KING Jesus Is the believers Prince, Priest, and lawgiver, in things appertaining to the Conscience, Isai. 55. 4. Heb. 7. 17. Iam. 4. 12.  
OR, The loyal SPOUSE of Christ hath no Head, nor Husband, but royal KING Jesus.  
Written by Francis Cornwell, a Minister of Jesus Christ, out of the learned works of Mr. John Fox, in his book of Martyrs, excepting only some explanations of his own, for the benefit of the Reader.  
Rom. 7. 4. Wherefore my brethren, ye are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.  
Mat. 22. 21. Give unto Cesar the things that are Caesar's, and unto God the things that are God's.  
London, Printed by I. Dawson. 1645.   

To the courteous Reader.  
BEloved, my soul having tasted how gracious the Lord was to me, in making known the riches of his free mercy, in acquitting me from sin, through faith in the blood of my Christ; when I lay in doleful desertion, in the time of my imprisonment, (for opposing that devised form 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 year of Edward the sixth, of happy memory) the first comfort that I received, for the assurance of the pardon of my sin, 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 conceal; but for thy good (Courteous Reader) I was bound in conscience to put it forth, for the benefit of others; and to show that I hold nothing for doctrine, but that which hath been publicly printed, by Authority, seven several times; excepting only some explanations of the Author, that he hath put forth on purpose, for to free himself from the public scandal of the Antinomian heresy; by which many orthodox Teachers now lie vailed.  
Thine in the service of King Jesus, 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 behalf; because it confoundeth together those two, being in nature so divers and contrary one from another: As, threatenings and promises, things temporal with things eternal, sorrowful things with glad tidings, death with life, bondage with freedom, &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 between 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 show 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 poor conscience of men in perpetual doubt, and induce other manifold errors; bringing the people into a false opinion of Christ, as though he 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 do they distinguish; or discern, 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 immortal life, and a kingdom, equal with Christ: so that Christ, and the Law together, do reign over the soul 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 reign; for both these, Christ and the Law, Grace and Malediction, cannot reign and govern together: But Christ the son of God which once died, can die no more, but must reign 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 he 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 Jesus, which walk 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 cross, triumphing openly over all, &c. Col. 2.14, 15. So that as the kingdom of Christ first began upon the cross; even so upon the same cross, and at the same time, the kingdom of the Law expired, and the malediction of the Law was so crucified upon the cross, that it shall never rise again 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, we now being espoused to Christ our second husband, are discharged utterly from our first husband the Law; 
Rom. 7. 4.  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 perpetual remission of sins, committed not only before our baptism, but as well also after baptism, 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, flieth unto Christ, and apprehendeth God's mercy and remission promised in him; according to the testimony both of the Psalmist, Blessed is the man to whom the Lord imputeth no sin, &c. Psal. 31. 2. and also of all the Prophets, which (as St. Peter saith) give record to him, that through his Name all that believe in him shall receive remission of their sins, &c. Acts 10.43. Which being so, (as it cannot be denied) then what need these private and extraordinary remissions to be brought into the Church, by ear confession, by meritorious deeds, and by Pope's pardons? Or any other act of humiliations? (which words are inserted by the Writer.) For, if there be no condemnation but by the Law, and if the Law itself be captived, crucified, abolished, and departed, (which was the first husband) what condemnation can there be to them that be in Christ Jesus, the believers second husband, or by whom shall it come? If there be no condemnation, but a free and general deliverance for all men once gotten, by the victory of Christ, from the penalty of the Law, what needeth then any particular remission of sins, at sundry times be sought for, at the priest's hands, or the Pope's pardons?  
He that hath a general pardon, needeth no particular: If remedy for sin be general and perpetual, once gotten for ever to all them that be in Christ Jesus, what needeth any other remedy by auricular confession? If it be not general and perpetual, how is it then true that Saint Paul saith, The Law is crucified, and condemnation abolished? Or, how standeth Redemption perpetual and general, if remission of sins be not general? For what is Redemption else, but remission of sins, or sins bought out? Or what else, to kill the Law, but to discharge us from condemnation for ever? He that delivereth his friend for a time out of his enemy's hand, doth him a pleasure; but he which killeth the enemy out of the way, giveth perpetual safety: So if remison of sins, by Christ, were for some sins, and not for all, the Law than must needs live still; but now, the killing and crucifying of the Law, importeth full remission of sins to be absolutely granted, and our safety to be perpetual.  

