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.

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 * 1.1 in this Argument, what will these Roman Iusticiaries infer from thence? There∣fore (as Vega speaks) Faith is not sufficient to Salvation, without the keeping of the Com∣mandments. It is easie to answer him in a word. Let him keep the Commandments ac∣cording to the exact Rule of the Divine Will,

and he shall be saved. But neither he, nor any other man can perfectly keep the Com∣mands of God in this Life: From whence we infer this by necessary consequence, That ei∣ther there is no hope of obtaining the King∣dom, or else that it lies not in the works of the Law.

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 sin∣ners 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 be∣cause * 1.2 of the flesh, God sent his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the Righteousness, of the Law might be fulfilled in us, that walk not after the flesh, but after the spirit.

Objection. But here some may object; Will the Faith of Christ justifie us. in such a man∣ner, that there may be a Legality and Impu∣nity 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, * 1.3 shall enter into the Kingdom of Heaven, but he that doth the Will of my Fa∣ther, which is in Heaven. For what is it to do the Will of the Father, (but as Paul ex∣presses it) to walk, not after the flesh, but af∣ter the spirit? In which place a perfect obe∣dience to the whole Law is not required to Iustification; but the meaning of our Lord's words is this, that he requires a Faith which is not counterfeit, nor hypocritical, but up∣right and sincere; which doth not only out∣wardly and with the mouth, make mention of the name of the Lord, or the Temple of the Lord, the Temple of the Lord, as the Pharisees and Hypocrites did of old, but heartily endeavours to walk in the fear of God; and though it cannot perform all things commanded in the Law, yet it strives, (as much as in it lies) to shun all things that are con∣trary to the Will of God, that, at least, sin may not have the dominion, if it cannot be wholly excluded or rooted out. Thus I under∣stand these words of Christ, To do the Will of his Father, which is in Heaven: For God requires us to do his Will, * 1.4 but does not exact a compleat per∣fection of Obedience in this Mor∣tal Life. On the contrary, he that makes an outward shew of Faith, and an external profession of the Name of Christ, whilst he takes

no care to lead a Life suitable to his profession, but runs on in sins against his Conscience, it is cer∣tain, that such a Faith, according to the saying of Christ, profits him nothing, though he boast in the Name of the Lord, as much as he will; not that Faith without Works doth not justifie before God, provided it be true, and not coun∣terfeit; that is, if it is received into a heart truly humbled, as seed into good ground; But because that Faith, which doth not provoke unto Love and good Works; though it may be boasted of at a high rate, yet in reality it is no Faith at all, but only a shadow, and * 1.5 false resemblance of Faith. And the same Answer may serve for all their Arguments, which they have wrested out of the Sermons of Christ in the Gospel, to defend their Doctrine of Iustifica∣tion by Works. Of which sort are these next following.

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 * 1.6 must be understood with a distin∣ction; He that works iniquity, is taken two manner of ways in Scripture. Some∣times 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

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 * 1.7 with delight and satisfaction. And unto them belongs that sentence of Christ, whereby he commands all that work iniquity, to depart from him.

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 ap∣pear, 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 * 1.8 to him, that so his works may please and be acceptable; for the person being once reconciled, the works from thence derive their dignity. I acknowledge therefore that works of Piety are pleasing to God, but yet only as they are performed by persons reconciled and justified. But if the manner, how they that do good works, are reconciled, be enquired

