Answer.
No Man discovers the deceit of this ar∣gument better than St. Paul himself, who com∣plaining of himself, and deploring his misery, could not, according as he desired, totally root out the strength of Sin out of his Flesh,
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.
About this Item
- Title
- 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.
- Author
- Foxe, John, 1516-1587.
- Publication
- London :: Printed for Tho. Parkhurst ...,
- 1694.
- Rights/Permissions
-
To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
- Subject terms
- Osório, Jerónimo, 1506-1580.
- Justification.
- Cite this Item
-
"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." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A40370.0001.001. University of Michigan Library Digital Collections. Accessed May 28, 2024.
Pages
Page 346
though he was held in Captivity against his will, and yet no Man can say, that he was void of the Grace of God. But let us more accu∣rately examin the reason of the Argument: Which seems to draw its chief force from things privatively opposite; for Sin and Grace are privatively opposite. Which cannot con∣sist together in the same subject. Whence this Reason of the Argument follows.