Object.  But here, percase, will be objected of some; How standeth remission of sins certain and perpetual, seeing new offences being daily committed, do daily require new remissions?  
Hereunto I answer; 
Answ.  Albeit sins do daily grow, whereby we need daily to desire of God, to forgive us our trespasses, &c. yet notwithstanding, the cause of our remission standeth ever one and perpetual; neither is the same to be repeated any more, nor any other cause to be sought for besides that alone. This cause, is the sacrificed body of Christ once upon the cross, Heb. 10.14. for all sins, that either have been, or shall be committed: Besides this cause, there is salvation in none other, Act. 4. 12. neither confession, nor priest's prayer, nor men's pardon, nor any qualifications of ours, that remitteth sins.  
Furthermore, as the cause is one, and ever perpetual, which worketh remission of sins unto us; so is the promise of God ever one, once made and standeth perpetual, that offereth the same to the faith of the repenting sinner. And because the said promise of God is always sure, and cannot fail, which offereth remission to all that believe in Christ, being limited neither to time nor number, therefore we may boldly conclude, that at what time soever a repenting sinner believeth, and by faith applieth to himself the sacrifice of Christ, he hath, by God's own free promise, remission of his sins, whether they were done before or after baptism.  
And moreover, for so much as the said promise of God offereth remission of sin to the repentant sinner, by no other means nor condition but only one, that is, by faith in Christ; therefore excluding all other means and conditions of man's working: (Thus Fox: the Writer adds) yea, and marks, and signs, and qualifications, as poverty of spirit, mourning for sins, or any other acts of humiliation, to be joined with faith in Christ, in point of Justification.  
We (saith Mr. Fox) say, that what repenting sinner soever believeth in Christ, hath already in himself (and needeth not to seek to any Priest) perpetual assurance of remission of sins; not for this time, or that time only, but for ever and a day: for the promise saith not, He that believeth in Christ shall be pardoned this time, so he sin no more; neither doth it say, the Law is stayed, or the sentence reprived; but saith plainly, that the Law, with her condemnation and sentence, herself is condemned and hanged up, and shall never rise again to condemn them that be in Christ Jesus, Rom. 8. 1. and promiseth indeterminately, without limitation, remission of sins to all that believe in his Name, Acts 10.43. And in another place, the Scripture speaking absolutely, saith, Sin shall not prevail over you, and addeth the reason why, saying, because ye are not under the law, but under grace; Rom. 6. 14. adding this lesson withal, (as followeth in the same place) Not that sinners should sin more therefore, because they are under grace; but only, that weak infirmity might be relieved, broken consciences comforted, and repenting sinners holpen from desperation, to the praise of God's glory; for God forgiveth not sinners because they should sin: So neither doth infirmity of falling diminish the grace of Christ, but doth rather illustrate the same, as it is written, My strength is made perfect in weakness, 2 Cor. 12.9. and again, Where sin abounded, there super aboundeth also grace, Rom. 5. 20.  
In remission of sins therefore these four things must concur together: First, the cause that worketh it, (which is, the sacrifice of Christ's body.) Secondly, the promise that offereth: Thirdly, Faith that apprehendeth: Fourthly, the repenting sinner that receiveth it. Thus far Mr. Fox. The Writer adds an Objection.  
If faith only justify a poor sinner in the sight of God, 
Object.  why then is repentance added to faith in point of Justification, saying, The repenting sinner receiveth it?  

Answ.  If you demand of me, what it is that justifieth a soul in the sight of God? I answer, only faith; Rom. 4. 22. but I add repentance, to declare what is the nature of that faith which justifieth a soul; it is repenting faith, working faith: and this faith worketh by love, Gal. 5. 6.  
And although sins do daily grow, which daily provoke us to crave remission of our daily sins, yet, as touching the cause that worketh the pardon of our daily sins, it is the sacrifice of Christ's body, once offered for all upon the cross; and the means which apprehendeth the said cause unto us, is faith only; and these remain always one and perpetual: besides which, there is none other cause or means to be sought of man. So that to them that be repenting sinners, and be in Christ Jesus, there is no Law to condemn them, though they have deserved condemnation; but they are under a perpetual kingdom, and a heaven full of grace and remission, to cover their sins, and not to impute their iniquities, through the promise of God in Christ Jesus our Lord.  
