also a faith that is often taken for hope and so defined As in the Epistle to the Hebrews Where Faith is called the substance of things not seen but hoped for and the evidence of things not appearing but future Moreover there are those that divide the use of this Word into many forms Andreas Vega reckons in the general Nine Significations of the word of Faith Put because in these which I have hitherto reckoned there is no mention made of that person from whom all the Vertue of Iustifying proceeds therefore I see not how it can be that Iustification should rightly agree to the same VVherefore this seems less strange to me in Osorius Hosius and others of that School if their Opinion is not so right about the Iustification of Faith for they seem not to have clearly enough discerned or at least not to have fitly defined that Faith which the Evangelical VVritings propose unto us But if this Faith that we profess contained no other thing in it but that which they pretend to in their Books I would be of the same Opinion which they Preach To wit That it avails little to the procuring of Righteousness That this may be the more evident I would have Pious Readers listen to what those Men teach concerning Faith and how they define it And so they define it that either through blindness they know not or by dissimulation they make as if they knew not what is the true Faith proposed to us in the Gospel for Righteousness And that we may begin first at the Tridentines they so define it That it is a firm assent unto those things that are revealed and made manifest by God And Osorius following these Men Collects the Universal Nature of Faith after a manner not much differing from them That it is a firm and constant assent of the mind stirred up by the Authority of the Speaker But what this Faith is which Osorius describes after this manner let him look to that Verily any Man may think it is not this Faith which Paul speaks of in disputing of Righteousness or to which we from the Authority of Paul affirm that Righteousness should be attributed properly Though in the mean while we deny not that this Faith is true which is asserted by Osorius and others whereby for the Authority of the Church teaching we believe whatsoever things belong to Religion which though they are not seen as Lombard says yet they are believed whether they are past or expected to come As he that gives credit to the things contained in the Articles of the Creed and that are expresly mentioned in the Scriptures He that believes and professes that the World was made by the Word of God and that God is and that he Created all things of no thing Moreover that he believes and professeth that he is powerful and very good That I may proceed in the very words of Osorius endued with boundless and infinite virtue and bounty watching over all parts of the World and passing through them beholding and taking notice of all things and looking well to every thingaccording as the dignity and condition of each thing requires and whatsoever else belonging to the profession of Faith is taught in the Writings of the Prophets Verily that Man is not at all mistaken in believing For the things that are seen by an Internal light of Faith are very true though they are very remote from the Senses But yet this is not the Faith though it be true that justifies us who are miserably defiled and wretched Sinners before God For what Circumcised Iew or hateful Turk is there but believes all these things which Osorius with a long multiplication of words Preaches of God and his Power and Iustice and Immensity For they together with us confess one God and rely on his promises with great hope call upon his Name observe his commands as well as we and also flatter themselves with the Title of the true Church Yea also they are not Ignorant that the Dead shall be restored to Life and promise Eternal Life to themselves Moreover many things which they see not with their Eyes they retain by Faith and pursue by hope Briefly they do no less believe God themselves and confess God But if the Christian Faith according to the Magisterial position of Lombard should be placed in nothing else but a solid apprehension of things to be hoped for and a sure expectation of those things which do not appear what hinders but that both Iews and Saracens may be reckoned faithful upon this account What then you will say Doth not Paul writing to the Hebrews expresly comprehend Faith in that same definition To wit That it is the substance of things hoped for c. Verily I neither reject Paul the Author of this Epistle nor disapprove the definition neither do I examin that nor do so much as enquire for it which is enquired for in Lombard Whether this description be more agreeable to Faith than Hope But this I answer That we may confess this Faith to be true which is here defin'd But surely that is not the Faith which properly justifies the wicked in the sight of the Lord. Why so Because there is wanting to