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.

Argument.

Ma. Whosoever walk in the Precepts of the Lord, and perform them, should be called perfect, who can easily live without sin.

Mi. All the Faithful according to the pro∣mise of God, walk in his precepts, and per∣form them, because God promises nothing, but what he can and will perform.

Concl. Therefore, according to the promise of God nothing hinders, but Believers may be perfect here, who are capacitated to live with∣out sin.

That I may answer the Argument, it is a Sophistical Argument from secundum quid, to simpliciter, because in the Major those are called perfect, who walk in the Precepts of the Lord, and frame their life according to them: it is true in them who simply and perfectly perform all those things, which are commanded in the Law, according to that perfection which is re∣quisite. According to which Rule, if the

major be understood, that which is assumed in the minor must be upon this account deny'd. For though God hath promised to his Saints, that the Assisting grace of his Spi∣rit shall not be wanting, which may help forward pious attempts in his Elect, and stir up their endeavours after more holy obedience; but where hath he at any time promised, or on whom hath he bestowed that happiness in walking, which turns no where to the right hand, nor to the left? which stum∣bles not through the whole life? which in all kind of vertues, by a constant perseverance so conforms the course of life to compleat inno∣cency, that it never fails in any thing? The Adversaries use for the defence of their own cause, to catch at the words, that were just now cited out of Ierem. chap. 31. and Ezek. chap. 26. I will cause you to walk in my Precepts, and keep my Iudgments, &c. And then out of Deut. chap. 30. I will Circumcise, saith the Lord, the fore-skin of your heart that ye may love the Lord with all your heart, and with all your soul. I know indeed, that in these words there is a glorious promise con∣tained of the gift of the Holy Ghost, and the restoring of new obedience; but because there is a twofold per∣fection, and a twofold righteous∣ness according to Hierom. one,

which is suited to the vertues of God, ano∣ther which is agreeable to our frailty. And a∣gain, seeing, according to the Authority of Augustine, there is a twofold kind of Obedience; one that is seen in this Life, being but begun and im∣perfect. Another that is perfect, which is compleated in the life to come. It is not difficult to dis∣cern in what sense the perfection of Reno∣vation should be understood in the Scrip∣tures: To wit, not simply and absolutely, but according to the measure and capacity of this Life. Therefore Augustine says well, that a Man is some∣times called perfect, because he hath profited in a great degree. And the same again. But, where∣as Men are called Saints, some∣times, and perfect in the Scriptures, I say to this, that it is a certain manner of perfection, whereby Holy Men acknowledge their own imperfection. They are also called perfect, who in any respect imi∣tate the perfection of the Hea∣venly Father, who rains on the Iust and Unjust, &c.

And again the same Augustine writing to Boniface: The Vertue, saith he, which is now in a Righteous Man, is called perfect upon this account, because it belongs to his perfection, both to acknowledge in Truth, and confess in Humility his own Imper∣fection.

Moreover, Hierom not much differing from him answered wittily: To whom, when that place of St. Paul was objected: Who∣soever of us are perfect, we understand this: To this Hierom, says: What then do we understand, yea, what ought we to understand, that we who are perfect, should acknowledge our selves to be unperfect, and that they have not yet comprehended, nor yet attained unto perfection. This is, saith he, the Wis∣dom of Man, to know himself to be imper∣fect; and that I may so speak, the perfection of all Righteous Men in the Flesh, is im∣perfect, &c. And afterwards again in the same Book.

Therefore, we are Righteous then, when we confess our selves to be Sinners For our Righte∣ousness consists not of our own merit, but of the mercy of God, as the Scripture says: The Righ∣teous Man is an accuser of himself in the be∣ginning of his Speech: And again to Ctesiphon; This is Mens only perfection, saith he, if they know themselves to be imperfect, &c. More∣over the Adversaries set upon us with ano∣ther Argument, also, which they produce out of the words of Deut. 30. To defend the perfection of their own Righteousness after this man∣ner.

