agayne what it is too be iustifyed by fayth For these thinges being well and substantially vnderstanded I do not doubt but that the teste wyll bee a greate deale the playner PHILALETHES To be iustified by workes is by our owne deedes to deserue remission and forgeuenesse of synnes and too pourchase vnto oure selues saluation Or elles thus They are iustifyed by workes in whose life there is founde suche cleanelinesse and holynesse as maye deserue the testimonye of righteousnesse before the iudgement seat of God or that wyth the vprightenesse of theyr woorkes be able to aunswer and satysfye Goddes iustyce and iudgemente DYDIMVS I beleue that they are very thynne sowen that with the vprightnesse of theyr workes be able to aunswer and satisfy the iustice and iudgemente of God PHILALETHES They are very thyn sowen in dede For non Christ onely excepted could euer do it And therefore Christ only hath satisfied the iustyce of God all the chyldren of Adam beinge at defiaunce with their owne righteousnesse oughte to crye oute wyth Dauid and sai Enter not in to iudgemeÌ„t with thy seruauÌ„t o lord Psal 143. for in thy sight shal no maÌ„ liuiÌ„g be iustified ALBI. And what is it to be iustified by fayth PHI. They are iustifyed by faith What it is to be iustyfied by fayth that being excluded froÌ„ the righteousenesse of workes do by faythe take holde one the righteousenesse of Christe wherwyth when they are clothed and appareylled they appeare in the syghte of God not as synners but as ryghteouse personnes ALBION Obiecti ∣ on i. This me thinke is a verye coumfortable doctrine But yet it wyll not be alowed of all men for the most parte wyll stil maintaine that we are iustified by workes and not by faith onlye aleadginge for the probation of this their sayinge the second chapiter of Iames Iam. 2. wher he saieth on this maner was not our father Abraham iustified throughe workes when he offered Isaac his son vpon the altar And a little after ye se then how that of woorkes a man is iustified and not of faithe onlye Either ye muste saye they make the holy Apostels to disagree or ye muste graunte with Iames that of works man is iustified and not of faith onlye Aunswer PHILALETHES God wotte this is a poore helpe that they doe bringe for them selues For firste and formoste let vs marke the history that Iames doeth make meÌ„tion of and we shal soone perceiue how ignorauntly they behaue theÌ„ selues in expoundinge the wordes of the Apostell We reade in the xv chapiter of Genesis Gen. 15. that Abraham beleued the Lord and it was coumpted vnto him for righteousnesse Which texte is of Paule aleaged after this sort If Abraham were iustified by workes Rom. 4. he hath wherein to reioyce or glorye but not with God For what saith the scripture Abraham beleued God and it was imputed vnto him for righteousnesse Wherby the holye Apostle Abraham was iustyfied .xxx. yeares afore he offered his sonne Isaac doeth proue most stronglye that Abraham our father was iustified by faithe But this that Iames doeth speake of whiche is the offerynge of Isaac was done xxx yeares after that the scriptures did pronounce Abraham to be iustified or that his faith was coumpted vnto him for righteousnesse Verely fyth that .xv. yeares afore that Isaac was borne Gene. 22. Abrahams faythe was imputed vnto hym for righteousnesse it was impossible that he shoulde be iustifyed by the offering of hys sonne Isaac which was as I sayd before .xxx. years after What if we saye then that the apostle doeth only go about to shewe What faith Abraham was iustified by that the fayth whiche Abraham was iustifyed by was no idel or dead fayth but such a faith as made hym obedient vnto God as it is more playnelye set foorthe in the .ii. to the Hebrewes EV. This that ye haue brought in now is of greate strength And truly I do not see which way thei can wind theÌ„ selues out of the briers if the history the circumstaunces of the same be weyghed a ryghte PHI. We wil yet go to worke with them another way and shew how that ther is no repugnaunce at al in the doctrine of the Apostels For what contrariety or repugnaunce could ther be in their doctrine sith that they wer both lead by one spirit Therfore we shal marke that the holy Apostle S. Paul in his epistels to the Romains to the Galathians did dispute and reason against theÌ„ that did atribute iustificatioÌ„ to workes but. Note this diligeÌ„tly S Iames did wryte against them which did vtterly contempne and despise good workes And therfore Paule sheweth the causes of our iustificatioÌ„ Iames the effectes frutes of the same Paul declareth how we are iustifyed Iames how we are knoweÌ„ to be iustified Paul excludeth workes as not the cause of our iustificatioÌ„ Iames approueth workes as effects proceding of the same Paul denieth that any good workes caÌ„ be in theÌ„ that be not iustyfied Iames affirmeth that they which be iustified caÌ„ in no wise be wtout good woorkes But ye shall heare what S Augustine hath left vnto vs by writing