into, they do not obtain Reconciliation by works, but before all merits of * 1.9 works; for works go not before him that is to be justified, as a cause thereof, but always as an effect follow him that is justified. As fruits, if they be good, they receive their goodness from the Tree, whence they grow, but they are not the cause why the Tree is good. So in like manner we grant with Augustine, that the righteous have great merits. But it comes not from their me∣rits, but from another caufe, that they are righteous. So Iacob was * 1.10 beloved of God, before he had done either good or evil. What did David before he was anointed King, to deserve so great a dignity? The same may be said of Abraham, of whom we read in sacred Records, how great things were promised to him, when first he was called away from his Fathers house: But the Scripture gives us no account of any merits of his, as * 1.11 if thereby he had Right unto so great preferments. What shall I say of Adam? did he not first lose Paradise, before he received the promise of recovery? And God had respect unto the Sacrifice of Abel. What is your Opinion con∣cerning this? Did the worth of his Oblation procure him this favour? Or shall we say there was some other thing that made his person ac∣ceptable to God, before he had any regard to his Sacrifice? If you cast your Eyes about

upon all the Histories of the holy Scripture, and take a view of all the Generations of the People of Israel, when God in his great good∣ness did bear with all the provocations of that People, can you discern any thing in their works, that merited so great long-suffering, and patience; or should we say that it was on∣ly for the sake of Christ, that was to be born of that Nation? In like manner it may be said of the Church, which though it hath been in so many dangers, and compassed about with so many troubles and snares, yet it con∣tinues firm notwithstanding all this opposition, in spite of the very Gates of Hell. Where∣fore is it thus? Is it for its own merits, or should we account the Grace and Power of Christ to be the only procuring cause thereof, and no strength nor merit of ours? Now it is evident to every reasonable man, that the same thing, which is the cause of Preservation, is also the cause of Salvation to the Church, which consists not in our Works, but only in the Faith of Christ, and his free Bounty.

An Argument out of St. Iames.

Not the hearers of the Law, but the * 1.12 doers shall be justified. Not the hearer of the Law, but the doer shall be blessed, 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 * 1.13 the Inference, which we shall set down here, that the Argument may appear in its perfect form.

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 * 1.14 offends not in many things. There∣fore no man in this life fulfils the Law of God, no not Iames himself.

Let us now consider the words * 1.15 of Christ that are cited out of the Gospel: He that heareth my words, and doeth them, &c. Who doth not clearly apprehend the mind of Christ in these words; for it is manifest that his design was, to rebuke the counterfeit pretences of Hypocrites, and thereby to stir up the minds of his own Disciples to the power * 1.16 of Godliness, and sincerity in their profession; which he doth in more than one place, and not without

weighty reasons. For, as nothing is more de∣testable, so nothing is more usual, than for false Hypocrites to be covered with a Vizard of Holiness, who having no experimental know∣ledge of the things which they profess, nor drawn unto God by Effectual Calling, nor taught by his Spirit, being ignorant of God, and strangers to the practice of Holiness, do make a great shew amongst all men, outwardly pretending to that, which they are not indeed, but would seem to be, who take little or no care at all, to be any way instrumental for the Glory of God: But their chief endeavours are to encrease their gain, and satisfie their ambi∣tious desires, that they may be great in this World, and get applause and renown amongst men. Such a frame of spirit is in most Hypo∣crites. But the great searcher of hearts, who looks into every dark corner of the Soul, and discerns all the most hidden imaginations, is not unacquainted with their Hypocrisie, and there is nothing more abominable unto him. Therefore our Lord, in giving Instructions of Piety to his Disciples, strictly commands, that such as take upon them the profession of Faith in his Name, should not only make shew of it in words, or account it enough to encline their Ears to his Doctrine, but also practise it in their Lives; and endeavour, as much as in them lies, to walk suitable to their profession. By what I have said it may evi∣dently appear, that these words do not express the way how we are justified, but they only declare, what manner of men they ought to

be, who are Iustified, and have obtained a right to the Heavenly Inheritance by Faith and free Grace.

Another Argument.

The Foolish Virgins were shut out of Heaven, not because they * 1.17 wanted Faith, but because they neglected taking Oyl in their Ves∣sels. Mat. 25. The same appears in the sloth∣ful Servant.

Therefore: The Kingdom of Heaven is due to good Works, and not to Faith.

Answer.

