agayne what it is too be iustifyed by fayth For these thinges being well and substantially vnderstanded I do not doubt but that the teste wyll bee a greate deale the playner PHILALETHES To be iustified by workes is by our owne deedes to deserue remission and forgeuenesse of synnes and too pourchase vnto oure selues saluation Or elles thus They are iustifyed by workes in whose life there is founde suche cleanelinesse and holynesse as maye deserue the testimonye of righteousnesse before the iudgement seat of God or that wyth the vprightenesse of theyr woorkes be able to aunswer and satysfye Goddes iustyce and iudgemente DYDIMVS I beleue that they are very thynne sowen that with the vprightnesse of theyr workes be able to aunswer and satisfy the iustice and iudgemente of God PHILALETHES They are very thyn sowen in dede For non Christ onely excepted could euer do it And therefore Christ only hath satisfied the iustyce of God all the chyldren of Adam beinge at defiaunce with their owne righteousnesse oughte to crye oute wyth Dauid and sai Enter not in to iudgemeÌ„t with thy seruauÌ„t o lord Psal 143. for in thy sight shal no maÌ„ liuiÌ„g be iustified ALBI. And what is it to be iustified by fayth PHI. They are iustifyed by faith What it is to be iustyfied by fayth that being excluded froÌ„ the righteousenesse of workes do by faythe take holde one the righteousenesse of Christe wherwyth when they are clothed and appareylled they appeare in the syghte of God not as synners but as ryghteouse personnes ALBION Obiecti ∣ on i. This me thinke is a verye coumfortable doctrine But yet it wyll not be alowed of all men for the most parte wyll stil maintaine that we are iustified by workes and not by faith onlye aleadginge for the probation of this their sayinge the second chapiter of Iames Iam. 2. wher he saieth on this maner was not our father Abraham iustified throughe workes when he offered Isaac his son vpon the altar And a little after ye se then how that of woorkes a man is iustified and not of faithe onlye Either ye muste saye they make the holy Apostels to disagree or ye muste graunte with Iames that of works man is iustified and not of faith onlye Aunswer PHILALETHES God wotte this is a poore helpe that they doe bringe for them selues For firste and formoste let vs marke the history that Iames doeth make meÌ„tion of and we shal soone perceiue how ignorauntly they behaue theÌ„ selues in expoundinge the wordes of the Apostell We reade in the xv chapiter of Genesis Gen. 15. that Abraham beleued the Lord and it was coumpted vnto him for righteousnesse Which texte is of Paule aleaged after this sort If Abraham were iustified by workes Rom. 4. he hath wherein to reioyce or glorye but not with God For what saith the scripture Abraham beleued God and it was imputed vnto him for righteousnesse Wherby the holye Apostle Abraham was iustyfied .xxx. yeares afore he offered his sonne Isaac doeth proue most stronglye that Abraham our father was iustified by faithe But this that Iames doeth speake of whiche is the offerynge of Isaac was done xxx yeares after that the scriptures did pronounce Abraham to be iustified or that his faith was coumpted vnto him for righteousnesse Verely fyth that .xv. yeares afore that Isaac was borne Gene. 22. Abrahams faythe was imputed vnto hym for righteousnesse it was impossible that he shoulde be iustifyed by the offering of hys sonne Isaac which was as I sayd before .xxx. years after What if we saye then that the apostle doeth only go about to shewe What faith Abraham was iustified by that the fayth whiche Abraham was iustifyed by was no idel or dead fayth but such a faith as made hym obedient vnto God as it is more playnelye set foorthe in the .ii. to the Hebrewes EV. This that ye haue brought in now is of greate strength And truly I do not see which way thei can wind theÌ„ selues out of the briers if the history the circumstaunces of the same be weyghed a ryghte PHI. We wil yet go to worke with them another way and shew how that ther is no repugnaunce at al in the doctrine of the Apostels For what contrariety or repugnaunce could ther be in their doctrine sith that they wer both lead by one spirit Therfore we shal marke that the holy Apostle S. Paul in his epistels to the Romains to the Galathians did dispute and reason against theÌ„ that did atribute iustificatioÌ„ to workes but. Note this diligeÌ„tly S Iames did wryte against them which did vtterly contempne and despise good workes And therfore Paule sheweth the causes of our iustificatioÌ„ Iames the effectes frutes of the same Paul declareth how we are iustifyed Iames how we are knoweÌ„ to be iustified Paul excludeth