A Confutation of a Popish and Slanderous Libel, Treatise · Answer 69
The aunswere.
By affirmyng that onelyonly faithe doeth iustifie, we neither denie the Sacramentes to be receiued, nor any good worke to be exercised, as GOD and all the worlde doeth knowe. For ascribyng to faith, that whiche is her peculier office, wee dooe not deny the offices of any other thinges, that belong vntounto theim. As if I affirme that onelyonly the eye doeth see, I doe not denie the eare to heare, or the tounge to tast, or the hande to handle, or the foote to goe, but I denie that the eare, or any other member dooeth sée, saue onelyonly the iye. So affirmyng, that onelyonly faithe dooeth iustifie, wee dooe not denie, the Sacramentes to be seales of Goddes promises, nor good woorkes to be fruites of our iustification, by whiche God is glorified, and our election in vsus established, and yet we deny, that the Sacramentes, or good woorkes, or any other thyng in vsus, dooeth iustifie, saue onelyonly faithe, that taketh holde of Goddes merciemercy, by beleuyng Gods promises. As it is written of Abraham, not for hym onelyonly (as saincte Paule testifieth) but for vsus also, Abraham beleued God, and it was imputed to him for righteousnesse: so that faithe doeth not iustifie vsus by the merite, or worthinesse therof, but by Goddes imputation of righteousnes therevnto. For to be iustified before GOD, is not to bee righteous by any qualitie that is in vsus, but to be accoumpted righteous of GOD for Christes sake, hauing our synnes purged by his passion. But whereas you take vponupon you, to talke of iustification, and that so substancially, that you wil tell vsus what all learnyng agreeth thereof, you declare that youre learnyng, and discretion are bothe a like. For it were enough for you, to speake of all your owne learning, whiche you knowe, and not of all learnyng in generall, whiche you knowe not. It is not by and by all lernyng, that the Maister of the Sentence, and after hym all the sentenciaries, and whole rable of Papistes also doe holde. There is some learnyng of the olde writers, and there is some learnyng of the newe writers. And the Protestantes I trust, bee not voide of all learnyng. It were sufficiente for you, to challenge truthe, though you did not boaste of all learning. But seyng all learnyng is on your side, as you saie your self, will you giuegive a poore manne of small learnyng, leaue, to aske you one question, concernyng that diuision, whiche all learnyng dooeth agree of? Is this your diuision, of the worde of iustification? Or of the thing it self, whiche is Iustification. If it be onelyonly of the woorde iustification (sauyng the correction of all learnyng) I finde in scripture three other diuerse kindes of iustification, of whiche neuer a one, can be comprehended in any of your three kindes of iustification. The firste is, in the. Lj. Psalme. Vt iustificeris in sermonibus tuis, & vincas cum iudicaris. That thou maiest bee iustified in thy saiynges, and gette the vpper hande, when thou art iudged. The seconde, is in the eleuenth chapiter of sainct Matthew. Iustificata est sapientia a filijs suis. Wisedome is iustified of her own childrē. The thirde is. j. Timo. iij. Deus manifestatus est in carne, iustificatus est in spiritu. &c. God was shewed in the fleshe, iustified in the spirite. &c. Loe heare, are three seueral iustifications more, then your learned diuision dooeth conteine. But if you vnderstande your diuision, not of the diuerses acceptions of the worde, but of the thyng it self, I would demaunde by what kinde of iustification, the Publicane was iustified, of whom our sauiour Christe dooeth testifie, that he departed iustified, rather then the Pharisie. Luke. xviij. The firste kinde you saie, is by Baptisme, but he was not baptised, the seconde you make by penaunce, but he receiued no penaunce: and by the thirde kinde, he could not bee iustified, for he came thether a Publicane, and a synner, Therefore all learning hath left out one kinde of Iustification, whiche Christe hymself doeth teache. And that is the onelyonly true iustification, whereof wee meane, when our synnes beyng pardoned by the free merciemercy of God in Christe, wée are accoumpted righteous before hym, whiche is confirmed to vsus, when wee beleue his promises therof. And this is that iustification, whereof sainct Paule disputeth at large, in the Epistle to the Romaines. By whiche it maie appeare, what a clearkly diuision you hauehave made, that excludeth the onelyonly true iustification, which is the thing we cōtende of, and is so moste properly called. But now to consider rightly, the partes of your diuision. You saie, the firste kinde of iustification, is when of an vngodlie manne, is made a godly man. Whiche if it were rightly vnderstoode, is the same iustification, that we speake of, when we saie onelyonly faithe dooeth iustifie. But when you restraine it to Baptisme of infauntes, you are farre wide from our vnderstandyng, and from the truthe. For what is Baptisme to vsus, more then Circumcisiō was to Abraham? but Abraham was not iustified by Circumsition, as S. Paule proueth at large, therefore neither are we iustified by Baptisme. But Abraham was iustified by faithe, and receiued Circumsition, as a seale of his iustification, So we beyng iustified by faith, receiue Baptisme, as a seale of our righteousnes, whiche is by faithe. Thus we doe not denie the Sacramente of Baptisme, as you moste shamefully doe slaunder vsus, but we shewe the right vse, and profite thereof, out of the scriptures. For when wee hauehave receiued by faithe, the promises of Gods fauour, and merciemercy, in whiche our saluation dependeth, we doe not refuse the seales, whiche are the Sacramentes, whiche GOD hath added for confirmation of our faithe. But whereas you restraine this iustification to infauntes, you shewe your ignoraunce in the Scriptures, for he that ex impio fit iustus, that is, of a wicked man is made righteous, muste beleue in hym that iustifieth the vngodlie manne, as it is in saincte Paule. Roma. iiij. and so his faithe is imputed, or accoumpted to hym for righteousnesse, and in suche sorte, that it is without respecte of woorkes, whiche is nothyng els, but that wee affirme, an vngodlie manne is iustified by faithe onelyonly, for what woorkes canne he hauehave, that should cōcurre with faithe, to iustifie him, whiche is an vngodly manne, before he be iustified, and therefore Augustine saieth verie well of good woorkes. Sequuntur iustificatum, non praecedunt iustificandum. Thei followe hym that is iustified, thei goe not before hym that is to bee iustified. Seyng therefore, that faithe is necessarie in this iustification, and infauntes (to speake properly) hauehave no faithe, this iustification can not bee restrained to Baptisme of infantes, which if thei dye before thei heare the worde of God preached, that thei maie beleue, are saued by election, if thei bee the children of God, and not by faithe. For as the doctrine of faithe, perteineth to theim onelyonly, that liue to heare the Gospell preached, to whiche thei maie giuegive credite, and bryng for the fruictes of good woorkes accordyngly, to the praise of Goddes glorie: So the doctrine of Iustification, by faithe onelyonly, pertaineth to theim, and not to infantes. And therefore your assertion, that infantes are iustified by Baptisme, commeth nearer to the errour of the Anabaptistes, for bothe you, and thei require faith necessarie, to bee in all them that shall bee Baptised, wherevpon springeth twoo heresies, the one of the Anabaptistes, deniyng the Baptisme of infātes, because thei hauehave no faithe: the other of the Papistes, fantasiyng that thei hauehave faithe, and therfore are iustified by Baptisme. Whereas the saiyng of our sauiour Christe, whiche is misunderstoode of you bothe (he that beleueth, and is baptised, shalbe saued) must with all equitie, be expounded, accordyng to the matter whereof he speaketh, accordyng to the wordes goyng before. Which are, Goe into all the worlde, and preache the Gospell to eueryevery creature. Mat. xxviij. Mark. xvj. So that where preachyng hath gone before, their faithe is necessarie to saluatiō, and necessarie to be required, before a manne bee Baptised. For we must remember, that our sauiour Christ, doeth not in that place, institute Baptisme, but shewe how it must bee added, as a seale of the Gospell, for confirmation of the beleuers, and for a testimonie of their profession. But seyng that God hath also a secret operation in Baptisme, whereby the children of GOD are regenerate, by his holy spirite, and that the fauour of God, extendeth by his promise, not only to our selfes, but also to the seede of vsus that are faithefull, we minister the Sacrament of Baptisme, to our infantes also, because thei are comprehended within the compasse of Gods couenaunte, and therefore ought to hauehave the seale, and cognisaunce of Goddes couenaunte sette vponupon them. And yet not bindyng the grace of GOD so straightly, to the outwarde Elemente, but that, he maie saue the children of the faithfull, without Baptisme, whom he taketh out of this life, before thei can receiue this sacramente in the churche, accordyng to his holie institution.
