them
to
reduce
them
from
their
sins
.
Though
he
is
greatly
offended
and
angry
at
their
wickedness
,
yet
in
his
wrath
remembring
Mercy
,
he
doth
not
cast
them
off
for
ever
.
This
appears
evidently
by
the
known
Examples
of
David
,
Peter
,
Manasseh
,
Evah
,
Adam
,
Aaron
,
Miriam
,
Solomon
,
and
others
.
And
this
is
the
difference
Therefore
I
answer
to
the
Major
with
this
restriction
:
It
were
so
,
except
Remission
came
together
with
Conversion
,
without
which
Divine
Grace
hath
no
place
in
sinners
.
Now
,
though
Conversion
may
seem
lost
for
a
season
by
the
falls
of
the
Saints
,
yet
notwithstanding
the
Regenerate
are
not
cast
out
of
the
favour
of
God
,
in
as
much
as
they
are
not
finally
forsaken
.
Otherways
if
any
sin
of
infirmity
should
utterly
make
void
all
the
Grace
of
God
,
how
was
the
Grace
of
Christ
sufficient
for
Paul
,
when
he
was
buffeted
by
But
here
again
there
arises
an
Prov.
24.
Prov.
24.
seven
times
,
yet
he
rises
up
again
;
but
the
wicked
fall
into
mischief
.
Perhaps
they
of
Trent
themselves
will
not
deny
,
that
there
is
some
natural
infirmity
common
to
the
godly
and
ungodly
,
which
makes
it
possible
for
them
to
sin
,
if
they
will
;
but
they
deny
that
the
godly
can
will
to
sin
,
because
by
a
voluntary
receiving
of
Grace
they
are
endued
with
so
pure
Charity
and
Innocency
,
that
being
polluted
with
no
spot
of
unrighteousness
,
they
are
not
only
accounted
clean
and
undefiled
by
imputation
and
the
remission
of
sins
,
but
are
in
reality
righteous
and
unblameable
by
the
true
possession
and
exercise
of
Vertue
.
But
where
will
they
find
those
righteous
men
,
that
dare
profess
themselves
free
from
all
guilt
of
sin
?
As
I
may
speak
it
of
all
the
other
Apostles
,
so
here
I
would
ask
them
particularly
of
Iohn
,
whom
they
quote
,
whether
they
think
that
he
himself
should
be
reckoned
in
the
Catalogue
of
the
righteous
,
who
are
not
tainted
with
the
least
spot
of
sin
?
Let
us
Pious
Reader
,
what
Testimonies
of
greater
Authority
dost
thou
look
for
?
That
which
the
Tridentines
affirm
the
Apostle
denies
.
If
they
say
true
,
the
Canonical
Truth
is
a
Lye
:
But
if
it
be
blasphemy
to
entertain
such
a
thought
,
must
not
they
of
Trent
be
Lyars
?
What
need
is
there
to
prove
it
?
I
will
express
it
in
a
word
.
The
Testimony
of
Scripture
,
the
Consent
of
Nature
,
the
Experience
of
all
Ages
,
the
Iudgment
of
the
Learned
,
the
Sayings
of
the
Antient
Fathers
,
the
Examples
of
all
the
Saints
,
the
general
Opinion
of
all
good
men
,
the
guilty
Conscience
of
evil
doers
,
the
constant
Prayers
of
the
Church
,
her
Complaints
and
Tears
,
the
Rebellion
of
the
Flesh
,
the
wicked
Imaginations
arising
in
the
Heart
,
the
Deceit
of
Errours
,
the
Groans
of
troubled
Spirits
,
the
Disturbances
incident
to
a
Mortal
Life
,
and
Death
it self
common
to
all
men
:
Moreover
,
the
constant
Confessions
of
the
Papists
,
and
their
often
repeated
Absolutions
;
what
is
the
meaning
of
these
so
many
and
weighty
Arguments
?
What
is
it
that
they
declare
,
but
that
the
Righteousness
attainable
in
this
Life
,
is
either
none
at
all
,
or
such
as
Augustin
describes
,
that
consists
more
in
the
remission
of
sins
,
than
in
the
perfection
of
Vertues
?
And
lest
any
should
flatter
himself
with
What
sinners
are
justified
by
Christ
.
BUT
here
there
is
another
thing
to
be
enquired
into
;
to
wit
,
who
are
these
sinners
to
whom
this
Iustification
belongs
.
In
which
the
difference
must
of
necessity
be
observed
:
For
as
it
is
not
every
Faith
,
or
act
of
believing
,
that
procures
Iustification
,
but
that
only
which
eyes
the
Mediatour
:
So
this
very
Faith
doth
not
belong
to
all
sinners
promiscuously
.
Though
all
men
are
sinners
by
nature
,
and
Which
things
being
granted
,
what
can
the
Papists
say
against
this
Assertion
,
concerning
justifying
Faith
?
Or
what
valuble
Author
can
they
produce
in
defence
of
their
Erroneus
Doctrine
.
Now
if
to
justifie
from
sins
,
is
nothing
else
but
to
absolve
from
sins
,
as
we
have
demonstrated
out
of
the
Apostle
:
Is
there
any
that
can
absolveus
,
but
Christ
only
?
Or
how
should
he
absolve
,
unless
he
be
received
?
Or
after
what
manner
,
by
what
Instrument
,
by
what
hands
must
he
be
received
,
but
Faith
only
?
And
what
absurdity
is
it
then
for
us
to
profess
that
we
are
justified
by
Faith
only
?
An
answer
to
those
that
say
the
〈◊〉
of
Faith
is
〈◊〉
pretending
that
it
opens
a
door
to
Irreligion
,
and
Licentiousness
.
BUT
they
pretend
that
this
Doctrine
Osorius
adds
his
Vote
to
theirs
:
If
Faith
only
is
sufficient
,
and
if
every
Action
that
And
elsewhere
.
Therefore
you
cannot
by
such
Doctrine
,
exhort
a
Harlot
to
forsake
her
Lust
,
nor
a
Thief
to
refrain
his
covetous
desire
of
other
Mens
Goods
,
nor
a
wicked
Man
to
depart
from
his
〈◊〉
but
that
he
should
〈◊〉
this
naked
and
empty
Faith
only
,
which
is
void
of
all
works
of
Charity
;
for
by
such
instructions
,
he
will
conceive
a
strong
perswasion
,
that
by
this
Faith
only
,
he
is
very
dear
to
God
.
Than
which
,
what
can
be
more
absurd
?
You
will
say
,
Why
not
?
For
it
will
be
better
for
Men
to
be
kept
in
fear
,
for
who
will
be
anxious
about
the
Fruits
of
Repentance
,
Hosius
〈◊〉
lib.
3.
pag.
140.
Against
the
assurance
of
Christian
Salvation
.
or
his
progress
in
grace
,
if
every
Man
be
sure
of
his
own
Iustification
,
and
of
the
favour
of
God
?
And
therefore
Masters
and
Fathers
conceal
their
love
towards
their
Sons
and
Servants
,
that
by
this
uncertainty
,
they
may
be
the
more
obliged
to
their
Duty
:
And
it
must
be
believed
,
that
God
deals
just
so
with
his
Creatures
,
&c.
Thus
said
Hosius
.
Where
then
is
that
peace
,
and
joy
in
the
Holy
Ghost
,
if
no
Man
must
be
assured
of
the
favour
of
God
?
Where
are
those
feet
of
them
,
that
run
upon
the
Mountains
,
and
bring
glad
tidings
of
Peace
,
if
it
is
not
lawful
to
publish
the
Righteousness
of
Peace
?
We
are
not
against
the
Preaching
of
Faith
,
(
say
they
)
but
we
would
not
that
Faith
only
should
be
Preached
.
That
is
the
only
thing
that
honest
Discipline
.
)
That
I
may
answer
this
Objection
,
though
it
hath
been
sufficiently
The
frequent
Sermons
that
are
Preached
in
our
Churches
bear
witness
to
this
,
in
which
according
to
our
power
,
we
exhort
unto
Works
of
Piety
,
and
by
the
Authority
of
Scripture
,
thunder
the
Iudgments
of
God
,
against
Harlots
,
Adulterers
,
Covetous
Persons
,
Highway-men
,
Sorcerers
,
that
they
may
know
there
will
be
no
place
for
such
in
the
Kingdom
of
God
and
Christ
,
except
they
amend
their
lives
.
Who
was
more
zealous
than
Paul
,
in
exalting
the
Righteousness
of
Faith
?
And
who
was
more
Holy
in
Life
than
he
,
or
more
fervent
against
the
sins
of
those
that
walked
not
after
the
Spirit
,
but
after
the
flesh
?
The
Books
of
our
Divines
do
evidence
the
same
,
in
which
they
discourse
no
less
of
Repentance
,
and
good
Works
,
than
of
Faith
,
joyning
always
the
one
with
the
other
.
Therefore
as
touching
the
manner
of
Teaching
,
you
will
find
,
that
it
is
not
Faith
only
,
which
is
Treated
of
in
the
Churches
and
Books
of
Men
of
our
perswasion
.
But
if
the
matter
of
debate
between
us
,
be
about
the
cause
of
Salvation
and
Iustification
,
there
is
nothing
more
agreeable
to
sound
Doctrine
,
than
that
an
ungodly
sinner
is
Iustified
before
God
by
Faith
only
without
Works
.
But
you
may
object
;
this
Doctrine
Mary
Magdaline
.
Mary
,
that
brought
with
her
no
good
works
at
all
,
but
a
great
multitude
of
sins
?
And
why
was
her
Love
to
the
Lord
more
vehement
?
but
because
she
had
more
sins
forgiven
her
?
But
let
us
proceed
;
Wherefore
were
so
many
and
so
great
offences
forgiven
her
,
but
for
her
Faith
,
which
guided
her
Love
?
for
she
did
not
therefore
believe
in
Christ
,
because
she
loved
him
,
but
because
she
knew
him
to
be
the
Son
of
God
,
her
Faith
being
thereby
incited
to
act
the
more
vigorously
,
she
loved
much
.
For
,
Love
proceeds
from
Faith
,
and
not
Faith
from
Love
.
Because
we
believe
How
Love
and
Repentance
are
concerned
in
Iustification
.
BUT
You
may
say
,
Is
Faith
alone
here
?
Is
it
not
joyned
together
with
Love
and
Repentance
?
I
grant
indeed
,
that
they
are
all
three
together
in
the
person
of
the
Believer
.
But
in
the
Case
of
Iustification
Faith
only
is
regarded
:
And
the
other
do
follow
as
Fruits
and
Effects
thereof
.
For
as
that
Woman
,
unless
she
had
believed
in
the
Mediatour
,
made
known
unto
her
by
Faith
,
she
had
nevor
loved
him
:
So
she
had
never
come
unto
him
,
as
her
Physician
,
unless
the
Disease
of
her
Troubled
Conscience
had
driven
We
have
spoken
of
Mary
Magdalene
,
let
us
now
behold
the
Pharisee
,
and
compare
the
one
with
the
other
.
If
the
Woman
that
was
a
Sinner
,
by
her
love
mericed
(
as
they
speak
)
Iustification
,
What
shall
we
say
of
the
Pharisee
?
Did
not
he
also
love
the
Lord
?
Would
he
have
gone
to
him
so
Courteously
,
or
invited
him
so
lovingly
?
or
received
him
into
his
House
so
kindly
,
or
entertained
him
at
Dinner
so
honourably
,
unless
he
had
been
moved
with
some
Affection
of
Love
?
What
shall
I
say
of
his
Faith
?
Did
he
not
believe
;
being
instructed
by
the
Holy
Scriptures
,
in
God
the
Father
Almighty
,
Maker
of
Heaven
and
Earth
?
Did
he
not
receive
Christ
as
a
Prophet
?
Now
he
believing
in
the
Father
,
and
receiving
the
Son
with
Affectionate
Love
,
What
could
be
wanting
to
him
,
that
was
necessary
to
Iustification
?
If
so
be
all
our
Iustification
is
perfected
by
Charity
?
And
yet
,
I
suppose
,
no
Man
will
say
,
that
this
Pharisee
was
justified
by
Christ
,
that
is
,
set
free
from
all
Condemnation
by
this
love
of
his
.
Why
?
Because
Faith
in
Christ
as
a
Saviour
was
wanting
.
But
suppose
he
had
Faith
,
and
he
trusting
to
his
own
Righteousness
,
and
being
puffed
up
with
Pride
upon
that
account
,
had
begged
no
help
,
and
imagined
he
needed
no
Pardon
,
would
this
Faith
have
availed
him
to
Iustification
?
I
do
no
not
believe
it
:
But
you
may
say
,
That
is
true
indeed
,
and
therefore
this
proves
,
that
Faith
only
doth
not
justifie
.
I
answer
,
and
also
request
the
Adversaries
,
that
,
laying
aside
the
desire
of
vain
jangling
,
they
would
examine
the
matter
according
to
Scripture
and
right
Reason
.
Though
the
manifest
Testimony
of
the
Apostle
Paul
,
and
the
Examples
of
the
Saints
make
it
an
undoubted
Truth
,
that
only
Faith
in
Christ
the
Son
of
God
,
hath
the
power
of
justifying
without
Works
.
Yet
it
cannot
open
this
power
upon
all
;
but
only
those
in
whom
a
fitness
is
found
for
receiving
the
displayings
of
Divine
Grace
.
Of
the
Repentance
of
those
that
are
Iustified
by
Faith
.
BUT
None
are
found
more
fit
,
than
those
,
that
seem
to
themselves
most
unworthy
,
and
none
less
fit
,
than
those
,
that
are
most
highly
conceited
of
their
own
worthiness
.
Seeing
we
are
all
Sinners
by
Nature
,
nothing
can
be
more
reasonable
,
than
that
we
should
acknowledge
the
filthiness
of
our
own
abominations
,
and
cast
our selves
down
at
the
Feet
of
Almighty
God
.
And
there
is
nothing
that
God
more
requires
,
than
this
:
Whose
Nature
,
or
rather
Mercy
is
such
,
that
he
delights
not
in
any
thing
more
,
than
in
a
humble
Heart
and
a
broken
Spirit
,
as
the
Psalmist
declares
:
What
is
coming
to
Christ
,
but
believing
?
What
is
it
to
be
eased
or
refreshed
,
but
to
be
justified
?
Though
indeed
he
calls
all
,
and
despises
none
,
that
come
Andrad
.
Vega.
De
Iustif.
pag.
833.
Coming
to
christ
is
believing
in
him
.
Esa.
16.
9.
Esa.
9.
to
him
:
Yet
so
it
comes
to
pass
for
the
most
part
,
that
none
come
to
Christ
as
they
ought
,
unless
they
be
pressed
and
burdened
under
the
sense
of
their
Sin
and
Misery
.
And
again
,
that
Heavenly
Physician
is
seldom
sent
unto
any
others
,
but
such
:
As
the
Prophet
bears
witness
,
who
making
a
particular
description
of
those
,
to
whom
Christ
was
to
be
sent
,
he
sets
before
us
the
meek
,
the
broken
in
Heart
,
the
Captives
,
the
Prisoners
,
the
Mourners
in
Sion
,
them
that
are
walking
in
Darkness
,
and
sitting
in
the
shadow
of
Death
,
&c.
And
the
Psalmist
speaks
much
to
the
The
Lord
himself
shews
the
cause
thereof
:
For
,
what
need
have
the
whole
of
the
Physician
?
Therefore
as
a
skilful
Physician
,
doth
not
Administer
his
Medicines
,
but
when
sickness
requires
it
,
so
Faith
cleanses
none
,
but
those
,
whom
Repentance
also
amends
,
Wherefore
that
the
Mouth
of
Malice
and
Slander
may
be
stopped
;
I
admonish
these
professours
of
Divinity
,
who
condem
〈◊〉
this
Doctrine
of
Paul
as
Heretical
,
that
they
would
take
our
proposition
,
not
by
halves
,
but
whole
,
and
join
the
legitimate
predicate
of
the
proposition
with
the
subject
,
that
when
But
here
they
take
another
occasion
to
cavil
〈◊〉
For
if
Faith
justifies
none
,
but
them
,
that
repent
,
then
(
as
they
say
)
Faith
only
doth
not
justifie
;
but
together
with
Faith
a
Godly
Sorrow
,
and
Mourning
for
Sin
Iustifie
also
.