The Consequence must be de∣nied. For this is the true conse∣quence * 1.18 thereof: Therefore Men are justly shut out of Heaven for Evil deeds and Impiety. For though a sloth∣ful and lazy Servant ought to be shut out of the House, yet it doth not therefore follow, that the Inheritance must needs be due to him that faithfully and diligently performs his duty. The Kingdom of Heaven is given to faith, not to duties, by way of gift, not by way of bar∣gain, not for merits, but freely. And though faith in the mean while is not idle, but dili∣gently exercises it self in the ways of Holiness, yet the possession of this great benefit should not therefore be attributed unto Works?

suppose an adopted Son, in managing well his Father's Goods, shews himself a faithful Steward in his Father's House; is not his Father's In∣heritance bestowed upon him, of free gift, not∣withstanding all this care and industry? More∣over that is not true, which is denied in the Antecedent, that the foolish Virgins were not shut out for want of Faith. For had they had true Faith, they would not have wanted pro∣vision of Oyl. For Faith, that is lively, can∣not be slothful: Therefore in Scripture these Epithets are given to Faith.

1. That it is true * 1.19 and not feigned.

2. It is sure and not * 1.20 wavering.

3. One and not di∣verse. * 1.21

4. Lively, and not * 1.22 dead.

5. Great. * 1.23

6. Fervent, and not * 1.24 luke warm.

7. Laborious and * 1.25 not Idle.

8. Strong. * 1.26

9. Couragious and * 1.27 not fearful.

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 Dam∣nation; 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 VVorks.

Therefore, there is no Iustification (in the Iudgment of God) without VVorks.

Answer.

As there is nothing more sure than the Words of Peter, in which he af∣firms, that Christ is appointed * 1.28 Iudge of the Living and the Dead, so also that is a truth, which is asserted by Paul: That we must all appear before his Iudgment Seat, who will render to every Man accord∣ing to that, which he hath done, whether Good or Evil.

Therefore you say, Not Faith but Works do justifie, which are the procuring cause ei∣ther 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 pro∣fession of the Name and Faith of Christ, but

yet notwithstanding, they so behave them∣selves as if they thought an-outside shew of Re∣ligion 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 * 1.29 God, and put themselves in dread∣ful danger of the loss of Eternal Salvation. Against such Men as run on into open wickedness, without measure or remorse, we may by better consequence draw this inference.

We must appear all of us before the Iudg∣ment 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 Pro∣fession, and without Hypocrisie, to join a good Conscience with a good Faith.

For the word of Truth hath told us: They that have done * 1.30 Evil, shall come forth unto the Resurrection of Damnation.

But are such Scriptures contrary to Iusti∣fication by Faith, in such as together with the profession of faith in Christ, joyn the fruits of

Obedience; which though it is not perfect up∣on 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 sup∣plies by his own imputation, thro' * 1.31 faith in his Son, which Faith is imputed to us for Righteousness, not for our working, but for our be∣lieving: for though the abominable rebellion of wicked Men, who walk not after the Spirit, but af∣ter the flesh, brings upon them the Iudgment of Condemnation, yet this continues to be a truth: The Iust shall live by Faith. And he that be∣lieveth in me shall never perish.

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 * 1.32 Tree, Persons and things together, gives the comfortable hope of E∣ternal Life unto his own Servants, who according to their power, la∣bour diligently in the Gospel: Not thereby determining what their Works deserve, but

shewing with how many, and great rewards he will crown their labours; who have suf∣fered any thing for his Name. But those Men contrariways arguing from the concrete to the abstract, and dividing things from per∣sons, conclude amiss by this Enthymema.

