and foremoste we haue declared that we are freelye iustified that is to say deliuered from synne eternall dampnation and euerlastinge death and coumpted righteouse in the syghte of God through fayth only in our sauiour Iesus Christ without any merits or deseruynges goynge before Which thinge hathe bene mooste strongly proued both by manyfest and playne texts of the scriptures and also by the autoryties of the aunciente fathers of the primitiue churche contrarye to the sklaunderous and most lyinge reportes of the enemyes of the truth which do most vngodlye blowe abroade that we haue of late dayes sucked out thys doctrine of oure fyngers endes not one af the olde writers saying once Sola fides iustificat faith onely or fayeh alone doth iustifye But how false this their report is ye shal be iudges your selues after ye haue reade the whole worke We dyd almooste in the begynninge of this disputation least anye impedimente or let should be lefte vnto the reader concile Paul and Iames together where vnto the ignoraunt they dyd seme to disagree whiche I truste is so substantiallye done that any reasonable man wyll holde him self satisfyed Secondlye it hath bene shewed that as all the works that we do afore oure iustification I meane afore we be graffed in Christ and throughe fayth made members of his bodye althoughe they seme neuer so glorious so perfect and excellent yet are but mere synne and abhomination in the syght of God so after we be once iustifyed and made lyuely braunches of that true vyne we must not remain harein and vnfruteful trees but bringe foorth the frutes of our fayth and abounde or flow in all kinde of good woorkes that God hath prepared for vs to walk in remembring that we are therunto created in Christ Iesus who hath redemed vs and clensed from our syns to the end that we shuld be a peculiar people vnto him earnestlye geuen vnto good workes Here haue we by the waye ouerthrowen wyll workes that is such maner of works as are set foorth by the mere inuētion of man with out anye sure ground or foundation in Gods boke or wythout any promysse conteyned in the same prouinge that all suche workes for as muche as they bee done withoute fayeth canne in no wyse please god but are an abominatiō vnto him althoughe they be done as they doe commonlye terme it of a good intente and so vppon occasion we haue declared and made manifest and playne by the historyes of Nadab and Abihu of Saule and of Dauid in bringinge the Arke in to Ierusalem otherwise than God had ordayned how perilous a thinge it is to attempte any thinge of good intente without a sure warant of gods word in the religion worshipping seruice of God Thyrdlye we teach what be those workes that are to be takē for good works euen such as God doeth expresselye comaunde vs in his worde Which are moste liuely set foorth vnto vs in manye places of the old and new Testament How be it this lesson is also geuen that al they that do those good workes althoughe they be neuer so good workes in them selues do not by and by deserue the comendation and prayse of well doinge in the sight of God eyther because that they do them to the end that they may be glorified of menne or for reward sake the hope wherof beinge taken awaye they woulde not as muche as geue a cuppe of colde water or for feare of punishemente after this lyfe and not for the loue onely that they beare to God and to theyr neighboure or for to shew their obedience towardes his wyl and commaundementes But for the better instruction to the ignoraunt we haue set foorth at large all the chiefe and pryncipall causes that oughte to moue vs to do good woorkes althoughe we looked for no rewarde at all at Goddes hande who notwithstandinge wyll not leaue our good workes vncrowned or vnrewarded first because that we haue throughe sayeth felowship with his sonne Iesus Christ whose perfecte obedience he imputeth vnto vs for our owne therbye most amplye and aboundantly supplying what soeuer is wantinge and lackinge in vs. Secondlye because that he hathe made him selfe debtour vnto vs not by receauing any thinge of vs but by promissing all thinges as saint Augustine doeth witnesse Here also are the causes shewed why oure good workes althoughe in them selues they be full of imperfection do please God and are acceptable vnto him whiche ought to be vnto vs a great encoragemente to lyue Godlye and to excercise our selues in all maner of good workes that God hathe cōmaunded vs in his word beinge sure that we canne not but please him in so doing And as for merits it hath ben moste strongly proued that althoughe we were able to do what soeuer God hath cōmaunded vs yet we oughte to reckenne our selues vnprofitable seruauntes that we haue done but our dutye But for as muche as no man is able to doo the tenth parte of Gods cōmaundements with such a perfection as God doth require what do we merit or deserue if our workes be examined after the streightnesse of Gods iudgement but the endelesse tormentes of hell fyer Laste of all concerninge the degrees of glorye after thys life it hathe bene sufficientelye declared and shewed that there can be no such diuersities or degrees of glorye by reason of any merites but that if therebe any it commeth of the mere mercye and goodnesse of God who doeth in vs moste liberally croune his owne giftes The chefe scope or marke that we shote at in settinge foorth of this doctrine is that we hauing learned whence our saluation doeth come shoulde geue the whole glorye thereof to the onely mercye and goodnesse of God declared vnto vs in his sonne Iesus