A67926:1717
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
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.
I say not so, but I say we should do no good works,1 for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar. For God saith thou shalt have the inheritance of heaven for my sons sake, thy sins are forgiven thee for my sons sake: and you say it is not so, but I will win it through my works. Thus you see I condemn not good deeds,2 but I condemn the false trust in any works, for all the works wherein a man putteth any confidence, are therewith poisoned & become evil,
I say not so, but I say we should doe no good workes,1 for the intent to get the inheritance of heauen, or remission of sinne. For if we beleue to get the inheritaunce of heauen through good workes, then we beleue not to get it through the promise of God. Or if we think to get remission of our sinnes by our dedes, then we beleeue not that they are forgeuen vs, and so we count God a lier. For God sayth thou shalt haue the inheritaunce of heauen for my sonnes sake, thy sinnes are forgeuen thee for my sonnes sake: and you say it is not so, but I wil win it through my works. Thus you see I cōdemne not good dedes,2 but I condēne the false trust in any workes, for all the workes wherin a man putteth any confidence, are therwith poysoned & become euil,
Wherefore, thou must do good works, but beware thou do them not to deserve any good thorough them, for if thou do, thou receivest the good, not as the gifts of God, but as debt to thee, and makest thy self fellow with God, because thou wilt take nothing of him for nought. And what needeth he any thing of thine, which giveth all thing and is not the poorer?
Wherfore, thou must do good works, but beware thou do them not to deserue any good thorough them, for if thou doe, thou receiuest the good, not as the giftes of God, but as dette to thee, and makest thy selfe fellow with God, because yu wilt take nothing of hym for nought. And what needeth hee any thing of thine, which geueth all thyng and is not the poorer?
Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder will giveth us all that we need, then we can take it of him: if then we want ought, let us wite our selves.
Therfore do nothing to him, but take of hym, for he is a gentle Lord, and with a gladder will geueth vs al that we neede, then we can take it of hym: if then we want ought, let vs wite our selues.
Press not therefore to the inheritance of heaven thorough presumption of thy good works, for if thou do, thou countest thy self holy and equal to God, because thou wilt take nothing of him for nought, and so shalt thou fall as Lucifer fell for his pride.
Presse not therefore to the inheritaunce of heauen thorough presumption of thy good works, for if thou do, thou countest thy selfe holy and equal to God, because thou wilt take nothing of hym for noughte, and so shalt thou fall as Lucifer fell for his pride.
FINIS.
This little treatise of M. Patricks places,1 albeit in quantity it be but short, yet in effect it comprehendeth matter able to fill large volumes, declaring to us the true doctrine of the law, of the Gospel, of faith, and of works, with the nature and properties, & also the difference of the same.2 Which difference is thus to be understanded, that in the cause of salvation, and in the office of justifying, these are to be removed and separated a sunder, the law from the Gospel, and faith from works: Otherwise in the person that is justified, and also in order of doctrine, they ought commonly to go necessarily together.
THis litle treatise of M. Patricks places,1 albeit in quantitie it be but short, yet in effecte it comprehendeth matter able to fill large volumes, declaring to vs the true doctrine of the lawe, of the Gospel, of faith, and of works, with the nature and properties, & also the difference of the same.2 Which difference is thus to be vnderstanded, that in the cause of saluation, and in the office of iustifying, these are to be remooued and separated a sonder, the lawe from the Gospel, and faith from workes: Otherwise in the person that is iustified, and also in order of doctrine, they ought cōmonly to goe necessarily together.
Therefore, where soever any question or doubt riseth of salvation, or our justifying before God, there the law, & all good works must be utterly excluded, and stand apart,1 that grace may appear free, the promise simple, and that faith may stand alone. Which faith alone, without law or works, worketh to every man particularly his salvation, through mere promise, and the free grace of God. This word (particularly) I add,2 for the particular certifying of every mans hart privately and peculiarly, that believeth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in general: so is faith the instrumental cause,3 by which every man applieth the said body of Christ particularly to his own salvation. So that in the action and office of justification, both law & works here be utterly secluded and exempted, as things having nothing to do in this behalf. The reason is this: for seeing that all our redemption universally springeth only from the body of the Son of God crucified, then is there nothing, that can stand us in stead, but that only, wherewith this body of Christ is apprehended. Now, for so much as neither the law nor works, but faith only is the thing which apprehendeth the body and death of Christ,4 therefore faith only is that matter which justifieth every soul before God, thorough the strength of that object which it doth apprehend. For the object only of our faith, is the body of Christ, like as the brazen Serpent was the object only of the Israelites looking, and not of their hands working: by the strength of which object, through the promise of God, immediately proceeded health to the beholders. So the body of Christ being the object of our faith, striketh righteousness to our souls, not through working, but believing only.