workes as not the cause of our iustificatioÌ„ Iames approueth workes as effects proceding of the same Paul denieth that any good workes caÌ„ be in theÌ„ that be not iustyfied Iames affirmeth that they which be iustified caÌ„ in no wise be wtout good woorkes But ye shall heare what S Augustine hath left vnto vs by writing touching the matter Augu. 83. questionum questi 76. Glossa ordinaria Quod Abraham per fidem sine operibus iustificatus est de operibus quâ—e precedebant intelligitur quia per opera quae fecit iustus non suit sed sola fide Hic de operibus agitur quae fidem sequntur Heb. 11. per quae amplius iustificabatur cum tam per fidem fuisset iustus Vnde Paulus dicit Fide obtulit Abraham Isaac quum tentaretur Haec oblatio est opus et testimonium fidei et iustitiae That is too saye That Abraham was iustifyed by faith without works it is to be vnderstaÌ„ded of the workes that dyd goo before For he was not righteouse throughe the workes which he had done but by faythe only Here it is spokeÌ„ of the works that folowe the faith whereby he was more iustifyed whereas he was alreadye before made righteouse by faithe Therfore Paule sayeth The offeringe of Isaac is a testimony of the fayth righteousnesse of Abraham Abraham did offer Isaac with faith when he was tempted This offeringe is a worke and testimonye of his faythe and of hys righteousnesse These things did he write vpon Iames epistell If the offering of Isaac is a testimonie of the faith and righteousnesse of Abraham He coulde not be iustyfied by it but rather it was therby declared that he was iustifyed alreadye So that this obedience of his Rom. 4. which he shewed vnto the word of the Lord did only manifest and shew that he was when he beleued Gods promises made ryghteous before God throughe the same fayth and beleue wherwyth he was so strengthened that geuynge the glorye vnto God he perswaded him selfe fullye that he which had promised was also able to do the thynge that he
and foremoste we haue declared that we are freelye iustified that is to say deliuered from synne eternall dampnation and euerlastinge death and coumpted righteouse in the syghte of God through fayth only in our sauiour Iesus Christ without any merits or deseruynges goynge before Which thinge hathe bene mooste strongly proued both by manyfest and playne texts of the scriptures and also by the autoryties of the aunciente fathers of the primitiue churche contrarye to the sklaunderous and most lyinge reportes of the enemyes of the truth which do most vngodlye blowe abroade that we haue of late dayes sucked out thys doctrine of oure fyngers endes not one af the olde writers saying once Sola fides iustificat faith onely or fayeh alone doth iustifye But how false this their report is ye shal be iudges your selues after ye haue reade the whole worke We dyd almooste in the begynninge of this disputation least anye impedimente or let should be lefte vnto the reader concile Paul and Iames together where vnto the ignoraunt they dyd seme to disagree whiche I truste is so substantiallye done that any reasonable man wyll holde him self satisfyed Secondlye it hath bene shewed that as all the works that we do afore oure iustification I meane afore we be graffed in Christ and throughe fayth made members of his bodye althoughe they seme neuer so glorious so perfect and excellent yet are but mere synne and abhomination in the syght of God so after we be once iustifyed and made lyuely braunches of that true vyne we must not remain harein and vnfruteful trees but bringe foorth the frutes of our fayth and abounde or flow in all kinde of good woorkes that God hath prepared for vs to walk in remembring that we are therunto created in Christ Iesus who hath redemed vs and clensed from our syns to the end that we shuld be a peculiar people vnto him earnestlye geuen vnto good workes Here haue we by the waye ouerthrowen wyll workes that is such maner of works as are set foorth by the mere inuētion of man with out anye sure ground or foundation in Gods boke or wythout any promysse conteyned in the same prouinge that all suche workes for as muche as they bee done withoute fayeth canne in no wyse please god but are an abominatiō vnto him althoughe they be done as they doe commonlye terme it of a good intente and so vppon occasion we haue declared and made manifest and playne by the historyes of Nadab and Abihu of Saule and of Dauid in bringinge the Arke in to Ierusalem otherwise than God had ordayned how perilous a thinge it is to attempte any thinge of good intente without a sure warant of gods word in the religion worshipping seruice of God Thyrdlye we teach what be those workes