Therefore, wicked and impious is the Doctrine of them, First, which seek any other cause of remission of sins, save in the blood of Christ our Saviour only: 1 John 1. 7. Ephes. 1.7. Heb. 9.14. & 10.4. Act. 4.12. Secondly, which assign any other means to apply the bloodshedding of Christ unto us besides only faith: John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Thirdly, and especially, which so limit and restrain the eternal privileges of Christ's passion, as though it served but only for sins done without and before faith, and that the rest, after baptism committed, must be done away by confessions, pardons, and satisfactory deeds; or (as the writer addeth, but not Mr. Fox) some qualifications of our own. And all this ariseth, because the true nature of the Law and the Gospel is not known, nor the difference rightly considered, between the times of the one and of the other, (as before hath been by Mr. Fox largely discussed.)  
Neither again do they make any distinction between the malediction of the Law, and the true use of the Law; (thus far Mr. Fox; but the Writer inserteth these words) as it is enjoined a believer by his lawgiver King Jesus: Iam. 4. 12. There is but one lawgiver, to the believer, (for to such St. James wrote his Epistle) that is able to save and destroy, which is Jesus: who is become a believers Head and Husband; who doth not only show a believer what is his will, but giveth him strength to do his will; and in case there be defects, as who transgresseth not, his blood pardons all, and his love covers all, Rom. 7.4. Phil. 4.13. 1 Ioh. 2. 1, 2.  
Therefore, whensoever they hear us speak of the Law of Moses, that whole rigid yoke, that bound us over to death and damnation for every trespass and transgression done against it, to be to a believer abolished, (though we hold it in force at this day with all his strength, sting, and curses, to the unbeliever, (to wit) to the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man-slayers: For whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine, 1 Tim. 1. 9, 10.) they maliciously slander us, as though we gave liberty to the flesh and carnal men, to live as they list: whereas we teach, that though Christ by his death hath freed us from the first husband, the Law, Rom. 7.4. ye are my brethren become dead to the Law; what Law was this, the ceremonial Law? no; for that was the remedy against the rigid yoke of the Law, in case there were sins of ignorance committed, Numb. 15. from the 22. Verse to the 29. Verse; which typified out a Christ, which is the only sacrifice for sin, Heb. 10. 14. but the moral Law, which only discovereth to man his sin; Rom. 3. 20. By the deeds of the Law shall no flesh be justified in his sight; for by the Law cometh the knowledge of sin. That Law which bindeth the soul over to the curse, for the transgressions against it, is the moral Law; Gal. 3.10. For as many as are of the works of the Law, are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law, to do them.  
Quest. How are we freed from this curse, the moral Law bindeth us over to? Answ. By the body of Christ, Rom. 7.4. (to wit) crucified. Quest. How prove you it? Answ. Gal. 3. 13, 14. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is every one that hangeth on the tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Yet the end why Christ hath freed us by his death from the first and our cruel husband the Law, was not to live as flesh and nature lusteth; but that we should be married to another, even to the Lord Jesus, that was raised again from the dead, that he should be our Head, Lord, and Husband; who hath not taken away the equity and true use of the Law, as it is a rule of holiness for all his justified ones to walk in, so it remaineth in force to this day, and shall for ever; as Christ testifieth, Mat. 5. 21, 22. ye have heard, that it was said by them of old time, Thou shalt not kill: But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgement, &c. So that Christ showeth, there are more ways to break the sixth commandment, then by laying violent hands upon thy brother. And so forward. Christ teacheth his justified ones the spirituality of the Law, from the 21. Verse to the latter end of the Chapter. As Christ now showeth us what is his Law and will we should walk in, so he commandeth us in love to do them; Ioh. 14. 15. If ye love me, keep my commandments. and in case there be defects, his blood pardons all our trespasses, and his love covers all. Tell me than thou believing soul, dost thou desire to live under thy first husband the Law, which showed thee only what to do, and gave thee no strength to do it (as thy second husband Christ Jesus doth,) and in case thou failest but in one title of thine obedience, in thought, word, or deed, thou must perish for ever?  
But by the Law cometh the knowledge of sin; 
Object.  for Saint Paul saith, I had not known lust to be sin, except the Law had said, Thou shalt not lust, Rom. 7.7. therefore the moral Law is not abrogated.  