Ma. In these two commands, thou shalt love thy God with all thy Soul, and thy Neighbour as thy self, is contained the summ of all perfection.

Mi. They that are regenerate can love God with all their Heart, and all their Soul, and their Neighbours as themselves, according to the promise of God, Deut. 30.

Concl. Hence then it follows, that the Re∣generate, by the help of the Spirit of God, can fulfil all Righteousness by the Works of the Law.

This reasoning, as it differs not much from the former, so there is implied in it a certain kind of fallacy not unlike it: Which, of what sort it is, if I may with your allowance, Osorius, I will declare. For there lurks under the words of Scripture, not rightly understood, a fallacy or venom wholly Pelagian.

But Augustine will Ingeniously Confute this Fallacy for us, in his Book; The Title whereof, is concerning the Perfection of Righ∣teousness. Where he speaks after this man∣ner: That the state of this Controversie a∣bout the perfection of Love, is exercised a∣bout two Questions, To wit, By whom? And when?

First, as if the Question be, by whom a Man may attain unto such perfection, that he may be with∣out Sin; He answers, that comes not to pass by the strength of Free Will, but by the Grace of God: And so far there is no debate be∣tweeen us, and the opposite party: But if there be enquiry made a∣bout the time, when such a perfection is at∣tained: Augustine, speaks expresly, that this comes not to pass in this Life, but in that which is to come. And this same Augustine, no less oppositely, in another Book dis∣pels the mists of this Argument with very evident Words. This precept of Righteousness, saith he, concerning loving the Lord with all the Heart, and with all the Soul. And also; that of loving our Neigh∣bour, we shall fulfil in that Life, where we shall see Face to Face: But here some will object, wherefore is it commanded, if it is not fulfilled here? Augustine Answers: To wit, That we may be Instructed, what we ought to ask by Faith, and whither to send Hope before; and unto what things, that are before us, we should press forward, not being satisfied with any thing that is behind.

Therefore, according to my opinion, saith he, that Man hath made a great progress in this Life, in that Righteousness, which is to be perfected, who by profiting knows how

far he is from the perfection of Righteous∣ness, &c.

What is that? Which wri∣ting to Bonifacius, he thus reasons about Divine Grace: The Grace of God, saith he, gives in this Life, an endeavour to keep the commands, (And here you have the Obedience begun, as we call it) and the same, if any thing is not fully observed in the precepts, Pardons, &c.

And so all commands of God are reckoned as performed, be∣cause whatsoever is not perform∣ed is pardoned. By which, as I suppose, you see, that our Righ∣teousness in this Life is of such a sort, that it consists rather of the remission of Sins, than the perfection of Vertues, which perfection must be looked for by us in the Life to come.

Moreover there is another thing, that must not be paffed by in this place, that the same Augustine writing to Hierom (in the 29th Epistle,) saith, Charity is a Vertue, whereby that which should be beloved, is beloved. This in some is greater, in others lesser, in others none at all. But the fullest that cannot be increased, as long as Man lives here, is in no Man. But as long as it can be increased, verily that which is less, than it ought to be, is faulty; by rea∣son of which default, there is not a just Man

upon the Earth, that doth good, and sinneth not: Because of which default no Man living shall be justified in the sight of God. By reason of which viciousness, if we say that we have not sin we deceive our selves, and the Truth is not in us, because of which, how much soever we have profited, it is necessary for us to say, For give us our debts.

The Books of the Antient Orthodox Di∣vines are full of very Authentick Testimonies confirming this Opinion. It is an excellent and grave saying of Cyprian, speaking of the Rege∣nerate; Let no man, saith he, flatter himself up∣on the account of a pure and unspotted heart; that trusting to his own Innocency, he should suppose that his wounds need no medicine; see∣ing it is written, Who shall glory that he hath a chast heart? or who shall glory that he is clean from sins? But if no Man can be with∣out sins, whosoever shall call himself unblame∣able, is either a proud man, or a fool &c. For this, saith Hierom, shall every one that is godly pray unto thee; if he is godly, how doth he pray for pardon of iniquity? if he hath ini∣quity, how is he called holy?

