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 calling of God and his Grace, are Free and Gratuitous, beyond all Merits of our Works.

LET Us come down nearer to our seves, and now take Example from thy self, Christian Brother, whosoever thou art: con∣sider with your self both what you now are, and what formerly you have been; You stand in Faith, Who gave it you? You con∣tinue in the Faith, Who upholds you? You are assaulted by Temptations, but do not succumb, Who helps you? You are perpetually in danger amongst so great a Multitude that perish; Who supports you? You Sin daily, Who forgives you? Dangers, Terrours, Mi∣series, weariness besiege you on every side, Who gives you help? Moreover, whither∣soever you turn your self, what do you see else, but all Arguments of Favour and Grace, which take away from Men all confidence in Works, and glorying in Merits? And where then is that thrice accursed curse of the Tridentines, whereby all and every one are devoted to the * 1.1 dreadful destruction of Damnation, who setting aside the helps, the Coadjutor-ship of Merits, asserts that the Grace of God, whereby we are justified, consists only in the favour of God: And whoever dare say that a Man is justified by the Imputation of Christ's Righteousness only, or by the remissi∣on

of Sins only, whilest Charity doth not together with it communicate its influence in the Hearts of the Godly, and that the grace of working well is not joined thereunto, &c. Which if it be true, what should be judged of the Prophets, what should be judged of Christ himself, who are of a contrary judg∣ment? We must either acknowledge that those were destitute of the Spirit of God, or else that those Tridentine Sanctions are con∣trary to Divine Grace. The Prophet cries with a loud Voice, the Apostle also cries, that it is not of him that runneth or willeth, but of God that sheweth mercy.

And, will the Tridentine Councellours re∣monstrate against this; that Man's Salvation consists only in the Favour of God? Where∣in then? Running, say they, must be added, and the choice of Free-will must be added thereto. Who denies it? We run all of us, each one for his own Portion, being placed in our Stage by God: For the Christian Life is a race, not a play, an exercise, not a vacuity from business, a warfare, not slothfulness. Be it so indeed, yet in this same race how un∣happily do we oftiems run? How often do we stumble? How many ways do we fall, how blind and traver∣sed * 1.2 a way do we often go? And so sometimes we run head long, either wandering every one his own way as the Prophet speaks, or with the Sheep of the Gospel wander sometimes out of the Folds? * 1.3 But we return presently, say you,

into the Way. well: But who, I beseech you, calls you back? Your own will, or the grace of him, that hath mercy? I see that you re∣turn, and I praise it, but to whom is this praise due? To the strength of your will, or to free mercy? And now I would have you teach me what this running of yours deserves. You only look at how much you proceed in running, but you do not also take heed how much you fail in your race. And after all these things do you yet boast of your merits, as if the reward of the Everlasting state were due to your Labours? In which assertions I do not drive at this, to dissolve the Pious endeavours of making Pro∣gress, or to dishearten them by desperation.

For the Admonition of the Apo∣stle is not in vain; so run that ye * 1.4 may obtain. And again: no Man is Crowned, except he strive Law∣fully. Let us therefore so strive, that we may be Crowned, let us so run that we may obtain. But we do not therefore obtain, because we run; but we do therefore run, because the promise is made to them that run, not to them that slumber: So that the running is not the cause * 1.5 of the promise, but the promise stirs up to running, and adds ala∣crity to the runners. Therefore the Apostle that he may make them the more valiant in striving, adds this promise, your labour shall not be in vain in the Lord. And speaking of himself, I have fought, saith he, the good fight, and a

Crown of Righteousness is laid up for me, &c. What then, do you not see that labours well performed, have their own reward due to them?

Be it so indeed: But we treat not here of the labours of Men, but of the merits of Labours, we do not ask, with what rewards the goodness of God dignifies us, but what we our selves deserve * 1.6 to receive. For there is no small difference between Gift and Merit. If Merit is called that, to which a recompense of reward is due by reason of its equality, it is certain there is no equality between those things which we do here on Earth, and those things which being promised we expect in Heaven. The Inheritance of the Everlasting Kingdom is promised, not that which upon the account of hire is due to our Works, but which is promised to our Faith by the free gift of God.

Whence Paul, when he said the wages of Sin his Death, he doth not add next there∣unto, the reward of them that live Godly is Life Eternal: But the grace, saith he, or the gift of God is Eternal Life.

And why doth he not as well say, the re∣ward of Righteousness is Eternal Life? But that the difference between gift and reward, between grace and recompence might be evident. For if it is of * 1.7 grace, than it is not of works: If of works, than it is not of grace. But now that he might manifest the Infinite

Riches of Divine Grace towards us through Christ Iesus: He Proclaims openly that we are saved through Grace by Faith. And that not of our selves, it is the gift of God, not of Works, lest any Man should boast. Which also elsewhere inculcating more clearly, He says, not by works of Righteousness which we have done: How then? But according to his mercy hath he saved us.

And now what is that mercy, but the fa∣vour and loving kindness of God, which re∣mitting the rigour of Iustice, spares those that are unworthy, pardons the penitent, receives them that are undone into favour, which fa∣vour or mercy also glories against Iudgment? All which being so, what should be said of the Hypocritical Fathers of Trent, who by the publick decree of their * 1.8 Senate, pronounce those accursed, whosoever dare say, that the grace of God, whereby we are justified is only the favour of God.

Notes

• * 1.1

  Trident. Concil. Sess. 6. Can. 11.
• * 1.2

  Free Will.
• * 1.3

  Isa. 53.
• * 1.4

  1 Cor. 9. 2 Tim. 2.
• * 1.5

  The promise is not there∣fore made, because we run: But we do therefore run because the promise is made. 1 Cor. 15. 2 Tim. 4.
• * 1.6

  Difference between Gift and Merit.
• * 1.7

  Rom. 6. Ephes. 2.
• * 1.8

  Council of Trent. Sess. 6. Canon. 11.