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.

THE EPISTLE OF THE AUTHOR, To all Afflicted and Troubled Con∣sciences of Believers in Christ.

BEing to write this Apology concern∣ing 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 peace∣able 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 se∣rious Repentance, and drive all Men for∣ward 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 con∣sidering his Special Favour, the winds of Believers being so much more easily in∣flamed 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 Ge∣neration, but the worser part hath exceed∣ed 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 en∣couraged, 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 A∣dorers. But Christ also hath his own mi∣serable 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 Pro∣phet is commanded to declare unto his Peo∣ple their sins. True indeed.

But again, the same Prophet is com∣manded to comfort his People. Also the Voice of the Prophet is commanded to Pro∣phesie with a loud Cry to the Cities of Iu∣dah 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 ac∣knowledge it.

And again, the Divine Bounty so dis∣penseth 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 Pro∣phets bear witness, That as many as be∣lieve 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, Whe∣ther 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 Salvation and Iusti∣fication should be understood to consist prin∣cipally, 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 Generati∣on 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 ex∣ternal 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 honou∣rable to contemn those things, with the Admi∣ration and Desire whereof we Christians are so much transported, that we are in the next degree to Madness? That Money ne∣ver 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 Affecti∣ons of the Body. Moreover that, the Soul being Immortal, they are not in a deplo∣rable 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 Poli∣ticks, denies that any thing can be plea∣sant 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, Epicte∣tus, 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 ve∣ry excellent, profited them nothing to Sal∣vation 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, un∣less besides the Condition of Life, there be added another Doctrine, and Profession of Religion, which doth not, as the Phi∣losophers of old, Dispute about Vertues on∣ly and Moral Duties, or about placing the chief Good in the Excellency of Ver∣tue 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 Heaven∣ly Iudgment of God, his Will, his En∣gagement 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 Mer∣cy 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 re∣tained 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 De∣fence of their own Uurighteouness, and car∣nal 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 Pseudocatho∣lick 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 to∣gether out of Augustin; I must beg a Truce of Him, until I can bestow requi∣site 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 ac∣cording to his great loving Kindness to∣wards us, that he would fructifie our Minds daily more and more, by the Spi∣rit 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 Er∣rour, disappoint the attempts of malicious Persons, endeavouring our Destruction, still disorderly Tumults and vain Iang∣lings in the Church, grant Peace to our Times, Pardon to our Sins, Strength and Victory to our Faith, Skilful Work∣men to the Church, and Dexterity in work∣ing and teaching to the workmen; and espe∣cially 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 Sa∣tan, 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.

Notes

• Acts 10.