There is not so great a Harmony found in any one man, saith Ambrose, that the Law, which is in the Members doth not oppose the Law of the mind Therefore that which the Apostle Iohn said, is true of all Saints in the general. If we say

that we have no sin, we deceive our selves, and the truth is not in us. I may also add that of Ber∣nard, which is very agreeable to this matter.

Who dare arrogate to himself, saith he, that which Paul himself confesses he had not attain∣ed unto? Indeed he that gave the command was not ignorant, that the weight thereof ex∣ceeded the strength of men; but he judged it useful, that by this very thing they should be convinced of their own insufficiency, and that they should know what end of Righteousness they should endea∣vour with all their might to attain unto. Therefore by commanding things impossible, he did not make men transgressors, but humble, that every mouth might be stopped, and all the World might lie under the Iudgment of God.

I can bring innumerable Testimonies of the like sort out of well approved Authors. But why do I take up my time in rehearsing the Names of Men, or reckoning their approba∣tions? when, that I may speak it in one word, all the Antiquity of former Ages, the publick consent of the former Church, and the choicest Writers out of all Eldest Time, as ma∣ny as ever rejected the Antient Pelagianism; all those with one mouth agree in this matter against you, That there is no inte∣grity of Righteousness in this Life, which is not imperfect, which needs not forgiveness; That there is not so great an Innocency here, which

is without any wound, which needs no Medicine; and that none of all the Saints have so lived, that a great deal was not wanting to him to compleat Righteousness, and who needed not daily to pray for the pardon of his iniquity: As Au∣gustine testifies; Because saith he, there is daily offending, therefore there must be also daily remission. Which things being confirmed by most evident Testimonies of very Learned Witnesses: Where 〈◊〉〈◊〉 is that Salvation, which, according to your description is placed in Righteous∣ness, Holiness, Religion, and the ex∣cellent Merits of all Vertues? Where is that Righteousness of Works which reconciles us to God, and makes us like God? Where is that Way, which is paved to Heaven for us with the excellent Merits of Works? Where is that Ascent into the Heavenly Kingdom, which is opened by the Merits of the greatest Vertues? Where are the Mansions of the Everlasting Kingdom, which you as∣sert are justly and deservedly given to holy and pure men? Where is also that Immortal Kingdom, which you conclude is due by best right, not only as a Recompence and Reward, but also as a Legal Patrimony founded by the wis∣dom and bounty of the Father? What if accord∣ing to your Discipline, there is no other way laid open to Salvation, but by keeping the Commandments; and if according to the Iudg∣ment of Bernard, the Law is of such a weight, that it wholly exceeds humane strength, (which

was just now shewed) what hope of Salvation does there now remain for us?

Verily, say you, if any man consi∣der his own strength, in so great a frailty of humane strength, it will be most difficult to attain unto a divine state of righteousness; but if you consider in your mind the divine riches, which, if you will, will al∣ways be present with you, nothing is more easie. Hence, as Moses says, this Commandment, which I command thee this day, is not above thee, nor far off, nor placed in Heaven, that thou shouldest say, who of us can ascend into Heaven? Neither is it placed beyond the Sea, that thou shouldest say, who will pass over the Sea. Neither do you bear it now engraven on stones, but engraven upon the heart by Faith. For if we believe the Promises of God, we presently obtain the help of God, that we may very easily perform all things that are com∣manded us, and so be saved.