touching the matter Augu. 83. questionum questi 76. Glossa ordinaria Quod Abraham per fidem sine operibus iustificatus est de operibus quâ—e precedebant intelligitur quia per opera quae fecit iustus non suit sed sola fide Hic de operibus agitur quae fidem sequntur Heb. 11. per quae amplius iustificabatur cum tam per fidem fuisset iustus Vnde Paulus dicit Fide obtulit Abraham Isaac quum tentaretur Haec oblatio est opus et testimonium fidei et iustitiae That is too saye That Abraham was iustifyed by faith without works it is to be vnderstaÌ„ded of the workes that dyd goo before For he was not righteouse throughe the workes which he had done but by faythe only Here it is spokeÌ„ of the works that folowe the faith whereby he was more iustifyed whereas he was alreadye before made righteouse by faithe Therfore Paule sayeth The offeringe of Isaac is a testimony of the fayth righteousnesse of Abraham Abraham did offer Isaac with faith when he was tempted This offeringe is a worke and testimonye of his faythe and of hys righteousnesse These things did he write vpon Iames epistell If the offering of Isaac is a testimonie of the faith and righteousnesse of Abraham He coulde not be iustyfied by it but rather it was therby declared that he was iustifyed alreadye So that this obedience of his Rom. 4. which he shewed vnto the word of the Lord did only manifest and shew that he was when he beleued Gods promises made ryghteous before God throughe the same fayth and beleue wherwyth he was so strengthened that geuynge the glorye vnto God he perswaded him selfe fullye that he which had promised was also able to do the thynge that he
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
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
hys second Epistell to the Corinthians sayeth 2. Cor. 9. youre zeale speakinge of almes hath prouoked very many And in the epistel to the Hebreues Let vs sayeth he Heb. 10. consider one an other to prouoke vnto loue and vnto good workes EV. If this had ben obserued and kepte amonge Christians by this time both the Turks the Iewes with al the paynims in the world would haue ben wonne to Christ But as long as we vse our selues after this same sorte we shall rather become Turks and Painims than they Christians What causeth the Turkes and paynims to abhor Christes religion Suche fylthinesse of life suche vntrue dealinge deceate fraude and periurye such ydolatrye and superstition they do see dayly to raygne amonge vs that it is no maruayle if they do abhorre altogether oure religion We go about to conquere them by force of armes but we see that through our synnes they are growen so mighty that they be able if God doeth not set his healpinge hand to ouer renne all the whole worlde PHILA This that ye saye is most true And vntyll a true reformation be hadde and better amendmente of lyfe be seene in vs thei wil neuer embrace Christ nor his Gospell But to our purpose this is the fift vse of good workes that by them Christ is releaued in his poore and nedy members yea the cōmon societi and felowship of men is mayntained For haue we not al nede one of an other Therfore they be not menne but vayne shadowes of men Vain shadowes of men which through oute all their life time are found to be ydell so that they seme to be borne for nothinge elles but for to consume the frutes of the earth ALBION I woulde gladly learne Whether our good works be acceptable vnto God or not whether these oure good workes do please God or not and why they be acceptable vnto him syth that the profyt of them doeth redounde vnto vs altogether PHILA That our good workes do please God it is euydente and playn by the wordes of the Apostell where he sayeth Colosse That ye might walke worthy of the Lord and please him in all thinges The causes why our good works do please God beinge frutefull in all good workes They therefore that be frutefull in all kynde of good workes doe please God in all thinges The causes are manifest enough It is so in dede that the dyuine maiesty of God hathe no neede neyther of oure good wordes nor yet of oure good workes yet those thynges that are well done of vs do please him Fyrste because they be the frutes of fayth He that aloweth the fayeth of his people shoulde not hee also alowe the fruytes of their fayth As he doeth reproue all workes that be done without fayth so doeth he alowe all maner of works that do procede of a sincere fayeth and true beliefe Secondly our good workes do please hym because they bee done and wrought by hys spirite Phi. 2. For as the holy Apostell doeth testifye he worketh in vs both the will and the dede accordinge to hys good wyl And therfore saint Augustine saieth ryghte well Augu. that God doeth croune in vs hys owne workes We canne not denye but that the works that we do by the spiryt of god are bi reason of our imperfection vnperfectely good yet for as muche as they come of hym it canne not be but that they must please hym as beynge the righte author of them Thyrdely that