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cause_n	act_n	faith_n	justification_n	3,419	5	9.8335	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40368	King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader.	Cornwell, Francis.; Foxe, John, 1516-1587. Actes and monuments.	1645 (1645)	Wing F2041; ESTC R208105	18,659	46

When the children of Israel were bid of Moses to look up to the brasen serpent neither could the serpent have helped them except they had looked up nor yet their looking upward have profited them unlesse they had directed their eye unto the said brasen serpent as the onely object set up of God for the same purpose for them to behold so all poore sinners are commanded in the Gospel to look up to Jesus whom they have pierced Zech. 12. 10. now a crucified Jesus cannot help them except they looke up nor yet their beleeving or looking upward cannot profit them unlesse they direct the eye of their faith unto the said crucified Jesus as the onely object set up of Gods free grace for them to behold Iohn 3. 14. Thus our faith directed by Gods own Spirit Zech. 12. 10. to the body of Jesus crucified is the onely meanes whereby Christs merits are applied to us and we now justified before God according to the doctrine of Paul who in expresse words defining what this faith is and how it justifieth saith If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 9. Besides this what action or quality soever is in man either hope charity or any other kind of faith or beleeving be it never so true except it apprehend this object which is the body of Christ the Sonne of God that loved us and gave himselfe for us it serveth not to justification And that is the cause why wee adde this particle onely to faith and say that Faith onely in Christ justifieth us to exclude all other actions qualities Thus farre Mr. Fox the Writer addes qualifications marks signes evidences of sanctification as poverty of spirit mourning for sinne hungring and thirsting after Christ love to the brethren universall obedience or gifts or workes of beleevers as repentance for sinne or any other acts of humiliation fasting praying weeping mourning or reformation or deed of charity from the cause of justifying But you destroy qualifications markes signes and evidences of sanctification Doe I destroy qualifications c. because I will not make them causes of my justification Markes signes and evidences of sanctification flow from faith and not faith from them they are the fruits as I may so speake of a justifying faith and declare what kind of faith it is that justifieth namely repenting faith working faith They shall look upon him whom they have pierced and they shall mourne over him as one mourneth for an onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-borne Zech. 12.10 Because nothing can expiate my sinne but the bloud of my Christ therefore I repent But a good tree is knowne by his fruit Mat. 7.17 To others not to it selfe for if the good tree could speake it would say I am not a good tree because I beare good fruit but by vertue of my union with my good root I bring forth good fruit So we are not good men because wee shew forth to others these markes signes qualifications and evidences of our sanctification as poverty of spirit mourning for sinne hungring and thirsting after Christ c. but by vertue of our union with our good root the Lord Jesus wee bring forth this good fruit Iohn 15. 5. I am the Vine and yee are the branches hee that abideth in mee and I in him the same bringeth forth much fruit for without mee yee can doe nothing These Objections and the Answers were inserted by the Writer to shew that though hee deny markes signes qualifications and evidences of sanctification as causes of justifying yea and he utterly denyeth them to be the first evidence of Justification for that were to robbe faith of his prerogative Heb. 11. 1. Faith is the evidence of things not seen though hee deny them à priori yet hee acknowledgeth them à posteriori from the effects as a secondary witnesse and as an evidence that the spirit of Jesus dwelleth in you of a truth which causeth this life and fruit of holinesse so to abound in you Thus farre the Writer declareth his judgement Now to Mr. Foxes words againe For so much as there is no other knowledge nor gifts of men given of God to man be it never so excellent can stand before the judgement of God unto justification of a poore sinner or whereunto any promise of salvation is annexed but onely this faith looking up to this spirituall Brasen Serpent that is to the body of Christ Jesus for us crucified Zech. 12. 10. As for example When the Turke saith that hee beleeveth in one living God that made heaven and earth his beleefe therein is true yet it justifieth him not because it lacketh the right object which is Christ Jesus crucified So when the Jew saith that he beleeveth in one God maker of heaven and earth and beleeveth also the same God to be omnipotent mercifull just and true of promise and that hee hath elected the seed of Abraham true it is that hee beleeveth and yet all this serveth him not because Jesus Christ crucified the Sonne of God is not joyned with all And though the said Jew should be never so devout in his prayers or charitable in his almes or precise in keeping the Law and beleeve never so stedfastly that hee is elect to be saved yet hee is never the nearer to salvation for all this so long as his faith is not grounded upon the head Corner-stone which is the person and body of Jesus Christ the true Saviour seeing there is salvation in none other Acts 4. 