And this iustification by faithe onelyonly, we doe not make to be an inconstant qualitie of righteousnes, that should be within vsus, whiche is abolished so often as wee fall into synne, but a perpetuall acceptation of God, wherby he imputeth not our synnes vntounto vsus, but accoumpteth vsus righteous, for the righteousnes of Christe, accordyng as sainct Paule difineth iustification by faithe, without workes, out of the xxxj. Psalme. Blessed are thei whose iniquities are forgiuen, and whose synnes are couered. Blessed is the man to whom the Lorde dooeth not impute his synne. Roma. iiij. For whom God dooeth iustifie by faithe, he dooeth not iustifie them for a daie, or a yere, but for euer, as S. Paule testifieth, whom he hath iustified, he hath glorified. Roma. viij. Whereby it is easie to see, what a vaine iustification that is, whiche you make to be your second kinde by penaunce, whiche is loste, by eueryevery fall into deadly synne, of whiche kinde of iustification, the scripture speaketh not one woorde, but it is a fantasie of youre owne braine, to sette vp a Butcherie of mennes consciences, and to make your selues Lordes, ouer their consciences, by binding thē vponupon necessitie of saluation, to your beggerly Penaunce. For although a manne that is regenerate, and iustified of God, is not onelyonly subiecte to infinite falles, as the scripture testifieth (the righteous manne falleth seuen tymes a daie, and riseth againe) but also sometymes falleth into greate, and notable crimes, as Dauid into murther, and adulterie, yet can he neuer fall from the fauour of God, but that he is called to repentaunce, and his synnes are forgiuen hym. For this foundation shall neuer faile, the Lorde knoweth who are his, and whom soeuer he hath knowen before all tyme, theim he will call in tyme thought conuenient to his wisedome, and theim whō he hath so called, he hath iustified, and whom soeuer he hath iustified, he will glorifie eternally. Roma. viij. And in this iustification, whereby God receiueth vsus into his fauour, and pardonyng our sinnes, imputeth rightousnes vntounto vsus, there is no degrees, for whē he doeth iustifie vsus, he maketh vsus his children, and so his children, that wee are his heires, and heires by adoption, annexed with Christe his onelyonly begotten soonne by nature. Roma. viij. Wherefore althoughe faithe, and good woorkes, the one beyng the instrument to receiue, the other beyng the fruites to shewe our iustificatiō, maie, & ought to increase daiely in vsus, that are iustified: Yet our iustification before GOD, is not thereby increased, who imputeth righteousnesse vntounto vsus, for Christes sake alone, and not for our owne worthines. Wherby it is euidente, how vnlike youre thirde kinde of iustification, is to the iustification of God, who iustifieth not the righteous, but the vngodlie manne, that beleueth in hym. And as for the testimonie that you alledge, out of the Apocalipse, although it maie hauehave a true meanyng, that he which is iuste, maie bee made more iuste, and he that is holie, maie bee made more holie, whiche is of the increase of vertues, and not of iustification: yet the beste interpretation, accordyng to the Greke phrase, is rather of continuance, then increase, and so it is beste translated, he that is righteous, lette hym be righteous still, and he that is holie, let hym be holie still. Wherfore, you se vpō how weake a foundation, youre thirde kinde of iustification dooeth leane, namely vponupon a corrupte translation. But admitte it bee so, as you dooe take it, there is greate difference betwene a iuste manne, and a manne iustified. For a iuste manne, is he, that is indued with the vertue of iustice, whiche maie increase, or diminishe in hym: But a iustified manne is he, whose synnes are forgiuen hym, and he accoumpted rightous, not for his owne worthinesse, but for Christes sake, therefore, although the vertue of iustice, which is a qualitie in hym, may increase, yet, because in Goddes sight, there is no respecte of his worthines, his iustification can not increase therby. For what can he be more then the soonne of GOD, and inheritour with Christ, of the kyngdome of heauen. If you saie, he maie hauehave greater reward, that hath greater vertues, I will not contende againste you, so that this bee remē bred, that his vertues are rewarded, not as his merites; but as Gods giftes, for his promise sake. So that a iuste, or righteous man, is he that exerciseth hymself, in the kepyng of Goddes commaundementes, so neare as God shall giuegive hym grace, and the infirmitie of mannes corrupt nature, will admitte. But a iustified manne, is he that hauyng no iustice, or righteousnesse in hym before, is accepted of God for iust, his iniquities being pardoned, and his sinnes couered. And for them that be simple, an example will make the matter plaine. There are twoo menne standyng before a prince, the one that hath not transgressed the princes lawes, whiche maie be called a iuste manne: The other that hath greuously offended, and is pardoned of the prince, whiche maie well bee termed a iustified manne. But this difference there is to be noted, in this example, that before God, none can bee iuste, or righteous, but he that is firste iustified, neither can any manne be so iuste, but that he offendeth in many thynges, and hath neede of greate merciemercy. Thus it is cleare, how impertinē tly the increase of faithe, and good woorkes, with tertes of Scripture belongyng thereto are of you drawne to iustification before God. Wherefore by our affirmation, that onelyonly faithe iustifieth, we neither denie the exercise, and commoditie of christes Sacramentes, nor yet the studie, and practise of all good woorkes, commaunded of God, but rather established them: when we teache, that the Sacramentes are seales, and confirmation of this faithe, and good workes, are the fruites of the same: firste to the glorie of God: secondly for the example af others: and thirdly, for assuraunce of our election to vsus warde, and increase of our rewarde before God. And as for that, whiche you alledge out of saincte Augustine, whiche of all other writers, is moste cleare of our iudgemente, for election, iustification, and sainctification, maketh nothyng in the worlde againste vsus. For wee dooe not teache (as I hauehave often saied) that a bare faithe alone, whiche is voide of good woorkes, is sufficiente for our saluation, but that a true, liuely, and fruitefull faithe, onelyonly dooeth iustifie vsus before God, that GOD maie hauehave all the glory, of our saluation in Christ: And that sanctification, or good woorkes, of necessitie must followe a iustified man, whereby God maie bee glorified, his neighbour profited, and himself rewarded, not of merite due to his woorkes, but of merciemercy, accordyng to Goddes promise.