Must we be thus saved, O Osorius, in keep∣ing God's Commands? is this your harangue, and think you this so easie to be performed? Why not, say you, when the Spirit of God helps? How little does this Saying differ from that An∣tient one of the Pelagians, which Augustine re∣hearses in a certain place, writing against Iulian the Pelagian, for thus they said. By an easie endeavour after holiness, which God helps, a Man may be without sins. But let us hear Augustine an∣swering, both them and you: We deny not, saith he, that the help

of God is so powerful, if he will, that at this day we might have no evil concupisences, a∣gainst which we should fight, though with the greatest certainty of Conquest. And yet you your self deny not, that it doth not so come to pass, but why it comes not to pass, who hath known the mind of the Lord? Yet I know not a little, when I know, whatsoever that cause is, that it is not the iniquity of a just God, nor the insufficiency of an Almighty God. Therefore there is something in his deep and hidden Counsel, why as long as we live in this mortal flesh, there is something in us, against which our mind should fight: There is also some∣thing why we should say, forgive us our sins; and a little after, that Man understands these things who being hunger-bitten, returns to himself, and says, I will arise and go to my Father, and presently he subjoyns, therefore it comes to pass in this place of infirmity, that we should not live proudly, and that we should live under the daily remission of sins: But whether that be the cause, or another; which I am much more ig∣norant of, yet that which I cannot doubt is, how much soever we get forward under this burthen of a corruptible body, if we say that we have no sin, we deceive our selves, &c. This he said, but why should I urge you with humane Authority, seeing the matter it self carries against you with a very strong voice, and the whole Scripture gives this honour only to Christ, and the Universal experience and

example of Men, and the practice of life, be∣sides your very own retired Sense, the Dome∣stick Witnesses of your Conscience, do pub∣lish a manifest Testimony against you? You say, we presently obtain the help of God, whereby we may most easily perform all things, that are commanded us, &c. Is it so? all things? what then if I ask you of that first Command of Love, which you owe to the Lord your God with all your heart, and all the endeavour of your mind? or of that, whereby you are commanded not to covet at all? do you perform it? I know what a di∣stinction the talkative Schools of the Sophisters use here, according to the substance of the act, and according to the intention of the Law∣giver. But I do not value these Fables of subtleties. We know this by the writings of Paul, that the Law is Spi∣ritual, we are Carnal and sold under sin. I ask if thou thy self being compassed about now with this frailty of the flesh, dost fulfill this Spiritual Law of God, with that sincerity of Spirit that thou oughtest? An∣swer ingenuously, are you silent? What I my self do by my own strength, say you, I do not dispute here, yet I can by the help of the grace of God. O cun∣ning device: After all your debate it comes to this, that you plead the commands of God are easie, and you would have nothing appointed by him, which cannot be observed by us. Now after a most heavy dream (that I may speak with Hierom) to deceive ignorant Souls, you

in vain endeavour to add, (not without grace.) But I enquire not what the Almighty Grace of God can do of it self, but what it does in you, or in any other mortal Man? You make the Precepts of Righteousness easie, which when the Divine Grace assists, do not exceed our best endeavour; and yet you cannot produce one Man that hath fulfilled them all. Now what an Argument is that, that a thing can be which hath not been? that that can be done, which you bear witness none hath done; and to attribute that to I know not whom, which you cannot prove to have been in the Patriarchs, Prophets, and Apostles. Paul the Apostle himself complains of the re∣fractory rebellion of his Members, who was not able to do the good which he desired, crying out that he was both carnal and miserable, and captive. Augustine testifies that sins may be de∣minished in this life, but that they cease not until death. And the same Augustine writing to Petrus concerning holy and righteous Men, bids him hold that most firmly, that righteous and holy men themselves, except Infants that are Baptized, none of them all do live without sin in this World. And do you think that all the roots of Unrighteousness are so plucked up in the Saints, that you can say, it is most easie by the help of God, which is never wanting to them that desire to pass the life without sin, and so obtain Salvation?

