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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

nothyng to dooe with a Sacrifice by those woordes it is easie to proue that you can offer vp no Sacrifice in the celebration of the Sacramente For by this woorde of Christe dooe this you can dooe no more but that whiche Christe then did But Christe did then offer no Sacrifice of his bodie therefore you can offer no Sacrifice of his bodie That Christe did then offer no Sacrifice of his bodie is manifeste by the Apostle to the Hebrues whiche often tymes testifieth that he offered hym self but ones whiche was on the Crosse Chapit vij ix x. therefore he did not offer hym self on the table at his supper as you moste falsely surmise The Papiste Fifte it dooeth denie the Sacramentes of christes churche The aunswere Wee receiue the Sacramente of Baptisme and of the Lordes Supper which onely wee finde in the scripture the other fiue whiche you call Sacramentes because we finde theim not in the scripture instituted of Christe in the nature of Sacramentes we dooe not receiue theim as Sacramentes Matrimonie Confirmation election of Ecclesiasticall ministers with their aucthoritie as wee finde theim by the woorde of God so wee retaine the pure institution of theim refusyng the corruption and superstition builded vpon them by Antichriste Extreme vnction is an idle Ceremonie and nothyng pertainyng to our tyme as I haue declared before for that cause is iustely abrogated The Papiste Sixte it doth denie the real presence of christes bodie and blood in the holy Eucharist The aunswere Wée dooe not denie the reall presence of Christes bodie to the faithe of him that receiueth worthely But the carnall and grosse immagination of transubstanciation whiche is contrary to the scriptures whiche teacheth that the bodie of christe is like vnto our bodies in all thynges synne excepted and therefore can not bee in diuerse places at one tyme and is also contrary to the doctrine openly taught in the Churche for seuen or eight hundreth yeres after Christe For Bertramus did write his treatise as some thinke to Carolus Caluus whiche liued eight hundreth yeres after Christe The Papiste Seuenth it dooeth denie that Christes Churche is visible or possible heare to bee knowen The aunswere We denie that the Churche of Christ is visible to the worlde at all tymes because our sauiour Christ prophecieth that the moste parte of the worlde should bee deceiued by false Prophetes Math. xxiiij and S. Paule prophesieth of the generall apostasie that should bee made by Antichriste Sainct Ihon also in the Reuelation sheweth that the Churche should flie into the wildernesse and all the worlde should worshippe Antichriste Apoca. xij and. xiij Wherefore the Churche is not alwaies in sight of the worlde although it bee sometyme deliuered from suche extreme persecution as it is God bee thanked at this tyme. The Papiste Eight it doeth denie the free choise and will of man. The aunswere Wée affirme that Adam by his falle loste the fredome of his will bothe in him self and from his posteritie So that a mā hath nowe no freedome of will so muche as to thinke a good thoughte ij Corin. iij. much lesse to do we any good of our selues Whiche seeyng it is the iuste iudgemente of God vpon Adam and his posteritie for synne we make not God aucthour of euil as prophane dogges doe barke against vs or rather against God but iuste in all his iudgementes and holie in all his waies But of free wille I shall haue occasion