And that whiche sainct Iames speaketh of faieth, that it dooeth not iustifie, alone, he meaneth, as he himselfe expoundeth, of a deade faithe, whiche is voide of good woorkes, of an historicall faith, that there is one God. &c. whiche the diuell beleueth, not of a liuely faithe, whiche worketh by charitie, nor of a iustifiyng faithe, whiche embraceth the merciemercy of God set forthe in his promises. So that this saiyng of sainct Iames, a man is not iustified by faithe onlie, is all one with this, a deade faith or an historicall faieth doth not iustifie, whiche we doe alwaies affirme. And whereas he speaketh of iustification by woorkes, hee meaneth of argumentes proues, and certeine signes to the worlde, of iustification before God, as it is manifest by his examples. For Abraham was iustified before God by faith, without respect of his workes, as sainct Paule doth testifie, when he beleued the promise, and that the scripture saied his faithe was imputed to hym for rightousnes, whiche was long before he offered his soonne Isaake: but this his obedience, was a triall and manifest testimonie, of his iustification by faithe, to all the worlde, whereuppon as saincte Iames concludeth, it was euident to al men, how this scripture was fulfilled: Abraham beleued God, and it was imputed to hym for righteousnes. Likewise the harlot Rahab, as witnesseth the Apostle to the Hebrues the. 11. was iustified by faith, when she beleued the worde of God, concernyng the destruction of her Countrie, and all them that did not ioigne theimselues to the people of god: but she shewed the fruict of this faith, when she enterteined and dismissed the spies, that came to her house. So that by this distinction, of faithe and iustification, sainct Iames agréeth with S. Paule, whiche without it, can neuer by reconciled. For that confusion of faithe and workes, which the papistes make to concurre in iustification, can neuer make theim agree, for sainct Paule doth flattly exclude workes from that office. Wee determine saieth he, that a man is iustified by faithe without the workes of the lawe. Rom. 3. But this is the iudgement of both the Apostles, that a liuely faithe alone doth iustifie. The one affirmeth, that nothing is required to iustifie but faithe, the other affirmeth, that faithe whiche onelyonly is required as sufficient to iustification, is not deade, solitary or vnfruictfull, but liuely, fruictfull, & accompanied with manie vertues, & good workes. For he that acknowledgeth his sinnes to be forgeuen of God for Christes sake, and that he is receiued of God as his childe (whiche is to be iustified) must needes louelove God, and all theym that louelove God, muste néedes hauehave a desier to obeye God, honour God, to be thanckefull to God, and to profette all theim, that God hath commaunded hym to louelove. And this is the worste effecte of onelyonly faithe iustifiyng. But because you make it so straunge a matter, as though it had neuer been heard of in the worlde before nowe, that faithe alone or onelyonly faithe doth iustifie, I will rehearse you the sentences of a fewe doctours, that I hauehave readde, whiche in plaine wordes affirmed the same, many hundred yeres before you and I were borne. Not doubtyng but they, that hauehave redde more then I, are able to bring forth a greate deale more then I hauehave brought.
Origines, though otherwise a verie vnpure writer, yet for iustification by faithe onelyonly, speaketh very plainly, although not in all poinctes truely, vponupon the Epistle to the Rom. lib. 3. Cap. 3. Dicit sufficere solius fidei iustificationem, ita vt credens quis tantummodo, iustificetur etiamsi operis nihil ab eo fuerit expletū. Imminet igitur nobis qui integram esse scripturam Apostoli conamur asserere, & ordine suo cuncta constare, vt requiramus, quis sine operibus, sola fide iustificatus sit. Quantum igitur ad exemplum pertinet. &c. S. Paule saieth that the iustification of faith alone, doth suffice, so that he whiche beleueth onlie, maie bee iustified, although he hauehave doen no good worke. Wherefore it standeth vsus vppon, that take in hande to defende the writyng of the Apostle, to bee perfecte and all thinges therein to stande with good order, to enquire who was iustified by faithe onelyonly without woorkes. Therefore for examples sake, I thinke that theife is sufficiente, whiche beeyng crucified with Christe, cried to hym from the Crosse. Lord Iesu remember me whē thou comest into thy kyngdome. Neither is there any other good woorkes of his described in the Gospell, but for this faieth onelyonly, Iesus saide to hym, verily I saie to thee, this daie thou shalte bee with me in Paradice. Thus far Origine. Neuertheles wee muste remember, as I hauehave saide before, that although this thief was iustified by faithe onelyonly, yet this faithe was fructefull of suche good workes, as the tyme suffered hym to expresse, as inuocation, repentaunce, reprehension of his fellowe. &c. The same Origene saieth. Idem enim ipse deus, ex vtro que populo non circumcisionis, aut praeputij priuilegio, sed solius fidei contemplatione iustificat. The same God out of bothe the people, not by priuilege of Circumcisiō, or vncircumcision, but by the contemplation of faith alone, dothe iustifie. And in the. 4. booke and. 4. Cap. Initium iustificandi à deo fides est qua credit in iustificantem, & haec fides cum iustificata fuerit, tanquam radix imbre suscepto haeret in animae solo. &c. Faithe is the beginnyng of iustifiyng before god, which beleueth in hym that iustifieth, and this faithe after it is iustified, as a roote that is wattered with a showre of raine, abydeth faste in the grounde of the soule, that when it beginneth to bee dressed and delued by the lawe of God, the boughes arise in it, whiche bring forthe the fruicte of good workes. And in diuers other places Origē, sheweth himself to be of the same minde. Sainct Cypriane ad Quirinum. Cap. 4. In nullo gloriādum quando nostrum nihil sit. We hauehave to bost of nothing, seyng nothing is our owne. Where bee then our merites? Againe. Cap. 42. Fidem tantum prodesse, & tantum nos posse, quantum credimus. He affirmeth that faithe onelyonly doth profitte, and that so muche as we beleue, so muche we maie obtaine. Wherein he agreeth with our sauiour Christe saiyng, all thinges are possible to hym that beleueth. Also in his booke de duplici Martyrio, he writeth thus. Non credit in deum, qui non in eo solo collocat totius foelicitatis suae fiduciam. He doothe not beleue in God whiche dooeth not place in him alone the assurance of all his felicitie. In whom then doe Papistes beleue, that truste in their owne merites and in creatures? Sainct Hilarie agreeth in the same sentence de Trinitate. lib. 2. Et cum sola fide expleri quae praecepta sunt oporteret. &c. Seing that these thinges whiche are commaunded, must be accomplished by faithe onelyonly, that is to worshippe the father, and with hym to honour the soonne, and to abounde in the holy ghoste, wee are inforced to extende the basenes of our speache, to those thinges that are vnspeakable. Also wrytyng vppon Mathewe Canone. 21. he hath these wordes Nam inuiti licet confitētur quis obsecutus sit voluntati iunior scilicet, filius obediens professione licet non efficiens in tempore. Quia fides sola iustificat, at que ideo publicani & meretrices in regno coelorum erunt priores, quia Ioanni crediderūt. For thei confesse though it be againste their will, who hath obeied the fathers wil: namely the yonger, sonne obedient in profession, although not performing in time. Because faith alone doth iustifie, and therefore the Publicanes and harlattes shalbe sooner in the kingdome of heauen, because they beleued Ihon. &c. And in the. 8. Canon hee hath this plaine conclusion. Fides sola iustificat, faithe alone doth iustifie. Therefore wée are not alone that teache so. Gregorius Nazianzenus in his Oration. 22. de modestia in disceptationibus. Prope te ait verbum est, thesaurum hunc intellectus habet, & lingua, hic quidem credens, illa vero cōfitens, quid his opibus succinctius, quid dono hoc facilius? Confitere christum, & credas eum à mortuis suscitatum esse, ac saluaberis: siquidem & credere solum iustitia est, salus autem perfecta confiteri, loquendi que libertatem addere scientiae. The worde saieth he, is neare vntounto thée, and this treasure thine vnderstandyng, and thy tongue hath, the one beleuyng, the other confessing, what can bee more shorte, then these riches? what more easie then this gifte? Confesse Christ and beleue that hee is raised from death, and thou shalte be saued. For to beleue onelyonly is rightousnes, and perfecte saluation to confesse and to adde fréedom of speache to knowledge. The same Gregorius carmine de rebus suis, speaking in the person of the publicane that praied with the Pharisie. Nō opera me saluabunt, tua autem gratia, tuaeqús misericordia, mihi stillet profano, quam solam miseris rex praebuisti spem peccatoribus. Woorkes shall not saue me, but lette thy grace and thy merciemercy droppe vppon mée profane man, which onelyonly hope, O Kyng thou hast geuen to miserable sinners. From hym dissenteth not Basilius Magnus de humilitate hom. 51. Haec enim est perfecta, ac integra gloriatio in deo, quando neque ob iusticiam suam quis se iactat, sed nouit quidem seipsum verae iusticiae indigum esse, sola autem fide in Christum iustificatum esse. This is a perfecte and full reioysyng in GOD, when a manne doeth not boast hymselfe of his owne rightousnes, but knoweth hymselfe to be voide of true rightousnes, and to bee iustified by faithe onelyonly in Christ. The Papistes now adaies saieth it is greate pryde and presumption whiche Basile acknowledgeth to be true humilitie.