I
Answer
,
It
is
true
indeed
,
that
Faith
is
joyned
with
Repentance
,
in
him
that
is
justified
from
his
Sins
.
And
yet
Repentance
is
no
cause
of
Iustification
:
As
those
,
that
are
afflicted
with
a
painful
Disease
,
Their
pain
makes
them
desirous
of
a
cure
,
but
yet
there
is
no
healing
vertue
in
this
desire
.
So
Faith
and
Conversion
are
joyntly
united
in
the
person
,
that
is
justified
.
But
as
touching
the
cause
of
Iustifying
,
Repentance
indeed
prepares
a
Soul
for
the
reception
of
Iustification
,
but
the
cause
of
justifying
lyes
altogether
in
Faith
and
not
at
all
in
Repentance
.
For
the
just
Iudge
doth
not
absolve
him
,
who
hath
violated
his
Iustice
,
because
he
is
grieved
upon
that
account
,
but
because
he
believes
in
Christ
,
who
hath
satisfied
Iustice
,
and
for
whose
sake
Pardon
is
promised
to
such
as
Repent
;
for
in
him
are
all
the
springs
of
our
Iustification
.
But
lest
this
Discourse
should
grow
too
Ample
,
for
if
every
thing
were
treated
of
particularly
,
it
might
be
enlarged
beyond
all
bounds
:
Let
us
come
close
to
the
Adversary
,
(
and
Fight
Hand
to
Hand
)
that
in
a
Summary
Representation
it
may
the
more
easily
appear
to
the
Reader
,
with
what
Arguments
they
defend
themselves
,
what
Arguments
they
defend
themselves
,
what
Scriptures
they
quote
,
what
force
and
what
fallacy
is
in
their
Arguments
.
THE
Third
Book
:
A
Confutation
of
the
Arguments
,
Whereby
the
Adversaries
defend
their
Inherent
Righteousness
,
against
the
Righteousness
of
Faith
.
An
Argument
taken
out
of
St.
Iames.
No
Dead
thing
Iustifies
.
All
Faith
without
Works
is
Dead
.
Therefore
,
No
Faith
Iustifies
without
Works
.
Answer
.
First
the
manner
of
arguing
is
captious
,
and
transgresses
the
right
First
,
That
no
Faith
justifies
,
that
is
not
lively
:
And
next
,
though
it
abounds
in
good
Works
,
and
never
is
without
them
,
yet
it
only
without
Works
Iustifies
.
This
will
appear
evident
by
the
Example
of
St.
Paul
:
Who
though
he
was
not
conscious
to
himself
of
any
Wickedness
,
yet
he
durst
not
affirm
himself
to
be
thereby
Iustified
.
I
think
nothing
hinders
,
but
the
whole
Argument
may
be
yielded
unto
,
if
so
be
the
terms
are
rightly
placed
.
The
Adversaries
gather
out
of
the
Apostle
Iames
,
that
Faith
is
dead
,
which
is
without
Works
,
and
herein
we
do
not
much
oppose
them
.
But
what
follows
from
hence
?
Therefore
,
(
as
they
say
)
dead
Faith
without
Works
doth
not
justifie
.
And
I
deny
it
not
:
But
what
Conclusion
flows
from
this
manner
of
Arguing
?
Therefore
only
Faith
doth
not
justiste
?
Why
so
?
If
no
Faith
,
but
that
which
is
lively
,
justifies
,
and
if
it
receives
Life
only
from
Works
,
then
this
is
the
consequence
,
that
Faith
justifies
,
only
upon
the
account
of
good
Works
.
I
Answer
,
First
,
though
we
grant
it
is
true
.
that
the
Faith
which
justifies
us
in
the
sight
of
God
is
lively
,
and
always
joyned
with
a
Godly
Life
:
Yet
,
that
this
Faith
justifies
and
reconciles
us
no
other
ways
,
but
upon
the
account
of
good
Works
,
is
most
false
.
For
this
is
not
a
good
consequence
from
the
premises
:
Because
Faith
is
not
alone
in
the
Life
of
the
Believer
,
therefore
Faith
is
not
alone
in
the
Office
of
justifying
.
Or
because
the
Faith
that
justifies
is
not
a
dead
,
but
a
lively
Faith
,
therefore
it
doth
not
justifie
alone
without
Works
:
For
herein
is
a
fallacy
of
the
Consequence
.
But
you
may
object
?
Whence
then
is
Faith
said
to
be
lively
and
not
Dead
,
but
from
Works
?
Which
if
it
be
so
,
of
necessity
it
must
draw
all
its
Life
and
Vertue
from
Works
.
Nay
,
the
matter
is
quite
contrary
:
For
though
in
the
sight
of
Men
,
Faith
is
not
discerned
to
be
Lively
and
Vigorous
,
but
by
Works
,
yet
Faith
receives
not
Life
from
Works
,
but
rather
Works
from
Faith
.
As
Fruits
draw
their
Life
and
Sap
from
the
Root
of
the
Tree
,
but
not
the
Root
And
this
Life
and
Vertue
of
Faith
is
not
one
,
but
Twofold
:
And
it
acteth
But
before
God
in
Heaven
it
justifies
the
Ungodly
,
not
by
Love
,
but
by
the
Son
of
God
,
whom
it
only
lays
hold
of
,
Therefore
those
Men
seem
not
to
have
got
a
clear
insight
into
the
Vertue
and
Nature
of
the
Grace
of
Faith
,
that
suppose
the
whole
Life
thereof
to
consist
in
Love
,
as
if
Faith
of
it self
could
do
nothing
,
but
as
it
receives
Vertue
and
Efficacy
from
Charity
.
Indeed
both
may
seem
to
be
true
in
the
External
Actions
of
Human
Life
,
in
which
Faith
lyes
like
a
dead
thing
,
unless
it
be
enlivened
by
Charity
to
the
exercise
of
good
Works
.
And
hereunto
belongs
that
saying
of
Paul
,
whereby
he
so
much
commends
Faith
working
by
Love
,
understanding
And
elsewhere
speaking
of
himself
,
he
says
,
That
he
was
not
conscious
to
himself
of
any
Wickedness
,
and
yet
he
denies
that
he
is
thereby
Iustified
,
as
the
same
Apostle
discoursing
about
the
works
of
Abraham
,
though
they
were
never
so
Eminent
Hereunto
may
be
added
the
Arguments
of
others
,
that
have
been
Argument
.
Da.
That
,
which
is
the
cause
of
blessedness
,
is
also
the
cause
of
Iustification
.
Whom
he
hath
Iustified
,
them
he
hath
also
Glorified
,
&c.
Rom.
8.
Ri.
Works
of
Mercy
,
are
the
cause
of
blessedness
;
for
I
was
an
hungred
,
and
ye
gave
,
&c.
Mat.
25.
I.
Therefore
,
Works
of
Mercy
,
are
the
cause
of
Iustification
.
Answer
.
I
deny
the
Minor
.
For
Works
of
Mercy
,
as
they
are
considered
in
themselves
,
are
not
the
cause
of
Iustification
,
or
blessedness
,
but
rather
effects
and
furits
of
Iustification
:
for
they
are
no
otherways
pleasing
to
God
,
but
as
they
are
performed
by
persons
in
a
justified
state
,
and
it
is
by
the
Faith
of
Christ
,
that
they
become
acceptable
.
For
unless
Faith
go
before
,
and
justifie
the
person
of
him
that
worketh
,
his
works
are
not
at
all
regarded
by
God
,
because
they
do
not
satisfie
the
Law
of
God
,
being
tainted
with
the
corruption
of
depraved
Nature
,
and
come
far
Argument
.
Ma.
That
which
is
the
cause
of
Mi.
Remission
of
Sins
is
the
Con.
Theresore
,
Remission
of
Sins
is
the
cause
of
Iustification
.
But
you
may
say
,
What
must
then
be
answered
to
the
Words
of
Christ
,
who
seems
to
promise
the
blessedness
of
the
Kingdom
as
a
reward
of
Works
?
You
may
find
an
answer
to
this
objection
in
the
Book
of
Iacobus
Cartusiensis
,
who
hath
written
Hereby
you
may
see
whence
it
is
that
our
Vertues
and
good
deeds
are
acceptable
to
God
,
and
dignified
with
Rewards
;
not
for
themselves
,
but
for
the
Faith
of
him
that
works
them
,
which
first
justifies
the
person
before
all
works
.
And
after
the
person
is
justified
,
his
performances
are
accepted
;
and
though
they
are
of
small
value
in
themselves
,
yet
they
are
looked
upon
as
great
,
and
rewarded
plentifully
.
Wherefore
we
Another
Argument
taken
from
the
words
of
Christ
,
Matth.
25.
Da.
HE
that
doth
the
will
of
the
Father
,
shall
enter
into
the
Kingdom
of
Heaven
.
Ti.
It
is
the
will
of
the
Father
,
that
we
should
do
good
works
,
that
are
commanded
in
his
Law
.
Si.
Therefore
,
an
entrance
into
Heaven
is
obtained
by
the
works
of
the
Law
.
Answer
.
Suppose
we
grant
all
contained
Now
if
it
be
so
,
what
remains
,
but
that
finding
this
is
not
the
way
to
Heaven
,
we
should
seek
for
another
way
;
and
because
there
is
no
door
of
Salvation
opened
to
sinners
in
the
Law
of
Commandments
,
therefore
we
must
flie
to
another
Refuge
:
But
what
that
Refuge
is
,
appearing
to
us
from
Heaven
it self
,
the
Divine
Will
declares
unto
us
,
which
is
not
set
forth
in
the
Old
Law
,
but
in
the
New
Testament
of
the
Gospel
.
And
this
is
his
Will
,
that
every
one
who
believeth
in
the
Son
,
should
not
perish
,
but
have
Eternal
Life
.
For
whereas
the
Law
was
weak
because
Objection
.
But
here
some
may
object
;
Will
the
Faith
of
Christ
justifie
us
.
in
such
a
manner
,
that
there
may
be
a
Legality
and
Impunity
for
us
to
disobey
the
Will
of
his
Father
?
God
forbid
.
The
Liberty
of
the
Gospel
allows
not
that
;
for
it
openly
affirms
,
That
they
,
who
are
justified
by
the
Faith
of
Christ
,
walk
not
after
the
flesh
,
but
after
the
spirit
.
And
to
this
purpose
our
Lord
himself
speaks
,
though
not
in
the
same
words
;
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
Argument
.
Matth.
7.
Many
shall
say
to
me
in
that
day
,
Lord
,
we
have
prophesied
in
thy
Name
,
and
in
thy
Name
we
have
cast
out
Devils
,
and
in
thy
Name
we
have
done
many
mighty
works
.
Then
shall
I
profess
unto
them
,
I
know
you
not
,
depart
from
me
,
ye
that
work
iniquity
.
From
these
words
they
draw
this
Argument
.
Ce.
Whosoever
is
rejected
of
Christ
,
is
not
justified
.
La.
Every
one
that
works
iniquity
,
though
he
hath
the
Faith
of
Miracles
,
is
rejected
of
Christ
.
Rent
.
Therefore
he
that
works
iniquity
,
tho'
he
hath
Faith
,
he
is
not
justified
.
Or
thus
:
We
are
approved
by
Christ
after
the
same
manner
that
we
are
justified
.
By
Works
ofRighteousness
we
are
approved
of
Christ
.
Therefore
by
Works
of
Righteousness
we
are
justified
.
Answer
.
I
answer
to
the
first
.
The
Minor
As
touching
the
second
Argument
,
it
is
a
fallacy
(
a
non
causa
,
pro
causa
,
as
we
call
it
)
if
our
Vertues
were
of
sufficient
efficacy
to
merit
the
Grace
of
God
,
there
would
be
some
ground
for
that
which
they
infer
.
Now
our
Works
being
such
as
have
always
need
of
Mercy
,
and
never
satisfie
the
Law
of
God
,
nor
bring
Peace
to
the
Conscience
,
nor
support
us
under
the
stroke
of
Death
,
or
the
weight
of
Iudgment
.
How
evidently
doth
it
hence
appear
,
what
we
should
answer
to
this
Argument
?
Good
Works
are
pleasing
to
God
;
I
grant
their
assumption
.
But
first
the
person
must
please
God
,
and
be
reconciled
An
Argument
out
of
St.
Iames.
Not
the
hearers
of
the
Law
,
but
the
Iames
1.
Mat.
He
that
heareth
my
words
and
doth
them
,
&c.
Therefore
not
Faith
only
,
but
Deeds
do
justifie
.
I
answer
.
The
Argument
may
be
granted
if
the
Minor
be
rightly
added
with
He
is
righteous
that
by
deeds
fulfils
the
Law
:
No
man
by
deeds
fulfils
the
Law
in
this
life
.
Therefore
no
man
is
justified
by
deeds
in
this
life
.
The
Minor
is
evident
by
the
Authority
of
the
same
Apostle
Iames
:
Whosoever
shall
keep
the
whole
Law
,
and
offend
in
one
thing
,
is
guilty
of
all
.
There
is
none
in
the
Land
of
the
Living
,
but
fails
in
some
thing
.
Iames
2.
Yea
there
is
no
man
that
Let
us
now
consider
the
words
Another
Argument
.
The
Foolish
Virgins
were
shut
out
of
Heaven
,
not
because
they
Mat.
25.
wanted
Faith
,
but
because
they
neglected
taking
Oyl
in
their
Vessels
.
Mat.
25.
The
same
appears
in
the
slothful
Servant
.
Therefore
:
The
Kingdom
of
Heaven
is
due
to
good
Works
,
and
not
to
Faith
.
Answer
.
The
Consequence
must
be
denied
.
For
this
is
the
true
consequence
1.
That
it
is
true
2.
It
is
sure
and
not
3.
One
and
not
diverse
.
4.
Lively
,
and
not
5.
Great
.
6.
Fervent
,
and
not
7.
Laborious
and
8.
Strong
.
9.
Couragious
and
10.
Stable
and
not
unconstant
.
Another
Objection
taken
out
of
Iohn
5.
They
that
have
done
good
,
shall
come
forth
unto
the
Resurrection
of
Life
,
and
they
that
have
done
evil
unto
the
Resurrection
of
Damnation
;
and
again
,
Rom.
2.
Every
Man
shall
be
rewarded
according
to
his
Works
.
The
Argument
of
the
Adversaries
,
taken
out
of
Ioh.
5.
Rom.
2.
Therefore
,
the
Salvation
or
Destruction
of
Men
depend
on
their
Works
,
and
not
Faith
only
.
If
any
Man
desires
to
see
this
Argument
in
a
Syllogistical
term
,
he
may
take
it
thus
:
There
is
no
Iustification
without
Works
,
where
there
is
a
reward
given
according
to
Works
.
The
Iudgment
of
God
rewards
according
to
Works
.
Therefore
,
there
is
no
Iustification
(
in
the
Iudgment
of
God
)
without
Works
.
Answer
.
As
there
is
nothing
more
sure
than
the
Words
of
Peter
,
in
which
he
affirms
,
that
Christ
is
appointed
Therefore
you
say
,
Not
Faith
but
Works
do
justifie
,
which
are
the
procuring
cause
either
of
Salvation
or
Destruction
.
But
this
is
not
the
consequence
of
the
Words
of
the
Apostle
,
nor
the
sense
of
that
Scripture
.
But
,
if
we
Reason
according
to
the
mind
of
the
Holy
Ghost
in
these
places
of
Scripture
,
we
must
rather
draw
these
consequences
from
them
.
