Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶Difference betweene the law and the Gospell.

AS there is nothing more necessary and cōfortable for troubled consciences, then to be well instructed in the

difference betweene the lawe and the Gospell: so is the Churche of Rome much to blame in thys behalfe, be∣cause it confoundeth togyther those two, beyng in nature so dyuers & contrary one from another: as threatninges and promises, thynges temporall wyth thinges eternall, sorrowfull thinges wyth glad tydinges, death wyth lyfe, bondage with freedome, &c. Teachyng the people, that whatsoeuer the lawe sayth the Gospell confirmeth, and whatsoeuer the Gospell sayth the same is agreeable to the lawe, and so make they no difference betweene Moses and Christ, saue onely that Moses (they saye) was the gyuer of the olde lawe, Christ is the gyuer of the newe and a more perfect lawe. And thus imagine they the gos∣pell to be nothyng els but a newe lawe gyuen by Christ, bynding to the promises thereof, the condition of our dooynges and deseruinges, no otherwise then to the olde lawe. And so denyde they the whole lawe after this de∣stinction, into three partes, to wytte, the law of Nature, the lawe of Moses, and the lawe of Christ. And as for the Gospell (they saye) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the olde lawe: to the fulfylling whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other many folde errours: bryngyng the people into a false opinion of Christ, as though he were not a remedy against the law, but came as an other Moses, to gyue a newe lawe to the worlde.

Furthermore, as they make no difference betweene the nature of the lawe and nature of the Gospell, con∣foundyng Moses and Christ together: so neyther doe they distinct or discerne the tyme of the lawe, and the time of the Gospell a sonder. For where S. Paule, bryngeth in the law, to be a schoolmaster, & limiteth him his tune vnto Christ: & saith that Christ is the end of the law, that is, wheras y^• law ceaseth, there Christ beginneth, & where christ begin∣eth there the law endeth, they cōtrary make y^e law to haue no ende nor ceasing, but gyue to it immortall life & king∣dome equall with Christ, so that Christ and the lawe togi∣ther do reigne ouer the soule and conscience of man. Which is vntrue. For either Christ must giue place, and the lawe stande: Or els the law (the condemnation and maledicti∣on of the lawe I meane) must ende, and Christ reigne. For both these, Christ and the lawe, grace and malediction, can not reigne and gouerne together. But Christ the Sonne of God which once dyed, can die no more, but must reigne for euer. Wherefore the lawe with his strēgth styng, and curse, must needes cease and haue an end. And this is it that S. Paule speaking of the tryumph of Christ, saieth, that he ascendyng vp led away captiuitie captiue, & hath set man at lyberty, not at libertie to liue as flesh listeth, nei∣ther hath freed him from the vse & exercyse of the law, but from the dominion and power of the lawe, so that there is nowe no condemnation to them that bee in Christ Iesu, which walke not after the flesh, &c. Romaines, 8, And in an other place Saint Paule speaking of the same power and domi∣nion of the lawe, sayth, that Christ hath taken the obly∣gation written against vs in decrees, and hath nayled it vpon the Crosse, tryumphing ouer all, &c. so that as the kyngdome of Christ fyrst began vpon the Crosse, euen so vpon the same Crosse, and at the same time the kingdome of the lawe expired, and the malediction of the lawe was so crucified vpon the Crosse, that it shall neuer ryse a∣gayne, to haue any power agaynst them that be in Christ Iesu. For lyke as if a woman be discharged from her first husband being dead, & hath maryed an other man, the first husbande hath no more power ouer her: euen so we nowe beyng espoused vnto Christ our seconde husbande, are discharged vtterly from our first husbād the law: (& as S. Paule in an other place sayth) are no more vnder the law, that is, vnder the dominion & malediction of the lawe, but vnder grace, that is, vnder perpetual remission of al sinnes, cōmitted not only before our Baptisme, but as well also after Baptisme, and duryng all our lyfe long. For there∣in properly consisteth the grace of God, in not imputyng sinne vnto vs, so often as the repenting sinner rising vp by fayth flyeth vnto Christ, and apprehendeth Gods mer∣cy and remission promised in him, according to the testi∣monie both of the Psalme: Blessed is the man to whome the Lord imputeth no sinne. &c. & also of all the Prophets, which (as Saint Peter saith) giue recorde to him that through his name all that beleeue in him shall receaue remission of their sinnes, &c. Actes. 10. Which being so, as it can not be deni∣ed, then what needeth these priuate and extraordinary re∣missions to be brought into the Church by eare confession, by meritorious deedes, and by the Popes pardons? for if there be no condemnation but by the law: and if this law it selfe be captiued, crucified, abolished, and departed, which was the first husbande, what condēnation thē can there be to thē that be in Christ Iesu, or by whome should it come? If there be no condemnation, but a free and ge∣nerall deliueraunce for all men, once gotten by the victo∣rie of Christ, from the penalty of y^e lawe: what nedeth thē any particular remission of sinnes, at sondry tymes to be sought at the Priestes handes or the Popes pardons? He that hath a generall pardon needeth no particular. If re∣medy for sinne be generall and perpetuall once gotten for euer, to all them that be in Christ Iesu, what needeth any other remedy by auricular confession? If it be not ge∣nerall and perpetuall, howe then, is it true that Saint Paule sayth: the lawe is crucified, and condemnation a∣bolished? or howe standeth redemption perpetuall and generall, if remission be not generall? For what is re∣demption els, but remission of sinnes, or sinnes bought out? or what is els to kill the lawe, but to discharge vs from condemnation for euer? He that deliuereth his friende for a time out of his enimies hande, doth him a pleasure: but he that killeth the enimie once out of the way giueth perpetuall safety. So if remission of sinnes by Christ were for some sinnes and not for all, the lawe then must needes liue still. But nowe the kylling and crucify∣ing of the law importeth full remission to be absolute, and our safety to be perpetuall. But here percase will be obiec∣ted of some: how standeth remission of sinnes certeine and perpetuall, seeyng newe offences being daily committed, doe daily require newe remission? Hereto I aunswere? albeit sinnes doe daily growe, whereby wee haue neede dailie to desire God to forgiue vs our trespasses (&c. yet not∣withstanding the cause of our remission standeth euer one and perpetuall, neither is the same to be repeted any more, nor any other cause to be sought besides that alone. This cause is the sacrificed body of Christ once vpon the Crosse for all sinnes that either haue or shall be committed. Be∣side this cause, there is no other, neither confession, nor mens pardons that remitteth sinnes.