Saincte Ambrose in many places, sheweth hymself to bée of the same minde, as in his exhortation Ad virgines, speaking of the dowrie, that Christ requireth of vsus, to ioigne with hym in marriage: Sola est fides vtri que indiscreta sexui, census virorum dos virginum. It is faithe onelyonly, whiche is indifferente to bothe sexes, the substance of men the dowrie of virgines. Also in the same worke. Nam vnde mihi tantum meriti est cui indulgentia pro corona est? For whēce should I hauehave so greate merite, when merciemercy is my croune. And againe, Non ex operibus sed ex fide vnusquis que iustificatur à domino. Not by workes, but by faith is eueryevery one iustified of the lorde. And in his Epistle. 82. Ad Vercellenses: Sola vos comitabitur fides. Erit sanè etiā iustitia comes si fides praeuia sit. OnelyOnly faithe shall beare you compaignie. And righteousnes also shalbe your companion, if faithe goeth before. Also in Lucam lib. 2. Capit. 2. Nihil in hoc censu verearis terribile, nihil immite, nihil triste, sola vnumquem que fides signat. Feare nothyng in this taxyng, that should bee terrible, nothyng cruell, nothyng sadde, or heauie: onelyonly faithe doeth marke eueryevery manne? But these places, you will saie, are somewhat darcke: You shall hauehave therefore, them that are plaine enough. VponUpon the Epistle to the Romaines. Chapit. iij. vponupon these wordes. Iustificati gratis per gratiam ipsius, that is, Beyng iustified freely by his fauoure, he writeth thus: Iustificati sunt gratis, quia nihil operantes, ne que vicem reddentes, sola fide iustificati sunt dono dei. Thei are iustified freely, because without any woorkyng, or requitynge, thei are iustified by faithe alone, by the gifte of God. And vponupon the iiij. Chapiter Quomodo ergo Iudaei per opera legis iustificari, se putant, iustificatione Abrahae, cum videant Abraham non ex operibus legis sed sola fide iustificatum? Non ergo opus est lex, quando impius per solam fidem iustificatur apud deum secundum propositum gratiae dei. Sic decretum dicit à deo vt cessante lege solā fidem gratia dei posceret ad salutem. That is. How dooe the Iewes thinke, that thei maie bee iustified through the woorkes of the lawe, by the iustification of Abraham, when thei see that Abraham, was not iustified by the woorkes of the lawe, but by faithe alone? Therefore the lawe is not necessarie, seeyng the vngodly manne, is iustified before GOD, by faithe onelyonly, accordyng to the purpose of the grace of God: for so he saith it is decreed of God, that the lawe ceasyng the grace of God requireth faithe alone to saluation.
And in the same Chapiter, Beatos dicit, de quibꝰ hoc sanxit deus vt sine labore et aliqua obseruatione, sola fide iustificentur apud deum. He saieth thei are blessed, of whom GOD hath decreed this thyng, that without labour, and any obseruation, thei should bee iustified before God, by faithe alone. And againe: Manifeste beati sunt, quibus sine labore, vel opere aliquo, remittuntur iniquitates, & peccata teguntur. Nulla ab his requisita poenitentiae opera, nisi tantum vt credent: It is manifeste, that thei are happie, to whō their iniquities are forgiuen, and their synnes hidde, without any laboure, or woorke of theirs, and no workes of repentaunce, required of them, but onelyonly that thei should beleue.
And in the. 10. chapiter. Nullum opus dicit legis, sed solam fidem dandam in causa Christi. He saieth, that no woorke of the lawe, but onelyonly faithe muste bee giuen in the cause of Christe. And in the eleuenth chapiter. Et quoniam versutia aduersarij cumulari peccata coeperunt, vt per interdictum magis reus homo constitueretur: deus clementia bonita tis suae semper, homini procurans, vt & quod sine lege erat peccatum, & in lege non possit deleri, hoc decreuit, vt solam fidem poneret, per quam omnia peccata abolerentur, vt quia nulla spes per legem omnibus hominibus erat, dei misericordia saluarentur. And because through the subtiltie of the aduersarie, synnes beganne to bee increased, so that through the forbiddyng, a manne was made more giltie, God prouidyng alwaie for manne, by the merciemercy of his goodnes, so that, that whiche was synne without the lawe, and by the lawe could not bee putte awaie, he decreed this, to prepare onelyonly faithe, by whiche all synnes should be taken awaie, that because there was no hope to all men by the lawe, thei might bee saued by the merciemercy of God. And vponupon the j. Cor. Cha. j. Datam dicit gratiā, à deo in Christo Iesu, quia gratia sie data est in Christo Iesu, quia hoc constitutum est à deo, vt qui credit in Christum saluus sit sine opere, solae fide gratis accipiens remissionem peccatorum. He saieth, that grace is giuen from God, in Iesus Christe, because grace is so giuen in Christe Iesus, for that it is so appoincted of God, that he whiche beleueth in Christe, shall bee saued without workes, receiuyng forgiuenesse of his synnes freely, by faithe alone.
And vponupon the ij. Cor. Chap. iij. speaking of the lawe of the Gospell. Haec lex dat libertatem solam fidem poscens. This lawe giueth libertie, requiryng faithe alone.
And in the Preface before the Epistle to the Galathians. Si ergo haec dicta intelligerent, à lege recederent, scientes à praedicatione Ioannis Baptistae, legem iam cessare, vt sola fides sufficiat ad salutem abbreuiata ex lege. If therefore thei did vnderstande these saiynges, thei would depart from the lawe, knowyng that since the preachyng of Ihō the Baptiste, the lawe is now ceased, and faithe alone sufficeth, whiche is an abbridgemente of the lawe. Also vponupon the third Chapiter of the Epistle to the Galathiās Sed aliud aduersum improuida praesumptione defendunt, putantes iustificationem sine operibus legis prouenire non posse, cum sciant Abraham qui forma eius rei est, sine operibus legis per solam fidem iustificatum. But thei maintaine an other contrary thyng, by vnskilfull presumption, thinkyng that iustification, can not bee obteined without the workes of the lawe, whereas thei knowe that Abraham, whiche is the example of that matter, was iustified by faithe onelyonly without the woorkes of the lawe.