whiche the Godlye do they do it for Gods sake beynge desirous to gratifye him in all thinges Wyll not he thinke ye accept this their good wyll and desyre or mynde that they haue to please him We do not here speake of those Note that neyther of a pure fayeth nor by the sprytte of God but of mere superstition and of a generall custome do woorke manye thinges thynkinge thereby to please God whereas they do hyghly displease him This saying of Christ is not vnknowen They worshippe me in vayne teachinge the doctrynes and preceptes of men Math. 15. Herein bothe the Iewes and false Christyans doe mooste shamefullye erre Fourthelye God oure heauenlye father doethe accordynge to his ryghteousnesse loue al works that be good righteouse and iuste as on the contrary side he doeth not onely detest and abhorre the vngodlynesse and vnrighteousenesse of a wicked hart but also all the frutes of vngodlynesse and of vnrighteousesse vnder what tytelles so euer they be aduaunced and set foorthe Thou doest hate Psal 5. saieth Dauid all that worke iniquitye thou shalt destroy them all that speake leasinge And in the Actes of the Apostelles thus doeth Peter saye Act. 10. Emonge all nations whosoeuer doeth feare God is acceptable vnto him Fyftely because that God is most true yea rather the truthe it selfe our good dedes do therefore please him be cause that they proceade of true godlynesse and of an vnfaygned sayth which aboue all thinges God is wonte to regarde and accepte For as all hipocrites are detestable bothe before God and before men so contrarywise God loueth truthe not onely in those thinges that are well done of the faithfull but also in them that do truely and without al dissimulation confesse and acknowledge theyr synnes EVTRA. Truely syth that it is so manifest How earnestly the causes aboue rehersed oughte to moue vs to do good workes that the good works of the faythfull do please God we oughte with all oure whole endeuour to geue our selues vnto good workes for as muche as they be not onely many and sondrye wayes profitable vnto the whole misticall bodye of Christ which is his church but are also for the causes aboue rehersed most pleasaunt and acceptable vnto the lyuinge Lord oure heauenlye father For that man hath but small Godlynesse in him selfe whom these two causes can not moue to do wel Agayn he that gapeth onely in doynge of good workes after a recompence or rewarde or reckeneth for a merite whatsoeuer he doeth thinkinge that God is therefore bound vnto him hathe but a mercenaries hart DYDIMVS Whether our good workes shall be rewarded or not And shal our good workes be neuer a whytte rewarded PHILA I wyll not saye so For althoughe the liuing God be debtoure vnto no man yet of his goodnesse he doeth promysse and geue a reward vnto the good workes of the faythfull And therefore we haue these sayings in the scriptures Math. 5.10 Reioyce and be glad for youre rewarde is great in heauen agayne he that geueth to one of these my lytle ones a cup of coulde water in my name Verely I say vnto you he shall not lose his reward Heb. 6. And in the Epistel to the Hebrewes God sayeth he is not vnrighteouse that he should forgette our laboure Nowe we must not thinke that this reward is promised vnto our good workes because of the dignitye and worthinesse of them for are not these
iustifie vs nor yet deliuer vs from oure sins to this ende that we beinge iustified shoulde by oure yll lyfe dishonoure his name or blemishe his grace asthoughe he did not detest and abhorre synne but that we shoulde serue to the glory of him that hath wroughte oure saluation The first frute of oure iustyfication The firste fruite then of oure iustification is that the glorye of the righteousnesse of God maye be declared and sette foorthe Thys doeth the Apostell meane when he sayeth They are iustyfied frelye by his grace throughe the redemption whyche is in Christe Iesu whome God hath set foorth to be apourchasser of mercye thorowe fayth in his bloude too declare his righteousnesse Rom. 3. by the forgeuenesse of synnes Agayne Abraham dyd not doubte of the promes of God through vnbeleue but was strengthened in the faith and gaue glorye to God beinge fullye assured Rom. 4. that he which had promissed was able to do it He therefore that doethe beleeue the promsies of god doth gloryfy him geuing him the glory of truth and of power or might And to this end is he iustified The second frute of our iustificatioÌ„ Rom. 5. that the glorye of his goodnesse may be set foorth The second is the peace of our coÌ„sciences wherof the Apostel speaketh on this maner We being iustified throughe faithe haue peace toward God throughe oure Lorde Iesus Christe EV. Where this peace is The peace of coÌ„science doeth exclude wauering or doubtfulnesse of minde there can be no place for wauering or doubtfulnes which the scole men of our time are wont to teach For doubtfulnes and thys peace of conscience are altogether repugnaunt one to an other PHI. We haue not onely by