Seeing
such
a
Iudgment
is
approaching
,
as
will
bring
every
one
to
render
an
account
of
their
Lives
,
therefore
no
Man
should
flatter
himself
with
hopes
,
that
any
of
his
offences
either
in
words
or
deeds
will
go
unpunished
,
but
every
Man
should
so
frame
his
Life
,
that
Faith
and
Holiness
may
be
jointly
united
together
,
and
not
separated
from
one
another
.
And
this
is
a
truth
,
which
many
now
a
days
have
need
to
be
admonished
of
,
not
only
Papists
,
but
also
Protestants
,
who
make
profession
of
the
Name
and
Faith
of
Christ
,
but
yet
notwithstanding
,
they
so
behave
themselves
as
if
they
thought
an-outside
shew
of
Religion
were
sufficient
,
and
as
if
they
did
not
look
for
Iudgment
to
come
,
they
are
so
void
of
care
to
walk
worthy
of
that
Holy
profession
,
giving
themselves
up
against
their
Conscience
to
all
uncleaness
with
greediness
,
whereby
they
both
greatly
provoke
the
wrath
of
We
must
appear
all
of
us
before
the
Iudgment
seat
of
God
,
where
account
will
be
taken
of
all
the
Actions
and
Practice
of
our
Lives
.
Therefore
,
let
every
one
that
hath
regard
to
his
own
Salvation
,
endeavour
according
to
his
power
to
lead
a
Life
suitable
to
his
Profession
,
and
without
Hypocrisie
,
to
join
a
good
Conscience
with
a
good
Faith
.
For
the
word
of
Truth
hath
told
us
:
They
that
have
done
But
are
such
Scriptures
contrary
to
Iustification
by
Faith
,
in
such
as
together
with
the
profession
of
faith
in
Christ
,
joyn
the
fruits
of
Obedience
;
which
though
it
is
not
perfect
upon
all
accounts
,
yet
it
is
yielded
in
sincerity
and
uprightness
of
Heart
,
according
to
their
weak
power
,
and
capacity
?
Which
though
it
comes
far
short
of
the
compleat
perfection
of
the
Law
,
yet
nevertheless
our
Iustification
is
full
and
perfect
in
the
sight
of
God
:
For
what
is
defective
in
our
Works
,
he
supplies
by
his
own
imputation
,
thro'
But
you
may
say
,
The
Sentence
of
the
Iudge
remains
evident
and
uncontroulable
;
which
promises
the
Resurrection
of
Life
,
to
them
that
lead
a
Godly
Life
.
I
answer
,
It
is
very
true
,
which
the
Lord
says
,
but
the
conclusion
drawn
from
hence
is
very
false
.
For
in
these
Words
Christ
joyning
the
Fruit
and
the
They
that
are
believers
in
Christ
,
exercising
themselves
diligently
in
all
Holiness
;
shall
be
received
into
Eternal
Life
.
Therefore
,
Good
Works
are
the
cause
of
Eternal
Life
.
To
this
I
may
make
a
brief
and
easie
Answer
.
Answer
.
I
deny
the
consequence
:
for
it
is
a
Fallacy
(
a
non
causa
pro
causa
)
for
in
the
antecedent
the
works
of
the
godly
are
brought
in
as
effects
,
but
in
the
conclusion
But
you
will
say
,
Shall
we
not
all
come
to
Iudgment
?
Must
we
not
all
appear
before
the
Tribunal
of
God
?
It
is
true
,
we
Aug.
de
confut.
Evang.
lib.
2.
cap.
30.
The
Iudgment
of
damnation
,
the
Iudgment
of
discretion
.
shall
all
come
:
But
Augustin
tells
us
of
a
twofold
Iudgment
,
one
of
condemnation
,
and
another
of
discretion
,
whereby
the
Goats
shall
be
separated
from
the
Lambs
,
and
not
Lambs
condemned
with
the
Goats
.
It
is
an
Article
of
my
faith
,
that
we
shall
all
of
us
come
to
Iudgment
,
but
I
do
hope
the
Elect
of
God
will
not
come
into
the
Iudgment
of
Condemnation
.
And
here
we
must
carefully
distinguish
between
the
Lambs
and
the
Goats
;
between
those
that
are
united
to
Christ
by
Faith
,
and
the
damned
crew
of
Unbelievers
.
For
though
in
this
just
Iudgment
of
God
,
every
one
shall
give
account
to
God
of
all
their
Works
.
And
there
is
no
doubt
but
a
reward
will
be
given
suitable
to
every
man's
Works
;
but
in
a
far
different
manner
to
the
one
and
the
other
.
For
they
who
seek
for
Salvation
not
by
Faith
,
nor
the
Imputation
of
Christ's
Righteousness
only
,
but
by
the
Works
of
the
Law
;
they
shall
receive
a
reward
according
to
the
desert
of
their
deeds
;
upon
this
condition
,
that
they
shall
live
by
the
Sentence
of
the
Law
,
if
they
fulfil
the
Law
as
they
ought
;
but
if
not
,
what
else
must
they
expect
,
but
that
,
according
to
the
just
Decree
of
the
Law
,
no
violation
thereof
should
be
found
so
small
,
as
not
to
make
the
sinner
liable
to
Condemnation
,
and
justly
so
.
For
he
that
hath
no
power
in
himself
to
obtain
Righteousness
,
and
is
not
willing
to
receive
it
,
when
it
is
offered
by
another
,
if
he
suffer
the
punishment
due
to
his
sins
,
let
him
not
accuse
the
Law
of
unjustice
,
but
himself
of
unbelief
.
On
the
contrary
,
they
that
by
sincere
Faith
are
converted
unto
Christ
,
if
they
have
committed
any
evil
thing
(
for
who
among
the
holiest
that
is
)
can
run
through
his
Race
without
a
fall
:
Their
sins
can
do
them
no
hurt
in
the
Iudgment
,
which
are
already
done
away
and
pardoned
before
the
Iudgment
by
Faith
and
Repentance
.
And
besides
this
,
if
they
did
any
thing
well
,
and
worthy
of
praise
,
they
receive
an
everlasting
Reward
,
not
for
the
merit
of
the
Work
,
but
according
to
free
Imputation
,
whereby
God
in
his
Infinite
Mercy
sets
such
a
value
on
the
works
of
them
that
believe
in
his
Name
,
though
they
are
vile
and
contemptible
in
themselves
,
that
he
rewards
them
with
the
recompence
of
the
promised
Inheritance
,
not
for
any
merit
of
theirs
,
but
according
as
he
hath
promised
it
freely
in
his
Son
.
Now
there
being
a
twofold
And
again
,
there
are
others
,
that
having
passed
their
days
in
all
manner
of
wickedness
and
abominations
,
at
their
departure
out
of
this
Life
,
carry
with
them
a
guilty
self-condemning
Conscience
unto
Iudgment
.
Of
which
sort
of
Monsters
this
World
hath
been
very
fruitful
:
Such
as
Epicurus
,
Diagoras
,
Lucian
,
Sardanapalus
,
vain
glorious
Boasters
,
implacable
Persecuters
and
Murderers
of
the
Saints
;
and
such
like
:
Who
,
though
they
may
flatter
themselves
in
this
Life
,
as
if
they
were
safe
and
out
of
danger
,
yet
they
will
find
to
their
sorrow
,
that
there
is
a
Iudge
before
whom
they
must
unavoidably
appear
,
and
give
a
strict
account
of
all
the
actions
of
their
Lives
.
Therefore
as
touching
the
Iudgment
of
the
Evil
and
the
Good
,
as
I
deny
not
that
it
is
certainly
true
,
the
Lord
will
judge
the
Living
and
the
Dead
in
Righteousness
and
Equity
:
So
,
if
they
understand
it
of
the
Iudgment
of
Condemnation
;
I
answer
,
as
the
Lawyers
use
to
say
,
The
Exception
limits
the
Rule
.
For
though
this
Iudgment
is
to
be
Whether
the
Iudgment
of
God
is
terrible
to
the
Saints
.
THerefore
let
Canisius
produce
what
he
can
answer
unto
these
Scriptures
;
for
it
is
his
Opinion
,
that
all
men
should
be
possessed
with
fear
of
Iudgment
.
These
are
his
words
;
Not
only
Sinners
,
but
To
this
Objection
,
I
answer
in
short
;
Who
knows
not
,
that
,
in
us
,
and
our
Works
,
there
is
nothing
whereof
we
ought
not
to
be
greatly
afraid
?
So
David
,
and
Iob
,
and
all
the
Saints
;
the
more
they
call
to
mind
the
actions
and
practice
of
their
Lives
,
the
more
they
are
surprized
with
the
fear
of
Divine
Iudgment
,
and
repose
the
less
confidence
in
themselves
.
But
this
doth
not
at
all
abate
our
rejoycing
in
Christ
Iesus
;
so
that
relying
upon
the
never
failing
Promise
of
God
,
and
being
assured
of
the
remission
of
our
sins
,
we
strive
against
this
fear
as
much
as
we
can
.
Howbeit
we
cannot
be
so
perfectly
rid
of
as
his
Assessours
and
Assistants
.
And
yet
must
Canisius
thrust
the
godly
down
as
low
as
the
ungodly
,
to
render
a
strict
account
of
all
the
transactions
of
their
Lives
?
The
holy
Spirit
in
the
Souls
of
Believers
,
with
fervency
breaths
after
Christ
,
crying
,
Come
Lord
Iesus
,
come
quickly
;
Should
Canisius
then
Nevertheless
I
deny
not
the
truth
of
that
,
which
he
gathers
out
of
Bernard
,
Gregory
and
Augustin
concerning
the
dreadful
severity
of
this
Iudgment
,
than
which
I
know
that
nothing
can
be
more
terrible
to
them
,
that
seek
Salvation
by
the
Righteousness
of
the
Law
,
without
flying
to
Christ
for
refuge
.
But
on
the
other
side
,
we
ought
not
to
abate
the
comfort
,
nor
discourage
the
fiducial
reliance
of
Believers
in
Christ
,
who
are
planted
in
him
by
Faith
.
Though
they
acknowledge
their
own
imperfections
,
yet
they
strive
against
them
,
and
endeavour
daily
,
according
to
their
power
,
to
make
some
progress
in
Holiness
.
And
therefore
,
as
there
is
nothing
in
their
good
Works
,
whereof
they
may
boast
;
So
also
there
is
nothing
in
their
evil
Works
(
being
now
forgiven
)
which
they
have
cause
to
fear
.
Let
us
now
proceed
to
the
other
Arguments
of
the
Adversaries
.
Argument
.
If
there
are
no
merits
of
Works
,
then
that
saying
is
false
;
Thou
shalt
render
to
every
one
according
to
his
Works
.
But
the
Consequent
is
false
,
therefore
also
the
Antecedent
The
Minor
hath
been
answered
already
by
making
a
distinction
of
persons
:
For
there
being
a
twofold
sort
of
men
,
to
wit
,
Such
as
are
in
Christ
,
and
such
as
are
out
of
Chrst
,
there
must
be
a
different
Iudgment
made
of
the
one
and
the
other
.
First
;
Those
that
are
in
Christ
,
being
united
unto
him
by
Faith
,
the
Iudgment
of
God
uses
to
begin
with
them
in
this
Life
.
As
touching
the
Life
to
come
,
the
Lord
hath
made
this
Promise
concerning
every
Believer
;
He
shall
not
come
into
Iudgment
,
but
hath
passed
from
Death
to
Life
.
Secondly
;
Suppose
we
grant
,
that
the
Elect
of
God
shall
be
called
to
Iudgment
,
the
account
that
they
shall
then
make
,
will
be
very
easie
,
who
have
Christ
for
their
Righteousness
.
Whence
it
follows
by
necessary
consequence
,
that
this
Iudgment
will
be
to
them
a
Iudgment
,
not
of
Condemnation
,
but
of
Absolution
.
Thirdly
;
Sentences
of
the
Law
belong
properly
to
them
that
are
under
the
Law
;
but
as
for
such
as
are
regenerate
by
Faith
in
Christ
,
because
they
are
not
under
the
Law
,
but
under
Grace
,
the
Law
hath
no
dominion
over
them
.
Fourthly
;
Whereas
it
is
said
,
That
every
man
shall
receive
according
to
his
works
;
those
works
are
either
good
or
evil
:
If
good
,
they
are
good
upon
the
account
of
Faith
only
,
(
for
what
is
not
of
Faith
is
sin
)
and
so
they
are
beyond
all
danger
:
But
if
evil
,
either
they
are
forgiven
,
or
not
forgiven
.
If
they
are
forgiven
through
Faith
and
Repentance
,
they
are
not
called
to
Iudgment
:
If
not
forgiven
,
it
is
,
because
they
want
Faith
,
and
so
they
are
the
works
of
the
Unregenerate
.
Whence
it
follows
,
that
this
Iudgment
of
Condemnation
doth
not
at
all
belong
to
them
that
are
regenerate
by
Faith
,
but
them
that
are
unregenerate
.
Another
Objection
.
That
place
in
Mat.
22.
concerning
They
that
have
on
the
wedding
garment
,
are
admitted
to
the
Marriage
Feast
.
Charity
only
is
the
wedding
garment
;
Therefore
,
they
that
are
adorned
with
Charity
,
are
admitted
to
the
heavenly
Marriage
Feast
.
An
Explication
of
the
Parable
of
the
Wedding
Garment
.
THE
Minor
must
be
denied
:
First
,
He
that
compares
our
Now
consider
,
besides
the
joyfulness
of
the
time
,
the
greatness
of
the
benefit
;
both
which
are
Infinite
and
Eternal
.
For
It
remains
that
we
should
view
the
Guests
themselves
,
and
also
the
garments
of
the
guests
,
whom
he
invites
to
this
Marriage
banquet
,
and
not
only
invites
,
The
Gentiles
that
followed
not
after
Righteousness
,
laid
hold
on
Righteousness
,
that
is
,
the
Righteousness
that
is
of
Faith
.
But
contraryways
,
Israel
that
followed
after
the
Righteousness
of
the
Law
,
attained
not
thereunto
:
Wherefore
?
Because
Howbeit
,
I
know
there
are
some
great
Divines
,
that
rather
approve
of
this
interpretation
,
that
the
wedding-garment
here
mentioned
Should
signifie
Charity
.
But
when
I
consider
exactly
the
circumstances
of
the
Parable
,
if
without
offending
those
,
that
have
better
Iudgments
,
I
may
freely
profess
,
what
is
my
Opinion
,
I
do
rather
suppose
,
that
our
Lord's
design
was
,
to
signifie
the
same
,
that
Paul
the
Apostle
expresly
One
thing
is
suitable
to
a
Court
of
Iustice
,
another
thing
to
a
banquet
.
Iudges
sitting
on
the
Bench
,
and
Guests
at
a
Marriage
feast
,
do
not
only
differ
in
the
frame
of
their
Spirits
,
but
also
in
their
outward
Garb.
A
suitableness
of
things
,
places
and
times
,
should
be
observed
.
The
Law
hath
its
own
Therefore
what
remains
,
but
that
we
should
with
thankful
hearts
gladly
receive
these
great
benefits
,
of
our
dear
Saviour
;
and
Another
Argument
.
There
are
also
many
other
Scriptures
,
which
they
have
wrested
abominably
for
the
defence
of
their
Opinion
about
Inherent
Righteousness
.
As
for
example
,
where
the
Lord
says
,
That
he
came
not
to
destroy
The
sense
of
thatScripture
,
I
came
not
to
destroy
the
Law
,
but
to
fulfil
it
.
to
fulfil
it
,
and
that
not
so
much
upon
his
own
account
,
as
upon
ours
.
But
it
is
not
therefore
a
right
consequence
,
which
they
draw
from
an
ill
formed
Argument
.
Argument
.
Christ
came
not
to
destroy
the
Law
,
but
to
fulfil
it
.