the definition the Genus Property and difference which distinguishes Faith from Hope Also there is wanting the true and proper object of Faith which should by no means have been omitted To wit The person of him in whom only all the promises of God and the whole cause of our Iustification is contained Who unless he comes in in vain other things are either believed or hoped for by us neither will all that substance of things hoped for avail us any whit unto Salvation What then you will say Hath not the most gracious Father promised us his mercy Hath he not engaged himself by an inviolable Covenant that he would pardon our Sins Must we not give credit to those things which are promised by God He hath promised indeed I confess but how Only in Christ his Son To whom Only to them that believe in the Son I know and acknowledge that the promises of God are most sure in which he promises as Osorius rehearses Infinite Riches excellent Pleasure an immortal Kingdom great Dignity everlasting Glory But yet these good things are neither so promised or given by God that in the mean while he exacts nothing of us for the obtaining of these good things which he promises Therefore this is not the state of the question whether we should believe God promising which is common to us with the Iews themselves and Turks Neither do I ask that what the Lord hath promised For Salvation is promised Pardon of Sins is promised But this is it which properly comes in question here Upon what account and for what cause this Salvation and Pardon of Sins is promised whether there is no condition interposed Or whether there is
Salvation and Iustification should be understood to consist principally not in the Life of Men if it were never so Holy but in the Doctrine of Faith rightly taught In which Matter this whole Generation of Papists seems to me not a little deceived who look upon this our Christian Religion to be nothing else but a Moral Doctrine of framing the Life according to the right Rules of Living which when a Man hath strictly observed and thereby gained the Reputation of Vertue and external Honesty they think nothing further is wanting to the compleat Perfection of Christian Philosophy which if it be true I scarcely discern what difference there is between us and the Ancient Philosophers For what Sect of Philosophers was ever so grosly absurd but that they esteemed it honourable to contemn those things with the Admiration and Desire whereof we Christians are so much transported that we are in the next degree to Madness That Money never makes any Man Happy That the end of good should by no means be placed in Honours or Pleasures The Stoicks were not ignorant that no Man is wise but a good Man They saw that nothing was good and honourable but true Vertue and nothing should be accounted Evil but only Filthiness Socrates in Plato Disputes that Injury should not be revenged by an Injury And that the Soul should by all means be drawn away from the Affections of the Body Moreover that the Soul being Immortal they are not in a deplorable Condition who after having passed their Life honestly depart hence into more blessed Habitations What shall I say of Plato or of Aristotle who in his Politicks denies that any thing can be pleasant unto Men in Life except Vertue in which only Pleasure consists How holily doth M. Cicero write of Offices Yea those Men did not only teach such things but not a few of them did also perform great part of their Doctrine both amongst the Greeks and the Latins especially Socrates Aristides Diogenes Epictetus the Curij the Fabij the Fabricij and the Scipio's Whose Life Vertues and famous Acts if we look into and compare them with the Catacatholicks in our Days O how ashamed may they be at so great a difference as is between them And yet as all these things so very excellent profited them nothing to Salvation without Christ so also we should suppose that in all our Vertue and good Deeds there is nothing that distinguishes us before God from their Paganism unless besides the Condition of Life there be added another Doctrine and Profession of Religion which doth not as the Philosophers of old Dispute about Vertues only and Moral Duties or about placing the chief Good in the Excellency of Vertue or Charity nor makes enquiry about legal Righteousness and civil Iudgments But calls us forth unto deeper Mysteries and instructs the Minds of Believers soundly and solidly concerning the Heavenly Iudgment of God his Will his Engagement by Covenant concerning the Son of God and our Eternal Redemption by Christ Peace Iustification Faith the Hope of our Calling the largeness of the Mercy and Grace of God Salvation and the Crown of Immortality These seem to me to be the Principal Heads in which all the Strength and Nature of our Religion all our Peace and Tranquility and all the way of our Salvation and Doctrine is contained Which manner of Doctrine I think all means should be used that it may be retained in the