Of free justification

What will the Angelical Dogmatist answer here with his gloss? But that either those things did not happen to them ¹in 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 ⟨p. 263⟩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 Jonah; who being in dreadful danger, as soon as they had thrown out Jonah, and had committed him ²to the mercy of the Waters, the Tempest being presently quieted, escaped safe with the Ship? What else do all these Arguments teach, but that casting away confidence in all other things, and distrusting our selves, we may account that all the help for our obtaining Salvation, is placed in no other thing or virtue, but in his death only, who by his Blood, hath Reconciled all things both in Heaven and in Earth. How often in the Psalms, in the Prophets, in the Gospel, doth the Scripture, shutting up all under fin, take away from Man not only Merits, but oft-times drives the Holiest unto this by an acknowledgement of his own unrighteousness, that he acknowledges his Salvation to be placed, not in those things that are given, but those that are forgiven to him by God. For as touching the name of Merit or Reward, if it be found any where (for it is found sometimes) let no Man from hence flatter himself, as if God owed it to any Man: But let him know rather, upon what account he is said to do that: not because the Deeds, which of themselves are imperfect, deserve life (yea, which ⟨p. 264⟩rather stand in need of Pardon:) But because the bounty of God imputes these Works, such as they are for Merits to them who Work: Why so? To wit, because they are the Works of the Faithful; who, if they were ³not Believers, their Merits would have no room at all, nor be of any value in the sight of God. As if a Father say to a Son, if so be thou lovest Learning, thou shalt obtain any thing of me, and be my dearly beloved Son: By this Speech the Father doth not so oblige himself to the Son, as if for no other cause, but for performing Obedience, he would receive him to himself for a Son, yea, because he is a Son; therefore the Father commands what he will, and the Son performs what he ought.