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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

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

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

adminiculo euehere reuera gloria est ac misterij huius diuitiae The greate glorie of this misterie truely appeareth in the rest but muche more in these For to aduance men that are more doltishe then stones sodenly to the dignitie of Angelles simplie with bare woords and faith alone with out all helpe of workes is glorie in deede and the riches of this misterie And in the 6. Hom. Per fidem operationis dei qui exitauit eum ex mortuis Benedixit totum enim fidei est Credidistis deum exitare posse atque ita exitati estis By faith of the operation of God which raised him from the deade He hath saied well For it is all of faithe You haue beleued that God can raise you and so you are raised Againe In decretis inquit quibus decretis fide satis est credere non operibus opera sed fidei adiunxit opera In the decrées he saieth whiche decrees In faithe for it is sufficiet to beleue he ioygneth not works to workes but workes to faithe Also vppon 2. Thess. Hom. 4. Quo modo in salutē vt sanctificaret nos per spiritum Ab istis namque salutis nostrae summa dependet nusquam ab operibus nusquam à recte factis sed per fidem veritatis Howe vnto saluation that he might sanctifie vs by his spirit For herof dependeth the sume of our saluation not at al of woorkes not at all of good deedes but by faithe or belefe of the truth Also vpō the 1. Tim. Hom. 3. Id solum inquit attulimus nos quia credidimus christū nos posse saluare This onely saith he haue wee brought namely that we haue beleued that christ is able to saue vs And in the. 4. Hom. Quid igitur est ita cui difficilis habebatur fides quod inimici quod peccatores quod hi qui in lege non iustificantur neque per opera hi continuo ex fide sola primas partes meritorum consecuti sunt c. what is it ihen so that to whom faiethe seemed a harde matter because that enimies because that sinners because that they whiche colde not bee iustified by the lawe nor yet by workes these immediatly by faithe alone obtained the chief worthines And in the same place Incredibile enim videbatur siquidem homo qui omnem priorem vitam frustra atque inaniter consumpsisset duxissetque per mala opera post modum ex fide sola saluandus diceretur For it séemed an incredible thing that a manne whiche had spent all his former life vainely and to no purpose but passed it awaie in euill workes shoulde afterwarde be saide to be saued by faith alone Also the Epistle to Titus Hom. 3. Si enim credis fidei cur alia infers quasi fides iustificare non sufficiat sola If thou truste vnto faithe why bryngeste thou in other thinges as though faieth alone were not sufficient to iustifie Likewise vppon the Epistle to the Hebrues Cap. 4. Hom. 7. Accedamus cū fiducia petentes Tantum fidem adferamus omnia tribuet Lette vs approache neare with confidence makyng our petition let vs bring foorth faith onely and he geueth all thinges These testimonies dooth aboundauntly declare what Chrisostome thought of iustificatiō by faith alone Let vs now sée what sainct Ierome wil saie to the same matter First therfore against the Pelagians lib. 1. Hee writeth thus Ergo iusti sumus quando nos peccatores fatemur iustitia nostra nō ex proprio merito sed ex dei consistit misericordia Then are we rightous when we confesse our selues to bee sinners our vnrighteousnes consisteth not of our owne merite but of the mercie of god And in the. 2. boke of the same worke Manifestè ostendit non in hominis merito sed in dei gratia esse iusticiā qui sine legis operibus credentium suscipit fidem He sheweth manifestly that rightousnes is not in the merite of a manne but in the grace of God whiche receiueth the faieth of beleuers without the woorkes of the lawe Also in his Commentarie vppon Marke Chap. 14. Gratia non meritis saluati sumus à deo we are saued of God by grace and not by merites And oftentymes els where he speaketh to the same effecte but especially in the Commentarie vpon the Epistle to the Romaines whiche beareth his name Cap. 4. Conuertentem impium per solam fidem iustificat deus non opera bona quae non habuit God iustifieth the vngodly man when he conuerteth by faith alone not