Furthermore, as the cause is one and euer perpetuall, which worketh remission of sinnes vnto vs: so is the pro∣mise of God euer one, once made and standeth perpetuall that offereth the same to the faith of the repenting sinner. And because the sayde promise of God is alwayes sure and can not fayle, which offereth remission to all them that be∣leeue in Christ, being limited neyther to time nor num∣ber, therefore we may boldely conclude, that what time soeuer a repenting synner beleeueth, and by fayth apply∣eth to him the sacrifice of Christ, he hath by Gods owne promise remission of his sinnes, whether they were done before, or after Baptisme.

And moreouer, for so much as the said promise of God offereth remission to the repentaunt synner, by no other meanes nor condition. but onely one, that is, by fayth in Christ: therefore excluding all other meanes and conditi∣ons of mans working, we say, that what repenting sin∣ner soeuer beleeueth in Christ, hath already in him selfe (and needeth not to seeke to any Priest) perpetuall assu∣raunce of remission, not for this time or that time onely, but for euer and a day. For the promise fayth not, he that beleeueth in Christ shall be pardoned this tyme, so he sinne no more: neyther doth it say, that the law is stayde, or the sentence repriued, but sayth playnely, that the law with her condemnation and sentence her selfe is condem∣ned and hanged vp, and shall neuer ryse agayne to them that be in Christ Iesu: and promiseth indeterminatelye, without limitation, remission of sinnes, to all that beleeue in his name. &c, Actes. 10. and likewise in an other place the Scripture speaking absolutely, saith, Sinne shall not pre∣uayle ouer you, & addeth the reason why: saying: Because ye are not vnder the law but vnder grace. Rom. 6. Adding this lesson withall, (as it followeth in the same place) not that sinners shoulde sinne more therefore, because they are vnder grace, but onely that weake infirmities myght be releeued, broken consciences comforted, and repenting sinners holpen from desperation, to the prayse of Gods glory. For as God forgiueth not synners because they should sinne: so neither doth infirmitie of falling diminish the grace of Christ, but rather doth illustrate the same, as it is written: My strength is made perfect in infirmitie. 2. Cor. 12. and againe: Where sinne aboundeth, there superaboundeth also grace.