12. After like sort it may be said of the Papist when hee saith that hee is baptized and beleeveth in the Father Sonne and Holy Ghost three Persons and one God and also confesseth that Jesus is the Sonne of God which died for our sinnes and rose againe for our righteousnesse c. his beleefe therein is true and indeed would save him if hee did stay his salvation in this faith and upon Christ his Saviour onely according to the promise and grace of God and goe no further but that hee doth not for neither doth hee admit Christ onely to be his perfect Saviour without the help of Patrons Deeds Advocates and Mediatours nor yet permitteth his faith in Christ onely to be the meanes of his justification but setteth up other by-meanes as hope charity Sacrifice of the Masse confession pennance satisfaction merits and pardons supposing thereby to worke his justification before God contrary to the word of promise Iohn 3.16 and to the Gospel of grace Gal. 3. 8. Thus farre Mr. Fox Now the Writer inserteth a few words Thus the Papists declare from what stock they spring even from Iezebel of Rome the mother of all fornication that hath the true character of an harlot 1 King 3. 26. that can be content with a divided Christ But

and washed their stripes and was baptized hee and all his straight-way And when hee had brought them into his house he set me at before them and rejoyced beleeving in God with all his house Act. 16. 30,31,32 33,34 these Justiciaries doe adde thereunto divers and sundry other conditions besides and such as the word of God precisely excludeth as hope charity works of mercy to the poore needy brethren the sacrifice of the Masse the worke of the Priest ex opere operato auricular confession satisfactions meritorious deeds or any other qualities or qualifications or acts of humiliations which are laid down as causes to be annexed unto the bloud of Christ in point of Justification These things all true beleevers now esteeme them with St. Paul filth and dung that they may gain Christ and be found in him not having their own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 8,9 And thus much concerning the doctrine of Faith and Justification whereby it may appear to what horrible blindnesse and blasphemy the Church of Rome is now fallen where this kind of doctrine is not onely suffered but also publikely professed with speaking against faith thus blaspemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possefsurum vitam aeternam non fides est sed temeritas non Spiritus sancti persuasio sed humanae audaciae praesumptio That is That faith whereby a man firmly beleeveth and certainly assureth himselfe that for Christs sake his sins be forgiven him and that he shall possesse eternall life is not faith but rashnesse not the perswasion of the holy Spirit but presumption of mans boldnesse Ex Lindano in epitome doctrinae Evangelicae This Relation as farre as it is Mr. Foxes is truly word for word set down unlesse some doubtfull phrase were explained by the Writer for the benefit of the curteous Reader and hath excepting the explanations been seven times publikely Printed by Publike Authority Mr. Foxes Touchstone to know Truth from Error by certaine Principles and generall Verities grounded upon the truth of Gods word The first Principle AS sin and death came originally by the disobedience of one to all men of his generation by nature so righteousnesse and life cometh originally by the obedience of one to all men regenerated of him by faith and baptisme Rom. 5. chap. Ioh. 3.5 II. The Promise of God was freely given to our first Parents without their deserving that The seed of the woman should breake the serpents head Gen. 3.15 III. The Promise was given freely to Abraham before hee deserved any thing that In his seed all Nations should be blessed Gen. 12.3 compared with Gal. 3.8 IV. To the word of God neither must wee adde nor take from it Deut. 4.2 V. Hee that doth the works of the Law shall live therein Levit. 18. Gal. 3.12 VI Accursed is hee which abideth not in every thing that is written in the book of the Law Deut. 27. Gal. 3.10 VII God onely is to be worshipped Deut. 6. Luke 4. VIII All our righteousnesse is like the defiled or polluted rags Esay 64. 6. IX In all my holy hill they shall not kill nor slay saith the Lord Esay 11.9 X. God loveth mercy and obedience more than sacrifice Hos. 6.6 1 Sam. 15.22 XI The Law worketh anger condemneth and openeth sin Rom. 3.20 XII The end of the Law is Christ for righteousnesse to every one that beleeveth Rom. 10. 4. XIII Whosoever beleeveth and is baptized shall be saved Mar. 16.16 XIV A man is justified by faith without workes freely by grace not of our selves Gal. 2.16 Ephes. 2.8 XV There is no remission of sins without bloud Heb. 9.22 XVI Whatsoever is not of faith is sinne Rom. 14.23 Without faith it is impossible to please God Heb. 11.6 XVII One Mediatour between God and man Christ Jesus 1 Tim. 2. 5. And hee is the propitiation for our sinnes 1 Ioh. 2.2 XVIII Whosoever seeketh in the Law to be justified is fallen from grace Gal. 5.4 XIX In Christ be all the promises of God Est Amen 2 Cor. 1.20 XX Let every soule be subject to superiour Powers Rom. 13. 1. Giving to Cesar that which is Cesars and to God that which is Gods Mat. 22.21 These Principles and infallible rules of the Scripture as no man can deny so if they be granted the doctrine then of the Popes Church must needs be found not to be Catholike but rather full of Errors and Heresies Fox in the book of Martyrs Tom. 1 pag. 22 these are recorded and have been seven times publikely imprinted Soli Deo Gratia FINIS Rom. 7. 4. Object Answ. Object Answ. Object Answ. Rom. 7.25 Rom. 7. 7. Object Answ. Object Answ. Object Answ. Mat. 5. Luk. 6. Rom. 5.1 Gal. 2.20 Object Answ.