Therefore
there
is
no
Salvation
to
any
,
but
those
that
perform
the
Law
.
This
is
a
false
consequence
;
for
there
is
more
in
the
conclusion
,
than
in
the
antecedent
:
For
this
should
have
been
the
conclusion
,
Therefore
should
we
diligently
endeavour
to
fulfil
the
Law
,
according
to
his
Example
,
especially
in
those
things
that
belong
to
us
;
for
we
are
not
subject
to
the
same
Ceremonies
of
the
Law
,
that
he
was
:
As
when
he
was
circumcised
,
and
went
to
the
Feast
at
Ierusalem
thrice
a
year
,
abstained
from
things
that
were
ceremonially
unclean
,
and
from
things
strangled
,
and
blood
,
and
celebra-ted
the
Passover
according
to
the
Law
;
and
many
things
of
that
kind
,
whereunto
we
are
not
now
obliged
.
But
,
though
it
be
very
true
,
that
he
came
to
fulfil
the
Law
;
yet
we
are
not
therefore
obliged
to
the
fulfilling
of
the
Law
,
as
a
thing
necessary
to
our
Salvation
.
For
the
Office
of
Christ
is
distinguished
by
a
twofold
end
:
For
he
was
sent
by
his
Father
partly
for
this
purpose
,
that
in
our
stead
he
might
yield
perfect
Obedience
unto
the
Law
,
to
which
impossibility
we
our selves
had
a
woful
Obligation
,
and
that
he
might
stir
us
up
unto
Vertue
by
his
own
Example
;
but
the
Office
of
the
Mediatour
consists
chiefly
in
this
;
That
he
hath
delivered
Another
Argument
.
Unless
Christ
had
kept
the
Law
,
he
had
neither
saved
himself
,
nor
others
.
Therefore
we
cannot
be
saved
,
unless
we
keep
the
things
that
are
commanded
in
the
Law
.
Answer
.
Under
this
similitude
there
lies
Argument
.
Unless
a
man
be
born
of
Water
Therefore
Faith
only
is
not
sufficient
for
Salvation
.
Answer
.
Verily
there
is
no
other
Weapon
put
into
our
hands
,
that
we
can
retort
with
greater
advantage
upon
Enemy
,
than
this
very
Argument
:
For
the
Mystical
signification
of
both
these
Sacraments
,
Baptism
,
and
the
Lord's
Supper
,
is
nothing
else
but
Faith
in
Christ
Iesus
:
for
as
Baptism
is
called
a
Sacrament
of
Faith
,
and
therefore
is
sometimes
by
Augustin
put
for
Faith
;
so
those
that
are
well
instructed
in
the
knowledge
of
Christ
,
understand
,
that
to
eat
the
flesh
of
Christ
,
is
the
same
with
believing
in
him
.
If
we
rightly
consider
the
nature
of
this
Sacrament
,
there
cannot
be
a
more
evident
demonstration
that
we
are
justified
by
no
other
thing
but
Faith
only
.
For
by
what
Argument
could
it
be
more
manifestly
set
before
our
Eyes
,
how
great
benefit
redounds
to
us
from
the
shedding
of
the
blood
of
Christ
,
than
by
the
Institution
of
the
Sacramental
Bread
and
Wine
,
for
a
memorial
of
his
Body
and
Blood
?
Or
by
what
other
thing
could
he
more
effectually
represent
unto
our
Faith
the
powerful
efficacy
of
his
Death
,
than
by
the
Institution
of
this
Sacrament
?
First
;
Pious
Reader
,
call
to
mind
,
and
consider
with
your self
this
miserable
and
mortal
Nature
;
which
how
void
and
destitute
it
is
of
all
things
,
and
how
empty
of
Divine
Grace
,
and
laden
with
iniquities
,
you
cannot
be
ignorant
.
Thou
who
in
thy self
art
a
wretched
and
destroyed
man
,
comest
to
the
Banquet
,
where
thou
art
commanded
to
take
the
Sacramental
Bread
and
Cup
in
the
name
of
him
that
was
slain
for
thee
,
and
then
thou
art
bid
,
Eat
;
for
otherwise
to
what
purpose
should
you
hold
the
Bread
in
your
hands
when
it
is
broken
,
and
reached
forth
unto
you
,
unless
it
be
Another
Argument
.
Unless
your
Righteousness
exceed
Therefore
,
not
Faith
only
,
but
also
Works
of
Righteousness
exalt
us
to
the
Kingdom
of
Heaven
.
I
answer
.
By
these
words
the
Lord
gives
us
serious
Instruction
,
what
manner
of
lives
they
ought
to
live
,
that
are
justified
:
But
he
doth
not
thereby
signifie
,
what
is
the
proper
cause
of
Iustification
;
one
Iudgment
should
be
made
of
the
causes
of
things
,
and
another
of
their
effects
.
If
you
enquire
for
the
cause
of
Iustification
,
the
Lord
hath
resolved
that
doubt
;
Thy
Faith
hath
saved
thee
.
This
is
Life
eternal
,
that
they
should
know
thee
,
Another
Argument
.
Every
Tree
that
bears
not
good
fruit
shall
be
cut
down
,
and
cast
into
the
fire
,
Luke
3.
Therefore
,
Faith
only
is
not
sufficient
to
Salvation
without
Repentance
.
I
acknowledge
the
Divine
Authority
of
that
Prophecy
,
which
is
true
,
as
it
is
generally
known
to
all
that
have
heard
of
the
Gospel
:
For
who
would
endure
an
Unfruitful
Tree
,
that
cumbers
the
ground
,
and
beares
either
no
Fruit
at
all
,
or
such
as
is
hurtful
to
the
Husbandman
?
But
suppose
it
brings
forth
good
Fruit
,
and
beautiful
to
look
upon
,
I
would
ask
them
,
whether
the
abundance
of
Fruit
be
the
cause
,
or
whether
it
is
not
rather
the
demonstration
of
the
Tree's
Fruitfulness
;
and
whether
the
Fruits
do
not
rather
receive
their
growth
from
the
Root
,
whence
they
come
?
Therefore
,
if
Repentance
is
reckoned
amongst
Fruits
,
it
doth
not
make
the
Man
,
in
whom
it
receives
its
first
beginning
,
perfect
and
good
,
but
only
evidences
what
manner
of
Man
he
is
now
,
and
hath
formerly
been
.
For
unless
a
wicked
Life
had
gone
before
,
no
Repentance
had
followed
after
.
Moreover
,
I
Answer
,
The
sorrow
of
an
afflicted
Conscience
,
which
we
call
If
a
Man
hath
transgressed
the
Laws
of
the
Commonwealth
,
and
being
arraigned
before
a
Iudge
is
forced
to
give
account
of
all
the
actions
of
his
Life
;
will
it
be
enough
for
him
to
say
,
I
was
in
an
errour
,
or
I
repent
of
my
fault
?
Will
fear
of
judgment
,
or
shame
,
set
a
Man
free
from
the
condemnation
due
to
sin
,
unless
the
Righteousness
of
a
bleeding
Saviour
,
apprehended
by
faith
,
do
interpose
,
and
ward
off
the
stroke
of
Divine
vengeance
from
the
guilty
Sinner
?
Without
Now
then
,
if
neither
Holiness
of
Life
,
nor
Prayers
,
nor
Tears
;
nor
the
Blood
of
all
the
Saints
can
avail
any
thing
towards
the
mitigation
of
the
bitterness
of
this
Iudgment
,
and
the
only
remedy
be
the
death
of
the
only
begotten
Son
of
God
,
what
will
your
Repentance
do
in
this
case
?
Indeed
,
I
acknowledge
that
the
Scripture
attributes
much
to
Repentance
,
and
there
are
glorious
promises
annexed
thereunto
;
but
two
things
must
be
considered
here
.
First
,
Of
how
large
an
extent
the
Promises
are
,
and
Therefore
these
things
should
be
put
each
of
them
in
their
own
places
,
and
comprehended
within
their
own
bounds
.
That
it
may
be
understood
aright
,
what
Faith
does
,
and
what
Repentance
,
and
what
efficacy
is
in
both
,
and
how
they
are
distinguished
from
one
another
,
and
also
how
they
being
joyned
together
do
contribute
mutual
assistance
to
one
another
in
the
Iustification
of
the
Ungodly
.
For
though
we
deny
Therefore
,
as
Christ
rejects
none
,
that
come
unto
him
,
that
is
,
such
as
return
to
him
by
believing
,
but
revives
and
justifies
them
;
so
faith
in
Christ
,
in
which
only
our
Salvation
consists
,
is
no
where
of
a
saving
efficacy
,
but
only
in
those
whom
it
finds
August
.
de
〈◊〉
&
gratia
,
cap.
7.
To
come
to
Christ
,
is
to
believe
in
him
,
for
he
himself
says
,
No
Man
cometh
to
me
,
unless
it
be
given
him
of
my
Father
.
burdened
and
afflicted
.
Another
Objection
.
If
Faith
only
were
sufficient
to
Iustification
,
it
would
follow
But
the
Consequent
is
false
.
And
,
Therefore
the
Antecedent
also
is
false
,
That
Faith
ony
is
sufficient
.
Vega
confirms
the
Minor
with
this
Argument
:
Unless
good
Works
had
been
necessary
in
all
respects
,
Paul
had
not
so
carefully
given
Instructions
about
Vertue
,
and
rebuked
Vice
,
and
so
mightily
commended
good
Manners
,
and
Integrity
of
Life
;
but
we
shall
afterwards
enquire
into
the
Minor
.
I
come
now
to
the
Argument
:
And
,
First
,
I
deny
the
Major
;
for
this
is
not
a
necessary
Consequence
.
Salvation
is
obtained
by
Faith
in
Christ
only
.
Therefore
,
good
Works
are
not
necessary
.
The
necessity
of
Vertue
,
and
honest
discipline
is
,
and
always
hath
been
,
very
great
in
all
respects
both
private
and
publick
;
yet
this
necessity
doth
not
at
all
detract
from
the
peculiar
dignity
of
Faith
,
that
it
should
not
be
the
only
cause
of
Iustification
;
as
on
the
other
side
,
the
Iustification
of
Faith
doth
not
take
away
the
necessity
nor
lessen
the
care
of
a
Godly
Life
.
Therefore
both
Faith
in
Christ
,
and
the
practice
of
Holiness
are
necessary
;
the
one
,
to
justifie
Sinners
in
the
sight
of
God
,
and
the
other
to
exercise
them
that
are
justified
in
this
World
.
Therefore
,
There
is
need
of
a
distinction
in
this
case
:
for
according
to
Philosophy
,
a
thing
is
said
to
be
necessary
two
manner
of
ways
.
First
,
Absolutely
and
simply
,
when
one
thing
is
so
necessary
to
Secondly
,
In
respect
of
Consequence
,
when
a
thing
is
of
such
a
By
what
I
have
said
,
any
Reader
that
is
not
void
of
Sense
,
may
easily
discern
,
that
we
seek
not
to
banish
good
Works
out
of
the
World
,
that
they
should
not
be
necessary
,
but
we
only
remove
them
from
being
a
cause
of
Iustifying
:
That
so
both
Faith
and
Works
may
be
put
each
of
them
in
their
own
place
,
and
contained
within
their
own
bounds
.
For
Paul
did
not
in
vain
,
nor
without
great
necessity
exhort
with
much
Therefore
in
this
we
and
they
agree
,
that
Works
of
Piety
are
very
necessary
;
but
we
must
consider
,
wherein
this
necessity
lies
:
For
they
are
effects
which
of
necessity
depend
upon
their
cause
,
from
whence
they
proceed
,
but
the
cause
hath
no
dependance
upon
them
by
any
necessity
.
By
the
like
Consequence
,
we
call
many
things
necessary
in
common
Offices
of
Civility
and
Humanity
;
as
when
Kindnesses
are
received
,
what
is
more
necessary
,
and
according
to
Iustice
,
than
a
thankful
remembrance
of
a
Favour
received
,
and
a
readiness
of
Mind
,
to
give
evidence
of
thankfulness
,
not
only
in
Words
,
but
also
by
repaying
Kindness
with
Kindness
,
if
there
be
Opportunity
?
Which
thankfulness
was
nevertheless
An
Argument
of
the
Iesuites
.
The
Word
[
only
]
is
not
found
in
the
Holy
Scripture
,
therefore
Faith
only
doth
not
justifie
.
Though
it
is
not
true
,
that
this
exclusive
Word
is
no
where
found
in
the
Holy
Scriptures
,
yet
suppose
we
should
grant
it
to
be
true
,
what
would
be
the
Consequence
?
Verily
those
things
that
follow
from
a
necessary
Consequence
,
though
they
are
not
expressed
,
yet
they
are
implied
.
And
therefore
,
ye
also
your selves
admit
many
Words
into
your
Confession
of
Faith
,
of
which
the
Scripture
makes
no
mention
?
But
let
us
proceed
,
you
say
this
Exclusive
Word
is
not
found
in
Canonical
Scripture
,
I
confess
it
is
not
,
in
so
many
Letters
and
Syllables
.
But
seeing
we
meet
with
so
many
other
things
in
sacred
Writings
,
that
exclude
all
these
Accessory
Works
(
which
ye
intrude
)
from
having
a
share
with
Faith
in
justifying
a
Sinner
,
what
hurt
is
it
to
sound
Doctrine
,
if
the
Word
Argument
.
That
from
which
all
other
things
are
excluded
,
must
of
necessity
remain
alone
.
The
Scripture
excludes
all
other
things
in
Man
from
Faith
:
Therefore
of
Necessity
it
is
Faith
only
that
justifies
.
But
whereas
they
deny
,
that
this
〈◊〉
.
Rom.
3.
now
he
demonstrates
that
Faith
only
hath
in
it self
the
Power
of
justifying
.
Oecumen
.
photi
.
in
Cap.
Rom.
3.
only
believing
.
Origen
.
Cap.
3.
The
only
just
cause
of
Glorying
is
in
the
Cross
of
Christ
.
exclusive
Word
is
found
in
the
Scripture
;
let
them
read
,
Mark
5.
and
Luke
8.
where
the
Lord
says
,
Only
believe
,
and
thou
shalt
be
saved
.
I
come
now
to
the
Greek
and
August
.
de
verb.
domini
Serm.
4.
He
would
have
this
one
thing
imputed
,
whereby
the
others
are
gathered
by
Consequence
.
Amb.
1
Cor.
1
It
is
appointed
by
God
,
that
a
Believer
should
be
justified
by
Faith
only
.
Chrysost.
Serm.
5.
in
Cap.
2.
Eph.
Paul
professes
him
to
be
Blessed
,
who
is
supported
by
Faith
only
.
Basil.
de
humil
.
by
Faith
only
,
which
is
in
Christ
.
Hierom.
in
Epist.
ad
Gal.
cap.
1.
Nazianzen
.
de
moderatione
,
Our
Righteousness
is
Faith
only
.
Bernard
.
our
Righteousness
is
no
other
thing
,
but
the
Indulgence
of
God
.
Thom.
Aquin.
in
1
Tim.
1.
Therefore
there
is
no
hope
of
Iustification
,
but
in
Faith
only
.
Latin
Doctors
of
the
Primitive
Church
,
Basilins
,
Nazianzen
,
Hilarius
,
Ambrose
,
Augustin
,
Hierom
,
Chrysostom
,
Theophylact
,
Oecumenius
,
Photius
,
Bernard
,
to
whom
,
if
you
please
,
you
may
add
Thomas
Aquin.
who
all
Commenting
on
the
same
Words
of
Christ
and
Paul
,
do
not
only
agree
with
us
in
the
same
Opinion
,
but
also
,
in
the
same
exclusive
Word
,
as
hath
been
evidently
proved
in
our
former
Answer
to
Osorius
.
