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.

Answer.

Here there is need of a Two∣fold distinction; To wit, of Sin, and of the Sinner.

For as one Sin is reigning, 〈◊〉〈◊〉 another is not reigning: So there is more then one sort of Sinners. For though both the Godly and the Ungodly Sin: Yet not after one and the same manner: For that Man Sins one way, who rushes upon all manner of Wickedness against his Con∣science, and wittingly and willingly per∣severes in sin without Repentance; of whom it

is said, Iohn 3. He that worketh unrighteousness is not of God; And that man sins another way, who is rather over∣come by his infirmity, than yields willingly to the sinful inclinations of his flesh, though some∣times he slips into the evil, that he would not: And nevertheless with his mind obeys the Law of God, and endeavouring after Holiness, in the midst of his sins he strives and cries out against them. Therefore I answer with this distinction of the Majon; which I deny not to be true in those, who living according to the flesh, wallow in all filthiness without measure or shame: Of whom Paul said ex∣presly; If ye live after the flesh, ye shall die; but yet it must be acknowledged af∣ter the Example of the same Apostle, that the Holy Spirit of God dwelling in us, may consist with infirmities in the Regenerate. And oft∣times after this manner the Apostle joyns the Old Man and the New Man in the Regenerate; the Law of the Members, and the Law of the Mind; the Flesh striving against the Spirit, and the Spirit against the Flesh; as when speaking of himself, he testifies: Therefore I my self with my mind serve the Law of God, and with my flesh I serve the Law of sin.

As this disease of infirmity, being never idle in the Saints, doth often drive them into great and grievous sins, and brings them to such distress sometimes, that for a season they seem like unto the wicked, forsaken of God,

and void of all Faith and Consolation: But God in his infinite Goodness never leaves them so destitute of his Mercy, whom once he hath planted in his Son by Faith, but that he puts his hand under them, when they fall, that they are not broken to pieces; and again he stretches forth his hand unto them to reduce them from their sins. Though he is greatly offended and angry at their wickedness, yet in his wrath re∣membring Mercy, he doth not cast them off for ever. This appears evidently by the known Examples of David, Peter, Manasseh, Evah, Adam, Aaron, Miriam, Solomon, and others. And this is the difference between the godly and ungodly, that though both of them fall into grievous sins against their Consci∣ence, yet in this they are distin∣guished: the wicked run head-long on in their sins, and taking pleasure in them, not only for a while, but through their whole life give them∣selves up to the bondage of corruption, and take no care to return unto God by Repentance; but the case is contrariwise with the Godly and Regenerate; for though they may sin se∣curely for a time, and reigning sin may have dominion over them for the present, yet ne∣vertheless by the Grace of God they are brought to the acknowledgment of their sins, and are recovered by Repentance.

Therefore I answer to the Major with this restriction: It were so, except Remission came

together with Conversion, without which Di∣vine Grace hath no place in sinners. Now, though Conversion may seem lost for a season by the falls of the Saints, yet notwithstanding the Regenerate are not cast out of the favour of God, in as much as they are not finally for∣saken. Otherways if any sin of infirmity should utterly make void all the Grace of God, how was the Grace of Christ sufficient for Paul, when he was buffeted by a Messenger of Satan? or how is his strength said to be made perfect in weak∣ness? Moreover, how else is that saying of the Apostle true, Where sin abounded, grace hath superabounded, if Divine Grace hath no union with any, but them that are arrived at perfection?

But here again there arises an Objection out of Iohn; Whosoever is born of God cannot sin, &c. And what is concluded from hence? Therefore he that is truly regenerate in Christ, is free from all pol∣lution of sin. The same fallacy returns again, from that which is said in a certain sense, to that which is said simply. If the signification of the word (sinning) be taken simply in this place, for any kind of sin, in this sense it is false, which they assume, by a wrong interpretation of Iohn. But if it be understood of those on∣ly, who wilfully give themselves up to work wickedness, or through obstinate malice allow

themselves in sinning, and resolutely persevere therein; I confess that which they cite out of the Apostle is true of such; to wit, that they are not of God, who sin after this manner, which yet cannot be truly said of the regene∣rate that are born of God. Therefore the diffe∣rence should be observed, not only of the things which are committed, but much more of those that commit them: For the same dis∣ease of corrupted Nature, and inclination to sin, abides in both, which nevertheless the Regenerate suppress by strugling against it, re∣sisting their vicious affections, as much as in them lies. Howbeit they are not so perfect and entire, but that sometimes they wilfully fall into gross sins; but they do not continue in them, but at length return to God by Re∣pentance: Therefore let us grant that, which neither can be denied, nor ought to be ex∣cused; that both the godly and ungodly, by reason of the common Law of Infirmity are liable to sin; but yet they differ very much in their purpose and continuance. Solomon knew this difference, and therefore spake of it, The righteous man, though he fall seven times, yet he rises up again; but the wicked fall into mischief.