In remission of synnes therefore, these foure thinges must concurre together: the cause that worketh (which is the sacrifice of Christes body) 2. the promise that offereth, 3. fayth that apprehendeth. 4. the repenting sinner that re∣ceaueth. And although sinnes daily do grow, which daily prouoke vs to craue remission, yet as touching the cause

that worketh remission of our daily sinnes: & the meanes which apprehendeth and applieth the sayd cause vnto vs, they remayne alwaies one & perpetuall: besides which no other cause nor meanes is to be sought of man. So that to them that be repenting sinners & be in Christ Iesu there is no law to condemne them, though they haue deserued condemnation: but they are vnder a perpetual kingdome and a heauen full of grace and remission to couer their sins and not to impute their iniquities, through the promise of God in Christ Iesu our Lord.

And therefore wicked and impious is the doctrine of them, fyrst which seeke any other cause of remission, then onely the bloud of our Sauiour. Secondly, which assigne any other meanes to apply the bloudsheding of Christ vn∣to vs, besides onely faith. Thirdly and especially, which so limite and restraine the eternall priuiledge of Christs pas∣sion, as though it serued but only for sinnes done without and before faith: and that the rest after Baptisme commit∣ted must be done away by confession, pardons, and satisfa∣ctory deedes. And al this riseth, because the true nature of the law, & of the Gospell is not knowen, nor the difference rightly considered betwene the times of the one, and of the other. Neither againe doe they make any distinction be∣tweene the malediction of the law, and vse of the law. And therfore whensoeuer they heare vs speake of the law (mea∣nyng y^e malediction of the law) to be abolished, therevpon they maliciously slaunder vs, as though we speak against the good exercises of the lawe, and giue liberty of fleshe to carnall men to liue as they list. Whereof more shalbe sayd (by the Lordes grace) as place and time shall hereafter require.

Notes

• The blinde ignoraunce of the popes Church in not distin∣cting the law from the Gospel. A Babiloni∣call confusi∣on in the Popes do∣ctrine.

  What diffe∣rence the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law.

  Papistes de∣uide the law, into the law of na∣ture, the law of Mo∣ses, and the lawe of Christ.

  The Popes Churche, blinde in the office of Christ.

  The time of the law, and time of the Gospell di∣stincted.
• Malediction of the law ceaseth in Christ.

  The vse of the law re∣mayneth. Christ and the law can not raygne together. Ephes. 4. The power of the law is for a time The power of Christ is eternall. Rom. 8. Colos. 2. The male∣diction of the law ge∣ueth place to Christ. The curse of the law is crucified and shall neuer rise agayne.
• Rom. 7. Rom. 6.
• To be vnder the law, and vnder grace expounded.
• What is to be vnder grace.

  Psal. 31. Act. 10. One reme∣dy for remis¦sion of sins and no more.

  Auriculer confession no remedy for remission of sinnes.
• Remission of sinnes standeth vpon a generall cause, and not particular.
• The law cruci∣fie•• by Christ. 〈◊〉〈◊〉 mea∣neth.
• Obiection.
• Auns••••••.
• The cause of remission eue•• one and perpe∣tuall.
• The promise of remission euer perpetuall.
• Remission of sinnes freely promised with∣out limitation of time or num∣ber.
• The meanes whereby remis∣sion is promised is onely fayth.
• The wordes of promise free and absolute.
• Act. 10.
• Mans infirmitie impayreth not the grace of Christ, but aug∣menteth it. 2. Cor. 12. Rom. 5.

  Foure thinges concurre in re∣missiō of sinnes.
• The Popes er∣rours touching remission of sinnes detected.
• What inconue∣nience riseth for Jacke of distin∣ction betweene the law and the Gospell.