Christ and most surely sealed vp by his bloude To whome wyth the father and the holye ghost be all prayse glorye and honoure worldes wythoute ende Amen ⧠The ouer throwe of the iustification of workes and of the vayne and found doctrine of the meryts of mē with the true assertiō of the iustification of faith of the good workes that do procede and come of thesame and in what respecte they be crowned or rewarded of God setsoorthe Dialogewise by Ihon Veron The names of the speakers Dydimus Eutrapelus Albion Philalethes DYdimus Syth the we haue already sufficiently spoken of the doctrine of predestination of the diuyne prouydence of God and of free wyll I am of opinion that it were good to entreate somewhat of the iustification of faythe and of the good workes that do spring and come of the same For manye there be which when they heare that we be iustyfied by fayth onely withoute the workes of the law streight waies do crye out that they nede not to do good woorkes yea that it maketh no matter how they liue so that they beleue onelye The blasphemers of the iustificatiō of faythe I woulde fayne that by settinge foorth this matter playnely as ye
the grace of God and of the merites of the death passion and bloudsheddingâ— of his sonne Iesu Christ to attribute our iustification vnto any merites goynge before and also that it is to constrayne the glorie of the free mercy of God to yelde or geue place vnto the dignitie and worthinesse of mens workes DYDIMVS This is a verye godly sayinge and most worthy to be noted of all men Obiect 2 But yet in the meane whyle they will saye styll that although we fynde in the scriptures that fayth iustifieth yet we fynde not quod sola fides iustificat solifidians that fayth onely iustifieth so that this worde onely or alone hath beÌ„ newly added by heretykes Aunswer whom they do commonly calle Solifidians Although we haue not in the scripturs this word sola only or alone yet haue we many wordes that be of like force PHILALETHES Will ye that I tell you the truethe neyghbour Dydimus These stout champions of Antychriste doe nothinge els but seke a knot in a russhe as the common laiyne prouerbe is For alâ—houghe we haue not expresselye this worde sola onelye or alone yet haue we many other wordes that are equipollente or equiualente that is of the same importaunce force For wheÌ„ the holy ghost saith that we are iustified freli by the grace of god through the redeÌ„ption which is in Christ Iesu whome God hathe setfoorth to be a purchasser of mercye throughe faythe in his bloude doeth he not exclude all maner of works deseruinges or merits from our iustification attributinge it vnto fayth onelye wherby we do apprehende and take holde on the grace and mercye of God so surely sealed vp vnto vs with the bloud of that immaculate and vnspotted lamb our sauiour Iesu Christ Rom. 3. In the same selfe chapiter he sayth agayne we conclude that a man is iustified by fayth withoute the workes of the lawe Who doeth not see that he doth here also put away all maner of thynges from our iustification fayth onelye excepted What Paul vnderstandeth by the works of the lawe I am sure that by the workes of the lawe he vnderstandethe those workes that God doethe requyre of vs in hys word and whether ye wyll refer them to the ceremonies or to the morall preceptes and coÌ„maundementes that be conteined in the same it is all one thing to me For the holye ghost doeth testifye euery where that the works of the lawe do not iustify Of the ceremonies rites sacrifices we haue this sufficient testimony of the prophette Dauid Thou desirest no sacrifice psal 51 thoughe I wold geue it thou delitest not in burnte offeringe And therfore being sore troubled in his conscience for his hainous offence that he had coÌ„mitted he did caste the eies of his faith vpoÌ„ the bloud and merit of the sauior promised saying washe me throughly froÌ„ mine iniquity clense me from my syn psal 51. Purge me with Ysope I shal be cleane wasshe me and I shal be whyter then snowe Deliuer me from bloud o God whiche art the God of my saluation And frome thence sainct Paul semeth to haue borowed this his sayinge Heb. 10. The bloud of Bulles and Goates cann not take awaye synnes Gala. 3. And as for the workes coÌ„maunded in the morall preceptes commaundementes Deu. 28. we are sure that they canne not iustifie Abac. 1. Rom. 1. Heb. 10. For why who is able to do them with suche a perfection as God doth requyre And therfore heare what the apostel sayeth in his Epistel to the Galatians Gala. 2. As many as are of the workes of the lawe are vnder the curse For it is written Cursed is eueri man that coÌ„tinueth not in al thinges that are written in the booke of the lawe for to do theym And that no man is iustified by the law in the sight of God it is euident For the iuste shall lyue by faythe Againe in the same selfe Epistell thus doth the apostel write know that a man is not iustified by the workes of the lawe but by the faith of Iesu Christe and euen we haue beleued in Iesus Christe that we mighte be iustified by the fayth of Christe and not by the workes of the lawe Because that by the workes of the lawe no fleshe can be iustified All these sayinges do sufficiently declare that althoughe as I sayed before we haue not expressely this worde sola onely or alon yet we haue many other wordes that are of like importaunce and force The enemies of the truth are to be likened vnto the Arians So that in this point we maye likene the enemies of the trueth vnto the wicked Arians whiche because that these words homousios consubstantialis