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 Virtue, yet they plead that it doth not otherways justify, but upon the account of Charity. But thus they dispute concerning the righteousness of Christ: Because it is not our own, ⟨p. 117⟩but is peculiar to Christ. There is no cause why a Man should take upon him the Name of Righteous, from that Righteousness, 1which is another's; to wit, according to the Law of Aristotle. Which how frivolous it is, and contrary to the Faith of the Gospel, it will not be difficult to demonstrate by very clear words of Scripture; for, to what purpose is the Divine Love Preached in the Gospel, and in the Prophets, to have given Christ his only begotten Son unto the World: Unless he had been willing to make us partakers together with him of all his Wealth, Virtues, Merits, and whatsoever good things belong to him? Whence Paul. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? What if Christ was given to us by his Father, poured forth, exposed, and is wholly made ours, with all his goods and gifts, is there any thing in him, whether Wisdom, or Justice, or Sanctification, or Life, or Victory, or Death, or any other thing 2besides, which we may not by a due right lay claim to as our own? If it is ours, upon what account then do those Gymnosophists Preach that it belongs not to us? Of which thing we may reason thus.
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, ⟨p. 117⟩but is peculiar to Christ. There is no cause why a Man should take upon him the Name of Righteous, from that Righteousness, 1which is anothers; to wit, according to the Law of Aristotle. Which how frivolous it is, and contrary to the Faith of the Gospel, it will not be difficult to demonstrate by very clear words of Scripture; for, to what purpose is the Divine Love Preached in the Gospel, and in the Prophets, to have given Christ his only begotten Son unto the World: Unless he had been willing to make us partakers together with him of all his Wealth, Vertues, Merits, and whatsoever good things belong to him? Whence Paul. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? What if Christ was given to us byhis Father, poured forth, exposed, and is wholly made ours, with all his goods and gifts, is there any thing in him, whether Wisdom, or Iustice, or Sanctification, or Life, or Victory, or Death, or any other thing 2besides, which we may not by a due right lay claim to as our own? If it is ours, upon what account then do those Gymnosophists Preach that it belongs not to us? Of which thing we may reason thus.
- 1John 3. So God loved the World that he gave his only begotten Son, that all that believe in him, &c. Rom. 8.Iohn 3. So God loved the World that he gave his only begotten Son, that all that believe in him, &c. Rom. 8.
- 21 Cor. 1. A rule of Law, that which a Man doth by another, he seems to have done by himself.