And againe. Manifestatis enim peccatis suis conclusi sunt vt se excusare non possent, sed quaererēt misericordiam vt veniens qui promissus erat Abrahae, solam fidem ab eis posceret, quam habuit Abraham. For when their synnes were made open, thei were concluded, so that thei could not excuse theim selues, but were faine to seeke merciemercy, that when he came, whiche was promised to Abraham, he might require onelyonly faith of theim, whiche Abraham had. And vponupon the v. Chapiter. At que per hoc ne que praeputium valet quiquam neque Circumcisio. Sed sola fides opus est in charitate ad iustificationem. And by this, neither Circumcision, nor vncircumcision is worthe any thing, but onelyonly faith in louelove, is necessarie to iustification.
Chrysostome also, although he dooe often saie, that faithe alone is not sufficient to saluation, he meaneth it of a deade, and an historicall faithe, whiche is not fruictefull of good workes, as sainct Iames doth: But that he acknowledgeth a true, and liuely faithe, to iustifie alone, maie sufficiently appeare by these testimonies. First vponupon Math. Chapiter. j. Hom. i. Non enim laboribus nostris, ne que sudoribus, non doloribus & arumnis, sed per dei in nos tantūmodo charitutem, tā grādia haec promissa suscepimus. Not by our labours, nor our trauailes, not by our sorowes, and griefes, but onelyonly by the louelove of God toward vsus, we hauehave receiued these greate promises. And in the twelue Homelie. I am non visibili specie qua vti que non egemus, cum nobis pro cunctis sola fides sufficiat. We hauehave not nede now of outward shew when onelyonly faithe sufficeth vsus for al thinges. And vponupon the Actes Home. xxx. Vide quomodo vbi que omnia tribuunt deo. Hos & nos imitemur. Nihil nostrum esse putemus, quandoquidem & ipsa fides non est nostrum opus. See how thei ascribe all thynges, eueryevery where to god. Lette vsus then followe theim, lette vsus thinke nothyng is our own, seyng that faithe it self is not our woorke. And again Home. xxxij. A sola fide (inquit) illa assecutisunt, & non operibus, vel circumcisione. Thei obteined (saieth he) those thinges by faith alone, not by workes, or Circumcision. Againe De prodit. Iud. Speakyng of the penitente Thiefe, whether he had any good woorkes, or were Baptised. Ne que enim de hoc contenderim ego, sed illud vmim asseuerauerim, quod sola fides per se saluū fecerit. Of that matter I will not contende, but this one thyng I will affirme, that onelyonly faithe by it self, made hym to bee saued. Also vppon the Episto. ad Roma. Home. ij. Speakyng of righteousnesse. Non enim sudoribus, & laboribus, illam comparabis, sed ex diuino gratiae don… quod ex supernis est gratis vt accipias oportet. Vnum hoc solum adferens de tuo, vt credas. Thou shalt not obtaine it by labours, and trauailes, but thou must receiue it freely, by the gifte of Gods grace, whiche is from aboue, bryngyng this one thyng onelyonly of thyne, that thou beleue. Againe, Hom. vij. Hîc virtutem dei ostendit, quod non solum saluauit, sed & iustificauit, & in gloriationem induxit, nullis ad hoc vsus operibus, sed fidem tantum exigens. Heare he sheweth the power of God, that he hath not onelyonly saued vsus, but also iustified, and brought vsus into a reioysyng, vsyng here to, none of our woorkes, but requiryng faithe onelyonly. And againe. Quam primum homo credidit confestim iustificatus est. So sone as a manne hath beleued, immediately he is iustified. And Hom. viij. Ne enim quis dicat quid vetat quominus, & fidem habeam, & legem interim seruem, ostendit fieri non posse. Fidei siquidem virtutem de honeflat, quisquis legem vt velut saluantem seruat. And least any manne should saie, what letteth, but that I maie hauehave faith, and kepe the lawe also? He sheweth it can not be, for he dishonoureth the vertue of faithe, who so keepeth the lawe, as able to saue hym.
And in the 9. Hom. Nos solam fidem attulimus, we hauehave brought faithe alone. And in the same Homelie Apostolus cum dicit spes non confundit, non recte factis nostris, sed dilectioni dei rem omnem acceptam fert. When the Apostle saith, hope doth not confound, he ascribeth the whole matter, not to our good deedes, but to the lawe of God. And in the. 14, Hom. Vnum enim hoc tantummodo donum dei obtulimus, quod futura nobis promittenti credimus, at que hac sola viae saluati sumus. This onelyonly gifte we hauehave offered to God, that when hee promiseth vsus thinges to come, wee beleue hym, and by this onelie waie we are saued. Also vponupon the Epistle ad Galath. Cap. 2. Scientes quod non iustificabitur homo ex operibus legis, sed tantum per fidem Iesu Christi, knowing that a man shall not be iustified by the workes of the lawe, but onelyonly by saieth of Ieseus Christe. And vppon Cap. 3. Tum enim valet fides, cum nihil accesserit exlege. Then faieth is of force, whē nothing of the lawe is added to it. Also speakyng of Abraham. Quod si is ante gratiam ex fide iustificatus est, id que cum & operibus bonis floreret, multo magis nos. Quid igitur illi detrimenti attulit, quod nō esset sub legee? nihil, sed sufficiebat ei fides ad iusticiā. If he before the time of grace, were iustified by faithe, and that whē he florished in good workes, muche more we. What hurte was it then to hym, that he was not vnderunder the lawe? none at all. But his faithe was sufficiente to hym for righteousnes. Again. Rursum illi dicebant qui sola fide nititur execrabilis est, hic contra demonstrat, qui sola fide nititur, eum benedictum esse. They saide, hee that trusteth vntounto faith alone is accursed, but he saieth, contrariwise, he that trusteth vntounto faithe alone, is blessed. Quū enim lex esset infirmior quam vt posset hominem ad iusticiam perducere, repertum est non leue remedium, nempe fides, quae quod legi erat impossibile, per se redderet poffibile. For whē the law was of lesse force, then that it was able to bring a manne to righteousnes: a remedie of no small fores was founde out, namely faieth, whiche by herselfe, shoulde make that possible, which was impossible to the lawe. Also vponupon the Epi. ad Ephes. Hom. 5. Ex sola quippe fide nos saluauit. For he saued vsus by faithe alone. And vponupon the Ep. ad Colloss. Hom. 5. Apparet quidem & in reliquis magna mysterij huius gloria, verū multo magis in istis. Hoēs enim lapidibus stupidiores ad angelorū subito dignitatem simpliciter nudis verbis, sola que fide fine omni operum adminiculo euehere reuera gloria est, ac misterij huius diuitiae. The greate glorie of this misterie truely appeareth in the rest, but muche more in these. For to aduance men that are more doltishe then stones, sodenly to the dignitie of Angelles, simplie with bare woords, and faith alone, with out all helpe of workes, is glorie in deede, and the riches of this misterie. And in the 6. Hom. Per fidem operationis dei qui exitauit eum ex mortuis. Benedixit, totum enim fidei est. Credidistis deum exitare posse, atque ita exitati estis. By faith of the operation of God, which raised him from the deade. He hath saied well. For it is all of faithe. You hauehave beleued that God can raise you, and so you are raised. Againe, In decretis (inquit) quibus decretis fide: satis est credere, non operibus opera, sed fidei adiunxit opera. In the decrées (he saieth) whiche decrees? In faithe for it is sufficiet to beleue, he ioygneth not works to workes, but workes to faithe. Also vppon. 