Church sound and entire And this was the chiefest Cause that stirred me up to undertake this Defence wherein I am now engaged not that I might open a Door of Licentiousness to Men of unclean Dispositions But that I might lay open unto all Godly Brethren and especially to those that are afflicted the boundless and eternal Riches of the Grace of God in Christ purchased for us the Glory of the Kingdom the Stable and undoubted good Pleasure of his reconciled favour What if some are of such a perverse Mind that they design to abuse this our peaceable and healthful debate about Faith and the Grace of Iustification for a Defence of their own Uurighteouness and carnal Licentiousness I give them notice now before hand that these things were neither written nor thought upon by me for them but only for the Godly whose Consciences in this World are burdened and afflicted to whom I would peculiarly Dedicate this Work such as it is that I might ease and refresh them in Christ in the great straits of their Agonies with some Lenitive of Evangelical Doctrine against the ensnaring assaults of Satan And likewise that I might strengthen and preserve them as with an Antidote against the Malignity of the Pseudocatholick Adversaries and the subtile deceits of Sophisters Who by an infinite number of Books already published and by hurrying new ones daily into publick view keep no measure and make no end of Writing that they may subvert the right ways of the Lord. In the mean time I have nothing at present that I can say of that our good-by Stapleton but that it troubles me much his Book so prolixely Talkative came no sooner to my Hands Now because this so tumultuous a noise of twelve Books which he seems to have armed against Christ and his twelve Apostles to conquer the simplicity of Evangelical Doctrine requires more leisure to examine his so many and so great Authorities heaped together out of Augustin I must beg a Truce of Him until I can bestow requisite Pains on so great a Doctor if so be God will furnish me with Strength that I may be able to perform it Now I pray the Lord Iesus who was crucified for our Sins that according to the unspeakable greatness of his Power whereby he can do all things with his Father in Heaven and in Earth and according to his great loving Kindness towards us that he would fructifie our Minds daily more and more by the Spirit of his Grace nourish them by his Presence confirm them by his Power that he would defend the afflicted cause of the Gospel against the Plagues of Errour disappoint the attempts of malicious Persons endeavouring our Destruction still disorderly Tumults and vain Ianglings in the Church grant Peace to our Times Pardon to our Sins Strength and Victory to our Faith Skilful Workmen to the Church and Dexterity in working and teaching to the workmen and especially that he would refresh and Comfort with the Gracious Favour of his Divine Majesty the pious and perplexed Consciences of Believers combating with Death and Satan or exercised with sharp Affliction for the Glory of his own Name to whom with the Father and the Holy Spirit all Glory is due for ever and ever Amen Iohn Fox Books Printed for and are to be sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chapel A Practical Exposition on the 130. Psalm wherein the Nature of the forgiveness of Sin is declared the Truth and Reality of it asserted and the
Osor. lib. 5. The Papists err from the scope of the Question Osor. lib. 3. p. 68 69. Osor. lib. 4. nu 103 104. Tit. 3. Hosius Osor. lib. 4. Nu. 104. Ex Hosio confut lib. 5. pag. 451. Hosius ibid. Ex Hosio lib. 5. Nu. 452. Andra. lib. 6. pa. ibi Orthod Explic. An Answer to the Adversaries The Roman Church is a Pseudocatholick Enemies of Faith and Grace under the Vizard of Religion Osor. lib. 6. p. 151. A pseudosyllogism An Answer to the Argument Pardoning Grace or Grace of Remission Rom. 9. 6 4. Coloss. 1. Rom. 3. Renewing Grace Grace is divided into Two parts The Syllogism is redundant with four Termini Aparalogism in the second figure concluding affirmatively A twofold sort of Works Rom. 14. Aug. of Nature and Grace The reparation of the Grace of Christ though it is begun in respect of the mind it is not yet perfected in respect of the Flesh Which shall be in the Countrey where Man shall not only be able to persevere but shall not be able to Sin An Argument from like Comparison Levit. 22. Deut. 15. Christ fulfilled all the Law not for himself but for us if for us then we also fulfil it by him Tho. 12. 109. pag. 259. The Roman Catholicks falsly so called obtrude another Gospel upon us The sum of all our Salvation and Religion is chiefly discerned in two things Faith and Renovation by Grace Grace Faith Wherein Beatitude consists according to the Shcolastick Doctors Divines disputing about the chief good Pelagians Adversaries of Grace Augustine a defender of Grace against the Pelagians The Papists Semipelagians Wherein the Papists agree with the Pelagians How Thomas Aquin. and the Thomists define grace Tho. 129. 