iustification peace of conscience but also a reioycinge whiche can in no wise stand with doubtfulnes And therby do we reioyce vnder the hope of the glory of God Rom. 5. also in tribulations It is so farre of theÌ„ that we ought to doubt of the grace of god in Christ Iesu that rather he wyll haue vs to be at peace with him in our coÌ„sciences to reioyce froÌ„ our very heartes vnder the hope of his glorye and therefore doeth he iustifye vs freelye throughe fayth in Christ The thyrde frute of our iustification Thirdely this iustification doeth tende also and pertayne to the glory of them that be iustified as the Apostel him selfe doth testifye sayinge Whom he hath ordayned before them hath he called and whome he hathe called them hath he iustified Rom. 8. and whom he hath iustified them hathe he glorified DIDI Obiecti ∣ on 6 These thinges are spoken of the Apostell asthoughe the iustified were alreadye in the full possession of their glory For these are his wordes whome he hathe iustifyed them hath he also glorified But I am of opinion that they that bee iustyfied throughe faythe in Christe shall not haue their full glorye vntill the second comminge of the sonne of manne who wyll then transfourme and chaunge theyr vyle bodyes and make them lyke vnto his glorious bodye EVTRA. Ye muste vnderstande Aunswer that the holye ghoste vseth this maner of speakinge for too declare the certayntye and infalliblenesse of Gods promises For when God doethe promysse anye thinge The certaynetye of Gods promisse we maye be as sure and certayne of it as if it were alreadye perfourmed and fulfilled Sith then that God hathe promyssed to glorifie them whome he doth iustifie throughe faythe in his sonne Iesu Christe we must holde them for glorifyed alreadye althoughe we do yet throughe hope looke for the glorye of the children of God PHILA Ye haue sayed verye well The .4 frute of our iustification Nowe the fourthe fruite of our iustification is this God doth freelye by his grace iustifye vs in Christe to the ende that we maye be both saued and made pertakers of eternall lyfe For thus writeth the Apostell in hys epistell to Titus But when the bountefulnes loue of God our sauiour towarde man appeared Not by the workes of righteousnesse whiche we had done but according to his merci he saued vs by the wasshinge of the new byrthe the renewing of the holy ghost which he shed on vs aboundaÌ„tli through Iesu Christ our sauiour That we beinge iustified by his grace should be made heyres according to the hope of eternall lyfe Paull doeth call the word of this doctrin vndoubted because of the infallible truthe and certaintye of it Therfore I do greatly meruayl at the stupiditie or dullenesse of the enemies whiche will not see the comfortable light of thys doctrine nor feele this inestimable grace whiche they doe so sore impugne or fight against in the elect and chosen of God The fifte frute of our iustyfication As for the fifth frute of our iustification it doeth most chiefly pertayne to the holines of lyfe to the studie exercise of righteousnesse Whereof the Apostle doth warne vs in the .vi. to the Romains saying Now beinge made free from sinne and made seruaÌ„ts vnto God ye haue youre fruyte in holines And in the first to the Corinthians these be his wordes be not deceyued 1. Cor. 6. Neither whoremongers nor Idolaters nor aduoutrers c. shall inherite the kyngedome of God Why the spirit of Christ is geuen vnto them that be iustified And suche were some of you but ye are wasshed but ye are sanctified but ye are iustified in the name of the Lorde Iesus and by the spirite of our God By which wordes he doeth admonish them that sith they were iustified they ought froÌ„ thensfoorth to geue them selues to godlinesse to holinesse of lyfe and to righteousnes And for this cause is the spirit of Christe geuen vnto theÌ„ that be iustyfied that through hym they may be chaunged in too a newenesse of lyfe Which newnesse beynge receyued by the spirite of God is not the iustificatioÌ„ it selfe but a fruyte of the iustification DYDIMVS Thys doctrine lykethe me nowe better and better And truelye when I heare you to soundly speake of iustification and of the frutes thereof I can not but maruayle at the shamelesse reportes of the ennemyes whyche do styll blowe abroade that ye are vtter enemies of good workes of holynesse of life and of all Godly exercises of righteousnesse EVTRA. What is it that they wyll be ashamed of saue onlye of well doynge and of well sayinge Whereof the enemies of the truth be ashamed They haue put on whores faces and therefore althoughe they be taken in a manifestlie thei be no more a shamed of it than a common strompet is a shamed of hyr filthye acte PHI. That all the woorlde maye know how shamefully they do misrepâ—rte vs I wyll here declare and setfoorthe what we doo teache commonly of good works The common doctrine of the preachers touching good workes and of the true vses of them First we teache that as all things haue ben created