Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	love_n	temperance_n	1,648	5	11.0080	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

is performed in infantes by the Sacramente of Baptisme And therfore to ascribe our iustification to onely faieth is not onely to deny with the Anabaptistes Baptisme of infantes but also that the Sacrament of Baptisme is needefull or necessarie for oure health and saluation Seconde iustification is qua ex homine lapso post baptismum fit conuersio ad deum wherby a man beyng fallen into sinne after Baptisme doeth retourne backe againe vnto God the whiche iustification is performed in vs by the Sacrament of penaunce and therfore the affirmation of our iustificatiō by onely faieth is a plaine denial of the Sacramente of penaunce Thirde iustification is qua ex iusto redditur quis iustior wherby a man hath increase of rightousnesse and of a rightous man before is made more rightous in the sight of God wherof speaketh sainct Ihon in his Apocalipse saiyng that he whiche is rightous muste be made more rightous VVhiche iustification is performed in vs partely by the Sacramente of Confirmation partly by the rest of Christes Sacramentes and chiefly by the Sacramente of the holy Eucharistia and more generally by al kind of good workes wherof speaketh the Apostle sainct Paule Saiyng to the Philippians doe you worke your owne saluation with feare and tremblyng And the Apostle saincte Peter in confirmation therof willeth vs to geue all diligence for to minister in our faieth vertue and in vertue knowledge in knowledge temperaunce and in temperance patience in pacience godlines in godlines brotherly loue and in brotherly loue charitie for if these are among you and plenteous they will make you that you shall be neither idle nor vnfructful in the knowledge of our lorde Iesus Christ. But he that lacketh these thinges is blinde as saieth the Apostle sainct Peter and gropeth for the waie with his hande and hath forgottē that hee was pourged from his oulde sinnes VVherefore bretheren saieth the Apostle saincte Peter geue you more diligence for to make your callyng and your election by your good workes more suer for if you doe suche thinges you shall not sinne yea and by this meanes an entring in shall be ministred vnto you abundantly in the euerlastyng kingdome of our lorde Iesus christe And by the affirmation of our iustificatiō by faieth alone they doe denie not onely the Sacrament of Baptisme of penaunce of the holie Eucharistia with the rest of Christes Sacramentes but more generally they doe denie all kinde of Good woorkes here commended and tought both by saincte Peter and sainct Paule Saincte Augustine in his booke de fide operibus gaue to vs sufficient admonition how daungerous an errour and heresie it was to put our whole iustification to faieth onely and faieth alone and saieth how vppon the mistakyng of the wordes of sainct Paule of our iustification by faieth vppon these woordes misconstrued certaine persones denied the merite of good workes vprising and springyng of faieth promising to them selues safetie and securitie of saluatien by onely faieth and faieth alone for reformation of the whiche errour Augustine saieth that the Apostles sainct Iames sainct Peter and sainct Ihon did write their Canonicall Epistles whiche admonition therof geuen by S Augustine shoulde haue sufficed both learned and Christen men The aunswere By affirmyng that onely 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 vnto theim As if I affirme that onely 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 onely the iye So affirmyng that onely 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 vs established and yet we deny that the Sacramentes or good woorkes or any other thyng in vs dooeth iustifie saue onely faithe that taketh holde of Goddes mercie by beleuyng Gods promises As it is written of Abraham not for hym onely as saincte Paule testifieth but for vs also Abraham beleued God and it was imputed to him for righteousnesse so that faithe doeth not iustifie vs 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 vs but to be accoumpted righteous of GOD for Christes sake hauing our synnes purged by his passion But whereas you take vpon you to talke of iustification and that so substancially that you wil tell vs 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 giue 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 onely 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