Thought
it
be
manifest
,
that
we
assert
nothing
here
,
which
the
Orthodox
Divines
of
the
Primitive
Church
have
not
confirmed
unanimously
,
and
in
the
same
Words
;
yet
nevertheless
these
things
so
evident
in
themselves
,
do
not
satisfie
those
perverse
Sophisters
,
who
when
they
cannot
deny
the
very
Words
of
learned
Men
,
yet
they
take
occasion
to
contend
with
us
about
the
Sense
of
the
Words
,
in
which
they
pretend
that
we
do
greatly
err
;
for
they
have
found
out
a
curiously
contrived
Distinction
:
Saying
,
That
by
Faith
That
I
may
Answer
this
frivolous
Distinction
:
First
,
I
object
this
saying
of
Augustin
,
good
Works
that
follow
Moreover
,
if
they
think
there
is
sufficient
cause
,
why
Faith
only
should
not
be
admitted
,
because
it
is
not
expresly
mentioned
in
the
Holy
Scriptures
,
why
should
not
also
this
Distinction
of
theirs
,
(
about
a
second
Iustification
by
the
practice
of
good
Works
)
be
rejected
upon
the
same
account
,
which
is
no
where
expressed
in
the
sacred
Oracles
:
But
by
a
manifest
Contradiction
is
opposice
to
Heavenly
Truth
?
It
is
an
Ancient
and
Famous
Rule
of
Lawyers
,
That
there
That
we
may
briefly
Consute
this
Sophistry
,
whereas
neither
the
Holy
Scriptures
,
nor
the
Godly
Doctors
of
the
Primitive
Church
ackonwledge
any
manner
of
justifying
,
but
one
only
:
How
comes
it
to
pass
,
that
those
men
have
devised
a
twofold
Iustification
?
making
two
,
of
that
which
is
but
one
:
So
that
the
first
Iustification
consists
of
Faith
only
,
and
the
second
is
made
up
of
Works
?
But
it
is
easie
to
withstand
this
absurd
device
,
by
the
Authority
of
sufficient
witnesses
;
amongst
whom
Ambrose
comes
first
into
Hereunto
let
us
add
the
Testimony
Cap.
40.
of
Gregory
,
which
is
very
seasonable
to
confute
the
Forgery
of
those
vain
Sophisters
concerning
their
second
Iustification
.
These
are
the
Author's
Words
:
Grace
begot
me
,
being
naked
in
the
first
Faith
,
and
the
same
Grace
will
save
me
,
being
naked
at
my
Reception
.
Thus
Gregory
spake
of
Nakedness
:
And
what
Nakedness
is
that
,
but
the
want
of
Vertue
and
good
Works
,
(
as
he
himself
Interprets
)
which
is
the
Condition
of
every
gracious
Soul
,
not
only
of
Men
come
to
Years
,
but
also
of
Infants
when
they
are
Baptized
in
their
first
Regeneration
?
If
we
are
found
Naked
in
our
Reception
into
Glory
,
where
then
is
that
second
Iustification
(
made
up
)
of
good
Works
?
but
if
it
is
not
so
,
where
is
that
Nakedness
whereof
Gregory
speaks
?
How
can
these
things
so
much
disagreeing
,
consist
together
,
that
we
should
both
be
Naked
and
void
of
good
Works
,
and
also
cloathed
with
good
Works
,
and
thereby
Merit
But
let
us
proceed
.
Another
Argument
.
Evil
Works
deserve
Eternal
Destruction
.
Therefore
,
Good
Works
Merit
Eternal
Life
.
Answer
.
Both
are
true
indeed
,
if
you
consider
things
in
respect
of
the
just
rewards
due
unto
them
.
For
as
the
vile
Abominations
of
an
Ungodly
Life
procure
the
Wrath
and
Vengeance
of
God
,
so
Works
of
Righteousness
would
procure
his
favour
,
if
we
could
perform
good
things
with
as
great
perfection
as
we
do
Evil
things
.
But
because
we
cannot
do
that
,
therefore
of
our selves
,
we
can
deserve
nothing
according
to
the
rules
of
Iustice
,
but
only
Death
and
Damnation
.
But
now
by
the
right
of
Redemption
through
Christ
,
we
are
set
free
from
the
Law
of
Iustice
,
and
translated
into
the
Kingdom
of
Grace
;
by
Vertue
of
a
new
Covenant
,
whereby
it
comes
to
pass
,
that
God
hath
respect
not
to
our
Merits
,
but
only
to
Christ
,
the
price
of
our
Redemption
.
Therefore
I
answer
,
That
this
opposition
of
contraries
is
of
force
according
to
the
strict
severity
of
the
Law
,
but
not
according
to
the
Grace
of
the
Gospel
,
for
here
there
is
a
block
put
in
the
way
;
To
wit
,
The
Blood
of
the
Redeemer
,
that
frees
us
from
the
Law
of
Sin
and
Death
.
Moreover
,
the
Argument
from
contraries
avails
not
,
except
the
contraries
are
set
equally
in
their
full
extent
one
against
another
.
Now
Evil
Works
in
us
are
perfectly
Evil
,
but
good
Works
,
though
assisted
by
Grace
,
yet
because
of
the
refractary
imperfection
of
the
Flesh
,
in
the
sight
of
God
are
imperfect
at
the
best
,
as
they
are
performed
by
us
.
Wherefore
Hierom
says
,
The
perfection
of
all
Righteous
Men
in
the
Flesh
,
is
Imperfection
.
Another
Argument
.
The
Grace
of
Iustification
,
is
lost
by
Evil
Works
.
Therefore
,
it
is
retained
by
good
Works
:
Answer
.
By
the
same
Answer
,
the
Fallacy
of
this
Sophistical
Argument
is
discovered
,
because
our
Sins
and
Vertues
are
not
equally
contrary
to
one
another
.
But
whereas
it
is
said
,
that
the
Grace
of
Iustification
is
retained
by
Obedience
,
though
this
in
some
sense
may
be
granted
,
yet
Iustification
is
not
thereby
procured
.
Moreover
when
we
say
,
It
is
retained
by
Works
,
that
should
not
be
so
understood
,
as
if
this
were
done
for
the
Merit
of
the
Actions
,
but
only
for
the
sake
of
the
Redeemer
,
upon
whose
account
first
the
person
is
accepted
,
and
afterwards
the
actions
are
well
pleasing
,
which
otherways
would
be
unclean
and
of
no
value
.
They
say
,
that
perseverance
in
Righteousness
is
lost
by
Evil
Another
Argument
.
Faith
Iustifies
.
Faith
is
a
Work
.
Therefore
,
Works
Iustifie
.
Answer
.
I
Answer
;
The
Argument
is
faulty
,
because
the
middle
term
is
of
a
larger
extent
in
the
Major
,
than
in
the
Minor
.
For
Faith
in
the
Major
is
taken
correlatively
,
for
Christ
,
or
the
Promise
,
which
is
apprehended
by
Faith
.
In
the
Minor
it
is
taken
only
for
a
quality
of
the
Mind
,
as
it
is
an
act
of
our
Will
:
Otherways
if
Faith
is
taken
in
the
Minor
just
as
it
is
in
the
Major
,
it
is
false
,
and
the
Minor
should
be
denied
;
To
wit
,
That
Faith
is
a
Work
.
Another
Argument
of
the
Iesuits
.
If
Faith
only
Iustifies
,
it
would
Iustifie
without
Charity
.
Faith
doth
not
Iustifie
without
Charity
.
Therefore
,
Faith
only
doth
not
Iustifie
.
Answer
.
I
may
oppose
unto
this
Argument
,
another
not
unlike
it
,
that
the
Fallacy
of
the
one
may
appear
the
more
easily
by
the
other
.
Thus
then
by
way
of
Instance
a
Man
may
infer
,
If
the
heat
of
Fire
But
the
heat
of
Fire
doth
not
make
warm
without
light
joyned
therewith
.
Therefore
,
The
heat
of
the
Fire
only
,
doth
not
make
warm
.
I
doubt
not
,
but
by
this
mutual
comparing
of
Arguments
,
it
appears
evident
to
the
Reader
,
how
like
the
one
is
to
the
other
,
He
that
hath
Feet
,
Eyes
,
and
Ears
,
though
he
hath
not
these
Members
in
separation
from
one
another
,
yet
it
is
an
untruth
,
if
it
is
said
,
That
he
sees
not
with
his
Eyes
only
,
or
walks
not
with
his
Feet
only
.
Though
I
deny
not
,
that
in
the
performance
of
those
duties
,
which
belong
to
this
Life
,
Faith
is
not
separated
from
Charity
:
So
if
we
look
upward
to
things
,
that
are
Divine
and
Eternal
,
if
we
contemplate
and
view
,
what
that
is
,
which
can
help
us
at
our
appearance
before
the
Dreadful
Iudgment
Seat
of
God
,
and
appease
his
Wrath
,
and
deliver
us
from
Eternal
Destruction
,
and
conquer
Death
and
the
Devil
,
and
regain
the
favour
of
God
,
and
Iustifie
us
,
and
procure
us
the
Crown
of
Life
,
Faith
only
in
the
Mediatour
doth
so
bear
rule
in
these
affairs
,
and
so
fully
performs
all
things
requisite
to
our
Salvation
and
Redemption
,
that
here
Charity
hath
nothing
to
do
;
for
the
Kingdom
is
not
promised
or
due
to
you
,
because
you
love
this
or
that
Neighbour
after
your
manner
,
but
contrarily
,
because
you
neither
love
God
as
you
ought
,
nor
your
Neighbour
as
your self
,
therefore
unavoidable
destruction
is
due
to
you
,
unless
Faith
only
through
the
Mediatour
should
come
in
for
your
help
,
and
set
you
free
from
the
condemnation
due
unto
you
,
notwithstanding
your
Charity
.
Faith
is
so
far
from
needing
to
be
joyned
with
Charity
for
Iustification
,
that
unless
Charity
it self
were
justified
by
Faith
,
it
could
not
stand
,
nor
keep
it self
from
falling
to
ruine
and
Destruction
.
Of
the
like
nature
is
that
Argument
,
which
they
wrest
out
of
the
Writings
of
the
Apostle
Paul
.
An
Argument
out
of
1
Cor.
13.
If
I
have
all
Faith
,
so
that
I
can
remove
Mountains
,
but
have
not
Charity
,
I
am
nothing
.
Therefore
,
Iustification
comes
by
Faith
,
and
good
Works
.
Answer
.
Erasmus
did
write
in
his
Exposition
on
the
Second
Chapter
of
Iames
:
Faith
which
is
cold
without
Charity
,
and
puts
And
seeing
Thomas
Aquin.
here
by
[
all
Faith
]
understands
perfect
Faith
;
Therefore
,
because
perfect
Faith
is
not
found
without
Charity
,
it
is
necessary
that
according
to
the
Interpretation
of
Basil
,
we
should
here
take
notice
of
a
Trope
or
Fiction
,
which
Quintilian
also
reckons
amongst
the
forms
of
amplifying
.
Therefore
,
whereas
we
deny
a
Dead
Faith
without
Charity
,
to
deserve
the
name
of
Faith
,
we
speak
this
by
a
very
usual
Trope
,
as
we
say
,
That
an
unprofitable
and
idle
Man
is
no
Man
,
or
,
Wine
which
is
decayed
,
and
hath
lost
its
strength
,
is
no
Wine
.
Therefore
that
which
is
cited
out
of
Paul
:
If
I
have
all
Faith
,
but
have
not
Charity
,
&c.
Must
be
understood
thus
:
Not
that
Paul
simply
affirms
Faith
to
be
a
gift
of
God
without
Charity
:
But
he
speaks
Figuratively
to
amplifie
the
praise
of
Charity
,
as
he
that
says
:
Though
I
have
an
hundred
Tongues
,
and
as
many
Mouths
,
yet
I
could
not
fully
set
forth
the
matter
as
it
is
,
he
doth
not
therefore
presuppose
,
that
there
is
any
Man
,
who
hath
an
hundred
Tongues
,
and
as
many
Mouths
.
Paul
useth
the
like
Figurative
Speech
:
Though
I
speak
with
the
If
what
hath
been
hitherto
said
,
doth
not
satisfie
the
Adversaries
:
I
Answer
thus
:
That
this
Speech
of
Paul
belongs
not
to
the
manner
of
Iustification
,
but
to
the
Life
of
the
Iustified
Person
;
If
I
have
all
Faith
,
saith
he
,
But
want
Charity
,
&c.
What
then
?
Therefore
Charity
enters
together
with
Faith
into
Iustification
.
But
this
is
no
good
Consequence
.
But
this
is
rather
the
consequence
thereof
.
Therefore
Charity
is
necessary
in
the
Regenerate
.
Which
must
of
necessity
be
granted
,
for
Love
is
necessary
and
pleasing
to
God
;
To
wit
,
In
those
that
are
in
a
state
of
Reconciliation
,
and
for
the
sake
of
Christ
.
For
God
naturally
delights
in
the
Obedience
of
his
own
:
Which
though
it
be
imperfect
,
yet
he
approves
of
any
endeavours
in
those
that
are
reconciled
unto
him
by
Christ
.
So
then
Faith
,
that
is
Christ
apprehended
by
Faith
Iustifies
us
freely
.
But
on
the
other
side
,
we
must
not
receive
this
Grace
in
vain
:
But
he
receives
it
in
vain
,
who
is
not
obedient
to
the
precepts
and
Moreover
whereas
they
urge
this
word
of
the
Apostle
,
as
if
he
had
In
like
manner
in
this
place
of
Paul
:
If
I
have
all
Faith
,
that
is
,
the
most
perfect
Faith
of
working
Miracles
,
so
that
I
can
remove
Mountains
,
&c.
Another
place
out
of
Paul
.
1
Cor.
13.
Now
these
three
remain
,
Faith
,
Hope
,
and
Charity
;
but
the
greater
of
these
is
Charity
.
Argument
.
Our
Iustification
flows
from
Charity
is
a
thing
more
worthy
and
great
than
Faith
.
Therefore
,
we
are
justified
more
by
Charity
than
by
Faith
.
Or
if
you
would
rather
take
it
thus
:
If
we
were
justified
by
Faith
,
and
not
by
Charity
,
Faith
would
be
greater
than
Charity
.
But
Charity
is
greater
than
Faith
.
Therefore
,
we
are
justified
rather
by
Charity
than
by
Faith
.
Answer
.
That
I
may
briefly
Answer
both
these
Arguments
,
First
let
us
rightly
conceive
not
only
the
words
of
the
Apostle
,
but
in
what
sense
he
speaks
them
.
These
three
remain
,
saith
he
,
but
the
greater
of
these
is
Charity
:
in
which
words
we
hear
the
Apostle
preferring
Charity
before
Faith
:
And
we
acknowledge
it
to
be
true
,
but
let
us
see
in
what
sense
it
is
true
.
I
will
make
use
of
an
argument
like
it
:
There
hath
not
risen
a
If
the
dignity
and
excellency
of
any
thing
is
discernable
by
its
effects
,
and
performances
,
as
a
Tree
is
known
by
its
Fruits
,
let
us
now
compare
these
Vertues
with
one
another
,
that
it
may
the
better
appear
,
what
each
of
them
can
do
,
what
is
the
efficacy
of
Charity
,
what
Faith
performs
,
and
how
much
it
excels
.
And
first
,
as
touching
Charity
,
and
its
Offices
,
let
us
hear
how
Hitherto
ye
have
heard
the
Apostle
set
forth
the
duties
and
offices
of
Charity
,
with
deserved
praise
,
which
,
though
they
are
exceeding
great
and
magnificent
,
and
cannot
be
sufficiently
commended
by
any
man
according
to
their
worth
;
yet
such
is
the
nature
of
all
these
offices
of
Charity
,
that
they
pass
But
now
let
us
raise
up
our
minds
,
as
high
as
we
can
,
to
contemplate
the
power
and
efficacy
of
Faith
,
and
what
it
doth
,
not
only
upon
the
Earth
,
but
in
Heaven
in
the
presence
of
God
.