109. Art 6. That the will may be prepared to work well and to enjoy God there is required an habitual gift of Grace which is the principle of a meritorious work Guillerm in sentent lib. 2. qu. 26. Art 1. a common definition among the Schoolmen Albert. in sentent lib. 2. dist 26. Art 2. Grace is a habit in the essence of the Soul which according to infused Vertues make perfect for act makes the possessor good A vulgar and usual defini-nition of Grace in the Schools The Schoolmen disagree with one another in the manner of Grace 〈◊〉 〈◊〉 〈◊〉 Osor. lib. 5. p. 26. Dost thou deny Grace to be a Vertue what then is Grace if it is not a Veatue Thomas against Osorius Faith excluded from Iustification by the Thomists Thom. 12. q. 109. Art 5. why the holy Spitit is given Thom. 12. qu. 114. Art 4. The motion of humane mind to the fruition of divine good is a proper act of Charity by which all acts of other Vertues are appointed for this end according to which other Vertues are commanded by chariey and therefore the merit of Eternal Life belongs chiefly to charity c. Censura Gololoniens fol. 148 149. christ by his Death hath merited this that Believers are endued with charity and other Vertues which qualities being now received by the Merit of christ man himself by Inherent Righteousuess merits a greater Righteousness Reconciliation and at length Life Eternal c. And fol. 170 Faith is only the preparatory Cause and way to Iustification that afterwards we may by another thing be righteous before God not by Faith apprehending Christ c. Iustification is divided into two parts Iacob Pava Orthod Exp. 6. p. 470. Then the Spirit is communicated when at the coming of Righteousness we are made righteous when all our sins being extinguished we are renewed by charity spread abroad in our hearts by the Spirit which Charity because it informs the mind with the Love of the Divine Law is called Righteousness Of how large an extent the fruit of the Lord's passion is Ephes Christ only by his Personal Office is a Saviour and the Holy Spirit by his Office is a Helper and Comforter of them that are saved Answers Aug. Epist. 65. Righteousness receives not its vertue from Merits but Merits receive vertue from the Iustified The Dignity of 〈◊〉 is valued by the Person of the believer not the Person by the Deeds How the Reward of the Saints is appointed in the Scriptures Heaven is not a reward to the Saints but in the Heavens Ro. 6. An Objection concerning the rewards proposed Answer That which is due upon the account of Obedience deserves no grace Lu. 17. Ro. 8. August praefatione in Psal 31. Grace is often signified in the Scripture under the name of reward Whatsoever we are or shall be we are in debt to the Grace of God sor it A wonderful and secret operation of the Grace of God is shewed by Examples Trident. Concil Sess. 6. Can. 11. Free Will Isa. 53. 1 Cor. 9. 2 Tim. 2. The promise is not therefore made because we run But we do therefore run because the promise is made 1 Cor. 15. 2 Tim. 4. Difference between Gift and Merit Rom. 6. Ephes. 2. Council of Trent Sess. 6. Canon 11. The Tridentines deny that we are justified by favour only Glossa ordinaria in cap. 6. ad Rom. The ridiculouscomment of the Glosse of theSchoolmen Tho. Aqui. lib. 2. sent dist 26. q. 6. Glos. 9. Ro. 6. Orbelius lib. 2. Sent. dist 2. Bonaventure Alex. Halensis Salvation is promised to them that Work not for the sake of the Works themselves Rom. 11. In what thing chiefly the Efficacy of Divine Grace appears Examples of Divine Grace are produced out of the Scriptures AdamGen 3. Abraham Gen. 12. Isaac Gen. 27. Ioseph Gen. 65. The Israelites delivered fromthe Bondage of Pharaoh Exod. 12. The Law was promulgatedbyGod after the deliverance of the People The Land of promise the Victory of the People of Israel Deut. 9. 1 Cor. 7. The Land of promise is a Type of the promised Kingdom Thomas Aquinas with the ordinary Gloss. The Hebrews recover their Health by looking on the Serpent Ionas a Type of Christ saving the lives of his own by his Death The Pious Works of Believers are impured for Merits not according to Righteousriess but according to Grace Osor. de Iust. lib. 6. p. 150. Legal promimises Evangelical promises Romans 2. Imputation twofold 2 Cor. 5. Romans 4. Psalm 32. Andrad lib. 6. Orthod Explic. pag. 477. 454. Tiletanus in Apolog contra 〈◊〉 p. 226. By the Law it is reckoned that he did a thing who does it by another There is frequent mention of Imputation in Paul's Writings Faith without Works imputed for Righteousness Wherefore Worksare separated from Iustification Tho. Aquin. 〈◊〉 109. Ro. 7. Ro. 8. Wisd. 9. Deut. 27. Galat. 3. The manifold signification of Faith Errour and disturbauce among Divines proceeds chiefly from the wrong defining and misunderstanding of Faith Osorius Hosius Luther is falssy traduced Osor. li. 2. pa. 32. There is always joined with Faith a confidence of good hope Confidence and hope accompanies justifying Faith but doth not it self justifie It is requisite to see