to speake more hereafter toward the latter ende of your discourse The Papiste Ninth it dooeth denie our iustification by penance by Baptisme by hope by charitie and good workes The aunswere Wée affirme with saincte Paule that a manne is iustified before God by faithe without the deedes of the lawe Rom. iij. not that deade faithe whiche saincte Iames speaketh of but a liuely and fruictefull faithe that woorketh by loue But of iustification I muste speake more hereafter The Papiste Tenth it dooeth denie the merites of all good workes Gods promises made to the contrarie notwithstandyng The aunswere Wee affirme that all good woorkes shall be rewarded by God for his promise sake but neither for worthines of them nor for the worthines of vs For the worthinesse of theim deserueth nothyng because thei are vnperfecte And our worthinesse in doyng theim dooeth merite nothyng because thei proceade of God and not of vs and secondly because our synnes are many more in noumber then our good deedes And when we haue dooen all that wee are bidden wee are vnprofitable seruauntes Luke the. xvij therefore wee deserue nothyng by theim but that GOD of his infinite mercie vouchsaueth for his promise sake in Christe to accepte them and reward them The Papiste Eleuenth it doeth denie fastyng from any one kinde of meate more then an other or vpon this daie more then an other The aunswere To teache men to abstaine from meates and marriage is the doctrine of Deuilles j. Timo. iiij Otherwise true faste we deny not but affirme and commende as hath been declared ones or twise before The Papiste Twelft it doeth denie tyme and daies of watches and praiers The aunswere We deny the superstitious obseruation of daies and tymes but wee affirme allowe and vse certaine daies and tymes appoicted for praier and godlie exercises By watches if you meane your vigiles of sainctes daies you your selues vse onely the name and not the obseruatiō of those watches Whiche although thei were vsed of olde in the Churche yet for diuers inconueniences thei were lefte of and by decree of the Counsaile Elibertinū abrogated Can. 35. The Papiste Thirtene it doeth denie the obseruation of holy and solemne promises and vowes made vnto God. The aunswere We doe not denie the obseruations of any lawfull promises made vnto GOD that are possible to bee kepte of those that make theim But wee teache menne not to bee rashe in makyng promises before thei bee sure that thei are able to performe them And if thei haue made a rash or vnaduised vowe as to abstaine from Marriage whiche thei are not able to obserue but by committyng fornication and vncleannesse wee counsaile theim to repente of their rashenesse and to retourne to the ordinaunce of GOD whiche is the remeadie of incontinence rather then to leade an abhominable life in filthinesse The Papiste Fowertene it dooeth denie the chaste life apertainyng to the order of Priesthode The aunswere We affirme that chaste life appertaineth to all menne and especially to Ecclesiasticall ministers But we do not compt marriage an vnchaste life as you doe but holie and honourable in all menne and the marriage bedde to be vndefiled Hebr. xiij And seeyng that the holie ghoste by sainct Paule in his Epistles to Timothe and Titus describyng the beste qualities required in Bishoppes and Deacons allowed marriage wee dare not presume to disalowe it or to forbidde any man from it leaste wee should teache the doctrine of Deuilles as you doe The Papiste Fiftene ie doth deny the inuocation and

