A67926:1729
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.
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.
1In the law therefore 3 things are to be considered: First, what is the true rigour and strength of the law, which is, to require full and perfect obedience of the whole man, not only to restrain his outward actions, but also his inward motions, and inclinations of will and affection, from the appetite of sin: And therefore saith S. Paul: The law is spiritual, but I am carnal &c. Rom. 7 Whereupon riseth this proposition: That it is not in our nature and power to fulfil the law. Item, The law commandeth that which is to us unpossible &c. 2 The second thing to be noted in the doctrine of the law, is to consider the time and place of the law, what they be,2 & how far they extend. For as the surging seas have their banks and bars to keep them in: so the law hath his times & limits which it ought not to pass. If Christ had not come & suffered, the time & dominion of the law had ben everlasting. But now seeing Christ hath come and hath died in his righteous flesh,3 the power of the law against our sinful flesh doth cease. For the end of the law is Christ. Rom. 10. that is, the death of Christs body is the death of the law to all that believe in him: so that who so ever repenteth their sins, & fly to the death and passion of Christ the condemnation & time of the law to them is expired. Wherefore this is to be understand as a perpetual rule in the scripture, that the law withal his sentences and judgements wheresoever they are written, either in the old Testament or in the new, do ever include a privy exception of repentance and belief in Christ, to the which always it giveth place, having there his end, and can proceed no further, according as S. Paul doth say: The law is our Schoolmaster until Christ, that we might be justified by faith. Gal. 3.
1In the law therfore 3 things are to be considered: First, what is the true rigour and strength of the lawe, which is, to require full and perfect obedience of the whole man, not only to restraine his outward actions, but also his inward motions, and inclinatiōs of wil and affection, from the appetite of sinne: And therfore saith S. Paul: The law is spiritual, but I am carnal &c.
Moreover, as the law hath his time how long to reign, so also it hath his proper place, where to reign. By the reign of the law here is meant the condemnation of the law: for as the time of the law ceaseth, when the faith of Christ, in a true repenting heart, beginneth so hath the law no place in such, as be good and faithful, that is, in sinners repenting and amending,1 but only in them which be evil and wicked. Evil men here I call all such, which walking in sinful flesh, are not yet driven by earnest repentance, to fly to Christ for succour. And therefore saith S. Paul: To the just man there is no law set, but to the unjust and disobedient, &c. 1. Tim. 1. By the just man here is meant, nor he which never had disease, but he, who knowing his disease, seeketh out the Physician, and being cured, keepeth himself in health as much as he may, from any mo surfeits: notwithstanding, he shall never so keep him self but that his health (that is, his new obedience) shall always remain frail & unperfect, and shall continually need the Physician. Where, by the way, these iij. things are to be noted. 1. the sickness it self. 2 the knowing of the sickness. 3. the Physician. The sickness is sin. The knowing of the sickness, is repentance, which the law worketh. The Physician is Christ. And therefore, although in remission of our sins, repentance is joined with faith, yet it is not the dignity or worthiness of repentance, that causeth remission of sins, but only the worthiness of Christ whom faith only apprehendeth:2 no more then the feeling of the disease is the cause of health, but only the Physician. For else when man is cast and condemned by the law, it is not repentance that can serve or deserve life, but i• his pardon come, then is it the grace of the prince, and not his repentance that saveth.
Moreouer, as the law hath his time how long to reigne, so also it hath his proper place, where to raigne. By the raigne of the law here is ment the cōdemnation of the law: for as the time of the law ceaseth, when the faith of Christ, in a true repenting heart, beginneth so hath the law no place in such, as be good and faithful, that is, in sinners repenting and amending,1
The third point to be considered in the doctrine of the law, is this: That we mark well the end and purpose why the law is given, which is, not to bring us to salvation, not to work Gods favour, nor to make us good: but rather to declare and convict our wickedness, and to make us feel the danger thereof to this end and purpose, that we seeing our condemnation, and being in our selves confounded, may be driven thereby to have our refuge in Christ the Son of God, and to submit our selves to him, in whom only is to he found our remedy, and in none other. And this end of the law discreetly ought to be pondered of all Christians. Otherwise, they that consider not this •nd and purpose of the law, fall into manifold errors and inconveniences.1 First they pervert all order of doctrine. 2. They seek that in the law which the law cannot give. 3. They are not able to comfort themselves, nor other. 4. They keep mens souls in an uncertain doubt and dubitation of their salvation. 5. They obscure the light of Gods grace. 6. They are unkind to Gods benefits. 7 They are injurious to Christs passion, and enemies to his cross. 8. They stop christian liberty. 9▪ They bereave the church the spouse of Christ, of her due comfort, as taking away the sun out of the world. 10 In all their doings they shoot to a wrong mark For where Christ only is set up to be apprehended by our faith, & so freely to justify us: they leaving this Justification by faith, set up other marks, partly of the law, partly of their own devising for men to shoot at. And here cometh in the manifest and manifold absurdities of the B. of Romes doctrine, which here (the Lord willing) we will rehearse, as in Catalogue here following.
The third poynt to be considered in the doctrine of the lawe, is this: That we marke well the ende and purpose why the lawe is geuen, which is, not to bring vs to saluation, not to worke Gods fauoure, nor to make vs good: but rather to declare and conuicte our wickednesse, and to make vs feele the daunger therof to thys ende and purpose, that we seeing our condemnation, and beynge in our selues confounded, may be driuen thereby to haue our refuge in Christ the sonne of God, and to submit our selues to him, in whom only is to he found our remedy, and in none other. And this ende of the lawe discretely ought to be pondered of all Christians. Otherwise, they that consider not this •nd and purpose of the law, fall into manifold errours and inconueniences.