penalty of the Law can bring his soule in bondage no more Gal. 5. 1. seeing Christ hath set him free Thirdly The Law it selfe did not discover to Paul his sinne for hee boastingly said in his naturall condition as hee was a Jew borne of the stock of Abraham and of the tribe of Benjamin and circumcised the eighth day and by the Law a Pharisee and concerning zeale persecuting the Church and concerning the keeping of the Law blamelesse Phil. 3. 6. but by the knowledge of Christ hee came to know himselfe a sinner 1 Tim. 1. 15. This is a faithfull saying and worthy of all men to be received That Iesus Christ came into the world to save sinners of whom I am the chiefe So that Saint Paul never saw himselfe a sinner till hee had seen Christ and the more hee by grace saw the beauty and excellency of Christ the more hee saw the corruption of his owne evill heart burning in lust against the Law of God Rom. 7. from the 14. to the 24. Verse from which corruption none could free him but a Christ alone therefore breaketh out into praises I thanke my God through Christ Thus though the Law be as a rule to shew a man his evills committed against it yet it is Christ must give thee eyes to see thy sinne and transgression thou hast done against it as justified Paul acknowledgeth I had not known lust to be sinne except the Law had said Thou shalt not lust Christ must give the light Ephes. 5. 14. Acts 26. 17 18. Christ sent Paul to the Gentiles To open their blind eyes and to turne them from darknesse to light and from the power of Satan unto God The fourth branch is taken out of the briefe recapitulation of St. Pauls doctrine delivered to the Gentiles out of Mr. Fox Tom. 1. pag. 19. To teach and informe us to whom the benefits of Christs passion and victory doe appertaine by what meanes the same is applied and redoundeth unto us which meanes is onely one that is onely faith in Christ Jesus and no other thing which faith it pleaseth Almighty God to accept for righteousnesse and this righteousnesse it is which onely standeth before God and none other as wee are plainly taught by the Scriptures and especially by the doctrine of St. Paul which righteousnesse thus rising of faith in Christ Saint Paul calleth The righteousnesse of God where hee speaking of himselfe utterly refusing the other righteousnesse which is of the Law that hee may be found in him not having his owne righteousnesse which is of the Law but the righteousnesse of Christ which is of faith Phil. 3. 9. Again the said Apostle writing of the Jewes which sought for righteousnesse but found it not and also of the Gentiles which sought not for it and yet found it shewed the reason why Because saith hee the one sought it as by workes and by Law and came not to it Who not knowing the righteousnesse of God and seeking to set up their owne righteousnesse did not submit themselves to the righteousnesse which is of God Rom. 9. 32. 10. 3. The other which were Gentiles and sought not for it obtained righteousnesse even that righteousnesse which is of faith Rom. 9. 30. Also in another place Saint Paul in the same Epistle writing of this righteousnesse which cometh of faith calleth it the righteousnesse of God in these words Whom God saith hee hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To declare I say at that time his righteousnesse that hee might be just and the justifier of him that beleeveth in Iesus Rom. 3. 25 26. By which righteousnesse it is evident that Saint Paul meaneth the righteousnesse of faith which Almighty God now revealeth and maketh manifest by preaching of the Gospel Wilt thou see gentle Reader yet more plainly this righteousnesse of God how it is taken in Saint Pauls Epistles for the righteousnesse of faith and therefore is called the righteousnesse of God because it is imputed onely of God to faith and not deserved of man But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all them that beleeve for there is no difference For all have sinned c. Rom. 3. 21 22 23. Wherefore whosoever studieth to be accepted with God and be found righteous in his sight let him learne diligently by the doctrine of Saint Paul to make a difference and a separation as farre as from heaven and earth betweene these two that is between the righteousnesse of workes and the righteousnesse of faith and in any wise let him beware hee bring no other meanes for his justification and remission of his sins but onely faith apprehending the body or person of Jesus Christ crucified For as there is no way into the house but by the doore so there is no coming to God the Father but by Christ alone which is by faith in him Ioh. 14. 6. And as the mortall body without bodily sustenance of bread and wine cannot but perish so the spirituall part of man hath no other refreshing but onely by faith in the body and bloud of Christ whereby hee may be saved Ioh. 3. 14 16 36. 6. 