Whilst
Charity
is
exercised
in
this
inferiour
World
amongst
men
,
Faith
ascends
into
the
Kingdom
of
God
,
where
first
by
a
sublime
contemplation
it
lays
hold
on
the
Son
of
God
the
Mediatour
at
the
right
hand
of
Majesty
,
takes
a
view
of
his
Kingdom
,
and
the
glorious
Riches
thereof
,
and
is
ravished
at
the
admiration
of
the
universal
Power
that
is
given
to
him
over
all
Heaven
and
Earth
;
and
searches
for
the
Promises
of
the
Father
,
that
are
ratified
in
his
Son
the
Mediatour
,
and
by
search
understands
them
,
and
in
Heaven
beholds
them
to
be
sure
and
infallible
;
wherewith
the
mind
of
a
Believer
being
now
confirmed
,
takes
pleasure
in
them
,
and
triumphs
with
great
joy
;
and
now
Faith
,
by
relying
on
these
Promises
,
becomes
fearless
of
danger
,
and
invincible
,
and
stands
firmly
against
the
fury
of
Satan
,
the
power
of
Death
,
the
terrours
of
a
guilty
Conscience
,
the
Gates
of
Hell
,
the
malice
of
the
World
,
and
the
oppositions
of
the
rebellious
flesh
.
Hence
flows
a
gladsome
tranquility
of
Conscience
,
and
Peace
and
Ioy
in
the
Holy
Ghost
;
and
thence
it
is
that
Hope
derives
its
fiducial
Relyance
,
and
Charity
its
fervent
Zeal
from
Faith
only
.
For
the
mind
being
supported
and
safe
guarded
by
Faith
in
Christ
,
what
more
can
it
wish
for
,
to
arrive
unto
the
highest
pitch
of
felicity
?
Moreover
,
who
can
fully
express
with
words
,
or
conceive
in
his
mind
all
the
good
things
,
that
Faith
by
means
of
the
Mediatour
prepares
in
Heaven
for
those
,
that
are
yet
groveling
upon
the
ground
?
This
Faith
is
that
which
reconciles
man
(
who
was
in
a
woful
and
wretched
condition
)
unto
God
:
Iustifies
a
sinner
that
was
at
the
brink
of
despair
,
opens
the
Gates
of
Paradise
to
the
penitent
Malefactor
:
Obtains
the
Grace
of
the
Holy
Spirit
for
the
Centurion
,
gives
Peter
the
Keys
of
the
Kingdom
of
Heaven
,
justifies
the
Publican
,
procures
pardon
to
the
man
sick
of
the
Palsie
,
heals
the
Woman
with
the
bloody
Issue
,
restores
sight
to
blind
Bartimaeus
,
procures
us
the
Grace
of
Adoption
,
the
hope
of
the
Resurrection
,
and
Life
Everlasting
,
and
overcomes
Death
,
which
can
by
no
other
power
be
conquered
,
and
gets
Victory
over
Satan
,
who
cannot
be
subdued
by
any
of
our
Vertues
,
nor
by
our
Charity
;
but
the
Shield
of
Faith
only
drives
him
away
,
and
puts
him
to
flight
.
Thus
,
pious
Reader
,
I
have
given
you
some
description
both
of
Faith
and
Charity
;
you
may
take
your
liberty
to
judge
,
how
you
should
account
of
both
;
and
what
should
be
attributed
unto
Charity
,
which
,
though
it
may
seem
to
claim
the
principality
in
things
belonging
to
this
Life
,
yet
in
Iustification
,
and
obtaining
the
pardon
of
sins
,
it
is
Another
Argument
out
of
St.
Iames
,
cap.
2.
Abraham
was
justified
by
Works
.
Therefore
Faith
only
doth
not
justifie
.
Answer
.
Paul
furnishes
us
with
an
Answer
to
this
Argument
.
Whereas
that
excellent
Patriarch
made
no
doubt
of
sacrificing
his
dearly
beloved
Son
at
the
command
Now
as
for
this
,
neither
Paul
,
nor
any
other
man
doubts
of
it
.
For
what
man
is
there
but
will
confess
that
Charity
and
good
Works
must
of
necessity
be
joyned
unto
Faith
,
which
unless
they
be
seen
by
men
,
in
those
that
make
a
profession
of
Faith
,
it
is
very
evident
,
that
such
a
Faith
as
they
profess
,
is
in
reality
no
Faith
at
all
,
but
an
empty
name
and
shadow
thereof
.
But
what
does
all
this
make
against
Iustification
by
Faith
?
That
Faith
appears
not
to
be
lively
in
the
Eyes
of
men
,
out
of
which
,
as
out
of
a
living
Root
the
blossoms
and
flowers
of
godly
works
do
not
grow
.
But
does
not
Faith
therefore
justifie
in
the
sight
of
God
without
works
,
because
it
is
not
evidenced
by
the
Testimony
of
good
deeds
joyned
therewith
?
But
suppose
that
good
works
are
joyned
with
Faith
,
which
give
evidence
to
men
that
it
is
a
lively
Faith
:
Will
Faith
justifie
thee
?
you
will
say
,
Why
not
?
and
I
acknowledge
the
same
my self
.
But
I
ask
,
wherefore
doth
Faith
justifie
before
God
?
because
of
the
works
that
appear
unto
men
?
or
are
the
works
rather
acceptable
because
of
Faith
?
But
how
many
works
seem
to
be
excellent
in
the
sight
of
men
,
to
which
human
Reason
gives
applause
,
and
men
,
because
of
them
,
are
accounted
holy
and
just
,
when
yet
the
matter
is
far
otherways
?
And
this
is
that
Human
And
yet
in
the
mean
while
I
deny
not
this
to
be
true
,
which
Iames
writes
:
For
he
that
being
endued
with
no
Vertue
,
or
Love
to
Vertue
,
makes
an
outward
profession
of
Faith
in
Christ
,
and
leads
not
a
Life
suitable
thereunto
,
I
say
,
according
to
the
Apostle
Iames
,
that
such
a
man's
Faith
is
little
worth
.
But
if
such
a
man
in
the
last
hour
of
his
Life
,
come
to
himself
,
and
fly
to
Christ
for
Refuge
by
an
unfeigned
Faith
,
and
beg
for
Mercy
,
and
cast
himself
wholly
upon
Christ
,
what
would
the
Apostle
Iames
say
in
such
a
case
,
Will
not
Faith
only
without
Works
justifie
such
a
man
as
this
?
The
penitent
Malefactor
is
an
evident
proof
of
the
truth
of
this
,
who
had
no
other
thing
but
Faith
only
,
to
commend
him
to
Christ
,
and
so
to
be
admitted
into
Paradise
:
Like
unto
which
there
are
many
Examples
daily
of
them
that
die
on
Gibbets
;
so
that
the
Iudgments
of
God
are
very
wonderful
,
who
hath
mercy
on
whom
he
will
have
mercy
.
But
now
let
us
return
to
what
we
were
saying
of
Abraham
.
If
we
look
upon
his
Faith
,
what
was
more
sincere
?
If
we
consider
his
Works
,
what
was
more
glorious
and
wonderful
?
Therefore
upon
both
accounts
he
was
certainly
an
admirable
man
.
Now
let
us
compare
his
Faith
with
his
Works
.
And
because
it
is
evident
that
he
was
justified
before
God
,
let
us
enquire
whether
he
was
justified
by
Faith
,
〈◊〉
Works
;
because
he
could
not
be
justified
upon
both
accounts
,
as
the
Apostle
witnesseth
;
If
it
is
of
Faith
,
then
it
is
not
of
Works
;
but
if
it
is
of
Works
,
then
it
is
not
of
Faith
.
What
shall
we
say
then
to
these
things
?
let
the
Scripture
answer
.
Abraham
But
here
.
St.
Iames
is
represented
as
fighting
with
all
his
might
against
this
Doctrine
.
For
the
Adversaries
say
thus
.
Did
not
the
Apostle
Iames
assert
with
great
Authority
,
That
Abraham
was
justified
by
Works
?
and
will
ye
deny
it
?
God
forbid
,
that
any
man
should
undervalue
the
Authority
of
that
holy
Apostle
.
And
yet
I
suppose
St.
Iames
would
not
have
us
to
disbelieve
the
Scripture
,
which
teaches
us
far
otherways
,
attributing
the
Iustification
of
Abraham
,
not
to
Works
,
but
to
Faith
:
For
Abraham
believed
God
,
and
we
read
,
it
was
imputed
unto
him
for
Righteousness
.
But
God
hath
not
said
in
his
Word
concerning
Abraham's
going
to
sacrifice
his
Son
,
That
it
was
imputed
to
him
for
Righteousness
.
Or
let
us
grant
the
assertion
of
St.
Iames
;
That
Abraham
was
justified
by
Works
.
But
where
and
how
was
he
thus
justified
?
before
God
?
St.
Iames
says
not
so
.
Then
it
is
before
men
.
And
Paul
himself
denies
not
that
:
So
that
there
is
no
real
disagreement
between
Paul
and
Iames.
But
this
doth
not
satisfie
some
Sophisters
,
who
account
it
is
not
enough
,
that
the
holy
Patriarch
is
justified
by
Works
before
men
,
as
Paul
teaches
,
unless
he
be
also
thereby
justified
before
God
:
For
though
he
was
first
justified
by
Faith
,
(
as
they
say
)
;
yet
nothing
hinders
,
but
that
afterwards
he
might
be
yet
more
justified
by
Works
,
and
this
they
call
a
second
Iustification
.
But
Reason
shews
that
to
be
an
utter
impossibility
,
for
it
implies
a
manifest
contradiction
;
for
it
is
a
contradiction
not
to
be
justified
by
Works
,
and
again
to
be
justified
by
Works
.
And
Whosoever
is
justified
by
Works
,
Therefore
Abraham
is
not
justified
by
Works
before
God
.
By
these
things
which
we
have
quoted
out
of
Paul
,
and
other
sacred
writings
;
I
suppose
,
it
appears
evident
enough
,
what
we
should
judge
of
the
Works
of
Abraham
:
Which
,
though
they
were
excellent
,
and
worthy
to
be
admired
before
men
,
yet
they
found
no
place
for
glorying
before
God
,
according
to
the
Testimony
and
Interpretation
of
the
Apostle
.
We
need
not
be
at
any
great
trouble
to
find
out
the
cause
thereof
.
The
Answers
of
the
Adversaries
,
which
they
oppose
against
the
eight
Arguments
of
St.
Paul
,
together
with
a
Refutation
of
those
Answers
.
BY
the
Works
of
the
Law
,
shall
no
flesh
be
justified
before
him
;
for
by
the
Law
comes
the
Knowledge
of
Sin
:
But
now
the
Righteousness
of
God
is
manifessed
without
the
Law
,
being
testified
by
the
Law
and
the
Prophets
;
to
wit
,
the
Righteousness
of
God
,
by
the
Faith
of
Iesus
Christ
upon
all
that
believe
,
&c.
Which
is
also
confirmed
by
these
Words
,
Gal.
3.
Knowing
that
a
Man
is
not
justified
by
the
Works
of
the
Law
,
for
by
the
Works
of
the
Law
no
flesh
is
justified
,
&c.
I
Appeal
unto
thee
,
Courteous
and
Pious
Reader
,
what
Man
is
there
(
if
he
duely
consider
these
Words
of
Paul
,
)
that
can
gather
any
other
thing
from
What
is
more
solid
than
this
Argument
of
Paul
?
What
can
be
more
plainly
expressed
?
What
Words
are
more
familiar
.
if
so
be
they
are
not
darkned
by
a
Sophistical
Interpretation
?
If
according
to
the
Testimony
of
Paul
,
we
are
not
justified
by
Works
,
or
obedience
to
the
Law
,
but
by
Faith
without
Works
;
who
can
deny
that
our
Iustification
consists
of
Faith
only
,
unless
he
desperately
oppose
himself
,
not
only
against
Paul
the
Apostle
,
but
also
the
Holy
Spirit
God
?
But
behold
here
the
Deceit
,
or
rather
the
Malice
of
sinful
Men.
They
do
not
openly
reject
the
Words
of
the
Apostle
,
but
wrest
the
sense
and
meaning
of
them
to
serve
their
own
purpose
.
They
deny
not
,
that
Works
should
be
excluded
:
but
pray
,
take
notice
of
the
captious
Snares
of
Sophisters
,
who
endeavour
by
a
cunning
way
of
distinguishing
,
to
baffle
the
simplicity
of
Apostolical
Doctrine
:
For
they
divide
asunder
Works
,
and
their
Iustification
into
two
parts
,
calling
the
one
,
Works
of
the
Law
,
and
the
other
Works
of
Grace
:
And
they
say
,
the
Works
of
the
Law
are
unprofitable
to
Iustification
;
but
the
other
they
account
very
necessary
.
Therefore
,
they
Answer
to
the
Words
of
Paul
with
this
Distinction
:
By
the
Works
of
the
Law
shall
no
Flesh
be
justified
,
&c.
The
meaning
of
these
Words
(
say
they
)
is
this
:
No
Man
shall
be
justified
before
God
,
for
his
own
Works
,
which
he
hath
done
,
as
by
the
Vertue
and
Merit
thereof
,
but
by
the
Vertue
and
Merit
of
Grace
infused
.
For
,
according
to
Paul's
manner
of
speaking
,
then
a
thing
is
said
to
be
done
by
Works
,
when
it
is
done
by
Works
,
when
it
is
done
as
a
Andr.
Vega
de
just
.
pag.
751.
due
Debt
,
or
for
the
Works
.
Wherefore
there
being
a
twofold
Iustification
,
(
as
they
say
)
one
by
Grace
infused
,
and
another
by
the
Obligation
of
the
Law
without
Grace
:
In
this
Case
,
Iustification
by
Works
,
and
every
thing
that
is
contrary
to
Iustification
by
Grace
is
excluded
:
And
so
the
saying
of
the
Apostle
holds
true
,
as
they
Interpret
:
to
him
that
worketh
,
the
Reward
is
not
imputed
according
to
Grace
,
but
according
to
Debt
,
as
if
he
should
say
,
that
what
is
given
by
The
Law
commands
us
to
Love
our
Neighbour
,
and
lays
a
Punishment
on
him
,
that
disobeys
.
But
Grace
communicates
Strength
and
Ability
to
perform
what
the
Law
commands
.
Which
when
we
perform
,
we
are
said
to
do
not
only
a
Work
of
Grace
,
but
also
a
Work
of
the
Law
by
Grace
;
so
that
it
is
a
matter
of
small
concernment
,
whether
it
be
called
a
Work
of
the
Law
,
or
a
Work
of
Grace
,
a
Work
of
our
own
,
or
a
Work
of
Faith
.
Therefore
if
the
Scripture
denies
,
That
a
man
is
justified
,
and
attributes
his
Iustification
to
another
cause
,
that
is
Faith
,
what
should
be
inferr'd
from
hence
,
but
that
Man's
Iustification
comes
neither
by
the
Works
of
the
Law
,
nor
the
Works
of
Grace
.
So
Paul
desiring
to
set
before
the
Eyes
of
all
Men
the
boundless
Immensity
of
Divine
Grace
toward
Mankind
,
that
they
might
behold
and
embrace
it
,
expresly
denies
,
A
second
Argument
out
of
St.
Being
justified
freely
by
his
Grace
,
through
the
Redemption
,
which
is
in
Christ
Iesus
,
whom
he
hath
set
forth
to
be
a
Propitiation
by
Faith
in
his
Blood
,
to
declare
his
Righteousness
at
this
time
,
that
he
may
be
Iust
,
and
the
Iustifier
of
him
,
that
is
of
the
Faith
of
Iesus
Christ
;
and
again
,
we
reckon
that
a
Man
is
justified
by
Faith
without
Works
.