Religion and trampled upon all Actions worthy of Praise and exercises of Eminent Vertue as things of no worth and condemned Pious Tears and judged those Men abominable and Wicked who wept and mourned for their Iniquities or upon any account lamented the Sins they committed And as if he taught a certain new way of Salvation and such a one as neither requires works of vis nor any sorrow neither occasions any trouble to sinners but teaches that confidence alone is sufficient to wit such a confidence whereby every Wicked and Ungodly Man may be supposed acceptable to God tho'he himself do not at all endeavour to restrain his wickedness or pretend to any desire after Piety but only so supposeth in his own mind that he is dear to God That the favour of God is prepared for all yea for the unclean and Wicked though sin rules and reigns with an universal dominion over them Moreover that Luther should think it a great Wickedness to lament Mans first ruine or fall and to fear punishment c. Besides other things also of the like sort no less absurd than false which being wrested by you to a wrong sense you use to lay to his charge not that they are really true of him but they are puposely feigned by you that by any means possible ye may render him odious to the ignorant People But these cunning attempts of yours avail nothing for the Writings and Sermons of Luther are publickly known There are also extant the publick Confessions of the Saxon. Churches first presented unto Carolus Caesar in the Assembly of Augusta Anno. 1530. And afterwards Anno. 1551. Shewed and offered to the Council of Trent in which what they teach concerning the true way of Iustification according to the Word of God what they Iudge and Preach of repentance and the Holy Fruits of good Works by all which they do sufficiently defend themselves against your frivolous calumnies and most vain accusations that there is no need of any other defence besides The opposite Assertions of the Adversaries against the Free Imputation of Righteousness produced and examined WHich things seeing they are so and sufficient defence hath been made for those of our Profession let us proceed to that which remains We will then first declare the opposite assertions and decrees of the Adversaries what they say and judge concerning Righteousness Faith Grace Repentance and Works and next we will compare their Opinion with ours and both together with the holy Gospel of God that it may be the more evident to the Reader what should be judged of both And here first come forth unto us Osorius none of the meanest Champions in this Cause all whose contention against Luther drives at this to destroy all imputation of Righteousness and to leave no other way of Righteousness but that which consists in works and observation of the Law and which might maintain according to the Decrees of Trent that we are not only esteemed righteous but also are really or inherently Righteous in the sight of God even unto justification In which way of justifying he doth not exclude Faith and Grace but he so mingles these together that the praise it self of Righteousness is founded on works and all else so subservient that Faith first goes before that it may only prepare and make way for the obtaining of Grace And Grace afterwards follows which brings forth good works in us and then works themselves perfect and compleat Righteousness For after this manner doth Osorius dispute in his Third Book And this is the sum of what he says therefore seeing the Law either written on Tables or received by Revelation cannot take away the unbridled lust of the mind and whilst lust remains in its vigour no man can by any means obey the precepts of the Law which are given for our attaining Righteousness Therefore it is that no man relying only on the help of the Law can be holy unless he be furnished with the immediate help of the Holy Spirit against lust and farther because we obtain this Divine help not by the Law but by Faith Therefore it is that all actions of Charity are called works of Faith not of the Law both by other Divine Writers and also by Paul who frequently by the name of Faith understands all Offices of Charity c. You have here a Specimen of the Osorian Righteousness so described by him that Righteousness seems to consist not at all in Faith without Works but in Works which are called Works of Faith not of the Law Which Righteousness whoso wants he denies that it is possible for him to be received into the favour of God 〈◊〉 chiefly upon this Argument Because that Divine Nature being most holy and most pure and which can endure no filthiness of Iniquity it behoveth him therefore that would enjoy the presence thereof to conform himself unto the same Image for there is no Communion between light and darkness there is no union between the holiness of righteousness and the wickedness of unrighteousness Which