néedes thruste in so long a tale and the same to dilate with all the circumstaunces whereas you had no leasure to note the places of your Doctours that ye alledge in good earneste But now sir sauyng your tale and to applie it to the purpose If maister Molande as he rehersed some faultes of whiche perhappes his horse was free so he had recited all the faultes that maie be in any horse and denied theim all to bee in his horse might not Clare the Butcher haue boughte a good horse of him by negatiues But maister Molande like a subtile Sophister repeateth a many of his defaultes and suppresseth as many or more and so he begileth poore Clare the Butcher And this Sophistrie of maister Molande is youre Logike throughout all your treatise of a fewe particulars to inferre an vniuersal And this your Iade belike you thoughte to sell vnto some as simple as Clare the Butcher that could no more discerne of your diuinitie then Clare the Butcher could sée of maister Molandes Sophistrie Or els if you mente good faithe as you do pretende I must nedes saie to quitte your tale that if Clare wer not a better Butcher then you shewe your self to be a Logicien or diuine you might bothe procede in one facultie and maister Molande bee your presenter For as he solde his horse by negatiues so you haue proued that all our Religion standeth wholie vppon negatiues that we denie all thinges and affirme nothyng The Papiste Dewe obiections made againste the premisses For wheras ye haue saiede the religion of this newe reformed Churche to stande wholy by negatiues in affirmynge no one thyng more then was before vsed in the Catholike churche of Christe howe vntrue this is who seeth not when the religion of this newe reformed Church doth affirme and hath brought in many thinges as good godly and lawfull whiche before were straightly denied The aunswere It must néedes be a clerkely disputatiō wher you maie be both opponent respōdent your self wher you maie make argumētes for vs and make answere for your self But as he that aunswereth if he gett the victorie ouerthroweth him that opposeth so you taking vpon you to oppose and aunswere your self you can ouerthrowe none other but your owne self But neuer a one of these fiue obiections is holden of vs in maner and forme as it is propounded of you And therfore I would desire you henceforwarde to defende youre owne matters aswell as you can for you shall gette neither money nor thankes to plaie the Proctor for vs. The Papiste Firste it dooeth affirme that it is lawfull and bothe good and godly that Priestes shoulde take wiues and beyng firste made Priestes it is lawfull to marie The aunswere We affirme that it is vnlawfull that any manne should bee bounde to sole life whiche hath not the gifte of continence And that marriage is as honourable in ecclesiasticall ministers as in al other men whether thei were married before thei were called to that office or to whether thei marrie afterwarde Hebre. xiij j. Timoth. iij. and Tite j. The Papiste Seconde it dooeth affirme that Freers Monkes and Nonnes after their vowes made solemnely vnto God of their chaste and cōtinent life that it is lawful for theim to mary together and holde the same to be good and lawfull wedlocke The aunswere Wee affirme that who soeuer hath made a rashe and vnaduised vowe of continence whiche he is not able to keepe ought to repente him of his rashenes and rather to marrie then to burne j. Cor. 7. The Papiste Thirde it doeth affirme that a man beyng deuorced from his wise for fornicatiō may therupon marie againe and take another and so it is lawfull for hym to haue twoo wiues a liue the one in the bedde the other diuorced The aunswere Wee affirme that thei whiche are lawfully deuorced for adulterie are no more housebande and wife For the knot of marriage by lawfull deuorsemente is cleane dissolued and therefore a manne so deuorsed maie marrie and not haue twoo wiues at ones accordyng to the doctrine and right vnderstandyng of our Sauiour Christes wordes Math. v. and xix The Papiste Fowerth it doeth affirme Breade ad wine to bee the whole substaunce of the Eucharistie after the consecration The aunswere Wee affirme accordyng to the scriptures and faithe of the Churche for a thousande yeres after Christe that breade and wine remaine in the Sacrament and are necessarie there to remaine that it maie bée a Sacramente for the woorde muste come to the Elemente and so make it a Sacrament But we doe not affirme that breade and wine is the whole substaunce of the Sacrament but the bodie and blood of Christe receiued by faithe is the principall parte thereof as in Baptisme the outward Element is water but the principall part thereof is the pourgyng of our sinnes by the secrete and wōderfull workyng of the holie ghoste the Papiste Fifte it doth affirme that onely faieth iustifieth and that faieth alone is sufficient to procure and purchase for vs gods grace and mercie for the time of this present life and at the ende and terme therof life euerlastyng Beside many other like diuerse thinges that the religion of this newe reformed churche doth affirme as thinges lawfull and haue brought theim into this realme as thinges good and godly The aunswere Wee affirme that the free mercie of God in Christ is the efficient cause of our iustification whiche mercie we apprehēde by none other hande or instrumente but by faithe But that either faithe dooeth procure or purchase Gods grace or mercie by any whorthinesse of it wee vtterly denie as also that onely faithe is sufficiēte for a christian man when we teache that this faith by which we are iustified is not a solitarie faith but of necessitie accompanied with many vertues good workes although by receiuyng Goddes mercie no workes but onely faithe doeth iustifie vs. The Papiste An answere against the obiections For aunswere beside that there is no one of their affirmatiōs now by theim brought that maketh any thing ad cultum diuinum to the seruice and honouryng of god wherin true religion doth consiste as it is before proued by the diffinition therof geuen by Augustine al their affirmations doe include some negatiōs of a farre more better thing then is brought in by their affirmations The aunswere But euen nowe in the latter ende of the firste obiection you confesse that wee affirme many other thynges beside these fiue whiche you haue rehersed And now as though we had no other affirmations you conclude as your maner is that no one of our affirmatiōs maketh any thyng ad cultum diuinum to gods seruice and that all our affirmations doe include a negation of a farre better thing then is brought in by them So that when wee affirme all the articles of the Crede none of theim perteineth to Goddes seruice but rather include a negation of a farre better thing When we affirme