2. Thess. Hom. 4. Quo modo in salutē? vt sanctificaret nos per spiritum. Ab istis namque salutis nostrae summa dependet, nusquam ab operibus, nusquam à recte factis, sed per fidem veritatis Howe vntounto saluation? that he might sanctifie vsus by his spirit. For herof dependeth the sume of our saluation, not at al of woorkes, not at all of good deedes, but by faithe, or belefe of the truth. Also vpō the 1. Tim. Hom. 3. Id solum inquit attulimus nos quia credidimus christū nos posse saluare. This onelyonly saith he hauehave wee brought, namely, that we hauehave beleued, that christ is able to saue vsus. And in the. 4. Hom. Quid igitur est? ita cui difficilis habebatur fides, quod inimici, quod peccatores, quod hi qui in lege non iustificantur, neque per opera, hi continuo ex fide sola primas partes meritorum consecuti sunt. &c. what is it ihen? so that to whom faiethe seemed a harde matter, because that enimies, because that sinners, because that they whiche colde not bee iustified by the lawe, nor yet by workes, these immediatly by faithe, alone obtained the chief worthines. And in the same place. Incredibile enim videbatur, siquidem homo qui omnem priorem vitam frustra, atque inaniter consumpsisset, duxisset que per mala opera, post modum ex fide sola saluandus diceretur. For it séemed an incredible thing, that a manne, whiche had spent all his former life vainely and to no purpose, but passed it awaie in euill workes, shoulde afterwarde be saide to be saued by faith alone. Also the Epistle to Titus. Hom. 3. Si enim credis fidei, cur alia infers quasi fides iustificare non sufficiat sola. If thou truste vntounto faithe., why bryngeste thou in other thinges? as though faieth alone were not sufficient to iustifie. Likewise vppon the Epistle to the Hebrues Cap. 4. Hom. 7. Accedamus cū fiducia petentes. Tantum fidem adferamus, & omnia tribuet. Lette vsus approache neare with confidence makyng our petition, let vsus bring foorth faith onelyonly, and he geueth all thinges. These testimonies dooth aboundauntly declare, what Chrisostome thought of iustificatiō by faith alone. Let vsus now sée what sainct Ierome wil saie to the same matter. First therfore against the Pelagians. lib. 1. Hee writeth thus. Ergo iusti sumus quando nos peccatores fatemur, & iustitia nostra nō ex proprio merito, sed ex dei consistit misericordia. Then are we rightous, when we confesse our selues to bee sinners, & our vnrighteousnes consisteth not of our owne merite, but of the merciemercy of god. And in the. 2. boke of the same worke. Manifestè ostendit non in hominis merito, sed in dei gratia esse iusticiā, qui sine legis operibus credentium suscipit fidem. He sheweth manifestly, that rightousnes is not in the merite of a manne, but in the grace of God, whiche receiueth the faieth of beleuers without the woorkes of the lawe. Also in his Commentarie vppon Marke Chap. 14. Gratia non meritis saluati sumus à deo: we are saued of God by grace, and not by merites. And oftentymes els where he speaketh to the same effecte, but especially in the Commentarie vponupon the Epistle to the Romaines, whiche beareth his name. Cap. 4. Conuertentem impium per solam fidem iustificat deus, non opera bona quae non habuit. God iustifieth the vngodly man when he conuerteth by faith alone, not by good workes whiche he had not. And Cap. 10. Ignorantes quod deus ex sola fide iustificat, & iustos se ex legis operibus, quā nō custodiebant putantes. &c. Not knowyng that God doth iustifie by faithe alone, and thinking them selues iuste by the woorkes of the lawe whiche they did not kepe: Againe. Talis est ille qui Christum credidit die qua credidit, qualis ille qui vniuersam legem impleuit. He that beleueth in christ, is such a one ye first daie in which he beleueth, as he is, yt hath fulfilled all the lawe. And againe Moyses distinxit in leuitico inter vtram que iusticiam, fidei scilicet atque factorum, quod altera operibus, alterae sola fidei credulitate accedente fiat. Moses in Leuiticus made distinction of both kindes of righteousnes, namely of faith & of déedes, that the one is brought to passe by workes, the other by onelyonly beliefe of faith commyng vntounto it: yet againe in the same Chapiter. Ergo si fides sufficit ad iusticiam, & confessio ad salutem, inter Iudeum & Gentiles credētes, nulla est discretio. Therfore if faith suffice to righteousnes, and cōfession to saluation, there is no difference betwene the Iewe and the Gentile that are beleuers. And vponupon the Epistle ad Gal. Cap. 1. Gratia vobis qua sola estis fide saluati. Grace to you by whiche alone through faithe you are saued. And Cap. 2 Non ex operibus legis, sed sola fide sicut Gentes, vitam in Christo inuenisse te nosti: He maketh Paule speakynge to Peter saiynge: Thou knowest that thou thy selfe, haste founde life in Christe, not by the woorkes of the lawe, but by faithe alone as the Gentiles hauehave. Again. Si enim gentes fides sola non saluat, nec nos, quia ex operibus legis nemo iustificatur. If faithe alone doth not saue the Gentiles, no more doth it saue vsus, for no manne is iustified by the workes of the lawe. And vponupon these wordes of Paule. In fide vino filij dei. In sola fide quia nihil debeo legi antiquae. Abiecta enim est gratia, si mihi sola non sufficit. I liue saieth Paule by the faithe of the soonne of God, that is saieth Ierome by faithe alone, for I owe nothing to the olde lawe. For grace is cast awaie, if it alone bee not sufficient for me. And Cap. 3. Spiritum sanctū sola fide accepistis, qui non nisi à iustis accipitur: iustos autem sine legis operibus vos esse constat. You hauehave receiued ye holy ghoste by faith alone, whiche is not receiued but of righteous persons. And it is plain that you are righteous with out the woorkes of the lawe. Moreouer. Abraham eredidit deo, & reputatum. &c. Ita & vobis ad iustitiam sola sufficit fides. Abraham beleued GOD, and it was accoumpted to hym for righteousnes. So faithe alone is sufficiente for you also to righteousnesse. Furthermore in the same Chapiter. Quaeritur sane hoc loco si fides sola sufficiat Christiano, & vtrū non sit maledictus, qui Euangelica praecepta contemnet. Sed fides ad hoc proficit, vt in primitijs credulitatis accedentes ad deum iustificet, si deinceps in iustificatione permaneant. Caeterum sene operibus fidei, non legis, mortua est fides. It is in deede demaunded in this place, if faithe alone bee sufficiente for a Christian man, and whether he is not accursed, that shall despise the preceptes of the Gospell. But faithe profiteth thus farre, that in the beginning of beleuyng, it iustifieth those that come vntounto god, if afterward thei cōtinue in iustification. But without the workes of faith not of the lawe, faithe is deade. Also speakyng of the lawe. Quia nemo illam seruat ideo dictum est quod sola fide iustificandi essent credentes. Because no manne keepeth the lawe, therefore it is saied, that the beleuers must bee iustified by faithe alone. Also so vt sola fide Gentès benedicerentur, in Christe sicut promssum est Abrahae, that the Gentiles might bee blessed, by faithe alone in Christe, as it was promised to Abraham. Also▪ Lex autem non est ex fide nam iustificat sola fides. The lawe is not of faithe, for faithe alone dooeth iustifie. Againe, necesse est sola fide saluari credentes. It is necessarie, that the beleuers should be saued by faith alone. Againe Aequaliter & Iudaei, & Gentes per solam fidem filij dei estis, qua credidistis Christo. Bothe Iewes, and Gentiles, you are a like the sonnes God, by faithe alone, by which you hauehave geuē credite to Christ. Also vponupon the v. Chapiter. In sola fide crucis dico esse salutem, I saie, that saluation cō sisteth in faithe alone of the crosse: That is, of the death of Christ. And vponupon the vj. Chapiter. In sola fide spes collocatur animarum, In faithe alone resteth the hope of soules. Also vponupon the Episto. ad Ephes. ij. Gratia saluati estis, non meritis prioris vitae sed sola fide. You are saued by grace, not by merites of your former life, but by faithe alone.