by good workes whiche he had not And Cap. 10. Ignorantes quod deus ex sola fide iustificat iustos se ex legis operibus quā nō custodiebant putantes c. Not knowyng that God doth iustifie by faithe alone and thinking them selues iuste by the woorkes of the lawe whiche they did not kepe Againe Talis est ille qui Christum credidit die qua credidit qualis ille qui vniuersam legem impleuit He that beleueth in christ is such a one the first daie in which he beleueth as he is that hath fulfilled all the lawe And againe Moyses distinxit in leuitico inter vtramque iusticiam fidei scilicet atque factorum quod altera operibus alterae sola fidei credulitate accedente fiat Moses in Leuiticus made distinction of both kindes of righteousnes namely of faith of déedes that the one is brought to passe by workes the other by onely beliefe of faith commyng vnto it yet againe in the same Chapiter Ergo si fides sufficit ad iusticiam confessio ad salutem inter Iudeum Gentiles credētes nulla est discretio Therfore if faith suffice to righteousnes and cōfession to saluation there is no difference betwene the Iewe and the Gentile that are beleuers And vpon the Epistle ad Gal. Cap. 1. Gratia vobis qua sola estis fide saluati Grace to you by whiche alone through faithe you are saued And Cap. 2 Non ex operibus legis sed sola fide sicut Gentes vitam in Christo inuenisse te nosti He maketh Paule speakynge to Peter saiynge Thou knowest that thou thy selfe haste founde life in Christe not by the woorkes of the lawe but by faithe alone as the Gentiles haue Again Si enim gentes fides sola non saluat nec nos quia ex operibus legis nemo iustificatur If faithe alone doth not saue the Gentiles no more doth it saue vs for no manne is iustified by the workes of the lawe And vpon these wordes of Paule In fide vino filij dei In sola fide quia nihil debeo legi antiquae Abiecta enim est gratia si mihi sola non sufficit I liue saieth Paule by the faithe of the soonne of God that is saieth Ierome by faithe alone for I owe nothing to the olde lawe For grace is cast awaie if it alone bee not sufficient for me And Cap. 3. Spiritum sanctū

sed viua illa intelligatur fides quae per dilectionem operatur In these twoo the whole lawe and the Prophetes depēdeth although it maie bee well saied that the commaundementes of God pertaine to faithe alone if not a deade faithe bee vnderstoode but that liuely faithe whiche worketh by loue And in his treatise Octoginta trium questionum lxviij Ipsa eutem gratia quae data est per fidem nullis nostris meritis data est The same grace whiche is geuen through faith is geuen to none of our merites Also Quest. lxxvi Quapropter non sunt contrariae duorum Apostolorum sententiae Pauli Iacobi cum dicit vnus iustificari hominem per fidem sine operibus alius dicit inanem esse fidem fine operibus quia ille dicit de operibus quae fidem praecedunt iste de ijs quae fidem sequuntur vt etiam ipse Paulus multis locis ostendit Wherefore the sentences of the twoo Apostles Paule and Iames are not contrary when the one saieth that a manne is iustified by faithe without workes and the other saieth that faithe without workes is vaine because the one speaketh of woorkes goyng before faithe the other of suche as followe faithe as Paule hymself sheweth in many places And that true faithe can not bee without good woorkes he sheweth in his booke De fide operibus Capi. xxiij Inseperabilis quippe est bona vita a fide quae per dilectionem operatur Good life can not be separated from faith whiche worketh by loue Also in his booke De natura gratia Cap. xi Fateor dilectioni vestrae cum ista legerem repente laetitia perfusus sum quod dei gratiam non negaret per quam solam homo iustificari potest Hoc enim in disputationibus talium maximè detestor horreo I confesse vnto your charity that whē I reade these thynges I was sodainly filled with gladnes because he denighed not the grace of God by whiche a lone a man can bee iustified for that thyng in suche mennes disputations I dooe moste of all deteste and abhorre And in the Chapiter xvj Haec est fides ad quam praecepta compellū● vt lex imperet fides impetret This is faith vnto whiche the commaundemētes doeth driue a man that the lawe commaūdeth and faithe obteineth Also vpon the. lxvij Psalme Sine bonorum operum meritis per fidem iustificatur impius The