They that are believers in Christ, exerci∣sing 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 * 1.33 as a cause: whence there is no sound conclusion from the concrete to the abstract. For it is no rational arguing, because believers living Holily receive the gift of E∣ternal Life, therefore their deeds merit Eter∣nal Life. Iust as if a Man should reason on this manner; a Wife being Obedient to her Husband, is admitted to be a partaker of all his Goods: Therefore her Obedience is wor∣thy of a share in all his Possessions: A Son being Obedient to his Father, is received for

his Heir, therefore his Obedience deserves the Inheritance. VVorks are evidences of faith in Christ, but not the cause of Salvation. Iust as a Tree, that brings forth Fruit, if it hath any goodness in it, receives it not from the Fruit, but the Fruit hath all its goodness from the Tree. In like manner the works of the Godly, have nothing, that they can claim a right unto in Iudgment: If they find any fa∣vour or reward, that is not due to them, but partly to Mercy, and * 1.34 partly to Imputation for the sake of the Mediatour: to Mercy, which pardons Evil deeds: to Imputation, which puts a great value upon good VVorks, though of very little worth in themselves, and crowns them with rewards: So that all the praise belong, not to Men, but to God: Not to Righteousness but Grace, not to Works, but Faith, not to Iudgment, but Mercy.

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 * 1.35 shall all come: But Augustin tells us of a twofold Iudgment, one of condemnation, and another of dis∣cretion, 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 care∣fully distinguish between the Lambs and the Goats; between those that are united to Christ by Faith, and the damned crew of Unbelie∣vers. 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 Sal∣vation not by Faith, nor the Imputation of Christ's Righteousness only, but by the Works of the Law; they shall receive a reward ac∣cording to the desert of their deeds; upon this condition, that they shall live by the Sen∣tence 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 Righteous∣ness, and is not willing to receive it, when it is offered by another, if he suffer the punish∣ment 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 com∣mitted any evil thing (for who among the ho∣liest 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 contemp∣tible 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 * 1.36 manner of Divine Iudgment (as we have shewed out of Augustine) one, belonging to the Iustice of condem∣nation, and another to the Mercy of Separation. According to this diversity of Iudgment, we must distinguish be∣tween those that are to be called before this Tribunal of the great Iudge; for all of us must be called and presented before it; but the distinction between those that shall appear must be observed: For though we are all sin∣ners by Nature, and in the practice * 1.37 of our Lives; yet we are not all sinners after the same manner. There are some whose sins are al∣ready forgiven by Faith and the free Grace of God; and there is no doubt but the Mercy of Separation will deliver such from the Iudgment of Condemnation, because there is nothing that can be justly alledged against them. For who shall lay any thing to the charge of God's Elect? it is God that justifies, who is he

that condemns? Or, how can they in Righte∣ousness be called to Iudgment for these things, that were pardoned by the Iudge himself, be∣fore they were brought under the Tryal of Iudgment? For the offence being taken away, the offender is not liable to Iudgment: Where∣fore no Sentence of Condemnation should af∣fright those that are in Christ Iesus. What Law can hold them guilty, that are not under the Law, but under Grace?

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-condemn∣ing Conscience unto Iudgment. Of which sort of Monsters this World hath been very fruitful: Such as Epicurus, * 1.38 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 cer∣tainly true, the Lord will judge the Living and the Dead in Righteousness and Equity: So, if they understand it of the Iudgment of Con∣demnation;

I answer, as the Lawyers use to say, The Exception limits the Rule. For though this Iudgment is to be * 1.39 general, yet if it be taken for the condemnatory Iudgment, the gene∣ral Rule is of force, excepting those things that should be excepted. But what this Exception is, and to whom it belongs, it appears evident enough by the distinction of sepa∣ration, mentioned by Christ in se∣veral * 1.40 places: He that hears my Word, and believes in him that sent me, shall not come into condemnation, but shall pass from death to life. And again, where the Lord fore-telling the time of his coming to Iudgment, * 1.41 says thus; When these things be∣gin to come to pass, look up, and lift up your heads: And presently gives the reason thereof; for your Redemption draweth near. Wherefore did it please him to make mention of Redemption to his Disciples without naming of Iudgment? Certainly it was, because, as Paul speaks, There is no Condemnation to them that are in Christ Iesus, as on the contrary, there is no Redemp∣tion to those who live without the Faith of Christ, in slavery to this World and the Flesh. And elsewhere the Lord, when he turned him∣self to his Disciples, and could promise them nothing that was more glorious and magnifi∣cent, he said unto them, Ye also shall sit upon Thrones, judging the Twelve Tribes of Israel. Moreover