be not founde in the scriptures will in no wise admit nor alowe them although the thinges signified by them are moste infallibly and certaynly conteyned and sette oute in the booke of God EVTRAPELVS There commeth nowe in to my mynde a certaine saying of the Apostle which as I do suppose wyl serue wel for oure purpose In the Epistle to the Philyppians Phi. 3. he wryteth on this maner The things that wer vantage vnto me the same I couÌ„ted losse for Christes sake and do iudge them to be dounge that I might wynne Christ and mighte be founde in him that is not hauinge myne owne righteousnesse whyche is of the lawe but that whiche is throughe the fayeth of Christe euen the righteousnesse which is of God through fayth What they must do that wil enioy the righteousnesse of Christ It is euydente and playne that saynt Paule here in this place makethe a comparison betwixt things that are contrary shewinge that they which will obtayne or enioye the righteousnesse of Christ muste vtterly forsake their own And therfore in the Epistle to the RomaiÌ„s Rom. 10. he doeth playnelye affyrme that the cause of the ruyne and fall of the Iewes was because that thei went about to establish their own righteousnesse and wold in no wise submit them selues to the righteousenesse of God Wherunto to make the matter the more plain he doth by bi ad these words For Christ is the end of the law for righteousnesse vnâ—o euerye one that beleueth DYDI. I do not very well vnderstande this laste sentence EV. The meaninge of it is this The end of the lawe is to iustlye them that do obserue it But who dyd euer obserue it Therefore i. Cor. 1. Christ hauing fulfilled it for vs is through faith made vnto vs of god wisedom righteousnesse holinesse and redemption So that what so euer is lacking or wanting in vs it is by his perfect obedience most aboundantlye supplyed as farre foorthe as we haue felloweshyppe wyth hym throughe fayth ALBION It reioiceth my very heart to heare suche coumfortable sentences out of the scriptures and worde of God But I wolde fayne learn whether the old doctors doe holde with vs that fayethe onely doeth iustifie
hadde promysed thoughe it semed neuer so straunge nor so muche against the common course of nature And therefore the Apostle concludethe ryghte well that it was imputed vnto him for ryghteousnesse EVTRAPELVS As far as I do remember I haue hearde you tell that otherwhyles to be iustifyed is to be declared righteous and iuste As when the prophette Dauid sayeth Psal 51. That thou mayest be iustified in thy wordes ouercome when thou art-iudged that is to saye that thou mayest be declared iuste and thy goodnesse and trueth appeare in performing thy promises when man eyther of curiosite or of arrogaÌ„cie wold iudge thy workes PHILA This is wel remeÌ„bred And therefore this shall we note by the waye This worde to iustifye is other wise takeÌ„ of Paule then of Iames. that this worde to iustifie is not taken of Paul in that signification that saincte Iames doeth take it in For of Paul it is taken for to deliuer from syn and for to impute righteousnesse but Iames doeth take it for to declare one iuste and righteous Agayne Paul speaketh of a liuely faythe whiche can no more be wtout good workes Fayth is not taken of the Apostels in one signyfication than the Sunne can be without light or fyer with out heate But Iames speaketh of an idell and deadde faythe whiche maye be in the reprobate yea in the diuell hym self as the Apostell writteth in thesame place Moreouer whether ought one texte too geue place to many or manye too geue place to one One text must geue place to manye DYDI. It standeth with reason that one texte shoulde rather geue place too manye than that manye should geue place to one PHILALE For this one text of Iames that semeth to attribute iustifycation vntoo workes how manye notable textes and sentences shal ye fynde in the other Canonicall scriptures that teach the contrarye ALBION And we do all pray you brother Philalethes that ye will aleadge the chiefest and most principall of theÌ„ For as touching that place which thei do aleadge bring out of the second chapiter of Iames ye haue well satisfied my mind I thanke god therfore PHI. That wil I gladli do yea I wil be sides this ioigne vnto the autorities of the scriptures word of God the sayinges of the aunciaunt fathers of the primitiue churche that so the enemies of the trueth whiche doe moste lyengly blowe abrode that we haue no suche stuffe maye at length seing our greate rychesse vtterly be shamed and confouÌ„ded DIDIMVS Forsothe in so doinge ye shal do vs all a greate pleasure PHILALETHES I might here bring many notable sentences out of the olde and new Testament wherein the excellencye of faith is highly setfoorth but I wil at this present omitte or leaue theÌ„ and aledge only those places that do most chiefly perteyne to iustification Act. 13. Firste in the Actes of the Apostles we haue these wordes written in the sermoÌ„ that Paul made vnto the Iewes that were at Antiochia a cytte of Pisidia Be it knoweÌ„ vnto you therfore brethern that through this maÌ„ is preached vnto you the forgeuenesse of synnes And that from all thinges froÌ„ whiche ye coulde not be iustified by the law of Moses by hym eueri one that beleueth is iustified These wordes are so playne that they nede no exposition at al. For all men onelesse they will be wilfully blynde styll maye easely see that he taketh awaye altogether iustification from the lawe of Moses Iustification is taken awaye all together from the lawe of Moses atributed vnto