that are to be takē for good works euen such as God doeth expresselye comaunde vs in his worde Which are moste liuely set foorth vnto vs in manye places of the old and new Testament How be it this lesson is also geuen that al they that do those good workes althoughe they be neuer so good workes in them selues do not by and by deserue the comendation and prayse of well doinge in the sight of God eyther because that they do them to the end that they may be glorified of menne or for reward sake the hope wherof beinge taken awaye they woulde not as muche as geue a cuppe of colde water or for feare of punishemente after this lyfe and not for the loue onely that they beare to God and to theyr neighboure or for to shew their obedience towardes his wyl and commaundementes But for the better instruction to the ignoraunt we haue set foorth at large all the chiefe and pryncipall causes that oughte to moue vs to do good woorkes althoughe we looked for no rewarde at all at Goddes hande who notwithstandinge wyll not leaue our good workes vncrowned or vnrewarded first because that we haue throughe sayeth felowship with his sonne Iesus Christ whose perfecte obedience he imputeth vnto vs for our owne therbye most amplye and aboundantly supplying what soeuer is wantinge and lackinge in vs. Secondlye because that he hathe made him selfe debtour vnto vs not by receauing any thinge of vs but by promissing all thinges as saint Augustine doeth witnesse Here also are the causes shewed why oure good workes althoughe in them selues they be full of imperfection do please God and are acceptable vnto him whiche ought to be vnto vs a great encoragemente to lyue Godlye and to excercise our selues in all maner of good workes that God hathe cōmaunded vs in his word beinge sure that we canne not but please him in so doing And as for merits it hath ben moste strongly proued that althoughe we were able to do what soeuer God hath cōmaunded vs yet we oughte to reckenne our selues vnprofitable seruauntes that we haue done but our dutye But for as muche as no man is able to doo the tenth parte of Gods cōmaundements with such a perfection as God doth require what do we merit or deserue if our workes be examined after the streightnesse of Gods iudgement but the endelesse tormentes of hell fyer Laste of all concerninge the degrees of glorye after thys life it hathe bene sufficientelye declared and shewed that there can be no such diuersities or degrees of glorye by reason of any merites but that if therebe any it commeth of the mere mercye and goodnesse of God who doeth in vs moste liberally croune his owne giftes The chefe scope or marke that we shote at in settinge foorth of this doctrine is that we hauing learned whence our saluation doeth come shoulde geue the whole glorye thereof to the onely mercye and goodnesse of God declared vnto vs in his sonne Iesus Christ and most surely sealed vp by his bloude To whome wyth the father and the holye ghost be all prayse glorye and honoure worldes wythoute ende Amen ⧠The ouer throwe of the iustification of workes and of the vayne and found doctrine of the meryts of mē with the true assertiō of the iustification of faith of the good workes that do procede and come of thesame and in what respecte they be crowned or rewarded of God setsoorthe Dialogewise by Ihon Veron The names of the speakers Dydimus Eutrapelus Albion Philalethes DYdimus Syth the we haue already sufficiently spoken of the doctrine of predestination of the diuyne prouydence of God and of free wyll I am of opinion that it were good to entreate somewhat of the iustification of faythe and of the good workes that do spring and come of the same For manye there be which when they heare that we be iustyfied by fayth onely withoute the workes of the law streight waies do crye out that they nede not to do good woorkes yea that it maketh no matter how they liue so that they beleue onelye The blasphemers of the iustificatiō of faythe I woulde fayne that by settinge foorth this matter playnely as ye