affirmeth that nothing is required to iustifie but faithe the other affirmeth that faithe whiche onely 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 loue God and all theym that loue God muste néedes haue a desier to obeye God honour God to be thanckefull to God and to profette all theim that God hath commaunded hym to loue And this is the worste effecte of onely 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 onely faithe doth iustifie I will rehearse you the sentences of a fewe doctours that I haue readde whiche in plaine wordes affirmed the same many hundred yeres before you and I were borne Not doubtyng but they that haue redde more then I are able to bring forth a greate deale more then I haue brought Origines though otherwise a verie vnpure writer yet for iustification by faithe onely speaketh very plainly although not in all poinctes truely vpon 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 haue doen no good worke Wherefore it standeth vs 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 onely 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 onely 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 haue saide before that although this thief was iustified by faithe onely 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 vtroque 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 haue 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 onely 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 onely 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 atque 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 shal be 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 loquendique libertatem addere scientiae The worde saieth he is neare vnto 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 onely 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 mercie droppe vppon mée profane

that Abraham whiche is the example of that matter was iustified by faithe onely 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 mercie that when he came whiche was promised to Abraham he might require onely faith of theim whiche Abraham had And vpon the v. Chapiter Atque per hoc neque 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 onely faith in loue 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 vpon Math. Chapiter j. Hom. i. Non enim laboribus nostris neque 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 onely by the loue of God toward vs we haue receiued these greate promises And in the twelue Homelie I am non visibili specie qua vtique non egemus cum nobis pro cunctis sola fides sufficiat We haue not nede now of outward shew when onely faithe sufficeth vs for al thinges And vpon the Actes Home xxx Vide quomodo vbique omnia tribuunt deo Hos nos imitemur Nihil nostrum esse putemus quandoquidem ipsa fides non est nostrum opus See how thei ascribe all thynges euery where to god Lette vs then followe theim lette vs 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 Neque 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 onely 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 onely 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 onely saued vs but also iustified and brought vs into a reioysyng vsyng here to none of our woorkes but requiryng faithe onely 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 haue 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 haue 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 onely gifte we haue offered to God that when hee promiseth vs thinges to come wee beleue hym and by this onelie waie we are saued Also vpon 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 onely 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 idque 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 vnder 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 vnto faith alone is accursed but he saieth contrariwise he that trusteth vnto 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 vpon the Epi. ad Ephes. Hom. 5. Ex sola quippe fide nos saluauit For he saued vs by faithe alone And vpon 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 solaque fide fine omni operum

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 vs into his fauour and pardonyng our sinnes imputeth rightousnes vnto vs there is no degrees for whē he doeth iustifie vs he maketh vs his children and so his children that wee are his heires and heires by adoption annexed with Christe his onely 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 vs that are iustified Yet our iustification before GOD is not thereby increased who imputeth righteousnesse vnto vs 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 haue 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 vpon 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 haue greater reward that hath greater vertues I will not contende againste you so that this bee remēbred 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 giue 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 mercie Thus it is cleare how impertinētly 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 onely 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 vs 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 vs. For wee dooe not teache as I haue 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 onely dooeth iustifie vs before God that GOD maie haue 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 mercie 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 mercie 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