faith and doeth attribute it vntoo fayth in our sauiour Iesu Christe But in the Epistel to the RomaiÌ„s the holy apostell maketh the matter more playne where he sayeth They haue all synned and are destituted or voyde of the glorie of God But they are iustified freely by his grace through the redemption that is in Christ Iesus Rom. 3. whoÌ„ God hath setfoorthe too be a pourchasser of mercy through fayth in his bloude Let these wordes be diligentely considered and weyghed and then I do not doubt but that they that be of an indifferente iudgemente wyl sone agree vnto our doctrine First the Apostle sayeth that they haue all synned and that they are depriued of the glorye of God By whiche wordes he doth most liuelye put before oure eyes the myserable estate that whole mankind was in Secondly he doth effectuouslye shewe how and by what meanes we are deliuered from it I meane What be the meanes wherby we are iustified or deliuered from the 〈◊〉 of dampnation frome that dampnable estate that we are in by our owne nature and fyrst byrthe when he sayeth But they are iustifyed frelye by his grace Nowe if we be iustified frely by the grace of God wher are our works merits or deseruings become For if any workes deseruinges or merits do go before oure iustification how can it be sayed that we are iustifyed freelye by the grace of God oure heauenlye father EVTRAPELVS In deede it might rather be saied that we are iustified in respecte of oure owne workes and merites And so the sayinge of the Apostell coulde not stande where he sayth in an other place By grace ye are saued thorowe fayth Epho 2. and that not of youre selues it is the gyft of God not of workes leaste anye man shoulde boaste him selfe Whereunto the sayinge of a moste aunciente wryter semeth wel to agree His wordes are these Ambrosius de vocatione gentium li. 1. capi 5. Sicut nulla sunt tam detestanda facinora quae possunt gratiae arcere donum ita nulla possunt tam proeclara opera existere quibus hoc quod gratis tribuitur perretributionis iudicium debeatur Vilesceret enim redemptio sanguinis Christi ac miserecordia del humanorum operum praerogatiuae succumberet si iustificatio quae fâ—t pergratiam praecedentibus meritis deberetur vt non munus largientis sed merces esset operantis That is to saye As there be no synnes so detestable that can kepe of the gyft of grace so there can be no workes so excellente that vnto them by the iudgement of retribution or recompence the same shuld be due which is freely geuen and graunted For the redemption of the bloud of Christe shoulde waxe vyle and the mercye of God be fayne to geue place to the prerogatiue of mens works if iustificatioÌ„ which is don or wrought by grace were due vnto the merits that go before so that it shoulde not be the free gyfte of the gyuer but the rewarde or hyre of the worker What other thinge I besech you doeth this holy father meane but that we are without any merites goynge before iustified frely by the mere goodnesse and grace of God To attribute iustification vnto any merites going before is a derogation of the grace of God through faith in the bloud of his sonne Iesu Christ Yea he doeth playnely affirme that it is a derogation of
ignoraunte pesonnes they haue lyeffer too continue and remaine in their erroure and to be stomblynge blockes styll vnto the people than ones too reuoke theyr erroure and to geue the glorye vnto God DYDIMVS And suppose ye that thys is the cause of their obstinacye PHILALETHES It appeareth that is so elles wold they reuoke or recant their erroure and as oure brother Eutrapelus sayd geue the glorye vnto God But we wyll leaue them vntoo theyr iudge who at length wyll by his righteous iudgemente God send him betymes send a Iehu who shal make hauok of them all and so proceade to the reste of oure matter Hylarius in the .ix. Canon vpon Mathewe Hilarius canone nono in Math. and vpon these words Remittuntur tibi peccata tua Thy synnes are forgeuen the writeth on this maner Mouet scribas remissum ab honine peccatum Hominem enim tantum in Chiristo Iesu contuebantur et remissum ab eo quod lex laxare non poâ—erat Fides enim sola iustificat That is to wytte It moueth the scribes that synne was forgeuen by man For they did only behold man in Christ Iesu and that to be forgeuen of him whiche the lawe could not release For fayth onely doeth iustifye This texte is verye playne For first and foremost he sayeth that the scribes wer moued because that Christ forgaue synne whome they iudged to be a nude and bare man but speciallye that he toke vppon him to forgeue and pardon that which the law could neyther releasse nor forgeue For these were theyr wordes Whye doeth this man speake suche blasphemyes Who can forgeue syns but God onelye And finallye he doeth knyt vppe the matter with these words Fides enim sola iustificat If it be an hereâ—y to 〈◊〉 that faith only â—uâ—â—ify 〈◊〉 the 〈…〉 Mat. 2 For faith only doth iustify If we for saying that fayth only doth iustifye do deserue to be called heretikes how shall I beseche you S. Augustine Ambrose Ierome and Hylarius be excused which do vse the same phrase and maner of speakinge that we do vse and mayntayne the same doctrine that we do maintayn Shall they not with vs be called Solifidians ALBION Nowe of a truthe I doe vnderstande and perceaue that I haue bene shamefullye beguyled by these bragginge marchauntes of the clergye PHILA Ye wyll saye so by that tyme that ye haue hearde all I haue alreadye aleadged .iiii. of the most aunciente of tha latine writers nowe wyll I ioygne vntoo them .iiii. of the greeke