But Hieron is of a far different Opinion; for I judge, saith he, thus: That no Creature can be per∣fect, according to true and com∣pleat righteousness: That one differs from a∣nother, and that there are divers righteousnesses in Man, no Man doubts; and that one is greater or lesser than another; and that according to their state or measure they may be called just, who in comparison of others are not just. Briefly, that there is none of the Saints, nor Prophets, nor Apostles, that possess'd all Vertues; for now we Prophesie in part, and we know in part: for all things cannot be in any one Man. And to Ctesiphon. This should be attri∣buted to him only, concerning whom it is written as peculiar to him, who did no sin, neither was guile found in his Mouth. Wherefore that I may bespeak you with Hierom, and in the same words. Hierom, if you would have this com∣mon to you with Christ, that you can be without fin, what do you leave him, that is peculiar to him? But if not, what remains then, but that those high Mountains of righteousness with which you are so puffed up, should not only fall, but also vanish into smoke?

You proceed yet, seeking as it were a knot in a rush, which yet is broke through with no difficult wedge. You ask to what purpose the Law was prescribed by God with 〈◊〉〈◊〉 great so care, or for what end did he require the Law should al∣ways

remain in the minds of them, whom be in∣structed in the Law, if none of those things which be established by Law was to be in the Power of Men? What then, say you, did God make a jest of the Law? did he mock Man∣kind, commanding them to do those things, which they could by no means perform? and then concluding the matter with a merry Sarcasm, you cry, O what a jesting God, if to mock Mankind he hath bestowed so much pains in preser∣ving and instructing that Generation, which you say is just as if a Man should bid one that is a Cripple, run a Race, or one that is blind, view things exactly, that are done afar off. All which things are comprehended in the sum of this Argument.

Notes

• Ier. 32. Ezek. 11.
• How far the Spirit of re∣novation promised and given by God reaches.
• Ier. 31. Ezek. 36. Deut. 30.
• Hier. cont. Pelag. Dial. 1. A twofold perfection, or a twofold righteousness according to Hierome. August. cont. duas Episto∣las. Pela. l. 3. cap. 8.
• A twofold sort of O∣bedience ac∣cording to Augustine.
• Aug. de peccat. merit. & re∣miss. lib. 2. cap. 15. Aug. de peccat. merit. & remis. lib. 1. cap. 7. Aug. ad Boni∣fac. lib. 3. cap. 7.
• Hierom. Ad∣vers. pelag. lib. 1.
• Hierom. ibid. Prover. 18. Hierom. ad Ctesiphontem.
• Deut. 30. I will Circum∣cise the Fore∣skin of thy Heart, that thou mayst love me with all thy Heart, and with all thy Soul.
• Pelagianism.
• August. of the Perfection of Righteous∣ness. By whom Righteous∣ness is obtain∣ed.
• When Per∣fection is at∣tained. Aug. of the Spirit and Letter.
• Aug ad. Bonifac. lib. 3. cap. 7. Begun Ob∣dience.
• Imputation of Righteous∣ness accord∣ing to Augustine.
• Augustine to Hierom.
• Epist. 29.
• Cpprian cited by Augustine.
• Hierom. ad∣versus Pelagi.
• Ambros. lib. 10.Epist. 84. Aug. lib. 10. Epist. 84.
• Bernard super Cantic. Serm. 50.
• Why God commanded things impos∣sible.
• Hieron. Augustin. Cyprian. Orig. hom. 21. on 〈◊〉〈◊〉
• Cyprian de Tentatione Christi. August. de ve∣ra & salsa poe∣nitentia. Osor. de Iust. l. 5. p. 128.
• Lib 2. pag. 49. Lib. 6. p. 148.
• Ibidem.
• Osor. de Iust. lib. 9. p. 131, 132.
• Aug. cont. Iulian Pelagia l. 4. c. 3.
• A hidden counsel of God in com∣manding those things which cannot be done by us.
• De just, lib. 9. pag. 231.
• A Sophistical Distinction.
• Rom. 7.
• It is not en∣quired what grace can do, but what it doth.
• Hierom to Ctesiphom.
• Hieron. contra Pelag. Dial. I.
• I Cor. 13.
• Hieron. ad
• Osor. de just. lib. 8. page 197.
• Page 168.