to be called good workes and non other DYDI. And is there nothing els to be marked in this doctrine of good workes PHILA Besides that which hath ben saied already this ought to be considered that is in what respecte those workes whiche in them selues are good be done of men Why all they that do those good workes that God hath coÌ„maunded in his worde do not deserue the prayse of well doinge For they doo not by and by deserue the prayse and coÌ„mendation of good works that do them and that becouse that they do shote at a wrong marke in doyng of them For manye be wonte to feade the hungrye too geue drincke to the thyrsty to cloth the naked and so foorthe but do they it for any loue that they beare to god and to their neyghbour and for to shew theyr obedience towardes his coÌ„maundements Nay they do it for to be glorifyed of men Some agayn do these woorkes of charitye that by them thrustinge Christ out of his roume they maye merite and deserue heauen as though eternall and euerlastinge life were not alreadye fullye and most perfectlye pourchassed vnto vs by the merites of the death passion and bloud sheddynge of the onelye begotten son of God Heb. 7. or as though Christ for al his euerlasting priesthode could not fully and to the vttermost saue them that by him do come vntoo God These last Mercenaries and hirelings maye be called mercenaryes or hyrlinges For as muche as they do all that they do in respecte of reward the hope of the whych reward beyng taken awaye they would not geue a cup of colde water There be some agayne that doo good workes but wherfore For feare lest thei shuld if they did nothing at al come in to purgatory after their death The vntrue report of the papistes EVTRAPELVS And verely there be many which doo openly affyrme that the preachynge agaynst Purgatorye hathe bene a playn ouerthrowing of good workes For the fear say they of those bytter paynes that the poore sely soules be fayne to suffer there hath caused manye to do that that they woulde not haue done if thei had bene wythout that feare PHILALETHES Why do they not rather feare the vnquencheable fyer of hell that oure sauioure Iesus Christe doeth speake of Math. 25. sayinge Departe ye frome me ye cursed in to the fyer euerlastinge whyche is prepared for the Deuyll and hys Aungelles Luc. 16. For I was a hungerd and ye gaue me no meate I was a thyrst and ye gaue me no drincke Psal 14.53 c. Hereunto myghte be added the hystory of the ryche glutton who for his vnmercyfulnesse was throwen headlonge in too the bottomlesse pytte of hell These be they that wyll be affrayed where no feare is but where there is a iust cause of feare there they be neuer a whytte affrayed How be it we maye well lykene them that worke for feare of punithemente They the worke for feare are like vnto lewde seruauntes vnto slaues or lewde seruauntes whyche onelesse it were for feare of stripes woulde do nothynge at all But we must be chyldren and not seruauntes We muste folowe the example of oure sauyoure Iesus Christe who althoughe he was mooste sure of heauen and dyd in no wyse feare helle yet dyd he neuer ceasse too doe good vnto all menne In doyng of good workes we must folow the example of Christ whyles he was here conuersaunte in the earthe amongest them DYDIMVS If we oughte to doe good woorkes neyther for hope of rewarde nor for feare of the endelesse tormentes of helle fyer wherefore shoulde we doe them PHILALE There be fyue pryncypall causes whye the chyldren of God oughte too be earnestlye geuen vnto good woorkes The fyrste is that the glory of our heauenly father may be set foorth as Christ him selfe doth teache vs â–ª Math. 5. sayinge Lâ—s your lyght so shyne before menne that they maye see your good workes and glorifye your father which is in heauen EVTRA. If there wer non other vse or profyt of good works than the same that Christ did teache vs the teachers of good workes oughte in no wise to laye to our charge the puttynge doune of good workes because wee denye that they iustifye For as this is the chyefest desire of the fayethfull that they maye glorifye the name of the Lorde theyr God so do they coumpte it to be the greatest vantage vnto them if thei can glorify hym by their good works althoughe they gette none other profyt by theyr Godly study and exercise PHILA This is the marke that our sauiour Iesus Christ did shoote at whose example as I said before we ought to folowe in this thinge Nowe the seconde cause that oughte to moue vs to do good workes or the second vse of them is that by them we maye in our consciences be certifyed of our election and callinge not that our election and callinge do depend or hange of good workes for how coulde that be syth that the Apostell writeth on this maner 2. Timo. 1. Who hath saued vs and called vs with an holy callyng not accordinge to our workes but accordinge to his owne purpose and grace whiche was geuen to vs throughe Christ Iesus before the world was but because that by them we do daily more and more proue or feele the grace and vertue of Christ Euil workes do declare the malitiousnesse of our harts as on the contrary syde euyll workes do daily more and more expresse and declare the malitiousenesse of our hartes And to this pertaineth the sayinge of the holye Apostell Saynte Peter Wherefore saith hee geue