doctours I wyll not cumber the reader with so many as I coulde nowe bringe in for I suppose these fewe to be sufficiente for to satisfye anye resonable mannes mynde First we wyll brynge in Origenes in tertium caput epistole ad Romanos olde father Orygene who vppon the epistell to the Romaynes writeth on this manner Apostolus hisce verbis Arbitramur igitur fide iustificati hominem absque operibus legis dicit sufficere solius fidei â—ustificationem ita vt credens quis tantummodo iustificetur etiam si nihil operis ab eo fueâ—it expletum Quod si exemplum requiramus quis siâ—e operibus sola fide iustificatus sit sufficere arbitror illum latronem qui cum Christo crucifixus clamauit ei de cruce Domine Iesu memento mei cum veneris in regnum tuum nec aliud quicquam describitur boni operis eius in euangelijs sed pro hac sola fide ait ei Iesus Amen dico tibi Hodie mecum eris in paradiso Per fidem ergo iustificatus est hic latro absque operibus legis Quia super hoc dominus non requisiuit quid prius operatus esset nec expectauit quid operis cum credidisset expleret sed sola confessione iustificatum comitem sibi paradisum ingressurus assumpsit That is to saye Rom. 3. Paul by these wordes We suppose therefore that manne is iustified by faythe with out the workes of the lawe affyrmethe that the iustifycation of faythe alone or of fayeth onelye is sufficyente so that anye manne beleauinge onelye canne be iustifyed althoughe no manner of worke hath bene fulfylled or done by hym And if we requyre an example who was iustified by faythe onelye without workes Luc. 23 I suppose that the same theefe doeth suffice who when he was crucifyed wyth Christ did crye vnto hym from the crosse Lord Iesu remember me when thou comest in to thy kingedome Neyther anye good other worke of hys is described or sette foorthe vnto vs in the gospelles But for thys fayeth onely Iesus sayed vnto him Verely I saye vnto the this day thou shalt be with me in paradyse This thefe then was iustified by fayth without the workes of the lawe For the Lord did not vpon this requyre what he had wrought before neither did he looke what worke he should do after he did beleue but beynge redye to enter in to paradise he toke him for his waitinge man beinge iustifyed by that confession onely Besides this he doeth aleadge the example of the synnefull woman and of the Publican Luc. 7.18 that be mentioned of in the Gospell of Luke whome he doeth also affirme too haue bene iustified by fayth onely withoute any respecte of workes merites or deseruinges DYDIMVS I am affrayed lest some hearinge this doctryne so Obiecti ∣ on 3 largelye set foorthe doe waxe remisse negligente and slacke in doinge of good workes sythe that fayth alone doth suffyse to iustification yea I feare also leaste they geue them selues to lyue lycentiouslye and to folow the lustes and the concupiscences of the fleshe PHILALETHES Aunswer Origene doeth him selfe make aunswer to the same obiection sayinge If any man doeth liue wickedly after iustification We are not deliuered froÌ„ oure syns to this end that we shuld walowe in them agayne withoute doubte he hath despised the grace of iustificaon Neyther doeth any receaue remission or forgeuenesse of sinnes to this ende that he should thinke that licence to synne agayn is geuen vnto him For a pardone not of the synnes to come but of the synnes passed is geuen or graunted in iustification But of thys we wyll speake more amply hereafter when we shall haue occasyon too talke of those good workes that do springe and proceade of the true iustifyinge faith ALBION Let vs therefore hear what the other greecke doctours do saye PHI. With a good wyll Athanassius vpon the thirde to the Galathians writeth briefli thus Athanasius Nunc pla â—e demoâ—strat fidem ipsam vel solam iustificandi virtutem habere Now sayeth he doth he playnly shewe that the same faiâ—he yea beinge alone hath power to iustifye Wherunto Chrisostome agreeth sayinge Chrisostomus in epistolam ad Rom. Homeli 7. Hic virtuteÌ„ dei ostendit quod non solum saluauit sed et iustificauit nullis ad hoc vsus operibus sed fidem tantum exigens That is to say he sheweth the vertue and power of God
For that is one of the thinges which the enemies do stoutely denye PHILALETHES Er I do satisfye your desire I doe intende to aledge yet two or three golden sentences out of the Apostel which canne not well be omitted in thys case The firste shall ye haue in the Epistel to Titus Titu 3. where he writteth on this wyse Not by the workes of righteousnes which we had done but according to his mercye he saued vs that we beinge iustified by his grace shoulde be made heyrs accordinge too the hope of eternall lyfe The second is muche like vntoo this and is setfoorth in the second Epistell to Timothee after thys maner God hathe saued vs 2. Timo. 1. and called vs with an holye callinge not accordinge to our workes The purpose of God doth exclude al merites and deseruings froÌ„ the iustification of man but according to his own purpose and grace whiche was geuen vnto vs throughe Christ Iesus afore the worlde was Truely whersoeuer this purpose of God is there workes merits or deseruinges can take no place in the iustification or saluation of man Wherby it must nedes folowe as we can gather none other of the sentences nowe aleadged that by the free mercy and goodnesse of God apprehended and taken hold vpon by fayth we are deliuered from oure synnes and from euerlasting damnation and made felowe heyers with his sonne Iesu Christ whose righteousnesse he doth impute vnto vs of his eternall and