Therfore, where soeuer any question or doubt riseth of saluation, or our iustifying before God, there the law, & al good works must be vtterly excluded, and stand apart,1 that grace may appeare free, the promise simple, and that faith may stād alone. Which faith alone, without law or workes, worketh to euery man particularly his saluation, through mere promise, and the free grace of God. This worde (particularly) I adde,
Thus you see, how faith being the only eye of our soul,1 standeth alone with her object, in case of justifying: but yet nevertheless, in the body she standeth not alone: for besides the eye, there be also hands to work, feet to walk, ears to hear, and other members moe, every one convenient for the service of the body, and yet there is none of them all that can see, but only the eye. So in a christian mans life, and in order of doctrine, there is the law, there is repentance, there is hope, charity, and deeds of charity: all which in life, and in doctrine, are joined, & necessarily do concur together, and yet in the action of justifying, there is nothing else in man, that hath any part or place, but only Faith apprehending the object which is the body of Christ Jesus for us ⟨p. 980⟩crucified, in whom consisteth all the worthiness and fullness of our salvation, by faith, that is, by our apprehending and receiving of him, according as it is written. John 1. Whosoever received him, he gave them power to be made the sons of God, even all such as believed in his name, &c. Also Isaiah. 53. And this just servant of mine, in the knowledge of him shall justify many. &c.
Thus you see, howe faith being the onely eye of our soule,1 standeth alone with her obiecte, in case of iustifying: but yet neuerthelesse, in the body she standeth not alone: for besides the eye, there be also handes to worke, feete to walke, eares to heare, and other members moe, euery one conuenient for the seruyce of the body, and yet there is none of them all that can see, but onely the eye. So in a christian mans life, and in order of doctrine, ther is the law, there is repentance, there is hope, charitie, and dedes of charitie: all which in life, and in doctrine, are ioyned, & necessarily do concurre together, and yet in the action of iustifying, there is nothing els in man, that hath any parte or place, but onely Fayth apprehending the obiect which is the body of Christ Iesus for vs ⟨p. 980⟩
Argument. Da. Apprehending and receiving of Christ only, maketh us justified before God,1 John 1. ti- Christ only is apprehended and received, by Faith. si. Ergo, faith only maketh us justified before God.
Argument. Da. Apprehending and receauing of Christ onely, maketh vs iustified before God,1 Iohn 1. ti- Christ onely is apprehended and receaued, by Faith. si. Ergo, faith onely maketh vs iustified before God.
Argument. Ba Justification cometh only by apprehending and receiving of Christ. Isaiah. 53. ro The law, and works do nothing pertain to the apprehending of Christ. co. Ergo, the law and works pertain nothing to Justification.
Argument. Ba Iustification commeth onely by apprehending and receiuing of Christ. Esay. 53. ro The lawe, and workes do nothing pertaine to the apprehending of Christ. co. Ergo, the law and workes pertaine nothing to Iustification.
Argument. Ce- Nothing which is unjust of it self, can justify us before God, or help any thing to our justifying. 1sa- Every work we do, is unjust before God. Isaiah 54. re. Ergo, no work that we do, can justify us before God, nor help any thing to our justifying.
Argument. Ce- Nothing which is vniust of it selfe, can iustifie vs before God, or helpe any thing to our iustifying. 1sa- Euery worke we do, is vniust before God. Esay 54. re. Ergo, no worke that we do, can iustifie vs before God, nor helpe any thing to our iustifying.
Argument. Ca- If works could any thing further our justification, then should our works some thing profit us before God?1 me No works (do the best we can) do profit us before God. Luke 17. stres. Ergo, no works that we do, can any thing further our justification.
Argument. Ca- If workes could any thing further our iustification, thē should our works some thing profit vs before God?1 me No workes (doe the best we can) doe profite vs before God. Luke 17. stres. Ergo, no workes that we doe, can any thynge further our iustification.
Argument. Ba- All that we can do with God, is only by Christ. John. 15. ro Our works and merits be not Christ, neither any part of him. co. Ergo, our works & merits can do nothing with God.
Argument. Ba- All that we can do wt God, is only by Christ. Ihon. 15. ro Our workes and merites be not Christe, neyther anye part of him. co. Ergo, our workes & merits can do nothing with God.
Argument. Da- That which is the cause of condemnation, cannot be the cause of justification. 1ri- The law is the cause of condemnation. Rom. 4. j. Ergo, it is not the cause of justification.
Argument. Da- That which is the cause of condemnation, cannot be the cause of iustification. 1ri- The law is the cause of condemnation. Rom. 4. j. Ergo, it is not the cause of iustification.