rather dyligence too make youre callynge and ellection sure ALBION All be it then our election is sure ynoughe in it self for as muche as God canne not chaunge Note yet we must confyrme it in oure selues by the frutes of the spirit PHILA Ye do well vnderstande the meanynge of the Apostell I can you thanke brother Albion I iudge nowe my labour well bestowed The thyrde vse of good workes is that by them our fayeth is excercised nouryshed encreased and strengthenned And therefore thus doeth the Apostell write vnto his disciple Timothee Styrre vp the gyft of God 2. Timo. 1. which is in thee Here fayth is called the gifte of God Whye faith is lykened vnto a spark whiche is as a certaine sparkle or flame kyndeled in our harts Which Sathan and the fleshe laboure to quenche and therefore we muste nourishe and styr it vp by continuall exercises of the deedes of charitye For as fyer by castinge in of woodde is augmented and made bygger so in the Christians Similitude bothe Godlines and faythe is by doynge of good workes nourished and made liuely Fourthly by our good works our neighbours are prouoked vnto the like studye and loue of godlynes when they do see in vs certain lyuely examples of it which they maye folowe So Paule in
hys second Epistell to the Corinthians sayeth 2. Cor. 9. youre zeale speakinge of almes hath prouoked very many And in the epistel to the Hebreues Let vs sayeth he Heb. 10. consider one an other to prouoke vnto loue and vnto good workes EV. If this had ben obserued and kepte amonge Christians by this time both the Turks the Iewes with al the paynims in the world would haue ben wonne to Christ But as long as we vse our selues after this same sorte we shall rather become Turks and Painims than they Christians What causeth the Turkes and paynims to abhor Christes religion Suche fylthinesse of life suche vntrue dealinge deceate fraude and periurye such ydolatrye and superstition they do see dayly to raygne amonge vs that it is no maruayle if they do abhorre altogether oure religion We go about to conquere them by force of armes but we see that through our synnes they are growen so mighty that they be able if God doeth not set his healpinge hand to ouer renne all the whole worlde PHILA This that ye saye is most true And vntyll a true reformation be hadde and better amendmente of lyfe be seene in vs thei wil neuer embrace Christ nor his Gospell But to our purpose this is the fift vse of good workes that by them Christ is releaued in his poore and nedy members yea the cōmon societi and felowship of men is mayntained For haue we not al nede one of an other Therfore they be not menne but vayne shadowes of men Vain shadowes of men which through oute all their life time are found to be ydell so that they seme to be borne for nothinge elles but for to consume the frutes of the earth ALBION I woulde gladly learne Whether our good works be acceptable vnto God or not whether these oure good workes do please God or not and why they be acceptable vnto him syth that the profyt of them doeth redounde vnto vs altogether PHILA That our good workes do please God it is euydente and playn by the wordes of the Apostell where he sayeth Colosse That ye might walke worthy of the Lord and please him in all thinges The causes why our good works do please God beinge frutefull in all good workes They therefore that be frutefull in all kynde of good workes doe please God in all thinges The causes are manifest enough It is so in dede that the dyuine maiesty of God hathe no neede neyther of oure good wordes nor yet of oure good workes yet those thynges that are well done of vs do please him Fyrste because they be the frutes of fayth He that aloweth the fayeth of his people shoulde not hee also alowe the fruytes of their fayth As he doeth reproue all workes that be done without fayth so doeth he alowe all maner of works that do procede of a sincere fayeth and true beliefe Secondly our good workes do please hym because they bee done and wrought by hys spirite Phi. 2. For as the holy Apostell doeth testifye he worketh in vs both the will and the dede accordinge to hys good wyl And therfore saint Augustine saieth ryghte well Augu. that God doeth croune in vs hys owne workes We canne not denye but that the works that we do by the spiryt of god are bi reason of our imperfection vnperfectely good yet for as muche as they come of hym it canne not be but that they must please hym as beynge the righte author of them Thyrdely that whiche the Godlye do they do it for Gods sake beynge desirous to gratifye him in all thinges Wyll not he thinke ye accept this their good wyll and desyre or mynde that they haue to please