euerlastinge kingdome of heauen All these thinges I say do we obtain throughe fayeth onely withoute anye merites goynge before DIDIMVS Say what ye wil the enemies do styll whisper in to the eares of the symple and ignoraunt persons that this is but a newe sounde doctrine and that none of all the auncient doctours did euer teache it PHILALETHES Ye myght haue learned that thys is playne falâ—e in the autority that we haue already broughte out of saint Augustine Aug. 83. questionuÌ„ questione â–ª 76 Glossa ordinaria whose wordes are these Quod Abraham per fideÌ„ sine operibus iustificatus est de operibus quae praecedebant intelligitur quia per opera quae fecit iustus non fuit sed sola fide Whiche we haue alreadye englished thus That Abraham was iustified by faith without workes it is to be vnderstanded of the workes that dyd go before For he was not ryghteous throughe the workes whyche he had done before sed sola fide but by faieth onlye If it be an heresye to saye that faythe onely doeth iustifye let me see how they can excuse Saynte Augustine of heresye Vnto hym maye we ioygne father Ambrose who wrytinge vppon the epistell to the Romayns Amb. in episto ad Romanos ca. 4. speaketh on this manner Iustificari sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt dono dei That is to saye They were iustyfied freelye for they worckynge nothinge nor makinge anye recompence they were iustifyed throughe faythe onelye by the gyfte of God Agayne in the same place these be hys wordes Sic decretum dicit a deo vt cessante lege Ibidem solam fidem gratia dei poscereâ— ad salutem Whyche maye be englyshed thus He sayethe that it was so decreed of God that the lawe beynge at an ende the grace of God shoulde requyre faythe alone or faythe onelye vnto saluation Ibidem These be also his wordes Hoc ipsum munit exemplo prophetae Beatitudinem hominis di it cui deus acceptam fert iustitiam sine operibus Beatos dicit quibus hoc sanxit deus vt sine labore et aliqua obseruatione sola fide iustificentur apud deum That is to say he doeth strengthene or fense this by the example of the prophette He saith that the same man hath blessedfulnes or that blessedfulnes pertained and belongeth to that man vnto whom God imputeth righteousnesse withoute workes he calleth them blessed vnto whom God had made this decree that wythoute laboure and withoute anye obseruation they shoulde by faith onely be iustified before God And in an other place Idem in 9. ca. ciusdem epistolâ—e Sola fides ad salutem posita est Faythe onelye sayeth he is appoynted vnto saluation Ye maye see nowe howe many tymes this olde father doth vse this worde sola alone or only which the aduersaries or enemies doe accuse of heresye But let vs heare what the other auncient fathers do say concerning this matter these are Ieroms words vpon the Epistle to the Romains Ieronimus in 10. caput episto ad Ro. Ignorantes quod sola fide iustificat deus et se ex operibus legis quam numquaÌ„ custodierunt iustos esse putantes noluerunt se subijcere remissioni peccatorum ne peccatores fuisse viderentur That is to saye They not knowinge that God iustifieth by faith onely and supposing them selues to be iust by the works of the law whiche they neuer obserued they would not submit them selues vnto the remission of synnes leaste they shoulde seeme too haue bene synners EVTRAPELVS By this autoritye that ye haue aleadged oute of Ierome two thinges maye be learned Firste and foremost we learne that God doeth iustifye by fayth only which of the enemies is coumpted playn heresye whervpon we maye conclude that they be wrapped in the same moste pestiferous ignoraunce that the scribes and Pharisees were wrapped in What credit ought to be geuen vnto the enemies of the truth and what sâ—aÌ„full ignoraunce they be wrapped in and that therfore no credit ought to be geuen vnto them nor yet to their doctrine For why thei be altogether ignoraunt in the highest and moste principall poynte of our religion causinge the people to seeke for saluation wher there is nothinge elles but desperation and shippewracke of conscyence Secondlye we see here moste euidentlye the cause whye the scribes and Pharisees Why the scribes Pharises wer vtter enemies vnto the gospell Luc. 18. were suche extreme enemies vnto the gospel which offereth vnto all them that wyll beleue in oure sauioure Iesu Christ free pardone and remission of their sinnes Forsoth they iustyfyed them selues that they were perfect and withoute synne Lest then they shuld lose any part of their estimation for thei sought their owne glorye more than the glorye of God they woulde in nowyse submitte them selues vnto the doctryne of the remyssion of sinnes nor yet receaue the generall pardone that was offered vnto them of God For then they muste needes to haue acknowledged them selues with the other to haue bene sinners But they would none of that beinge in this pointe moste like vnto oure greate Rabbis Why our great rabbis will not acknowledge their errour whiche althoughe their conscyences beare them recorde that they be in a moste pernicious errour and haue most shamefully deceiued the people yet because they wyll not mynishe one iote of their reputation that they haue hadde amonge simple and