First, As the Law is the rule of holiness, 
Answ.  to discover to justified man how to walk holily toward God and man, the equity of that Law remaineth; but the power (by which a believer walketh according to that rule of holiness) is Jesus Christ: Gal. 2.20. nevertheless, I live, yet not I, but Christ liveth in me. So that a believer doth not now work for life, and for heaven and salvation, as he did when he was under the Law; but from life, (that is to say) from that principle of grace received; Col. 2.6, 7. As ye have received Jesus Christ the Lord, so walk in him: Rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. Hence Paul saith, 1 Cor. 15. 10. I laboured more abundantly than they all; yet not I, but the grace of God which was with me.  
Secondly, The rigidness of the yoke, that bindeth every observer of the Law under the curse, is taken away by Christ, Gal. 3.13. so that the power and penalty of the Law can bring his soul in bondage no more, Gal. 5. 1. seeing Christ hath set him free.  
Thirdly, The Law itself did not discover to Paul his sin; (for he boastingly said, in his natural condition, as he 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 zeal, persecuting the Church; and concerning the keeping of the Law, blameless; Phil. 3. 6.) but by the knowledge of Christ he came to know himself a sinner; 1 Tim. 1. 15. This is a faithful saying, and worthy of all men to be received, That Jesus Christ came into the world to save sinners, of whom I am the chief. So that Saint Paul never saw himself a sinner, till he had seen Christ; and the more he by grace saw the beauty and excellency of Christ, the more he saw the corruption of his own evil 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 thank my God through Christ. 
Rom. 7.25.  Thus though the Law be as a rule, to show a man his evils committed against it, yet it is Christ must give thee eyes to see thy sin and transgression thou hast done against it, as justified Paul acknowledgeth; I had not known lust to be sin, except the Law had said, 
Rom. 7. 7.  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 turn them from darkness to light, and from the power of Satan unto God.  
The fourth branch is taken out of the brief recapitulation of St. Paul's doctrine delivered to the Gentiles, out of Mr. Fox, Tom. 1. pag. 19  
To teach and inform us (to whom the benefits of Christ's passion and victory do appertain) by what means the same is applied, and redoundeth unto us; which means is only one, (that is) only faith in Christ Jesus, and no other thing; which faith, it pleaseth Almighty God to accept for righteousness: and this righteousness it is which only standeth before God, and none other, as we are plainly taught by the Scriptures, and especially by the doctrine of St. Paul: which righteousness, thus rising of faith in Christ, Saint Paul calleth, The righteousness of God; where he speaking of himself utterly refusing the other righteousness, which is of the Law, that he may be found in him, not having his own righteousness, which is of the Law, but the righteousness of Christ, which is of faith, Phil. 3. 9 Again, the said Apostle writing of the Jews, which sought for righteousness, but found it not; and also of the Gentiles, which sought not for it, and yet found it, showed the reason why, Because (saith he) the one sought it as by works, and by Law, and came not to it: Who not knowing the righteousness of God, and seeking to set up their own righteousness, did not submit themselves to the righteousness which is of God, Rom. 9 32. & 10. 3. The other, which were Gentiles, and sought not for it, obtained righteousness, even that righteousness which is of faith, Rom. 9 30. Also, in another place, Saint Paul in the same Epistle writing of this righteousness, which cometh of faith, calleth it the righteousness of God, in these words, Whom God (saith he) hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God: To declare, I say, at that time his righteousness; that he might be just, and the justifier of him that believeth in Jesus. Rom. 3. 25, 26. By which righteousness, it is evident that Saint Paul meaneth the righteousness of faith, which Almighty God now revealeth, and maketh manifest, by preaching of the Gospel.  