53 54. Acts 10. 43. 26. 18. Gal. 2. 20. Thus apostatized Adam that had broken the Law by eating the forbidden fruit and had the earth accursed for his sin was saved by faith in the free-promise Gen. 3. 15. Thus Abraham that was by nature an Idolater was saved by faith in a Gospel-promise Gen. 12. 3. Thus Mary Magdalen the great sinner was saved by faith in a free-promise Luke 7.47 Daughter be of good comfort thy sinnes are forgiven thee Thy faith hath saved thee goe in peace Verse 50. Thus Cornelius the Captaine of the Italian band with them that beleeved in his house with him were saved by faith Acts 10.47 11. 17 18. Yea and thus the cruell Jailor that beat the Apostles and his houshold were saved by faith in the Lord Jesus Christ Acts 16. 30 31 32 33 34. Thus thou maist see gentle Reader that as the death of Jesus Christ on the tree 1 Pet. 2. 24. is the onely meritorious cause of salvation so is faith the only instrumentall or maine cause that maketh the merits of Christ to us availeable for as the sufferings of Christ on the accursed tree Gal. 3. 13. serveth to the benefit of none but such as doe beleeve so neither doth faith as it is onely a bare quality or action in mans mind it selfe justifie unlesse it be directed to the body of Christ crucified as to his object of whom it receiveth all his vertue And therefore these two must alwayes joyntly concurre together Faith and Christ Jesus crucified As for example

KING JESVS Is the Beleevers Prince Priest and Law-giver in things appertaining to the Conscience Isai. 55. 4. Heb. 7. 17. Iam. 4. 12. OR The loyall SPOUSE of Christ hath no Head nor Husband but Royall KING IESVS Written by Francis Cornwell a Minister of Jesus Christ out of the learned workes of Mr. Iohn Fox in his book of Martyrs excepting onely some explanations of his owne for the benefit of the Reader Rom. 7. 4. Wherefore my brethren yee are become dead to the Law by the body of Christ that yee should be married to another even to him who is raised from the dead that wee should bring forth fruit unto God Mat. 22. 21. Give unto Cesar the things that are Cesars and unto God the things that are Gods London Printed by I. Dawson 1645. To the curteous Reader BEloved my soule having tasted how gracious the Lord was to me in making known the riches of his free mercy in acquitting mee from sin through faith in the bloud of my Christ when I lay in dolefull desertion in the time of my imprisonment for opposing that devised forme of Worship which the Prelates had corrupted with their Popish innovations by putting in and leaving out what they pleased contrary to the Statute made in the third yeare of Edward the sixth of happy memory the first comfort that I received for the assurance of the pardon of my sinne and justification in the sight of God was from reading this excellent Treatise of Mr. Fox in his Difference betwixt the Law and the Gospel Which I could not conceale but for thy good curteous Reader I was bound in conscience to put it forth for the benefit of others and to shew that I hold nothing for doctrine but that which hath been publikely printed by Authority seven severall times excepting onely some explanations of the Author that hee hath put forth on purpose for to free himselfe from the publike scandall of the Antinomian heresie by which many Orthodoxe Teachers now lie vailed Thine in the service of King Iesus Francis Cornwell Difference between the LAW and the GOSPEL Taken out of the First Part of the book of Martyrs written by Mr. Fox Title between The true Church of Rome that then was and the Church of Rome that now is Pag. 24. AS there is nothing more necessary and comfortable for troubled consciences than to be well instructed in the difference betwixt the Law and the Gospel So is the Church of Rome much to blame in this behalfe because it confoundeth together those two being in nature so divers and contrary one from another As threatnings and promises things temporall with things eternall sorrowfull things with glad tidings death with life bondage with freedome c. Teaching the people that whatsoever the Law saith the Gospel confirmeth and whatsoever the Gospel saith the same is agreeable to the Law and so make they no difference betweene Moses and Christ save only that Moses say they was the giver of the old Law Christ is the giver of the new and a more perfect Law And thus imagine they the Gospel to be nothing else but a new Law given by Christ binding to the Promises thereof the condition of our doings and deservings no otherwise then unto the old Law and so divide they the whole Law after this distinction into three parts to wit the Law of Nature the Law of Moses and the Law of Christ And as for the Gospel say they it is revealed for no other cause but to shew to the world more perfect precepts and counsels than were in the old Law to the fulfilling whereof they attribute Justification and so leave the poore conscience of men in perpetuall doubt and induce other manifold errours bringing the people into a false opinion of Christ as though hee were not a remedy against the Law but came as another Moses to give a new Law unto the world Furthermore as they make no difference between the nature of the Law and the nature of the Gospel confounding Moses and Christ together so neither doe they distinguish or discerne the time of the Law and the time of the Gospel asunder For whereas Saint Paul bringeth in the Law to be a Schoolmaster and limiteth him his time unto Christ Gal. 3. 