that Christe onely is the heade of his vniuersall Churche wee doe it not to the honour of Christ but wée include the negation of a farre better thing that is the supremacie of the Pope Whiche by your assertion is a farre more better thyng then the supremacie of christ So when we affirme that onely the scripture must bee the rule of true Religion it maketh nothyng for Religion to worshippe God as he hath commaunded but it includeth a negation of vnwritten verities whiche are farre more better thinges then the scripture When we affirme that we must put our trust in God alone we doe no honour to God therby but we denie that men muste put their trust in creatures which by your rule is a farre more better thyng then to putte our truste in God alone When wee affirme that wée must praie to God alone it perteineth nothyng to Gods seruice but includeth the negation of praiyng vnto sainctes whiche is a farre more better thyng then to pray vnto god And when we affirme that the onely Sacrifice of Christes passion is sufficiente for our saluation we yelde no honour to God thereby but denie the Sacrifice of the Masse whiche is a farre better thyng then the Sacrifice of Christes passiō And thus if I had leasure and pleasure as you haue to number examples by tennes and by twenties I might reherse a whole hundreth of the like sorte The Papiste As for example their affirmation that it is lawfull for Priestes to take wiues is a denial of chaste and continent life of priestes whiche as the Apostle sainct Paule saieth is muche farre better The aunswere Wee so affirme marriage of Ecclesiasticall ministers as an honourable and a chaste life neither doe wée denie continēs to those that haue the gifte thereof And whereas you vouche sainct Paule to warantie I aunswere that saincte Paule in no place dooeth require virginitie of Ecclesiasticall persones and wheresoeuer he commendeth it he praiseth it no more in priestes then in laie menne I would all menne were saieth he as I am but euery one hath his proper gifte of God some of one sorte and some of an other j. Cor. vij The Papiste Their affirmation that Freers Monkes and Nonnes maie mary together is a flatte deniyng of the vowe of chastetie which by sainct Paules iudgemente is farre better The aunswere Wée denie not the obseruation of any promises or vowes whiche are lawfull for menne to make and possible for them to performe Neither doeth saincte Paule at any time commende any suche vowes or allowe them to bée kepte but geueth a generall rule that to auoide fornication lett euery manne haue his wife and euery woman her housebande j. Cor. vij And if a virgine marrie she sinneth not so that if you would vnderstande virgines in that place for vowed Nonnes you should manifestely contrary your self that coumpte it so heinous a matter for a Nonne to marrie And as for the widowes whiche as I said before made no vowes to God but promises to the churche if you would needes vnderstande theim for Nonnes Sainct Paule saieth it is better for them that are vnder three score yere old to marie and beare children then to vowe chastitie j. Timo. v. The Papiste Their affirmatiō that the diuorced man maie againe marie is a plaine deniall of reconciliacion whiche ought to bee made againe betwixt man and wife the Apostle saincte Paule geuyng counsell thereof that the womā beyng departed from her housebande shoulde remaine vnmaried to bee reconciled againe vnto her housebande The aunswere Concernyng diuorses if that whiche wee wishe might take place all controuersies should bee cutte of For we wishe that adulterers accordyng to the lawe of God should be punished with death But if the Ciuile Lawe dooeth faile in that poincte the nexte remeadie for the innocente partie is diuorcemente and after deuorcement marriage if he can not liue vnmarried For our sauiour Christ excepteth the case of fornication as well for marriage after deuorcemente as for the diuorcemente it self Math. xix And for amendemente of the partie offendant the Ecclesiasticall sworde of Excommunication muste bee drawne out whiche muste continue so longe vpon the offendour vntill his vnfeigned and hartie repentance doe sufficiently appeare to the Congregation Whiche in that case maie not refuse to receiue him againe The partie then so receiued bothe of god and the church and not beyng able to leade to a continente life is at libertie to marrie also in the Lorde For the firste marriage by the diuorcemente is as clearely dissolued as if it had neuer been And as concernyng the reconciliation sainct Paule speaketh of he meaneth not betwene them that are lawfully diuorced But betwene those that separate them selues without a sufficiente cause whiche is onely fornication Like as our sauiour Christ when he saith that who so marrieth her that is putte awaie committeth adulterie vnderstandeth of her that is vnlawfully putte awaie for any other cause beside fornication in all whiche causes the case of adulterie onely excepted she continueth still wife to hym that did putte her awaie so that he whiche marrieth her marrieth an other mannes wife and so committeth adulterie But she that is diuorsed for adulterie is no mannes wife and therefore he that marrieth her committeth none adulterie The Papiste Their affirmation that breade and wine is the whole substance of the holy Eucharistia is a plaine deniall of Christes very bodie in the same whiche is muche farre better and a thinge of a farre more greater price then breade and wine is So that by their affirmations thei doe nothing better but soner appaire and diminishe the preciousnes of euerie thing they medle with all The aunswere Wée do not so affirme bread and wine in the Sacrament that we denie the presence of the bodie and bloud of Christe to the faithe of the worthie receiuer But that grosse and carnall presence whiche you dooe faigne to bee receiued as well of wicked menne as of Godlie whiche immagination beyng of fleshe without the spirite our Sauiour Christe affirmeth to be altogether vnprofitable For if you did not separate it from the spirite it muste nedes giue life to those that receiue it As Christe hymself affirmeth whosoeuer eateth his fleshe and drinketh his blood hath life euerlastyng Ihon. vj. Againe you feigned presence is vnpossible to the nature of his humaine bodie whiche he hath in al poinctes like to ours sinne excepted Heb. ij and. iiij The Papiste And by their affirmation that onely saieth doth iustifie they doe denie all other thinges els as Baptisme penaunce Confirmation the holy Eucharistia hope charity and generally all kinde of good workes For all learnyng doeth agree of three kindes of Iustifications to be expressed in holy scripture whereof the firste iustication is Qua quis ex impio fit iustus wherby a mā is made of a wicked man and a member of the Deuill a good manne and a verie member of Christe the whiche iustification

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

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

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