Also vponupon these wordes, Legem mandatorum in decretis abrogans) per solam fidem, iustificans, moralia sola decernēs. Abrogatyng the lawe of preceptes, that was in decrees iustifiyng by faithe onelyonly, and decreeyng the morall preceptes, onelyonly to bee obserued. And vponupon these woordes, Per crucem interficiens inimicitias) per solam fidem crucis, quae nullum deterret, non enim grauis aut difficilis est, quam habere etiam latro potuit crucifixus. By his Crosse slaiyng the harted) by only faithe of his crosse which maketh no man afraied, for it is not heauie, or harde, whiche euen the Thiefe that was crucified might hauehave. Finally, vponupon the Epist. ad Philip. iij. Where saincte Paule saieth, that he hath not the righteousnes, whiche is of the lawe, but that whiche is by the faithe of Christ Iesus he noteth: Sed illam quae a deo pro pace, & sola fide collata. But I hauehave that righteousnesse, whiche is geuen properly of God, and by faithe alone, Ruffinus also, whiche otherwise was a greate aduersarie of sainct Hieromes, yet in this poincte, he is his verie frende, and of the same iudgemente, as he was the iudger of al learned men at that time, excepte Pelagius the arche heretike, and his fellowes. Ruffinus therefore, in his exposition of the Crede, vponupon the Article of remission of sinnes, writeth thus. Verum de remissione peccatorum sufficere debet sola eredulitas. Quis enim causas, aut rationem requirat, vbi indulgentia principalis est causa. But for remission of synnes onelyonly, beliefe ought to suffice, for who should require causes, or a reson? where merciemercy is the principall cause? So that when iustification, is through remission of sinnes, as sainct Paule proueth out of the Psalme. xxxij And remission of synnes is obtained by faithe alone, who cā deny that iustificatiō is obtained by faithe alone. Sainct Augustine, although he doe not so often repeate the tearmes of faithe alone, yet no writer more often, nor more substancially setteth forthe the righteousnesse by faithe alone, and as he had specially more occasion, beyng troubled with the Pelagians, and Celestianes, in his confessions Libro. x. Capit. xxix. Tota spes mea, non nisi magna valde misericordia tua. Da quod iubes, & iube quod vis. All my hope is nothing els, but thy exceadyng greate merciemercy (O God) Geue that thou commaundeste, and commaunde what thou wilte. Also in his Epistle to Sixtus. 105. Restat igitur vt ipsam fidem vnde omnis iustitia sumit initium, propter quod dicatur ad ecclesiam in Cantico Canticorum venies, & transies ab initio fidei, non humano quo isti extollūtur saluamus arbitiro, nec vllis praecaedētibus meritis, quoniā inde incipiāt bona quaecū que sunt merita, sed gratuitum donū dei esse fateamur, si gratiā veram id est fine me ritis cogitamus. It remaineth therfore, that we doe not ascribe to the frée will of man, whereof these menne are so proude, nor to any merites goyng before, that hauehave faithe it self, of whiche all righteousnesse taketh his beginnyng (for whiche it is said vntounto the Churche, in the Canticle, thou shalt come, and passe by the beginnyng of faithe) because that hereof all good merites, whatsoeuer thei be beginne: but that we confesse it to bee the free gifte of God, if we thinke of true grace, whiche is with out merites. Also in his 120. Epistle to Honoratus, speakyng of faithe: Ex hoc quippe in cipiunt bona opera ex quo iustificamur, non quia precesserunt iustificamur, For hereof beginne good woorkes, whereof we are iustified, wee are not iustified, because thei wente before. In his Enchiridion ad Laurentium Capite 99. Sola gratia redemptos disceruimus cernimus à perditis quos in vnam perditionis concreuerit massam ab origine ducta causa communis. We discerne theim, that are redemed from those that are loste, by grace alone, whom the common cause, deriued from the beginnyng, hath bredde into one lumpe of perdition. Also in his booke De fide, & operibus. Capit. 22. In illis duobus tota lex pendet, & Prophetiae, licet recte dici posset ad solam fidem pertinere dei mandata, si non mortua sed viua illa intelligatur fides, quae per dilectionem operatur. In these twoo the whole lawe, and the Prophetes depēdeth, although it maie bee well saied, that the commaundementes of God, pertaine to faithe alone, if not, a deade faithe bee vnderstoode, but that liuely faithe, whiche worketh by louelove. And in his treatise Octoginta trium questionum. lxviij. Ipsa eutem gratia, quae data est per fidem, nullis nostris meritis data est. The same grace, whiche is geuen through faith, is geuen to none of our merites. Also Quest. lxxvi Quapropter non sunt contrariae duorum Apostolorum sententiae Pauli, & Iacobi, cum dicit vnus iustificari hominem per fidem sine operibus, & alius dicit inanem esse fidem fine operibus, quia ille dicit de operibus quae fidem praecedunt, iste de ijs quae fidem sequuntur, vt etiam ipse Paulus multis locis ostendit. Wherefore the sentences of the twoo Apostles, Paule, and Iames are not contrary, when the one saieth, that a manne is iustified by faithe, without workes, and the other saieth, that faithe without workes is vaine, because the one speaketh of woorkes goyng before faithe, the other of suche as followe faithe, as Paule hymself sheweth in many places. And that true faithe can not bee without good woorkes, he sheweth in his booke De fide & operibus. Capi. xxiij. Inseperabilis quippe est bona vita a fide, quae per dilectionem operatur. Good life can not be separated from faith, whiche worketh by louelove. Also in his booke De natura, & gratia. Cap. xi. Fateor dilectioni vestrae, cum ista legerem repente laetitia perfusus sum, quod dei gratiam non negaret, per quam solam homo iustificari potest. Hoc enim in disputationibus talium maximè detestor & horreo. I confesse vntounto your charity, that whē I reade these thynges, I was sodainly filled with gladnes, because he denighed not the grace of God, by whiche a lone, a man can bee iustified, for that thyng in suche mennes disputations, I dooe moste of all deteste, and abhorre. And in the Chapiter. xvj. Haec est fides ad quam praecepta compellū … vt lex imperet, & fides impetret, This is faith vntounto whiche the commaundemētes doeth driue a man, that the lawe commaūdeth, and faithe obteineth. Also vponupon the. lxvij. Psalme. Sine bonorum operum meritis per fidem iustificatur impius. The vngodlie man is iustified by faithe, without the merites of good workes. And vponupon the 88. Psalme. Et quia sola fides in Christum mundat, nō credentes in Christum soluti sunt ab emundatione. And because faithe alone in Christ doeth clense, thei that beleue not in Christe, are free from clensing. But what should I tary longer, in rehearsyng sentences of Augustine, when so many bookes, Epistles, and Homelies of his are extante, whiche wholie, and purposely, were composed for the same matter, against the Pelagians? Paulinus also a learned manne, in saincte Augustines tyme, in an Epistle written to Augustine. Episto. 