24 25. and saith that Christ is the end of the Law Rom. 10. 4. that is where the Law ceaseth there Christ beginneth and where Christ beginneth there the Law endeth They contrariwise make the Law to have no end nor ceasing but give to it immortall life and a Kingdome equall with Christ so that Christ and the Law together doe raigne over the soule and conscience of man Which is untrue For either Christ must give place and the Law stand or the Law the condemnation and malediction of the Law I mean must end and Christ raign for both these Christ and the Law Grace and Malediction cannot raigne and governe together But Christ the Sonne of God which once died can die no more but must raign for ever Wherefore the Law with his strength sting and curse must needs cease and have an end And this is it that St. Paul speaking of the triumph of Christ saith that hee ascending up led away captivity captive Ephes. 4.8 and hath set man at liberty not at liberty to live as flesh lusteth neither hath freed him from the use and exercise of the Law but from the dominion and power of the Law so that now there is no condemnation to them that be in Christ Iesus which walke not after the flesh Rom. 8.1 And in another place St. Paul saith speaking of the same power and dominion of the Law that Christ hath taken the obligation written against us in decrees and hath nailed it upon the crosse triumphing openly over all c. Col. 2.14 15. So that as the Kingdome of Christ first began upon the crosse even so upon the same crosse and at the same time the Kingdome of the Law expired and the malediction of the Law was so crucified upon the crosse that it shall never rise againe to have any power against them that be in Christ Jesus For like as if a woman be discharged from her first husband being dead and hath married another man the first husband hath no more power over her even so wee now being espoused to Christ our second husband are discharged utterly from our first husband the Law and as St. Paul in another place saith are no more under the Law that is under the dominion and malediction of the Law but under grace that is under perpetuall remission of sins committed not onely before our baptisme but as well also after baptisme and during all our life long For therein properly consisteth the grace of God in not imputing sin unto us so often as the repenting sinner riseth up by faith flyeth unto Christ and apprehendeth Gods mercy and remission promised in him according to the testimony both of the Psalmist Blessed is the

the true Spouse of Christ will have a whole Christ or none in point of Justification or Intercession for Christ will not give his glory to another And Saint Paul telleth us that if wee bring circumcision to adde to Christ in point of Justification as without which hee were not a perfect Saviour Christ profits nothing Gal. 5.2 Now to Mr. Fox And thus much of the true causes of our justification after the doctrine of Saint Paul Concerning which causes this distinction furthermore by the way is to be added that as touching the originall causes of our salvation which be divers and sundry some are externall and without us some are internall and within us Of the externall causes which are without us the first and principall is the mercy and grace of God Of this followeth Predestination and Election Rom. 9. 11. 12. then Vocation which is of free grace nothing in the creature is the cause of it 1 Cor. 2. 26 27 28 29 30. 2 Tim. 1.9 The last and next cause to this is the death and bloud-shedding of Christ whereby wee are redeemed And all these be externall causes because they are without us Of internall causes that be in man through the gift of God Ephes. 