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.

An Induction from Examples.

The Scriptures tell us of many that were justified and baptized without making any mention of Works. On the day of Pentecost three thousand were baptized; Acts 2. The Eunuch was baptized by Philip; Acts 8. The Iaylor with

his family; Acts 16. The sinful wo∣man, whom faith saved; Luke 7. The prodigal Son; Luke 18. The Thief on the right hand; Luke 23. The Publican; Luke 18. And a multitude of others obtained Sal∣vation without any condition of Works.

Therefore, only Faith in Christ justifies the humble and broken hearted sinner.

Unto these things so very evident and clear, what do the Adversaries object? with what subtilties and distinctions do they defend their Popish Errour of Inherent Righ∣teousness? Be pleased to hearken; though what they say is fitter for laughter and derision than instru∣ction. And first as touching the distinction, that Paul makes between him that worketh, and him that worketh not; between Merce∣nary works, and Iustification imputed without Works; between Debt and Grace; between the Righteousness of the Law, and the Righte∣ousness of Faith, let us observe how those So∣phisters cloud and darken it with their vain janglings. For whereas the Apostle argues on this manner from the Rule of contraries. If it is of grace, then it is not of works; but if it be of works, then it is not of grace, &c. If the Inheritance is by the Law, then it is not of the Promise, &c. And again, distinguishing between the Righte∣ousness of the Law, and the Righ∣teousness

of the Gospel, he so divides the one from the other, that difference appears evident. Of the Righteousness, that comes by the Law, saith the Apostle, the Law it self speaks on this manner; He that doth these things shall live in them. But what saith he of the Righteousness that is of Faith? If thou confess with thy mouth the Lord Iesus. and believe with thy heart that God raised him from the dead, thou shalt be saved. What is more evident than this di∣stinction? what words are more perspicuous? But what is there that can be so well conceived in the mind, or ex∣pressed in words, but it may be wrested by the wrong Interpretations of such men as take delight to set themselves in opposi∣tion against the Truth? for thus they speak. Are not pious works the gifts of God? Doth not Charity shed abroad in the hearts of the Saints by the Holy Ghost, inflame the minds of Believers, and provoke them to all things that are honest and agreeable to the Will of God? Which Works of Charity, when God crowns and re∣wards them in us, they are not so much our works, as his gifts; for they are not our works, or performed by any strength of our own, but they are the works of God, which we perform by his help, and they should be wholly attributed to his Grace. Whence also they oft-times are called in the Scriptures by the name of Divine Grace.

As Paul also, bearing witness of him∣self, says, By the grace of God I am what I am; for this grace of working not being at∣tained unto by any human industry, or strength of our Nature, nor any precedent obedience to the Law, or works and merits of our own, but only by Faith in the merits of Christ. Therefore Paul says well, That we are justified by faith without works; speaking of such works as belong to nature, but not to grace; which are a man's own works, and not God's; and are called the works of the Law, not of Faith. But by the works of the Law, the Apostle understands such works as are performed by a man's own free will, or by the direction of the Law and Nature only, without the assistance of Grace. And this is the meaning of Paul, (as those Popish Doctors would have it) when he distinguishes between Iustification by Works, and Iustification by Grace or Faith: So that if it be by grace, then it is not of works, to wit, such works as are done by Nature, and not by Grace; but if it is of works, then it is not of grace; for then grace (saith he) would not be grace; which opposition must be thus under∣stood, according to the Opinion of those Popish Teachers; so that grace doth not wholly over∣throw all works, but those only, that are per∣formed by the strength of Nature without the assistance of Grace. But contrarily, the pious works which proceed from Grace and Faith, their Righteousness is so far from being made

void by Grace, or the Righteous∣ness of Faith, that it is rather thereby confirmed. For the Law (as Augustin speaks) is not made void by Faith, but rather established; for Faith obtains the Grace, whereby the Law is fulfilled. Therefore whereas Paul distin∣guishes between the Righteousness of Works, and the Righteousness of Faith. This is the Answer the Catholick Faction gives to this distinction. In this place the Righteousness of the Law, and the Righteousness of Faith, are not set in opposition one against another; (as they express themselves) but Righteousness by the Law, or in the Law, is that which is op∣posed to the Righteousness of Faith. And they say, The Righte∣ousness that is in the Law, or by the Law, is that obedience which is performed to the Law by na∣tural strength without the assistance of Grace: For these things differ not a little from one another; for the Righteousness of the Law is one thing, and the Righteous∣ness by the Law, or in the Law, is another thing. From which distinction they draw this Inference; That the Righteousness of Faith, or by Faith, doth not exclude the Righte∣ousness of the Law, but is exercised about it, and fulfils it: In as much as the Law sig∣nifies Obedience to the Commandments, which faith by obtaining grace performs: And because the Grace of God performs the

Law, that is the certain cause why the works of the Law, which are the gifts of God, ought not to be excluded from Iustification, just as Faith it self cannot be excluded, be∣cause it is the gift of God, as much as the Works of the Law and Charity, which are infused by the Grace of God. This is the entangling Sophistry whereby Andraeas Vega, and others of his Association persuade them∣selves that they can break through the force of all the former Arguments.

Notes

• An argument taken from Examples. Acts 2. Acts 8.
• Acts 16. Luke 7. Luke 18. Luke 23. Luke 18.
• Inherent Righteous∣ness.
• Rom. 10. Gal. 3.
• Rom. 10.
• A Sophistical Pretence.
• A Sophistical Objection.
• How Grace justifies ac∣cording to the Opinion of the Papists.
• Works consi∣dered in a twofold re∣spect, as they are either of grace or of nature.
• Aug. de spirt∣tu & litera, cap. 30.
• What is righ∣teousness by the Law. The righte∣ousness of the Law, righte∣ousness by the Law, or in the Law.