Perhaps they of Trent themselves will not deny, that there is some natural infirmity com∣mon to the godly and ungodly, which makes it possible for them to sin, if they will; but they deny that the godly can will to sin, because by a voluntary receiving of Grace they are en∣dued

with so pure Charity and Innocency, that being polluted with no spot of unrighteousness, they are not only accounted clean and undefiled by imputation and the remission of sins, but are in reality righteous and unblameable by the true possession and exercise of Vertue. But where will they find those righteous men, that dare profess themselves free from all guilt of sin? As I may speak it of all the other Apostles, so here I would ask them particularly of Iohn, whom they quote, whether they think that he himself should be reckoned in the Catalogue of the righteous, who are not tainted with the least spot of sin? Let us then hear the Apostle confessing of himself: If we say that we have no sin, we de∣ceive our selves, and the Truth is not in us. Now then, if so great a Disciple of Christ, and one so dearly beloved of him, durst not plead a total and perfect freedom from sin, nor could do so without a Lye, dare those Tridentine Se∣ducers attribute that unto themselves? and do they suppose that the World can be so blinded by them, that it doth not easily take notice of, and detest their manifest Lyes, Deceits, and Impostures, and so great an impudence in Ly∣ing and Deceiving.

Pious Reader, what Testimonies of greater Authority dost thou look for? That which the Tridentines affirm the Apostle denies. If they say true, the Canonical Truth is a Lye: But if it be blasphemy to entertain such a thought, must not they of Trent be Lyars? What need is there

to prove it? I will express it in a word. The Testimony of Scripture, the Consent of Na∣ture, the Experience of all Ages, the Iudgment of the Learned, the Sayings of the Antient Fathers, the Examples of all the Saints, the general Opinion of all good men, the guilty Conscience of evil doers, the constant Prayers of the Church, her Complaints and Tears, the Rebellion of the Flesh, the wicked Imagina∣tions arising in the Heart, the Deceit of Er∣rours, the Groans of troubled Spirits, the Di∣sturbances incident to a Mortal Life, and Death it self common to all men: Moreover, the constant Confessions of the Papists, and their often repeated Absolutions; what is the mean∣ing of these so many and weighty Arguments? What is it that they declare, but that the Righ∣teousness attainable in this Life, is either none at all, or such as Augustin describes, that con∣sists more in the remission of sins, than in the perfection of Vertues? And lest any should flatter himself with hopes of perfection in this Life, let us hear what the same Augustin commenting upon Iohn infers: Let not sin reign in your mortal body: He says not, let it not be but let it not reign: For, as long as you live, of necessity sin must be in your Members: Yet let the do∣minion be taken from it; let not that be done which it commands, &c. And again writing to Macedonius; Who of us is with∣out sin? And presently again re∣peating the same: But who in this

Life is without some sin? But him we call good, whose goodness prevails; and him we call best, who sins least. Therefore those whom the Lord himself calls good by reason of the participation of Divine Grace, he calls the same also evil, because oftheir infirmities, until our whole man be thoroughly purged from all corruption by passing into that Life, in which we shall sin no more, &c. Thus said Augustin. Where then is that real infusion of Vertues, as they call it? where are these new Qualities, and that Inherent Righteousness, that hath no need of remission of sins? for what need is there of re∣mission there, where there is nothing to be forgiven? For what sin can remain there, where the perfect purification (as they speak) of Body and Soul from all pollution of sin, makes us holy, and partakers of the Divine Nature? Briefly, that I may com∣prehend the matter in a few words, lest this discourse should grow into too great a bulk, I suppose I have sufficiently, by what I have discoursed at large, cleared these things following: First, what is the nature of true Faith, which causeth Righteousness; what is its proper Object; from whence it receives power to justifie, which we have proved by the Scriptures to proceed wholly from its object, that is, the person of him only, in whom we believe. Now because Faith only embraces the person of Christ, there∣fore it is, that Faith only, upon the account

of its Object, and not for the sake of our Vertues, justifies the sinners and ungodly.

Notes

• A Twofold kind of Sin.
• Reigning Sin.
• 1 Iohn 3.
• Sin not reign∣ing.
• Romans 8.
• The Saints themselvessin sometimes.
• They that sin finally. The Saints, though they fall some∣times into sin, they do not continue in sin.
• 2 Cor. 12.
• 1 Iohn 3.
• A Fallacy from that which is said in a certain sense to that which is said simply.
• Prov. 24. Prov. 24.
• 1 Iohn 1.
• August. de Ci∣vitate Dei, l. 19. c. 17. August. in Ioan. Tract. 4.
• Aug. Epist. 54. ad Macedon.
• Andrad, lib. 6. Lorichius, c. 8.
• A brief sum∣mary of the things trea∣ted of before.