seeing it is so he therefore concludes that Luther they of Luther's Party do err first in this that they dare assert that sin in those whom that infinite purity hath united unto it self by a most Holy Love is not wholly removed nor altogether abolish'd and pluck'd up by the roots nor all its fibers quite extirpated And also that they affirm that a Law is laid upon us by God which cannot be kept In the one of which the Divine Clemency and Bounty is distrusted In the other abominable reproach is cast upon his Infinite Power and Godhead Concerning Righteousness and its definition given by Osorius and others THou hast ingenuous Reader the whole Model of Osorian Righteousness described in a short compend in which what is true and what is faulty it remains that we should examine with like brevity according to the Rules of Evangelical Doctrine beginning first at the very definition of righteousness because thereupon depends the substance of the whole Controversie For so Osorius defines Righteousness that it is a state of Soul founded on the Law of God and that bears a clear resemblance to the immutability of the Divine Vertue In like manner also Andradius not much differing from him Righteoufness saith he is an unmoveable equity and government of mind which measures all its actions and counsels by the Law of God And the same again presently Righteousness is a habit of mind fashioned by the Divine Law to obey that Divine Law and Will as it perswades to perform the Offices of every vertue C. So that I need not here gather together the definitions of others of the Party of whom I find so many to be of the same Opinion that they think a Righteous Man should be defined from works of Righteousness just as a wise Man from Wisdom a Musician from Musick and other Artificers are formally denominated from
Church which they by a false Name boast to be Catholick which broaches amongst the common People these so great monsters of errours and tares of Opinions defends them in Schools Preaches them in Churches which sends forth into the midst of us such Dogmatists and Artificers of deceits who not only corrupt the small Veins and Rivulets of sincere Doctrine but also proceed to the Fountains themselves and Invalidate the Foundations of Apostolick Institution and cut and tear the very sinews of the simple verity For what greater injury can be done to the Scriptures of God What more cruel against the Grace of Christ what more Hostile against the mind of Paul and more gross against the soundness of the Christian Faith can be said or devised than what those Roman Potters have contributed by their commentitious deceits to the plague and ruine of the Christian Common-wealth For what may we judge should be hoped for concerning the common Religion the Sins of every one and the state of the Christian Common-wealth if the matter come to this that this largeness of Evangelical mercy being taken away or contracted we must be called back again to the account of good Works Concerning the Vertue and Efficacy of Divine Grace a more enlarged dispute against the Adversaries Answering their Objections BUT Those Men will deny that they detract any thing from the Grace of God yea they say that this is the common Sin of the Lutherans not theirs because all that they drive at is to maintain the mercy of God and to celebrate it with due praises Why so I pray for what say they Do not the Pious Works of the Saints please God Well and what next Should not the same Works having proceeded from God himself the Author be referred to his bounty and mercy Why not Now then Catholick Reader receive a conclusion Roman Catholick enough as I suppose Therefore he 〈◊〉 detracts from good works wrought by Christ 〈◊〉 from the Grace and Mercy of God Well said but pray who detracts from those Who denies good Works which Christ living and dwelling in us Works to be good Works Does any Man take away due praise and dignity from those Now Hosius talks Osorius pleads Andradius crys out that the Lutherans do it eagerly Why so I beseech you Because they do not attribute unto the performance of good Works the Salvation that is due to them but translate it to Faith only What then such as do not attribute Salvation to good Works should they be therefore supposed to attribute nothing to Works or to cast reproach upon the grace of God On the contrary they that detract the promise of Eternal Life from the Christian Faith Shall they be accounted Friends to Grace By the same reason we may turn Light into Darkness and Darkness into Light Let Christ remain in his Sepulcher let Moses rise again to be Iudge of the Living and the Dead But now what Arguments do they rely upon in disputing thus Because say they Works of Righteousness flow from the Fountain of Divine Grace But what Is not Faith in Christ the Mediatour as singular a gift of God and does it not proceed from the Election of Divine Grace But now let us hear an Argument more than Catholick Argument Ma. We are justified