same sense did the holy Apostell take it as it doeth manifestlye appeare by the cyrcumstaunces of the place But the enemies of the truth care not what they saye How the scriptures are aleaged of the enemies of the truth so that they seme to saye some thinge They aleadge the scryptures as the blinde man casteth his staffe DYDI. Ye teach that afore a mā be iustified through faith in Christ he can do no good works yea that all that he doeth is sinne though it semeth neuer so good Nowe put the case that a Turke or heathen were desirous to heare Obiecti ∣ on 5 the worde of God and to knowe the gospell of oure sauioure Iesu Christe Woulde ye not coumpte thys a good woorke Gardiners obiection against doctoure Barnes And yet ye wyll not saye that he is alreadye iustifyed for as muche as he doethe not yet beleaue in Christe Besydes thys we haue the example of Cornelius of whome afore hee dyd beleeue in Christe Luke wryteth after this manner And the Aungell sayed vnto him Act. 10. Thy prayers and thyne almes are come vp in too remembraunce before God These wordes did the Aungell speake vnto Cornelius afore that he hearde Peter and consequently afore that he beleued in Christ What canne we gather of thys but that a man may do good workes afore he hathe fayth and hether throughe iustified EVTRAPELVS By oure brother Philalethes leaue Aunswer and vnder his correction I wyll take vpon me to aunswer thys obiection that our neyghbour Dydimus hath broughte in nowe I woulde fayne neyghbour Dydimus that ye should aunswer me to this question Can a tree bringe foorthe good frute Math. 7. afore it be made good DYDI. As no good tree canne bringe foorthe euyll frute so can no yll tree brynge foorthe good fruyte EVTRAPE Ephe. 2. Io. 15. And what are we afore we be graffed in Christ DYDI. As the holye Apostell doeth wryte we are by oure owne nature the chyldren of wrath EVTRAPELVS And howe are we graffed in Christ Or how are wee made braunches of the true vyne DYDIMVS I graunte that we are graffed in Christe and made braūches of the true vine by faith EVTRAPE Excepte then we haue fayeth we can not be graffed in Christe nor made braunches of the true vyne But onelesse we be graffed in Christe we can not be good trees and if we be not good trees we can bringe foorthe no good fruite Againe are not these the Apostels wordes Quicquid ex fide non est peccatum est Ro. 14. What soeuer is not of faythe is synne And withoute fayth Heb. 11. it is impossible to please God DYDI. What wyll ye say then of this turke or heathen that hath a desire to heare the word of God and to knowe the gospell of oure sauioure Iesu Christ and paraduenture doeth therefore take vpon him a long and parilous iourney EV. I saye that the same Turke or heathen maye of a vaine curiositye haue a desyre to heare Gods worde and the gospell of Christe Act. 17. as the Athenians why the Athenians woulde heare Paulles doctrine and the straungers that were in theyr citye beinge moued with vayne curiosity wer desirous to heare the doctrine of Paule and for the same cause brought him to the strete of Mars Or as we oure selues are desirous to know straūge histories that we neuer redde before We reade in the histories that mani of the aunciente Philophers did take vpon them long and perilous iourneies that they mighte learne the wisedome of the Egiptians and of the Caldees But let vs by waye of reasonninge graunte that he doth it not of a vayne curiositye yet afore he be graffed in Christe he remaineth styll a dampnable tree and therefore his fruite can not be good howe dare ye then call it a good worke These bee the wordes of Saynte Augustyne Li. ad boni fa. 3. cap. 5. Religio nostra iustos ab iniustis non ope rum sed ipsa fidei lege disceruit sine qua etiam que videntur bona opera in peccata conuertuntur Oute religion sayeth he doeth not discerne the ryghteous from the vnrighteouse by the lawe of woorkes but by the verye lawe of faythe wythoute the whyche yea those workes that seme good workes are turned into synnes And in an other place he compareth the studye and endeuoure of those menne that be not in the waye but who is the waye saue he only that sayeth I am the way the truthe and the life Ioa 14. vntoo agoynge a straye For the more earnestlye sayth he a man doeth renne beynge oute of the waye prefa in Psal 31. the farther doeth hee goo frome the scope or marke and so is made more miserable Therefore better it is to halte in the waye than to renne out of the waye DYDIMVS Ye can not saye so of Cornelius For The history of Conelius the Aungell sayeth playnly that his praiers and almes are come vp in too remembraunce before God And this was afore he heard the preachinge of the gospell EVTRAPELVS And I wyll haue no better scriptures for too proue that Cornelius had fayeth For sith that his praiers almes wer acceptable in the sight of God and that withoute faythe it is impossible to please God it is moste sure that Cornelius was not with oute faythe But we wyll heare Saynte Augustine touchinge that matter August de predestinatione sancto rum capi 7 Nec tamen sayeth hee sine fide aliqua donabat et orabat quicquid et antequam in Christum crederet et cum crederet et quum credidisset operatus est Cornelius totum deo dandum est ne quis extollatur That is to saye yet notwithstandynge he neyther gaue nor prayed wythoute some fayethe What soeuer Cornelius did worke afore he beleeued in Christe and when he did beleue and after that he beleued all the whole must be geuen or attributed vnto God lest any man swel or be puft vp what shoulde we requyre any more By the wordes of the Aungell we do learne that Cornelius both praied to God and that his prayers were hearde But how coulde he haue prayed vnto God onelesse he had beleued on him alreadye For thus doeth the Apostle write Rom. 10. Quomodo inuocabunt in quem non crediderunt How sayth he shall they call vpon him in whō they do not beleue ALBION I holde my selfe well satysfyed in this poynte I prayse the liuinge God therefore But I woulde fayne heare of you brother Philalethes which he the frutes of this our iustification whiche we obtayne through faith onely in Christ without any merites or deseruinge going before and before whiche all that we do semethe it neuer so gorgeouse in oure sighte is but mere synne in the sighte of God PHILA The frutes of this oure iustification The frutes of our iustyfication are exceadinge greate Yea they are inestimable For god doeth not