58. Hath these woordes. Quid enim sis ad salutem quae sola fide quaentur, prodest in legis memoria, et meditatione versari. &c. What doeth it profite them, to bee conuersante in the remembraunce, and meditation of the lawe, towardes saluation, whiche is sought by faithe alone. Marcus Heremita an aūcient gréeke writer in his treatise, of them that thinke they maie bee iustified by their woorkes writeth on this wise, foreign. The Lorde willing to shewe that euerie commaundement is of duety, and that the adoption is of gifte by his owne bloode saieth. When you hauehave doone all thinges that are commaunded you, then saie you, we are vnprofitable seruauntes, and wée hauehave doone that whiche we ought to hauehave doone: Therfore the kingdome of heauen is not the rewarde of workes, but the free gifte of the Lorde prepared for faithefull seruauntes. Faustus also an auncient Bishoppe in Fraunce writyng a boke de gratia meritis & libero arbitrio, hath these wordes. Tempus gratiae in quo redempti sumus, merita hominum non expectauit, opera penitus non quae siuit, sola deus fidei nostrae deuotione cō tentus fuit iuxta illud apostoli, credidit Abraham deo, & reputatum est ei ad iustitiam. The tyme of grace in whiche wee are redemed did not tary for the merites of men, did not require woorkes at all. But god was content with the onelyonly deuotion of our faith accordyng to the saiyng of the Apostle, Abraham beleued god, and it was imputed to hym for rightousnes. And although Claudianus Mamertus Bishoppe of Gallia Viennensis, for his error concernyng Angelles in whiche he followed sainct Augustine dooeth confute hym, and Ioannes Maxentius Archebishop of Constantinople, for his opiniō of grace and merites in whiche he disagréeth from S. Augustine, reproueth him in his answere against the Epistle of Hormisda Archbishop of Rome: yet for excludyng merites from iustification no man findeth faulte with him. For the same Ioannes Maxentius cōcerning the free will of man, whereupon all merites are grounded, hath this catholike confession. Liberum autem naturale arbitrium ad nihil aliud valere credimus, nisi ad discernenda tantum, & desiderāda carnalia, siue saecularia, quae non apud deum, sed apud homines possunt fortasse videri gloriosa. Ad ea vero quae ad vitā aeternam pertinent, nec cogitare, nec velle, nec desiderare, nec perficere posse nisi per infusionē, & inoperationē intrinsecus spiritus sancti. We beleue that naturall free will auaileth to nothing els, but onelyonly to discerne and desire carnal or worldly thinges, which may perchaūce séeme glorious before men, but not before god. But for those thinges that pertaine to life euerlastynge, that it can neither thinke of them nor will them, nor desire thē, nor performe thē, but by the inward infusiō & working of the holy ghost. And leste the iudgemente of this Ioannes should be doubted of, because he wrote againste the B. of Rome. This is the same Ioannes, whose confession the same Hormisida sent vntounto the Bishoppes of Spaine as catholike and true. Albinus the schoole maister of Carolus magnus muche later in tyme, but in sentence all one with him, vponupon the. 119. Psalme part. 19. writeth in this maner. Definit in nullo homini esse praesumendum, nisi in sola dei pietate, quae ex miserit beatos facit, ex mortuis viuos. He determineth that a man must presume in nothing but in ye only merciemercy of god which of miserable maketh vsus happy of deade mē aliue.
Another godly man of good antiquitie, not so famous in name whiche of purpose he suppressed to auoide vaine glorie in all his writinges, callyng hymself Idiota, is neuerthelesse of the same opiniō in diuers places of his workes, especially in Regulis sancti viri. Quinta regula, quod in illis duodecim armis, nec in quocunque alio humano remedio confidas, sed in sola virtute Iesu Christi qui dixit, confidice ego vici mundum: & alibi, princeps huius mundi eijcitur foras, quare & nos sola eius virtute confidamus, & mundum posse vincere, & diabolum superare. The fifte rule of a godly mā is, that thou doe not trust in those twelue peeces of armour, nor in any other humane remedie, but in the onelyonly vertue of Iesus Christ, which saieth be of good corage, I hauehave ouercome the world, & in an other place, the prince of this world is cast out, wherfore lette vsus trust by his vertue alone both to ouercome the world, and to vanquishe the Deuill. Also in his booke de conflictu carnis, & animae. Cap. 6. Tibi domine deus meus attribuitur quicquid pertinet ad potentiam: diuinam autem potentiam euidentius nihil manifestat, quam iustificare impium, hoc est trahere peccatorem, iuxta quod legitur, Deus qui omnipotentiam tuam parcendo maxime, & miserando manifestas, melius enim est iustificare quam creare, cum creando detur natura, iustificando autem, & auferatur culpa, & conferatur gratia. To thée O lorde my god is ascribed, whatsoeuer perteineth to power, and there is nothing that setteth forthe the power of God more euidently, then to iustifie an vngodly man, that is to draw a sinner, accordyng as it is redde (O God whiche shewest thine almightie power most of all in sparyng and shewyng merciemercy) for it is a greater mater to iustifie, then to create, whereas in creating nature is geuen, but in iustifiyng sinne is taken awaie, and grace geuen. I will conclude with Venantius in his exposition of the Crede, wherein he followeth Ruffinus vppon the Article of remissiō of sinnes, & vsing almost the very wordes of Ruffinus, saieth on this maner. Remissionem peccatorum nobis in hoc sermone sola cre dulitas sufficit, nec ratio requiritur vbi principalis indulgentia comprobatur. OnelyOnly beliefe in this speache is sufficient to geue vsus remission of sinnes, neither is any reason required, where merciemercy is proued to be the principall cause. Seiyng therfore that wee are compassed (as the Apostle saieth) with suche a cloude of witnesses, I cannot but meruaile with what face the aduersaries canne so cōfidently pronounce that the doctrine of iustification by faith alone, is newe doctrine neuer harde of in the Churche before this fortie or fiftie yeres. And for as muche as the witnesses are in nomber so many, in tyme so auncient, in learnyng so excellent, that of all men they are reuerenced, and séeyng their testimonies are so diuerse all to one ende, some affirmyng the doctrine in plaine termes, some yeldyng reasons therof, some shewyng proofes and argumentes for it, some aunsweryng obiections made against it, and eueryevery one of these in seuerall wordes phrases and maners of speakyng, I am suer though subtiltie canne deuise, startyng holes to elude some of theim, all the crafte of the Deuill cannot bée able to auoide theim al. And if the only admonitiō of August. be thought of you sufficient for both learned men and Christian menne, whiche is that a baren deade and vnstructfull faithe is not sufficient for saluation, what thinke you so many admonitions of so sundrie, both learned and christian writers, ought to woorke with all men, teaching that a true and liuely faith alone in the onelyonly merciemercy of God by Iesus Christe doth iustifie? We agrée with Augustine, that a solitarie faith doth not iustifie, if you can as well agree with the scripture and almost all auncient Fathers, that a fruictfull faith alone doeth iustifie not by merite of the fructes, but by takyng holde of Gods merciemercy.