Wilt thou see (gentle Reader) yet more plainly this righteousness of God, how it is taken in Saint Paul's Epistles for the righteousness of faith, and therefore is called the righteousness of God; because it is imputed only of God to faith, and not deserved of man? But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets: Even the righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe; 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 learn diligently, by the doctrine of Saint Paul, to make a difference and a separation, as far as from heaven and earth, between these two; that is, between the righteousness of works, and the righteousness of faith: and in any wise let him beware he bring no other means for his justification, and remission of his sins, but only faith, apprehending the body or person of Jesus Christ crucified. For as there is no way into the house but by the door, 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 mortal body without bodily sustenance of bread and wine cannot but perish, so the spiritual part of man hath no other refreshing, but only by faith in the body and blood of Christ, whereby he may be saved; Ioh. 3. 14, 16, 36. & 6. 53, 54. Acts 10. 43. & 26. 18. Gal. 2. 20. Thus apostatised 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 sins are forgiven thee: Thy faith hath saved thee, go in peace. Verse 50. Thus Cornelius the captain of the Italian band, with them that believed in his house with him, were saved by faith; Acts 10.47. & 11. 17, 18. Yea, and thus the cruel Jailor (that beat the Apostles) and his household, were saved by faith in the Lord Jesus Christ, Acts 16. 30, 31, 32, 33, 34.  
Thus thou Mayst see (gentle Reader) that as the death of Jesus Christ on the tree, 1 Pet. 2. 24. is the only meritorious cause of salvation, so is faith the only instrumental or main cause that maketh the merits of Christ to us available; for as the sufferings of Christ on the accursed tree, Gal. 3. 13. serveth to the benefit of none but such as do believe; so neither doth faith (as it is only a bare quality or action in man's mind) itself justify, unless it be directed to the body of Christ crucified, as to his object, of whom it receiveth all his virtue. And therefore these two must always jointly concur together, Faith and Christ Jesus crucified: As for example, When the children of Israel were bid of Moses to look up to the brazen serpent, neither could the serpent have helped them, except they had looked up, nor yet their looking upward have profited them, unless they had directed their eye unto the said brazen serpent, as the only object set up of God for the same purpose, for them to behold; so all poor 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 look up; nor yet their believing, or looking upward cannot profit them, unless they direct the eye of their faith unto the said crucified Jesus, as the only object, set up of God's free grace for them to behold, John 3. 14. Thus our faith, directed (by God's own Spirit, Zech. 12. 10.) to the body of Jesus crucified, is the only means whereby Christ's merits are applied to us, and we now justified before God; according to the doctrine of Paul, who in express words defining what this faith is, and how it justifieth, saith, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe 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 believing, be it never so true, except it apprehend this object, (which is) the body of Christ the son of God, that loved us, and gave himself for us, it serveth not to justification: And that is the cause why we add this particle [only] to faith, and say, that Faith only in Christ justifieth us; to exclude all other actions, qualities; (Thus far Mr. Fox: the Writer adds,) qualifications, marks, signs, evidences of sanctification, as poverty of spirit, mourning for sin, hungering and thirsting after Christ, love to the brethren, universal obedience, or gifts, or works of believers, as repentance for sin, 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, marks, 
Object.  signs, and evidences of sanctification.  
Do I destroy qualifications, 
Answ.  &c. because I will not make them causes of my justification? Marks, signs, and evidences of sanctification flow from faith, and not faith from them; they are the fruits (as I may so speak) 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 mourn over him, as one mourneth for an only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn, Zech. 12.10. Because nothing can expiate my sin, but the blood of my Christ, therefore I repent.  
But, a good tree is known by his fruit. 
Object.  Mat. 7.17.  
To others, not to itself; 
Answ.  for, if the good tree could speak, it would say, I am not a good tree because I bear good fruit, but by virtue of my union with my good root, I bring forth good fruit: So we are not good men, because we show forth to others these marks, signs, qualifications, and evidences of our sanctification, as poverty of spirit, mourning for sin, hungering and thirsting after Christ, &c. but by virtue of our union with our good root, the Lord Jesus, we bring forth this good fruit: John 15. 5. I am the Vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. These Objections and the Answers were inserted by the Writer, to show, that though he deny marks, signs, 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 rob faith of his prerogative, Heb. 11. 1. Faith is the evidence of things not seen; though he deny them à priori, yet he acknowledgeth them à posteriori, from the effects, as a secondary witness, and as an evidence that the spirit of Jesus dwelleth in you of a truth, which causeth this life and fruit of holiness so to abound in you. Thus far the Writer declareth his judgement. Now to Mr. Fox's words again. 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 poor sinner, or whereunto any promise of salvation is annexed, but only this faith, looking up to this spiritual brazen Serpent; that is, to the body of Christ Jesus for us crucified: Zech. 12. 10. As for example,  