vngodlie man is iustified by faithe without the merites of good workes And vpon the 88. Psalme Et quia sola fides in Christum mundat nō credentes in Christum soluti sunt ab emundatione And because faithe alone in Christ doeth clense thei that beleue not in Christe are free from clensing But what should I tary longer in rehearsyng sentences of Augustine when so many bookes Epistles and Homelies of his are extante whiche wholie and purposely were composed for the same matter against the Pelagians Paulinus also a learned manne in saincte Augustines tyme in an Epistle written to Augustine Episto 58. Hath these woordes Quid enim sis ad salutem quae sola fide quaentur prodest in legis memoria et meditatione versari c. What doeth it profite them to bee conuersante in the remembraunce and meditation of the lawe towardes saluation whiche is sought by faithe alone Marcus Heremita an aūcient gréeke writer in his treatise of them that thinke they maie bee iustified by their woorkes writeth on this wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lorde willing to shewe that euerie commaundement is of duety and that the adoption is of gifte by his owne bloode saieth When you haue doone all thinges that are commaunded you then saie you we are vnprofitable seruauntes and wée haue doone that whiche we ought to haue doone Therfore the kingdome of heauen is not the rewarde of workes but the free gifte of the Lorde prepared for faithefull seruauntes Faustus also an auncient Bishoppe in Fraunce writyng a boke de gratia meritis libero arbitrio hath these wordes Tempus gratiae in quo redempti sumus merita hominum non expectauit opera penitus non quae siuit sola deus fidei nostrae deuotione cōtentus fuit iuxta illud apostoli credidit Abraham deo reputatum est ei ad iustitiam The tyme of grace in whiche wee are redemed did not tary for the merites of men did not require woorkes at all But god was content with the onely deuotion of our faith accordyng to the saiyng of the Apostle Abraham beleued god and it was imputed to hym for rightousnes And although Claudianus Mamertus Bishoppe of Gallia Viennensis for his error concernyng Angelles in whiche he followed sainct Augustine dooeth confute hym and Ioannes Maxentius Archebishop of Constantinople for his opiniō of grace and merites in whiche he disagréeth from S. Augustine reproueth him in his answere against the Epistle of Hormisda Archbishop of Rome yet for excludyng merites from iustification no man findeth faulte with him For the same Ioannes Maxentius cōcerning the free will of man whereupon all merites are grounded hath this catholike confession Liberum autem naturale arbitrium ad nihil aliud valere credimus nisi ad discernenda tantum desiderāda carnalia siue saecularia quae non apud deum sed apud homines possunt fortasse videri gloriosa Ad ea vero quae ad vitā aeternam pertinent nec cogitare nec velle nec desiderare nec perficere posse nisi per infusionē inoperationē intrinsecus spiritus sancti We beleue that naturall free will auaileth to nothing els but onely to discerne and desire carnal or worldly thinges which may perchaūce séeme glorious before men but not before god But for those thinges that pertaine to life euerlastynge that it can neither thinke of them nor will them nor desire thē nor performe thē but by the inward infusiō working of the holy ghost And leste the iudgemente of this Ioannes should be doubted of because he wrote againste the B. of Rome This is the same Ioannes whose confession the same Hormisida sent vnto the Bishoppes of Spaine as catholike and true Albinus the schoole maister of Carolus magnus muche later in tyme but in sentence all one with him vpon the. 119. Psalme part 19. writeth in this maner Definit in nullo homini esse praesumendum nisi in sola dei pietate quae ex miserit beatos facit ex mortuis viuos He determineth that a man must presume in nothing but in the only mercie of god which of miserable maketh vs happy of deade mē aliue Another godly man of good antiquitie not so famous in name whiche of purpose he suppressed to auoide vaine glorie in all his writinges callyng hymself Idiota is neuerthelesse of the same opiniō in diuers places of his workes especially in Regulis sancti viri Quinta regula quod in illis duodecim armis nec in quocunque alio humano remedio confidas sed in