him We do not here speake of those Note that neyther of a pure fayeth nor by the sprytte of God but of mere superstition and of a generall custome do woorke manye thinges thynkinge thereby to please God whereas they do hyghly displease him This saying of Christ is not vnknowen They worshippe me in vayne teachinge the doctrynes and preceptes of men Math. 15. Herein bothe the Iewes and false Christyans doe mooste shamefullye erre Fourthelye God oure heauenlye father doethe accordynge to his ryghteousnesse loue al works that be good righteouse and iuste as on the contrary side he doeth not onely detest and abhorre the vngodlynesse and vnrighteousenesse of a wicked hart but also all the frutes of vngodlynesse and of vnrighteousesse vnder what tytelles so euer they be aduaunced and set foorthe Thou doest hate Psal 5. saieth Dauid all that worke iniquitye thou shalt destroy them all that speake leasinge And in the Actes of the Apostelles thus doeth Peter saye Act. 10. Emonge all nations whosoeuer doeth feare God is acceptable vnto him Fyftely because that God is most true yea rather the truthe it selfe our good dedes do therefore please him be cause that they proceade of true godlynesse and of an vnfaygned sayth which aboue all thinges God is wonte to regarde and accepte For as all hipocrites are detestable bothe before God and before men so contrarywise God loueth truthe not onely in those thinges that are well done of the faithfull but also in them that do truely and without al dissimulation confesse and acknowledge theyr synnes EVTRA. Truely syth that it is so manifest How earnestly the causes aboue rehersed oughte to moue vs to do good workes that the good works of the faythfull do please God we oughte with all oure whole endeuour to geue our selues vnto good workes for as muche as they be not onely many and sondrye wayes profitable vnto the whole misticall bodye of Christ which is his church but are also for the causes aboue rehersed most pleasaunt and acceptable vnto the lyuinge Lord oure heauenlye father For that man hath but small Godlynesse in him selfe whom these two causes can not moue to do wel Agayn he that gapeth onely in doynge of good workes after a recompence or rewarde or reckeneth for a merite whatsoeuer he doeth thinkinge that God is therefore bound vnto him hathe but a mercenaries hart DYDIMVS Whether our good workes shall be rewarded or not And shal our good workes be neuer a whytte rewarded PHILA I wyll not saye so For althoughe the liuing God be debtoure vnto no man yet of his goodnesse he doeth promysse and geue a reward vnto the good workes of the faythfull And therefore we haue these sayings in the scriptures Math. 5.10 Reioyce and be glad for youre rewarde is great in heauen agayne he that geueth to one of these my lytle ones a cup of coulde water in my name Verely I say vnto you he shall not lose his reward Heb. 6. And in the Epistel to the Hebrewes God sayeth he is not vnrighteouse that he should forgette our laboure Nowe we must not thinke that this reward is promised vnto our good workes because of the dignitye and worthinesse of them for are not these
our sauiour Iesus Christ his wordes Luc. 17. When ye haue done what so euer I commaunde you saye ye we are vnprofitable seruaūtes But because that throughe fayth we haue felowship with the onlye begotten sonne of God Rom. 10. whereby it cometh to passe that his perfect obedience is imputed vnto vs for our owne and al that is wanting and lacking in vs in our workes is most perfettly supplied by it As the Apostell doeth testifye sayinge Christ is the fulfyllinge of the lawe for to iustifye all them that do beleue And in an other place Christ is made vnto vs of God holines wisedome righteousnesse and redemption Secondely our good dedes shall be rewarded or crouned because that god of hys mere mercy hath bound him selfe thereto by his promisses as it hath ben declared before by the textes that wee haue aleadged Wherunto doeth saynt Augustin agree Augu. in psa 32.109 and in manye other places where he sayeth Fidelis dominus qui se nobis debitorem fecit non aliquid a nobis accipiendo sed omnia nobis promittendo That is to saye The Lorde is faithfull who hath made him selfe a debtoure vnto vs not by receauinge anye thynge of vs but by promissinge vnto vs all thinges Here we learn how god is become debtour vnto vs 1. Cor. 4. and hath bounde him selfe to croune or reward our good works not by receauing any thinge of vs for what haue we that we haue not receaued Rom. 11. and if we haue receaued whye doe we boeste or glory asthough we had not receaued Agayne who gaue him fyrste and he shall be recompensed but by