A67926:1725
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.
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,2 for the particulare certifying of euery mans hart priuately and peculiarly, that beleueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in generall: so is faith the instrumentall cause,3 by which euery man applieth the sayde body of Christ particularly to his owne saluation. So that in the action and office of iustification, both law & workes here be vtterly secluded and exempted, as things hauing nothing to doe in this behalfe. The reason is this: for seing that all our redemption vniuersally springeth only frō the body of the sonne of God crucified, then is there nothing, that can stande vs in steade, but that onely, wherewith thys bodye of Christ is apprehended. Now, for somuch as neither the law nor works, but faith onely is the thing which apprehendeth the body and death of Christ,4 therfore faith onely is that matter which iustifieth euery soule before God, thorough the strength of that obiect which it doth apprehend. For the obiect onely of our faith, is the body of Christ, like as the brasen Serpent was the obiecte onely of the Israelites looking, and not of their handes working: by the strength of which obiect, through the promise of God, immediatly proceeded health to the beholders. So the body of Christ being the obiecte of our faithe, striketh righteousnesse to our soules, not through working, but beleuing onely.
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.
Forsomuch therefore as the truth of the Scripture in express words, hath thus included our salvation in faith only, we are enforced necessarily to exclude all other causes and means in our Justification, and to make this difference between the law & the Gospel, between faith and works, affirming with the Scripture & word of God, that the law condemneth us, our works do not avail us, and that faith in Christ only justifieth us. And this difference and distinction ought diligently to be learned and retained of all christians, especially in conflict of conscience between the law and the gospel: faith and works: grace and merits: promise & condition: Gods free election, and mans freewill: So that the light of the free grace of God, in our salvation may appear to all consciences, to the immortal glory of Gods holy name, Amen.
Forsomuch therfore as the truth of the Scripture in expresse words, hath thus included our saluation in faith onely, we are enforced necessarily to exclude all other causes and meanes in our Iustification, and to make this difference betwene the lawe & the Gospel, betwene faith and works, affirming with the Scripture & word of God, that the lawe condemneth vs, our works do not auaile vs, and that faith in Christ onely iustifieth vs. And thys difference and distinction ought diligently to be learned and retained of all christians, especially in conflict of conscience betweene the law and the gospel: faith and works: grace and merites: promise & condition: Gods free election, and mans freewil: So that the lyght of the free grace of God, in our saluation may appeare to all consciences, to the immortal glory of Gods holy name, Amen.
The difference and repugnance of these foresaid places being well noted and ex•ended, it shall give no small light to every faithful christian, both to understand the Scripture, to judge in cases of conscience, and to reconcile such places in the old and new Testament, as else may seem to repugn, according to the rule of Augustine, saying, Distingue tempora, & conciliabis scripturas &c. Make distinction of times, and thou shalt reconcile the Scriptures.1 &c. Contrariwise, where men be not perfectly in these places instructed, to discern between the law and the Gospel, between faith and works. &c. so long they can never rightly establish their minds in the free promises of Gods grace: but walk confusedly, without order in all matters of religion. Example whereof we have to much in the Romish church,2 who confounding these places together without distinction, following no method, have perverted the true order of christian doctrine, and have obscured the sweet comfort & benefit of the Gospel of Christ, not knowing what the true use of the law, nor of the Gospel meaneth.
The difference and repugnance of these foresayde places being wel noted and ex•ended, it shall geue no smal light to euerye faithfull christian, both to vnderstande the Scripture, to iudge in cases of conscience, and to reconcile such places in the olde and newe Testament, as els may seeme to repugne, according to the rule of Augustine, saying, Distingue tempora, & conciliabis scripturas &c. Make distinction of times, and thou shalt reconcile the Scriptures.1 &c. Contrariwise, where men be not perfectly in these places instructed, to discerne betwene the lawe and the Gospell, betweene faith and woorkes. &c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace: but walke confusedly, without order in al matters of religion. Exāple wherof we haue to much in the Romish church,2 who confoūding these places together without distinction, following no methode, haue peruerted the true order of christian doctrine, and haue obscured the swete comfort & benefit of the Gospel of Christ, not knowing what the true vse of the law, nor of the Gospel meaneth.