2.8 there is but one and no more in Scripture appointed that is our faith in Christ which is the gift of God in us Phil. 1.29 Besides this there is no gift of God given to man vertue worke merit nor any thing else that is any part or cause of salvation but onely this gift of faith to beleeve in Christ Jesus And this is the cause why wee hold that faith onely justifieth meaning that amongst all the workes deeds actions labours and operations whatsoever man doth or can doe there is nothing in man that worketh salvation but onely his faith given him of God to beleeve in Christ Jesus his Sonne that was crucified for him Following therein the trade of Saint Pauls teaching who in precise words so ascribeth Justification to Faith that hee excludeth all other actions of man and workes of the Law and therefore in the Epistle to the Romanes Saint Paul reasoning of the glory of justifying asketh this question How this glory is excluded By what law of workes Nay but by the law of faith Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 3.27 28. Thus farre Mr. Fox Now the Writer will insert a few words in explanation of a Text of Scripture in setting out the dignity of faith Ioh. 3. 16. To the saving knowledge of the promise of life rendered to a beleever in Jesus Christ there is required these six particulars The first is the freenesse of grace offered It requireth nothing precedent in any man no qualifications preparations dispositions whatsoever no freedome from any sinne in one kind or other no antecedent sorrow or remorse for sinne but that it is freely and willingly tendered by the Lord to be embraced and beleeved by the most unworthiest of men as by the worthiest of all But is there no qualification in the soule precedent to faith If there be any qualification in the soul precedent or going before faith then there may be something pleasing to God in the soule before faith received But there is nothing pleasing unto God before faith the reason is Heb. 11.6 Without faith it is impossible to please God Therefore I conclude there is no qualification preparation disposition whatsoever in the soule pleasing unto God before faith received for as for poverty of spirit and mourning for sinne and hungring and thirsting after Christ and his righteousnesse these flow from faith and they are the effects and fruits of that faith that justifieth The second is the fulnesse of this grace which standeth chiefly in two things 1. In the extent of it to all sinnes so that no sinnes whatsoever or how many soever or of what continuance soever can make a man in his naturall condition uncapable of this pardon and forgivenesse of them there offered As for the sinne against the holy Spirit Mat. 12. 31. that is a sinne against light and grace received as appeareth Heb. 6.6 2. In the extent unto all persons thereof of what ranck or condition soever or of what number soever instance if ten or an hundred or ten thousand of the greatest and foulest sinners in the world accepting that is to say beleeving the promise of life in Christ shall be as readily and certainly pardoned as the smallest number of the lightest offenders that ever were These two things are in the note of the universality Whosoever beleeveth in him shall not perish The third is the knowledge of the Gospel which requireth the apprehension of the way and of the means of conveyance and of the derivation of this grace to the world and that is in and by Jesus Christ as for his sake onely The fourth is the incommunicablenesse of this pardoning and saving grace either in whole or in part in any other way or by any other meanes whatsoever then by and through Christ alone This third and fourth I conceive to bee expressed in these words in him that is In Christ Jesus and in Christ Jesus so intirely that hee joyneth nothing with him to trust on or confide in besides Gal. 5. 2,3 The fifth is that act or condition in the creature by which God doth actually instate him in the possession of this grace which is faith or beleeving of the promise of life in Jesus Christ In this word beleeveth The sixth is the infinite benefit in this grace received by faith or beleeving that is salvation clearly expressed in these words shall not perish but have everlasting life So much the Author or Writer inserteth The last part of this Treatise that the Author hath taken out of Mr. Foxes writings is out of the Summary collections of the errours heresies absurdities contained in the Popes doctrine contrary to the rule of Gods word and the first institution of the Church of Rome Tome 1. part pag. 22. This errour and heresie of the Church of Rome though it seeme at the first sight to the naturall reason of man to be but of small importance yet if it be earnestly considered it is in very deed the most pernicious heresie that ever almost crept into the Church upon which as the only foundation all or the most part of all the errours absurdities and inconveniences of the Popes Church are grounded For this being once admitted that a man is not justified by his faith in Christ alone but other meanes and qualifications or evidences of sanctification must be sought by our owne working and merits to apply the merits of Christs Passion unto us then is there neither any certainty left of our salvation nor end in setting up new meanes and markes and signes and merits of our owne devising for the getting of the assurance of the remission of sinnes Neither hath there been any