When the Turk saith, that he believeth in one living God, that made heaven and earth; his belief 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 believeth in one God, maker of heaven and earth; and believeth also the same God to be omnipotent, merciful, just, and true of promise, and that he hath elected the seed of Abraham: true it is that he believeth; and yet all this serveth him not, because Jesus Christ crucified, the son of God, is not joined with all. And though the said Jew should be never so devout in his prayers, or charitable in his alms, or precise in keeping the Law, and believe never so steadfastly that he is elect to be saved; yet he is never the nearer to salvation for all this, so long as his faith is not grounded upon the head cornerstone, 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 he saith that he is baptised, and believeth in the Father, son, and Holy Ghost, three Persons and one God, and also confesseth that Jesus is the son of God, which died for our sins, and rose again for our righteousness, &c. his belief therein is true, and indeed would save him, if he did stay his salvation in this faith, and upon Christ his Saviour only, according to the promise and grace of God, and go no further: but that he doth not; for neither doth he admit Christ only to be his perfect Saviour, without the help of Patrons, Deeds, Advocates and mediators, nor yet permitteth his faith in Christ only to be the means of his justification; but setteth up other by-means, as hope, charity, Sacrifice of the mass, confession, penance, satisfaction, merits, and pardons, supposing thereby to work his justification before God; contrary to the word of promise, John 3.16. and to the Gospel of grace, Gal. 3. 8. Thus far Mr. Fox. Now the Writer inserteth a few words. Thus the Papists declare from what stock they spring, even from Jezebel 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, 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 we bring circumcision to add to Christ, in point of Justification, (as without which he 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 original causes of our salvation, which be divers and sundry, some are external, and without us; some are internal, and within us. Of the external causes, which are without us, the first and principal 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 bloodshedding of Christ; whereby we are redeemed: And all these be external causes, because they are without us.  
Of internal 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; virtue, work, merit, nor any thing else, that is any part or cause of salvation, but only this gift of faith, to believe in Christ Jesus. And this is the cause why we hold, that faith only justifieth; meaning, that amongst all the works, deeds; actions, labours, and operations whatsoever man doth or can do, there is nothing in man that worketh salvation, but only his faith, given him of God, to believe in Christ Jesus his son, that was crucified for him. Following therein the trade of Saint Paul's teaching, who in precise words so ascribeth Justification to Faith, that he excludeth all other actions of man, and works of the Law: and therefore, in the Epistle to the Romans, Saint Paul reasoning of the glory of justifying, asketh this question, How this glory is excluded? By what law? of works? 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 far 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 believer in Jesus Christ, there is required these six particulars:  
The first is, the freeness of grace offered: It requireth nothing precedent in any man; no qualifications, preparations, dispositions whatsoever; no freedom from any sin, in one kind or other; no antecedent sorrow or remorse for sin; but that it is freely and willingly tendered by the Lord, to be embraced and believed by the most unworthiest of men, as by the worthiest of all.  
But is there no qualification in the soul precedent to faith? 
Object.   
If there be any qualification in the soul precedent, 
Answ.  or going before faith, than there may be something pleasing to God in the soul 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 soul pleasing unto God before faith received; for, as for poverty of spirit, and mourning for sin, 
Mat. 5.  and hungering and thirsting after Christ and his righteousness, 
Luk. 6.  these flow from faith; and they are the effects and fruits of that faith that justifieth.  
The second is, the fullness of this grace: which standeth chiefly in two things: 

1. In the extent of it to all sins; so that no sins whatsoever, or how many soever, or of what continuance soever, can make a man (in his natural condition) uncapable of this pardon and forgiveness of them there offered. As for the sin against the holy Spirit, Mat. 12. 31. that is a sin against light, and grace received, as appeareth, Heb. 6.6.  
2. In the extent unto all persons: thereof, of what rank 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) believing 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 believeth 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 only.  
The fourth is, the incommunicableness of this pardoning and saving grace, either in whole or in part; in any other way, or by any other means whatsoever, then by and through Christ alone. This third and fourth I conceive to be expressed in these words [in him,] that is, In Christ Jesus; and in Christ Jesus so entirely, that he joineth 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 believing of the promise of life in Jesus Christ: In this word, [believeth.]  
The sixth is, the infinite benefit in this grace received by faith, or believing; 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. Fox's writings, is out of the Summary collections of the errors, heresies, absurdities, contained in the Pope's doctrine; contrary to the rule of God's word, and the first institution of the Church of Rome. Tom 1. part. pag. 22.  