Unless
the
Hearts
of
these
our
Adversaries
were
fully
set
in
them
to
pervert
the
ways
of
the
Lord
,
it
could
not
otherways
be
,
but
these
clear
and
evident
sayings
of
the
Apostle
must
be
sufficient
to
satisfie
them
,
and
prevail
upon
them
to
beware
lest
they
kick
against
the
Doctrine
of
the
Apostles
,
and
exalt
themselves
in
their
proud
Imaginations
,
and
vain
Conceit
of
their
own
Righteousness
,
against
such
clear
Manifestation
of
Divine
Grace
.
But
here
the
Roman
Legions
make
a
fresh
incursion
again
.
and
the
Ring-leader
of
them
is
Andraeas
Vega
,
who
fights
against
the
Aug.
de
perfect
.
just
.
But
when
the
highest
Lord
shall
sit
on
the
Throne
,
who
will
boast
that
he
hath
a
clean
Heart
?
And
who
will
boast
that
he
is
pure
from
his
Sin
?
Unless
it
be
those
that
Glory
in
their
own
Righteousness
,
and
not
in
the
Mercy
of
the
Iudge
?
And
will
Vega
nevertheless
hope
to
bring
such
an
account
of
his
Life
before
the
Tribunal
of
God
;
that
if
God
strictly
Mark
it
,
and
weigh
it
in
the
balance
of
his
Iustice
,
he
will
not
find
more
Sins
than
Merits
therein
?
But
I
need
not
ask
him
,
what
he
will
answer
to
God
his
Iudge
:
To
whom
I
know
he
can
make
no
satisfaction
with
all
his
inherent
Righteousness
:
But
this
is
that
which
I
ask
him
,
and
not
him
only
,
but
all
the
other
Tridentines
also
,
what
they
will
answer
the
Apostle
Paul
,
who
openly
pronounces
a
Curse
both
on
Men
and
Angels
,
if
any
of
them
should
dare
to
preach
any
other
Gospel
than
he
had
preached
.
And
what
Gospel
is
it
,
that
we
have
received
by
the
preaching
of
Paul
?
Is
it
not
the
same
that
he
taught
so
often
in
all
his
Epistles
,
with
frequent
Repetitions
,
and
great
Care
and
Diligence
,
and
also
confirmed
it
with
Miracles
?
Now
the
summ
of
the
Gospel
,
which
he
preached
,
is
this
:
That
Man
is
justified
freely
without
Works
by
the
Grace
of
God
,
through
the
Redemption
,
which
is
in
Christ
Iesus
,
whom
God
hath
set
forth
to
be
a
Propitiation
,
through
Faith
in
his
O
Saint
Paul
,
What
Ignorance
was
this
in
thee
,
or
unskilfulness
of
Speech
?
Thou
mightst
learn
of
Vega
to
speak
more
curiously
,
and
to
polish
thy
Stile
according
to
the
elegancy
of
the
Roman
Court
,
after
this
manner
.
The
Righteousness
of
God
by
the
Faith
of
Iesus
Christ
unto
all
,
and
not
only
all
,
but
also
unto
every
one
,
and
upon
every
one
present
and
to
come
,
that
believe
,
so
that
thereby
you
might
comprehend
not
only
the
kinds
of
every
one
,
but
also
every
species
of
the
kinds
,
and
every
individual
of
the
Species
.
But
that
I
may
answer
seriously
to
the
vain-glorious
Spaniard
.
It
was
your
Duty
,
O
Vega
,
to
correct
your
Spirit
of
Errour
,
by
the
divinely
inspired
Words
of
Paul
;
and
not
to
pride
your self
in
such
vain
and
empty
Notions
.
For
who
sees
not
the
clear
and
perspicuous
simplicity
of
this
Speech
of
Paul
,
whereby
he
proclaims
a
common
Interest
in
Eternal
Life
and
lib.
1.
cap.
8.
of
the
Truth
;
but
the
Case
is
otherways
in
this
Expression
of
Paul
,
where
the
Apostle
together
with
the
universal
Term
,
adds
also
a
peculiar
and
proper
mark
of
Distinction
:
So
that
he
doth
not
only
make
the
Righteousness
of
God
common
to
all
in
the
general
,
but
also
expresly
sets
down
a
certain
manner
,
whereby
all
do
attain
unto
it
,
and
to
whom
it
peculiarly
belongs
;
in
these
Words
:
By
the
Faith
of
Iesus
Christ
unto
all
,
and
upon
all
that
believe
.
Whence
of
necessity
it
follows
,
that
every
Mans
Righteousness
consists
in
his
believing
in
Christ
by
Faith
unfeigned
,
and
embracing
of
him
according
to
the
saying
of
the
Prophet
,
But
let
us
again
hear
what
the
Prating
Sophister
hath
to
say
for
himself
.
But
whereas
(
saith
he
)
the
Iust
shall
live
by
Faith
,
and
God
is
said
to
justifie
Man
by
Faith
,
it
doth
not
therefore
follow
by
consequence
,
that
Works
are
not
necessary
;
for
it
is
one
thing
to
live
by
Faith
,
and
another
thing
to
live
by
Faith
only
;
One
thing
to
be
justified
by
Faith
,
and
another
thing
to
be
justified
by
Faith
only
;
and
if
these
Words
[
Faith
only
]
are
sometimes
found
in
the
Books
of
Catholick
Doctors
,
by
the
Word
(
only
)
good
Works
are
not
excluded
,
but
all
other
Sects
and
Ways
to
Salvation
,
except
Faith
only
,
and
the
Christian
Religion
.
Thus
said
Vega.
To
whom
that
I
may
answer
,
First
,
whereas
he
inferrs
,
that
good
Works
are
not
necessary
,
because
the
Iust
live
by
Faith
,
he
may
as
reasonably
gather
Thistles
But
let
us
proceed
unto
the
remaining
Testimonies
of
Paul
.
For
(
as
I
have
said
before
)
Vega
with
his
Associates
heaps
together
eight
Assertions
for
Iustifying
Faith
out
of
Paul
.
But
the
other
five
Assertions
of
the
Apostle
,
together
with
the
Answers
of
the
Adversaries
,
do
follow
in
this
order
.
3
Assertion
.
Rom.
4.
If
Abraham
was
justified
by
the
Works
of
the
Law
,
he
hath
whereof
to
glory
,
but
not
before
God
.
For
what
says
the
Scripture
?
Abraham
believed
God
,
and
it
was
imputed
to
him
for
4
Assertion
.
Rom.
10.
If
thou
shalt
5
Assertion
.
Acts
13.
Be
it
known
6
Assertion
.
Acts
10.
To
him
all
7
Assertion
.
1
Cor.
3.
For
other
8
Assertion
.
The
eight
Argument
By
these
proofs
of
Scripture
this
Doctrine
is
sufficiently
confirmed
,
which
attributes
the
Iustification
of
the
ungodly
,
not
to
Works
joyned
with
Faith
,
but
to
Faith
simply
without
Works
.
But
because
I
am
not
now
dealing
with
men
of
moderate
Principles
,
but
with
cunning
Sophisters
,
let
us
for
a
while
bring
the
Apostle
out
of
the
Church
into
the
School
,
that
he
may
fight
hand
to
hand
against
them
with
their
own
weapons
,
and
confute
The
Righteousness
of
the
Law
or
of
Works
,
and
the
Righteousness
of
Faith
,
are
so
contrary
to
one
another
,
that
they
cannot
consist
together
;
but
the
one
of
necessity
makes
void
the
other
.
But
we
look
for
Righteousness
by
Faith
.
Therefore
not
by
the
Righteousness
of
Works
.
Again
.
If
according
to
Grace
,
then
it
is
not
according
to
Debt
.
But
according
to
Grace
it
is
imputed
to
us
for
Righteousness
.
Therefore
not
according
to
Again
.
That
whereunto
blessedness
is
ascribed
,
to
the
same
also
is
ascribed
Iustification
.
Our
blessedness
is
attributed
unto
the
remission
of
sins
.
Therefore
our
Iustification
also
Another
Argument
.
If
Works
are
necessary
to
Salvation
,
then
Salvation
would
not
consist
in
the
belief
of
the
heart
,
and
the
confession
of
the
mouth
.
But
our
Salvation
consists
in
confessing
the
Lord
Iesus
with
the
mouth
,
and
believing
in
him
with
the
heart
.
Therefore
Works
are
not
necessary
Another
.
If
Works
had
been
conducible
to
justifie
Abraham
before
God
,
then
he
should
have
had
cause
of
glorying
before
God
,
Rom.
4.
But
Abraham
had
nothing
wherein
he
could
glory
before
God
.
Therefore
Works
do
not
avail
Another
.
By
the
Law
of
Moses
no
man
can
be
justified
.
All
Doctrine
of
Works
belongs
to
the
Law
of
Moses
.
Therefore
no
Salvation
comes
by
any
Doctrine
of
our
Morals
,
or
Works
.
Another
.
Whosoever
builds
upon
Christ
Therefore
Faith
only
without
Works
procures
Salvation
.
An
Induction
from
Examples
.
The
Scriptures
tell
us
of
many
Philip
;
Acts
8.
The
Iaylor
with
his
family
;
Acts
16.
The
sinful
woman
,
Therefore
,
only
Faith
in
Christ
justifies
the
humble
and
broken
hearted
sinner
.
Unto
these
things
so
very
evident
and
clear
,
what
do
the
Adversaries
object
?
with
what
subtilties
and
distinctions
do
they
defend
their
Popish
Errour
of
Inherent
Righteousness
?
Andraeas
Vega
,
and
others
of
his
Association
persuade
themselves
that
they
can
break
through
the
force
of
all
the
former
Arguments
.
An
Answer
to
the
Adversaries
,
wherein
their
Frivolous
Exceptions
,
and
Sophistical
Subtilties
are
confuted
.
BUT
these
Sophistical
Distinctions
which
they
make
use
of
,
as
antidotes
in
difficult
cases
,
are
so
absurd
and
unreasonable
,
that
there
is
not
any
Poison
more
deadly
and
injurious
to
the
Doctrine
of
Salvation
.
And
I
greatly
wonder
at
the
power
and
efficacy
of
Errour
,
that
so
stupifies
their
undestanding
,
that
in
the
light
of
Noon-day
they
can
be
so
blind
,
and
err
so
perniciously
,
and
betray
their
own
Ignorance
so
shamelesly
.
It
is
a
Rule
of
Lawyers
;
(
as
I
formerly
have
said
)
As
Christ
,
whom
he
loves
,
he
is
said
to
love
unto
the
end
:
And
as
God
hath
once
chosen
and
called
those
unto
Salvation
,
whom
he
will
justifie
for
ever
;
so
also
he
likewise
once
justifies
those
whom
he
will
glorifie
.
For
I
see
no
such
difference
between
these
things
,
but
that
what
agrees
unto
Election
and
Vocation
,
may
also
be
attributed
to
Iustification
.
Wherefore
as
God's
election
and
calling
of
those
,
who
are
justified
,
is
one
,
and
not
twofold
;
it
must
follow
by
necessary
consequence
,
that
there
is
but
one
Iustification
of
those
who
are
chosen
.
Therefore
if
God
hath
once
chosen
those
,
that
are
to
be
justified
,
why
may
not
one
Iustification
be
sufficient
for
them
,
whom
Election
hath
called
unto
glory
?
especially
because
there
is
one
and
the
same
cause
and
manner
both
of
electing
and
justifying
.
He
chose
But
you
may
say
,
Those
things
are
not
well
compared
with
one
another
,
which
disagree
in
Nature
;
for
Election
,
and
Vocation
,
and
Glorification
are
such
things
,
as
being
once
determined
of
God
,
cannot
be
disannulled
.
But
the
Case
is
otherways
in
Iustification
,
which
may
sometimes
be
lost
,
and
sometimes
retained
,
according
as
it
is
hindered
or
not
hindered
by
the
Grace
of
God
.
For
thus
spake
On
the
contrary
,
they
who
make
a
twofold
Iustification
,
and
assign
divers
causes
of
both
,
of
which
the
one
confists
of
Faith
only
,
without
Works
going
before
,
which
they
call
the
first
,
and
the
other
,
which
they
call
the
second
is
increased
by
Works
of
Grace
,
as
they
speak
.
I
see
not
what
they
can
find
in
the
Scriptures
,
for
the
defence
of
their
Opinion
;
for
Paul
writing
to
so
many
Churches
But
what
will
you
answer
to
St.
Paul
,
who
without
making
any
Distinction
of
Works
,
says
not
of
such
or
such
An
Argument
against
inherent
Righteousness
.
We
are
justified
without
Works
by
Faith
,
as
Paul
testifies
.
Works
of
Charity
infused
by
Grace
,
are
Works
.
Therefore
,
without
these
Works
also
,
that
consist
of
Grace
,
we
are
The
Adversaries
Answer
to
the
Major
:
Paul
asserts
,
that
we
are
justified
without
Works
,
but
with
this
Exception
,
unless
they
be
planted
in
us
by
Faith
,
and
the
influence
of
Grace
;
for
the
Apostle
excludes
not
such
kind
of
Works
,
because
they
please
God
,
and
procure
Iustification
.
Contrarily
those
Works
only
are
excluded
,
that
are
of
the
Law
,
or
of
Nature
,
without
which
we
are
said
to
be
justified
.
But
this
Answer
doth
not
satisfie
the
Words
of
Paul
,
who
without
making
any
such
Exception
or
Distinction
of
Works
,
teaches
simply
and
indefinitely
,
that
we
are
justified
without
Works
.
By
what
Whence
we
may
form
this
Argument
.
If
Works
performed
by
Grace
and
in
Faith
,
were
meritorious
of
Iustification
,
then
some
flesh
would
be
justified
by
Works
,
seeing
there
are
many
Believers
that
Work
by
Grace
.
But
no
flesh
at
all
shall
be
justified
by
Works
,
as
Paul
bears
witness
.
Therefore
it
is
false
,
that
good
Works
performed
by
Grace
have
any
Power
of
justifying
.
Let
us
confirm
the
saying
of
Paul
by
Scriptural
Examples
.
That
which
Paul
here
preaches
of
free
Salvation
without
Works
,
the
same
Isaiah
foretells
,
will
come
to
pass
,
though
in
other
Words
yet
to
the
same
purpose
,
under
the
Symbols
of
Wine
and
Milk
.
All
ye
that
thirst
,
saith
he
,
come
without
For
the
Confirmation
of
what
we
assert
,
let
us
add
also
the
Example
of
Abraham
:
From
whence
we
may
argue
thus
.
Argument
,
Rom.
4.
The
Works
of
Abraham
were
done
in
Faith
and
Grace
.
The
Works
of
Abraham
have
no
Praise
or
Glory
before
God
.
Argument
.
Therefore
Works
done
by
Faith
and
Grace
Merit
nothing
before
God
.
I
am
not
ignorant
,
what
these
Interpreters
Answer
,
absurdly
wresting
Thirdly
;
Commenting
upon
the
scope
of
the
Epistle
,
he
affirms
,
that
we
misunderstand
the
words
of
the
Apostle
,
because
his
whole
drift
through
all
that
Epistle
is
,
to
separate
from
Iustification
the
Ceremonies
of
the
Law
,
and
the
Works
,
that
were
done
before
Faith
in
the
Law
,
or
by
the
Law
only
without
Grace
.
For
thus
he
reasons
,
and
such
are
all
Camplan's
Objections
.
To
all
which
I
answer
,
that
they
are
most
false
.
1.
Whereas
he
affirms
,
That
Abraham
2.
Whereas
he
says
,
That
these
works
were
not
done
according
to
the
Law
,
nor
under
the
Law
,
but
before
the
promulgation
of
the
Law
,
I
would
ask
him
,
What
the
Law
is
;
which
if
it
is
nothing
but
the
Rule
of
Righteousness
,
3.
As
touching
the
scope
of
this
Epistle
,
how
greatly
is
campian
mistaken
?