by the Grace of God only Mi. Our good Works have their rise from the Grace of God only Con. Therefore all our Iustification consists in good Works The deceit of this Paralogism must be drawn forth And again the word Grace must be explained Which is taken one way in the major and another way in the minor for there it is taken for mercy and the free good will of God whereby he hath redeemed us freely whereby he loves us in Christ Iesus and forgives us our Sins and whereby also he imparts his Spirit and Life Eternal to us And this is peculiarly called Grace of forgiveness of which the writings of the Apostles speak aloud in many places It is not of him that willeth nor of him that runneth but of God that sheweth mercy And again Sin shall not have dominion over you for ye are not under the Law but under Grace And what the same Apostle cites out of a Psalm Blessed are they whose Iniquities are forgiven and whose Sins are covered c. And also that which elsewhere he testified very evidently They are justified freely by his Grace moreover that none should be uncertain what is understood by the word Grace presently subjoining and as it were explaining himself he infers next By the Redemption which is in Christ Iesus But what other thing does this adding of Redemption signifie but the Remission of all Sins That this may be the Argument We are justified by that Grace whereby we are redeemed But Grace by renewing us doth not redeem us Therefore we are not justified by Grace renewing us I come now to the minor in which the word grace is taken otherways than in the major For there it is put for remission or redemption here for renovation That is for the effectual energy of the Divine Inspiration in communicating Gifts and Endowments wherewith he afterwards adorns those whom first he hath justified Whence arises a twofold manner of distinguishing Grace according to the twofold diversity of effects on this side and on that side of which one consists in the remission of evil Works the other in the operation of good Works And that is called pardoning Grace and this is called renewing Grace From the one whereof proceeds the Salvation and the Iustification of the Ungodly and from the other come the good Works of the Godly and yet those are not full nor perfect Therefore I answer the Argument proposed which hath more errours than one Moreover it is made up of mere particulars Also in the minor contrary to the manner of Disputants the case is changed whereas the same case should be kept that goes before in the major and the minor should follow thus But our good Works are by the grace of God only or at least in the major the same case of the minor should have been kept after this manner Our Iustification arises twice from the grace of God Therefore all our Iustification flows from good Works So that the true nature of this Pseudosyllogism belongs not to the first but the second figure simply concluding both affirmatively and also most absurdly just as if a Man should argue thus Our corporeal Nature was made of the slime of the Earth Earthen-Pots are made of the slime of the Earth therefore our corporeal Nature was made of Earthen-Pots What need is there of words Whatsoever way these Men form their Argument or reform it they shall never be able to prove that the works of the Law whether such as we our selves have wrought or such as the Divine Grace works in us do contain in themselves any cause of Salvation For
OF Free Iustification BY CHRIST Written First in Latine By Iohn 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. Parkhurstat at the Bible and Three Crowns at the lower end of Cheapside 1694. THE EPISTLE OF THE AUTHOR To all Afflicted and Troubled Consciences of Believers in Christ. BEing to write this Apology concerning Free Iustification by Christ the more that I consider the Cause that I have undertaken the more I am inclined to proceed And again when I call to mind these Times and how the Manners of Men are corrupted there arifeth in my mind a doubtful wavering distracting me several ways not without some fear joyned therewith That which causeth me to 〈◊〉 is this lest the greatest part of our People as the minds of Men are apt to catch at the smailest occasious Should contract Some 〈◊〉 from this mild and peaceable Doctrine of Evangelical Iustification to grow the more bold in Sinning From whence I do therefore partly apprehend what the Silent Thoughts of Some Men may object against me who though they will not deny the things which we say of Christ to be true yet they will judge them unseasonable for the Times and Manners of Men now-a-days being so corrupted and infected Nay that they are rather hurtful and open a door to greater boldness and security in sinning Therefore that I may answer those Men and give some account of my undertaking I thought sit to speak a few things by way of 〈◊〉 〈◊〉 That I am not at all ignorant 〈◊〉 〈◊〉 of prodigious Uncleanness do abound every where at this day and