This error and heresy of the Church of Rome, though it seem at the first sight, to the natural reason of man, to be but of small importance; yet if it be earnestly considered, it is in very deed the most pernicious heresy that ever (almost) crept into the Church: upon which, as the only foundation, all, or the most part of all the errors, absurdities, and inconveniences of the Pope's Church are grounded.  
For, this being once admitted, that a man is not justified by his faith in Christ alone, but other means (and qualifications, or evidences of sanctification) must be sought, by our own working and merits, to apply the merits of Christ's Passion unto us, than is there neither any certainty left of our salvation, nor end in setting up new means (and marks and signs) and merits of our own devising, for the getting of the assurance of the remission of sins. Neither hath there been any heresy, that hath either rebelled more presumptuously against the high Majesty of God the Father, nor more perniciously hath injured the soul of the simple, than this doctrine.  

The first inconvenience.  
It subverteth the Will and Testament of God: For, whereas Almighty God of his mercy hath given us his son Jesus Christ to die for us, and with him hath given out a full promise, That whosoever believeth in him shall not perish, but have everlasting life, Joh. 3. 16, 36. by their faith only; and assigneth no other condition, either of the Law, or any man's works, but only faith to be the mean between his son Jesus Christ and us; these men take upon them to alter this Testament, that God hath ratified in the blood of his son, and adjoin other conditions, which the Lord in his word never appointed nor knew. To whom the words of Jerome may be well applied, upon the Epistle to the Galathians speaking of such, Qui de Evangelio Christi faciunt hominis, vel quod pejus est, diaboli, &c. That is, Which make of the Gospel of Christ the Gospel of men, or rather, the Gospel of the devil, &c.   

The second inconvenience.  
Whereas the Christian Reader, in the Gospel, reading of the great grace and sweet promises of God given unto mankind in Christ Jesus his son, might thereby take much comfort of soul, 
Rom. 5.1.  and be at rest and peace with the Lord his God, cometh in the pestiferous doctrine of these heretics, wherewith they obscure this freegrace of God, to choke the sweet comforts of man in the Holy Spirit, 
Gal. 2.20.  and oppress Christian liberty, and bring us into spiritual bondage, which Christ by his precious death hath freed us from, Gal. 5.1.   

The third inconvenience.  
As in this their impious doctrine they show themselves manifest enemies to the grace of God tendered to us in Christ, by interposing their own righteousness of works with the righteousness of faith, and so make the death of Christ of none effect; Gal. 2. 21. If righteousness come by the law, than Christ is dead in vain: So are they no less injurious to Christian men, that believe in him for life and salvation, whom they leave in a doubtful distrust of God's favour, and of their salvation; contrary to the word and will of God, and right institution of the apostolical doctrine.  

Object.  Whereas our new schoolmen of late, to maintain this said wicked point of doctrine, do object unto us, that we rather leave men's consciences uncertain; for as much as if life (say they) were not a due reward, it were uncertain: And now for as much as a due debt is certain, and mercy and favour is uncertain; therefore (say they) we leaving men's consciences to the mercy of God, do leave them in a doubtful uncertainty of their salvation.  
To this I answer, 
Answ.  that due debt, if it be proved by the Law duly deserved, it must be certain; but if the Law shall prove it imperfect, or unsufficiently due, than it is not certain, neither can there be any thing duly claimed. Now, as touching mercy, so long as it remaineth secret in the Prince of life Christ Jesus, and not known to his subjects that believe and obey him, so long it is uncertain; but when this mercy shall be openly published by proclamation, Esay 55. 1, 2,3. Ioh. 7. 37. Revel. 22. 17. Let him that is athirst, come. And whosoever will, let him take of the water of life freely: ratified by an oath and a promise, That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, Heb. 6. 17, 18. confirmed by his last Will and Testament, established in blood, that the promise of pardon and forgiveness of sin may be sure to all that believe; For a man's Testament is of force after a man is dead, Heb. 9 17. and sealed inwardly by the Spirit to the conscience, Rom. 8. 16. and outwardly by the Sacrament of baptism, and the Lord's Supper; which are to us that believe, as the rainbow was to the old world, a token that God will destroy the world with water no more, Gen. 9 14, 15, 16, 17. so God hath sworn to us in his son, that he will not be wroth with us, nor rebuke us; For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee Esay 54. 9, 10. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more, Heb. 8. 12. Then this mercy remaineth no more doubtful, but ought firmly to be believed of every faithful subject to King Jesus. Therefore Saint Paul, to establish our hearts in this assurance, and so to give a full answer to this doubt, in his Epistle to the Romans doth teach us, saying, And therefore of faith, that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4. 16. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification, Vers. 23, 24, 25. meaning hereby, that works have nothing to do in this case of justifying; and noteth the reason why, for then our salvation should never be certain, but stand in a doubtful wavering; because, in working, we are never certain whether our works and deserts be perfect and sufficient in God's judgement yea or no: and therefore (saith Saint Paul) to the intent our salvation should be out of doubt, and certain, it standeth not of works, in deserving; but of faith, in apprehending; and of God's free grace, in promising life and salvation through Jesus Christ our Lord.   