For
who
is
so
void
of
sense
,
that
he
doth
not
clearly
perceive
,
that
the
drift
of
the
Apostle
is
not
that
,
which
those
Iesuits
dream
of
,
to
attribute
our
Salvation
or
Iustification
to
any
Works
,
either
going
before
,
or
following
after
?
Neither
was
this
Office
of
an
Ambassadour
committed
unto
him
,
that
he
might
contend
with
the
Iews
about
Ceremonies
,
or
with
the
Gentiles
about
Moral
Duties
;
but
as
Peter
was
entrusted
with
the
Apostleship
of
the
Circumcision
,
so
also
the
Preaching
of
the
Gospel
to
the
Uncircumcision
was
committed
unto
Paul
;
not
that
he
should
Preach
the
Law
,
but
the
Faith
,
which
before
he
opposed
:
Not
that
he
might
declare
the
Righteousness
of
Works
(
in
which
there
is
no
Salvation
)
but
that
God
by
him
might
reveal
his
Son
amongst
the
Gentiles
,
and
might
manifest
unto
the
World
that
heavenly
Trophy
and
glad
Tydings
of
Peace
and
Victory
obtained
in
Heaven
by
Christ
,
and
spread
abroad
far
and
wide
through
the
Churches
,
the
boundless
riches
of
Divine
Grace
,
which
he
had
experienced
in
himself
.
For
he
was
called
for
this
purpose
to
the
Apostleship
,
that
the
infinitely
gracious
Lord
and
Redeemer
Christ
Iesus
might
first
exercise
his
Mercy
towards
him
,
and
afterwards
by
him
declare
his
great
Mercy
towards
Sinners
,
not
only
by
hisExample
,
but
also
by
his
Ministry
For
What
did
God
do
,
but
what
flesh
could
not
do
?
For
sin
,
he
condemned
sin
in
the
flesh
.
In
what
flesh
?
ours
,
or
his
own
Sons
?
Who
of
all
the
Regenerate
,
though
endued
with
great
habitual
Faith
and
Grace
,
hath
so
led
his
life
,
walking
not
according
to
the
flesh
,
but
according
to
the
spirit
,
but
he
always
carries
about
with
him
flesh
,
that
is
weak
in
many
respects
,
and
vicious
and
subject
to
sin
?
Concerning
which
every
one
may
complain
with
the
Apostle
:
I
know
that
in
me
,
that
is
,
in
my
flesh
,
dwells
no
good
thing
.
And
again
;
I
find
a
Law
.
that
when
I
would
do
good
,
evil
is
present
with
me
,
&c.
For
Let
us
look
into
the
Life
and
Works
of
the
Roman
Popes
,
Cardinals
and
Bishops
,
and
the
whole
Crew
of
the
Monks
and
Iesuits
;
Where
can
you
find
more
of
the
flesh
,
or
less
of
true
holiness
,
than
in
those
false-hearted
and
painted
Hypocrites
,
whose
whole
profession
of
Religion
consists
,
in
Purple
Gowns
,
high
topped
Mitres
,
Purple
Caps
,
Rings
adorned
with
Iewels
,
solemn
Vows
,
Ceremonies
,
which
in
reality
are
rather
Stage-playes
than
Exercises
of
Piety
.
This
appears
to
be
too
true
by
the
unhappy
Tumults
raised
in
the
World
,
the
Wars
and
Persecutions
that
are
stirred
up
by
none
more
,
than
by
those
very
men
,
that
call
themselves
Spiritual
and
Catholick
;
whom
it
should
become
to
be
the
chiefest
encouragers
of
Concord
,
and
Messengers
of
Peace
.
But
having
so
much
enlarged
upon
this
sort
of
men
,
with
their
Works
and
Merits
,
let
us
return
to
the
Examples
of
those
of
whom
we
spake
before
,
who
were
freely
admitted
unto
Baptism
,
and
received
into
favour
by
Faith
without
any
commendation
of
Merits
at
all
,
yea
without
mention
of
any
Works
,
except
such
perhaps
as
were
evil
:
Amongst
which
number
those
Iews
may
be
reckoned
,
of
whom
three
thousand
at
one
time
were
Baptized
by
Peter
.
Likewise
also
the
Eunuch
whom
Faith
only
without
Works
,
made
not
only
meet
for
Baptism
,
but
also
an
Heir
of
the
Heavenly
Kingdom
:
And
the
Iaylor
,
whom
Paul
Baptized
.
Moreover
,
Paul
himself
,
and
all
the
Apostles
,
and
Publicans
,
the
family
of
Cornelius
,
Zacehaeus
,
Mary
Magdalen
,
and
the
Thief
on
the
Cross
;
If
Faith
without
Works
was
sufficient
to
them
for
the
Grace
of
Baptism
,
why
not
also
for
the
obtaining
of
Iustification
and
Life
Eternal
?
Vega
,
and
those
of
his
Association
,
Where
Faith
is
joyned
with
Works
,
and
where
it
is
not
joyned
.
AND
hitherto
we
have
been
speaking
of
Repentance
.
But
as
touching
the
Reformation
of
the
Life
in
other
respects
,
though
I
know
that
nothing
is
more
convenient
,
than
that
Faith
,
which
is
rightly
instructed
in
Christ
,
should
have
Charity
,
and
other
Offices
of
Piety
,
suitable
to
the
Christian
Profession
joyned
with
it
.
Yet
it
must
be
considered
what
Aug.
de
Haeres
.
Haeres.
54.
due
,
and
unto
both
that
which
is
meet
.
For
as
that
poisonous
Errour
of
Eunomius
should
be
abhorred
,
who
is
reported
to
have
been
so
great
an
Enemy
to
godly
works
,
that
he
thought
it
was
not
a
matter
of
any
concernment
how
any
man
led
his
life
:
So
also
great
care
should
be
taken
,
lest
in
shunning
the
Soylla
of
Eunomius
,
we
fall
upon
the
other
Carybdis
of
the
Papists
,
which
is
no
less
pernicious
,
being
mis-led
by
the
Popish
Doctors
,
who
make
such
a
confused
Union
between
Faith
and
Works
,
that
neither
Faith
without
Works
,
nor
Works
without
Faith
procure
Iustification
.
But
this
Union
is
easily
confuted
by
the
Authority
of
Scripture
:
For
if
Faith
only
doth
not
bring
Believers
into
a
state
of
Salvation
,
unless
it
be
joyned
with
great
Holiness
of
life
,
why
did
not
Christ
joyn
these
together
,
when
he
said
simply
;
He
that
believeth
in
me
hath
Eternal
Life
?
Why
did
not
Peter
joyn
them
together
,
when
,
according
to
the
Testimonies
of
the
Prophets
he
proclaimed
remission
of
sins
to
all
that
believed
The
History
of
the
Galatians
is
well
known
,
who
being
led
aside
by
the
false
Apostles
,
did
not
wholly
cast
off
Christ
,
nor
excluded
Faith
in
Christ
,
but
they
would
have
had
the
good
Works
of
Believers
joyned
with
Faith
in
the
Article
of
Iustification
before
God
unto
Eternal
Life
:
for
which
cause
,
how
angry
the
Apostle
was
at
them
,
his
Epistle
bears
witness
.
But
here
again
a
place
of
St.
Paul
out
of
the
same
Epistle
is
objected
,
Sess.
6.
cap.
7.
perfection
of
Righteousness
.
And
they
say
of
Charity
,
which
they
call
Righteousness
inherent
in
us
,
That
it
is
so
impossible
that
it
should
be
separated
from
Faith
in
the
concernment
of
Iustification
,
that
they
assert
it
only
to
be
the
formal
cause
of
our
Iustification
.
But
it
is
Lively
Faith
is
not
alone
without
Charity
.
It
is
a
lively
Faith
that
justifies
.
Therefore
in
Iustifying
,
Faith
is
not
alone
without
Charity
.
This
Argument
is
disproved
in
the
Schools
of
Logicians
;
for
it
is
a
Sophism
(
a
non
causa
ut
causa
.
)
Therefore
I
answer
to
the
Major
:
The
Faith
that
is
lively
is
not
alone
without
Charity
:
That
is
true
in
working
,
but
not
in
justifying
.
Therefore
as
touching
the
Cause
and
Office
of
Iustifying
,
this
is
not
the
consequence
thereof
:
Therefore
in
Iustifying
,
Faith
is
not
alone
without
Charity
.
But
as
for
the
the
Minor
,
though
Faith
that
justifies
is
called
lively
in
respect
of
good
Works
,
yet
it
doth
not
justifie
in
respect
of
those
Works
,
but
only
upon
the
account
of
its
Object
,
which
,
because
Faith
only
without
Charity
embraces
;
therefore
Faith
only
without
Charity
receives
from
thence
the
power
of
What
,
where
,
and
How
Faith
worketh
by
Charity
.
BUT
here
there
are
several
things
,
that
need
to
be
explained
,
as
,
what
Faith
works
,
where
,
and
after
what
manner
it
works
;
for
Faith
doth
not
act
every
where
after
one
and
the
same
manner
:
It
acts
one
way
with
men
,
and
another
way
Trid.
Concil.
cap.
11.
If
any
say
,
that
a
man
is
justified
by
the
Imputation
of
Christ's
Righteousness
only
,
or
by
the
remission
of
sins
only
,
excluding
Grace
and
Charity
,
which
is
spread
abroad
in
the
hearts
,
and
inheres
in
them
.
Or
if
any
say
that
the
Grace
whereby
we
are
justified
is
only
the
favour
of
God
,
let
him
be
accursed
.
If
any
say
,
that
Iustifying
Faith
is
nothing
else
but
a
fiducial
relyance
on
the
Mercy
of
God
,
forgiving
sins
for
Christ's
sake
;
or
that
this
fiducial
relyance
is
the
only
thing
whereby
we
are
justified
,
let
him
be
accursed
,
Sess.
6.
cap.
2.
Rom.
4.
11.
Rom.
3.
disannuls
the
sacred
Scripture
,
and
overturns
all
the
foundation
of
our
Religion
.
For
if
this
be
the
condition
of
our
Salvation
,
that
it
must
rely
upon
good
deeds
,
and
not
free
Imputation
only
:
Where
then
is
that
Righteousness
,
which
is
attributed
unto
Faith
so
often
Preached
by
Paul
?
Where
is
the
difference
between
the
Law
and
the
Gospel
,
which
,
unless
it
be
carefully
observed
,
we
may
be
as
blind
as
to
the
knowledge
of
the
Scripture
,
as
Moles
and
Batts
at
Noon-day
.
Moreover
,
where
is
that
opposition
mentioned
by
Paul
between
the
Righteousness
of
the
Law
and
of
Faith
?
between
Grace
and
Debt
?
Where
is
glorying
in
Works
excluded
?
Where
is
Faith
accounted
Let
us
now
proceed
to
the
Prophets
,
that
if
any
are
less
moved
with
the
Authority
and
writings
of
the
Apostles
,
if
they
have
any
thing
to
say
for
themselves
,
they
may
either
Answer
the
evident
Testimonies
of
the
Prophets
,
or
yield
unto
them
.
And
first
,
that
I
may
begin
at
this
,
I
ask
of
them
,
that
deny
that
it
is
sufficient
to
assurance
of
Iustification
,
that
Christ
hath
fulfilled
all
Righteousness
for
us
,
unless
thereunto
be
added
also
a
Righteousness
implanted
and
inherent
in
us
,
being
formed
in
us
of
his
free
Bounty
,
which
makes
us
formally
Righteous
,
satisfies
the
Law
,
and
merits
Life
.
Which
if
it
be
so
,
I
ask
of
them
,
Whether
any
Man
will
be
assured
that
he
is
in
a
state
of
Salvation
in
this
Life
.
If
they
deny
it
,
where
then
is
that
Peace
and
Ioy
in
the
Holy
Ghost
,
whereof
there
is
so
frequent
mention
in
the
writings
of
the
Prophets
and
Apostles
?
Where
is
that
frequent
singing
of
Praise
in
the
Books
of
the
Prophets
?
Where
is
that
Everlasting
Ioy
and
Gladness
,
which
Isaiah
the
Prophet
foretels
shall
be
upon
the
head
of
those
who
being
redeemed
by
the
Lord
,
shall
come
into
Sion
with
Praise
?
Where
is
that
way
so
straight
,
that
Fools
cannot
err
therein
?
Where
is
that
Voice
of
the
Prophet
preaching
Peace
,
and
proclaiming
Glad
tidings
,
and
comforting
his
own
People
,
which
taking
away
all
Fear
,
Grief
and
Sighing
,
confirms
fearful
and
affrighted
Consciences
,
strengthens
weak
Kness
,
and
feeble
Hands
,
yea
provokes
the
very
Beasts
of
the
Field
,
and
the
Ostriches
to
the
Exercise
of
glorifying
God
.
If
yet
we
waver
in
doubtful
and
uncertain
fears
,
and
have
no
firm
hope
of
Salvation
,
but
in
that
Righteousness
,
which
is
inherent
in
our selves
according
to
the
Pseudocatholick
Opinion
of
the
Church
of
Rome
,
where
then
is
that
fiducial
reliance
;
where
is
that
Holy
Courage
,
concerning
which
Ieremiah
the
Prophet
foretold
:
In
those
days
Iudah
shall
be
saved
,
and
Israel
shall
dwell
safely
.
And
again
to
the
same
purpose
Ezekiel
foretelling
of
the
future
Peace
of
the
Church
:
And
Howbeit
we
are
not
ignorant
,
nor
deny
that
Sanctification
and
Renovation
,
and
the
practice
of
good
Works
,
that
flow
from
hence
,
are
Benefits
bestowed
upon
us
by
Christ
,
which
of
necessity
all
good
Christians
must
endeavour
to
attain
unto
.
But
that
is
not
the
state
of
this
Controversie
,
for
the
debate
here
is
not
about
governing
the
Life
in
this
World
,
but
about
Eternal
Salvation
,
and
the
cause
thereof
.
Nor
whether
Offices
belonging
to
Christian
Piety
should
be
performed
;
but
whether
,
when
they
are
performed
,
they
are
so
much
accounted
of
by
God
,
that
they
Merit
Salvation
,
and
reconcile
an
offended
God
to
Mankind
?
Whether
Vertues
and
good
Works
are
able
to
stand
before
the
Iudgment
Seat
of
God
,
without
being
condemned
according
to
the
rigid
Sentence
of
the
Law
?
Whether
under
great
Terrours
of
Conscience
,
when
Salvation
hangs
in
doubt
,
we
may
safely
rely
upon
them
,
that
we
may
become
the
Sons
of
God
,
and
inherit
Eternal
Life
.
And
yet
it
is
not
therefore
false
,
that
as
long
as
this
Life
endures
,
it
is
very
requisite
,
that
Believers
should
be
careful
to
Therefore
as
I
have
already
admonished
,
I
must
again
renew
this
Admonition
.
that
in
this
course
of
Obedience
,
the
godly
practice
of
Charity
should
not
be
separated
from
us
,
but
should
of
necessity
accompany
Faith
:
but
yet
it
must
be
so
admitted
,
that
it
shut
not
out
Faith
from
its
own
Office
and
Dignity
,
nor
justle
out
the
glorious
Riches
of
the
Grace
of
God
,
which
is
in
Christ
Iesus
:
Nor
darken
the
Glory
of
the
Cross
of
Christ
,
nor
take
away
Consolation
from
troubled
Consciences
,
nor
corrupt
the
sound
Doctrine
,
which
the
Apostles
have
taught
us
;
which
seeing
it
places
all
our
Salvation
in
nothing
else
,
but
the
Benefit
of
Redemption
by
Christ
,
let
men
of
understanding
and
Piety
iudge
which
of
the
two
Opinions
is
in
the
right
;
whether
they
that
place
all
the
Hope
of
their
Salvation
in
Faith
only
,
or
they
that
place
it
in
the
Righteousness
of
inherent
Works
only
,
and
call
Faith
,
if
alone
,
a
Presumption
.
Verily
if
the
Spirit
of
Christ
could
not
FINIS
.