Paul writing to the Corintbians, says, * 1.42 Know ye not that the Saints shall judge the World? And yet breath∣ing forth something more glorious, he exalts Saints above the highest pitch of worldly digni∣ty adding further: Know ye not that we shall judge the Angels? If the Saints shall be judges, how should they be judged in this Court of Iudicature, in which they have something to do, but nothing to fear.

Notes

• * 1.1

  Andr. Vega.
• * 1.2

  Iohn 6. Romans 8.
• * 1.3

  Matth. 25.
• * 1.4

  A notion of Bucer. It is one thing to do the Will of the Father, and another thing to obey it without any imperfection.
• * 1.5

  A feigned and hypocri∣tical Faith.
• * 1.6

  An Answer to the first Argument.
• * 1.7

  Answer to the second. The strength of our Vertues is weak.
• * 1.8

  Works please for the sake of the perfon being first re∣conciled.
• * 1.9

  Aug. de fide. & operibus.
• * 1.10

  Iacob. David.
• * 1.11

  Abraham. Adam. Abel.
• * 1.12

  Iames 1. Romans 2.
• * 1.13

  The Argu∣ment retort∣ed upon the Adversaries.
• * 1.14

  Iames 2.
• * 1.15

  The words of Christ are considered. Matth. 7.
• * 1.16

  A good Con∣science, and Faith un∣feigned. 1 Tim. 1.
• * 1.17

  Ex Andrad. Vega. Mat. 25.
• * 1.18

  A bad Con∣sequence.
• * 1.19

  1. Timoth. A good Consci∣ence and Faith unfeigned.
• * 1.20

  2. Iames. Let him ask in Faith, not wavering. Mat. 14. O thou of little Faith, where∣fore didst thou doubt?
• * 1.21

  3. Ephes. 4. One God, one Faith.
• * 1.22

  4. Habbac. The Iust lives by Faith.
• * 1.23

  5. Mat. 15. O Woman, great is thy Faith, &c.
• * 1.24

  6. Mat. 14. Luk. 17. If ye have Faith as a grain of Mus∣tard Seed.
• * 1.25

  7. Iames. 3. Faith with∣out Works is dead, &c.
• * 1.26

  8. Coloss. 2. The confirma∣tion of Faith.
• * 1.27

  9. Ephes. Taking the Shield of Faith.
• * 1.28

  Act. 10. 2 Cor. 5. Rom. 10.
• * 1.29

  The inevi∣table severity of Iudgment should stir us up to care & watchfulness.
• * 1.30

  Ioh. 5. Coloss. 3.
• * 1.31

  As we are Workers, but as we are Believers. Rom. 4. Habbac. Ioh. 17.
• * 1.32

  A Fillacious Sophismfrom the concrete to the ab∣stract.
• * 1.33

  A Fallacy.
• * 1.34

  Mercy for∣giving Evil deeds. Imputation puttidg a great value upon finall things.
• * 1.35

  The Iudg∣ment of God is twofold according to Aug. de confut. Evang. lib. 2. cap. 30. The Iudg∣ment of dam∣nation, the Iudgment of discretion.
• * 1.36

  The Righte∣ousness of condemna∣tion. The Mercy of separation.
• * 1.37

  A twofold kind of sin∣ners. Romans 8.
• * 1.38

  Who are li∣able to the Iudgment of Condemna∣tion.
• * 1.39

  The Rule of Right.
• * 1.40

  Iohn 5. Luke 21.
• * 1.41

  Why the day of Iudgment is called a day of Re∣demption.
• * 1.42

  The Saints shall judge the World.