a kingedome of lyes folio 4. They that are iustified by workes are able or must be be able to aunswere fullye to the iustice of God folio 5. The offeringe of Isaac is a testymonye of the fayth and righteousnesse of Abraham fol. 8. This word to iustify is otherwise taken of Paul then of Iames. fo 9. To attribute iustificatiō vnto any merites goyng before is a derogation of the grace of God fo 12. The enemies of the truth are to be likened to the Arians fol. 15. The purpose of God doeth exclude all merites and deseruinges from the iustification of man fo 17 The fathers were to be blamed that do affyrme fayth onely to iustify if that doctrine wer not true fo 24 The history of Cornelius fo 30 The frutes of iustification fo 31 The firste frute of iustifycation folio eodem The 2. frute of iustification fo 32. The certaynety of Gods promise folio 33. The .4 frute of iustificatiō fo eodē The .5 frute of iustificatiō fo eodē The common doctrin of preachers touching good works fol. 35. The deuil did peruerte the ende of our creation which Christ restored agayne fo eodem The works of the papistes fo 36 They that are enemies of the papistes good workes are enemies of synne and of most detestable abhomination fo 37. Terrible and dreadefull histories folio 38. The order that god had appointed touchinge the Arke fo 39. The historye of Saul fol. 40 The vntrue reporte of the papists folio 43. They the worke for feare are lewde seruauntes fol. 44. The causes whye our good works do please God fo 47. The causes why we canne by our good workes merit no part of our saluation fo 51. The imperfection of our workes folio 57. The inestimable glorye of lyfe euerlastynge doeth cutte awaye all merites fo 59. To attribute any parte of the heauenly felicitye and glorye vnto the merits of men it is to be iniurious vnto the glory of the grace of God folio 62. The exposition of Daniels words folio 63. The diuersity that now is among Aungels shal ceasse at the generall resurrection of the righteous fo 67 To the parable of the talents fo eodē To the place of the .2 to the Cor. fo eo To the place of the .22 of Luc fo 99 The epilogus or cōclusion fo eod Three sortes of people althoughe thei do good works do not deserue the praise of wel doinge fo 73 The perfecte obedience of Christe is imputed vnto vs. foli 73. V. Vzah smitten of the Lord fo 39. Vayn shadowes of men fo 47 W. Why ther is a diuersity in the punishementes of the reprobate and non in the rewarde of the elect and chosen foli 65 Who thei be that can sing the new songe foli 70. Why the true electe are called virgines foli eodem What it is to folowe the lambe whether soeuer he goeth fo eodem Who the be that storme at the doctryne of predestination foli 2. We ought not for the feare of men to hyde the truth fol. 3 What scope or marke we oughte to shote at in settinge foorth the doctrine of iustification of fayth fo 3. What it is to be iustified by workes fo eodē What it is to be iustified by fayth folio 6. What fayeth Abraham was iustified by fo 7 What be the meanes whereby we are iustified or deliuered frome the state of dampnation fol. 11. What Paul vnderstandeth by the workes of the law fo 14. What they must do that wyll enioye the righteousnesse of Christe folio 15. What credyt ought to be geuen to the enemis of the truthe and what shamful ignoraunce thei be wrapped in fo 19. Whye the scrybes and Pharisees were vtter ennemies vnto the gospell fol. eodem Whye our greate rabbies wil not acknowledge theyr errour fo 20 We ar not deliuered frō our sins to this end that we should walow in them agayne fo 23. Why the Athenians woulde here Pauls doctrine fo 29. Why the spirit of Christ is geuen vnto them that be iustified fo 34. Whereof the enemies of the truth be ashamed fo eodem Why man was created fo 35. Why we be regenerate in Christ folio 36. Who they be that are offended at the doctrine of iustification of faith folio 36. Whiche be the true good workes that God doth require of vs. fo 41 Whye the good workes of mercye are set most chieflye foorth vnto vs folio eodem Whiche be the good workes that god hath prepared for vs to walke in foli 42. Whye all they that doe those good workes that God hath commaunded in his word do not deserue the prayse of well doing fo eodem Why fayth is likened to a sparke folio 45. Wherin our iustification doth consyste foli 5. What causeth Turkes and Paynimes to abhorre Christs religion folio 46. Whether our good workes be acceptable vnto God or not fo 47. Whether our good works shal be rewarded or not fo 49. We are all debters vnto god fo 51 Woorkes of supererogation are blasphemous and iniurious to the merits of Christ and therfore they oughte rather to be called workes of derogation fol. 55. Whereupon they grounde them selues that do appoynte diuersities or degrees of glorye in the lyfe to come foli 59. Here endeth the Table ¶ IMPRYNTED at London by Ihon Cysdale and are to be solde at his shoppe in the vpper ende of Lombard strete in Allhallowes churchyard nere vnto grace churche 1561.