also 〈◊〉 do no less 〈◊〉 the things that I see And I wish it were as much in my power 〈◊〉 procure the healing of these Evils as I am 〈◊〉 grieved at so great a Torrent of all Wickedness prevailing daily more and more 〈◊〉 some will say Then dram forth and thunder out something from the severe Law of God which may terrifie the minds of the People with the healthful Fear of God and the dreadfulness of Divine Vengeance which maytake away the furious Lusts of Life and restrain unbridled Boldness and reduce Men into a course of more severe discipline and reclaim them from Wickedness to serious Repentance and drive all Men forward by all means to endeavour the best things But what other thing do I drive at in these Treatises throughout though not with the same dexterity of Speech and excellency of Wit as many Men yet aiming altogether at the same 〈◊〉 For if we look at the End of things with a right Iudgment what is the Design of all the Doctrine of the Sacred Gospel concerning Faith Christ the 〈◊〉 and Free Iustification by him but that by setting before Men the great 〈◊〉 bestowed upon us by Christ and by considering his Special Favour the winds of Believers being so much more easily inflamed with the admiration of heavenly things may be won over to a contempt of this World Though in the mean time I am not unsensible that there be some perhaps of a contrary Opinion to wit that no other way or Medicine for rooting out of Vices and reforming Manners should be used but to stupifie the Ears of simple Men with perpetual inculcating of Laws and Precepts and dreadful Threatnings to stir up Terrour Unto whose Opinion as I would not oppose my self so also I cannot but greatly commend their Labour But again neither should they be blamed who teach Christ nor the promulgation of the Gospel neglected because many abuse it Before the Father sent his son into the World he was not ignorant that the World would not receive him and yet he sent him nevertheless Though he knew there were many that loved Darkness more than Light notwithstanding the true Light shined from Heaven which enlighteneth every Man that cometh into this World There hath never been so happy a Generation but the worser part hath exceeded in number and always the fewest were pleased with the best things But I doubt whether ever such abominable Impudence in sinning came to so great a height in any Age. Wherefore I confess that so much the more their Endeavours should be encouraged who give all diligence for this purpose and rebuke with sharpness that wickedness may be purged away out of the Christian Common-wealth For what can they do more agreeably But yet Christ Should not therefore be expelled from the Church Yea if I may be allowed to speak freely I know not whereunto this so great depravation and overflowing of all most abominable iniquities should be imputed but that Christ the best Instructer of Life doth not so reign in the minds of Men as in right he ought This World hath its Adorers But Christ also hath his own miserable and afflicted Elect in the World the care of whom should not be neglected Therefore they that are angry at the filthy Manners of this Life do well therein but yet they do not ill that are angry at the corrupt Errours of Doctrine about which according to my Opinion no less care should be taken then about Manners The Prophet is commanded to declare unto his People their sins True indeed But again the same Prophet is commanded to comfort his People Also the Voice of the Prophet is commanded to Prophesie with a loud Cry to the Cities of Iudah concerning the Saviour their King and his Reward and the Saving Grace and Glory of God which was to be revealed in that People So then the Church hath her Prophets I know and acknowledge it And again the Divine Bounty so dispenseth its Gifts that the same hath also its Evangelists But now where is there one of all the Prophets that came before Christ's Time but he is found frequently to Evangelize something of Christ very sweetly with joyful Proclamations We bear the same testified by Peter To him faith he all the Prophets bear witness That as many as believe in him shall receive remisfion of sins Wherefore as those are not to be defrauded of their own praise who do all they can to bring the brutish minds of the People to a deteflation of their own evil deeds So again it should be inquired into Whether this is all that must be done Thou callest them back to Repentance who are running on headlong into their sins and thou dost well for it is a great thing But what will this so much avail unless Christ also being received by Faith come together with thy Repentance For thou art not pardoned only upon the account of thy remorse at the remembrance of thy by-past Life but because Christ who never sinned died for thee Though again neither doth he forgive any but him that repents truely and from his Heart Therefore these two must be joyned together and always retained in the Church But so that