Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

His second Argument is, [Faith and works are here contrary: If of Faith, then not of works] Answer. Its true of the works that Paul excludes: but not of the works that you exclude: For Faith in Christ is [Works] with such as you, save only that act that resteth on his satisfaction for righteousness: And repentance and love to Christ, and denying our own righteousness, are works with you. And all these are necessarily subservient to Christ and Grace, and therefore not contrary. Augustine, and after him the School-men, put it into their most common definition of Grace, that its a thing [qua nemo male utitur.] And as to efficiency its certainly true: Grace doth not do any harm: And if I may presume to tell Augustine that [objectively] Grace may be ill used, yet perhaps he might reply, [not qua talis, without contradiction] In good sadness, Is it not a strange thing for a man in his wits, to expect to be justified in co-ordination with Christs merits, by denying that he hath any merits of his own that can so justify him, and by repenting of those sins that have condemned him, and by desiring, loving, hoping in Christ alone for his Justification: or by Thankfulness to God for justifying him by the sole merits of Christ? And is it not a strange Exposition ⟨p. 289⟩that feigneth Paul to mean and exclude such acts as these under the name of works. But yet really if such a man be to be found, that doth think to merit Justification by denying such merit, I am against him as well as you.

His second Argument is, [Faith and works are here contrary: If of Faith, then not of works] Answer. Its true of the works that Paul excludes: but not of the works that you exclude: For Faith in Christ is [Works] with such as you, save only that act that resteth on his satisfaction for righteousness: And repentance and love to Christ, and denying our own righteousness, are works with you. And all these are necessarily subservient to Christ and Grace, and therefore not contrary. Augustine, and after him the School-men, put it into their most common definition of Grace, that its a thing [qua nemo male utitur.] And as to efficiency its certainly true: Grace doth not do any harm: And if I may presume to tell Augustine that [objectively] Grace may be ill used, yet perhaps he might reply, [not qua talis, without contradiction] In good sadness, Is it not a strange thing for a man in his wits, to expect to be justified in co-ordination with Christs merits, by denying that he hath any merits of his own that can so justifie him, and by repenting of those sins that have condemned him, and by desiring, loving, hoping in Christ alone for his Justification: or by Thankfulness to God for justifying him by the sole merits of Christ? And is it not a strange Exposition