A40370:703
Of free justification
Of free justification by Christ written first in Latin by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point.Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point.
London: printed for Tho. Parkhurst, 1694
Book 3 › Another Argument taken from the words of Christ, Matth. 25. › Answer.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answer.
I answer to the first. The Minor 1must be understood with a distinction; He that works iniquity, is taken two manner of ways in Scripture. Sometimes godly men work iniquity, and likewise wicked men; for both of them sin; but they differ in their manner of working iniquity. Godly men commit many things which they hate, and which are truly sins: But because they delight not in them in their inner man, but in their love to Christ, they endeavour with all their might to return unto God by Repentance, God doth not impute their sins ⟨p. 386⟩to them; wherefore those sins that are done away by remission, are not reckoned for sins. But the case is far otherways in those that are wholly bent upon the fulfilling of the lusts of the flesh, and continue in them 2with delight and satisfaction. And unto them belongs that sentence of Christ, whereby he commands all that work iniquity, to depart from him.
- 1An Answer to the first Argument.
- 2Answer to the second. The strength of our Virtues is weak.Answer to the second. The strength of our Vertues is weak.
As touching the second Argument, it is a fallacy (a non causa, pro causa, as we call it) if our Virtues 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 satisfy the Law of God, nor bring Peace to the Conscience, nor support us under the stroke of Death, or the weight of Judgment. 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