The fourth inconvenience.  
As in this their sinister doctrine they break this Principle of Christian Religion, which saith, that a man is justified by faith without works, Rom. 3.28. so again it breaketh another Principle, namely, that to the word of God neither must we add nor take from it, Deut. 4.2. For this rule being granted, that nothing is to be added to God's word nor taken from it, then have these men done wickedly, in adding (as they do) to God's word; for whereas God's word limiteth to our justification no condition but faith, (Saint Paul speaking to the cruel Jailor that beat the Apostle, demanding of him in the bitterness of his spirit, Sirs, good Sir, what must I do to be saved? replied, believe (saith he) on the Lord Jesus Christ, and thou shalt be saved, and thine house. And they spoke unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes, and was baptised, he, and all his straight-way. And when he had brought them into his house, he set me at before them, and rejoiced, believing in God with all his house. Act. 16. 30,31,32, 33,34.) these Justiciaries do add thereunto divers and sundry other conditions besides, and such as the word of God precisely excludeth, as hope, charity, works of mercy to the poor needy brethren, the sacrifice of the mass, the work 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 blood of Christ in point of Justification: These things all true believers now esteem them, with St. Paul, filth and dung, that they may gain Christ, and be found in him, not having their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness 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 blindness and blasphemy the Church of Rome is now fallen, where this kind of doctrine is not only suffered, but also publicly 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 believeth, and certainly assureth himself that for Christ's sake his sins be forgiven him, and that he shall possess eternal life, is not faith, but rashness; not the persuasion of the holy Spirit, but presumption of man's boldness. Ex Lindano in epitome doctrinae Evangelicae. This Relation, as far as it is Mr. Fox's, is truly word for word set down, unless some doubtful phrase were explained by the Writer, for the benefit of the courteous Reader, and hath (excepting the explanations) been seven times publicly Printed by public Authority.    

Mr. Fox's Touchstone, to know Truth from Error, by certain Principles and general Verities, grounded upon the truth of God's word.  
The first Principle.  
AS sin and death came originally by the disobedience of one, to all men of his generation by nature; so righteousness and life cometh originally by the obedience of one, to all men regenerated of him by faith and baptism. 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 break the serpent's head. Gen. 3.15.  
III. The Promise was given freely to Abraham, before he 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 we add, nor take from it. Deut. 4.2.  
V. he that doth the works of the Law, shall live therein. Levit. 18. Gal. 3.12.  
VI. Accursed is he which abideth not in every thing that is written in the book of the Law. Deut. 27. Gal. 3.10.  
VII. God only is to be worshipped. Deut. 6. Luke 4.  
VIII. All our righteousness 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 righteousness to every one that believeth. Rom. 10. 4.  
XIII. Whosoever believeth, and is baptised, shall be saved. Mar. 16.16.  
XIV. A man is justified by faith, without works; freely, by grace, not of ourselves. Gal. 2.16. Ephes. 2.8.  
XV. There is no remission of sins without blood. Heb. 9.22.  
XVI. Whatsoever is not of faith is sin. Rom. 14.23. Without faith it is impossible to please God. Heb. 11.6.  
XVII. One mediator between God and man, Christ Jesus. 1 Tim. 2. 5. And he is the propitiation for our sins. 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 soul be subject to superior Powers. Rom. 13. 1. Giving to Cesar that which is Caesar's; and to God, that which is God's. 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 Pope's Church must needs be found not to be Catholic, 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 publicly imprinted.  
Soli Deo Gratia.  
FINIS.