his faythfull promisses whiche he hath made vnto his electe and chosen people DYDI. What so euer ye saye of the reward I meane why and wherefore it is geuen vnto oure good workes yet it can not sinke in to my headde but that we may by them meryte or deserue some parte of oure saluation PHI. How coulde that be The causes why we can by our good workes merit no part of oure saluation neyghboure Dydimus syth that we are not our owne men but are wholye the Lordes of whome we haue bene created fyrst and afterwardes redemed from synne and eternall death by the price of his bloude Ye are bought sayeth S. Paule wyth a greate price And in an other place We are the Lords whether we lyue or dye None of vs do lyue vnto him selfe What merite then canne we pretende 1. Cor. 6. or what rewarde canne we claime of him whose we are wholye or altogether Therfore eyther let vs take away this absolute power of God which he hath ouer vs all as ouer his owne peculiar good Rom. 14. or let vs acknowledge that it is not meete for seruauntes to boaste and bragge of theyr meryttes agaynste theyr master nor yet to aske for rewardes If the master doeth accepte the faithfulnesse and diligence of his seruaunt and doth impute it vnto him for a meritte iudginge him worthye to be made free that oughte to be attributed vnto his goodnesse and not vnto dutye as thoughe he were bound vnto him therefore We are all debtours vnto God when we haue don all that we can do we haue but paied our debt because that he is faitfull and serueth fayethfully and truly For the seruaunt so doinge doeth but his dutye and onlesse he shoulde do it he were worthy of punishement No man excepte he be of a singular good nature wyll geue thankes to his debtour because that he hath paied him his debte And the debtour were verye impudente or shamelesse if he as thoughe he had wel merited woulde therefore claime a rewarde because that he hadde payed his debte He that beinge a seruaunte or a debtour doeth that thinge which he is bounde to do can boaste of no merite But such are we al yea when we be alredy made righteous and do the things that we are commaunded to doe Let neuer this sayinge of Christe go out of oure myndes When ye haue done what so euer I haue commaunded you saye ye we are vnprofitable seruaunts But how manye of vs canne do the tenthe parte of that whiche we are commaunded with such a perfection as God requireth What can we then meritte or deserue Adde vnto it that we are not onelye seruaunts and debtours to God in al things but also so void of al goodnesse and Godly strength that we can not as muche as thinke a good thinge 2. Cor. 3. muche lesse that of oure selues we shoulde be able too performe it in dede so that we haue nede that al our sufficiency or ablenesse be ministred vnto vs by the diuine grace of god Therfore the Apostle doth plainlye affirme that it is God Phi. 2. that worketh in vs both the wyl the deede accordinge to his good wyll That then we wyll anye thinge that good is and do in dede perfourme it it cometh not of our owne wyll and strength but it is both the wyll and worke of God workynge in vs accordinge to his good pleasure Whence then haue we oure fayth loue hope the fear of God patience in aduersitye Whence haue we oure good wyl and strength to doe good If we haue these thinges of our selues we haue wherein to glorye or reioyce But if we haue al these thinges of the gratuite and fre grace of God what doth it folow but that we ought rather to geue thankes to the goodnesse of God than to Obiecti ∣ on 8 boaste of our merites EVTRAPE I was once in a place where they made this obiection agaynste me Be not these saye they the wordes of the Apostell 2. Timo. 4. I haue foughte a good fight and haue fynished my course I haue kept the fayth from hence foorihe then is layed vp for me the croune of righteousnesse whyche the Lorde the righteouse iudge shall geue me at that daye What coulde be spoken more playnelye than thys For the Apostell doth make mention both of the worke that he hadde done and also of the rewarde that he loked for at Gods handes DYDI. I would fayne heare what answer ye made vnto them For this obiection is made many tymes againste you of them that be of a contrarye iudgemente and opinion Aunswer EVTRA. I aunswered them out of saint Augustine where he writeth on this maner An non ipse dedit vt bonum certamen certares Sinō ipse dedit quid est Aug. in 50. homelis 14. home quod alio leco dicis Plus illis omnibus laboraui Non autem ego sed gratia dei mecum Ecce iterum dicis Cursum consummaui Non et ipse dedit vt cursum consūmares Si non ipse dedit vt cursum consūmares quid est quod alto loco dicis nō volentis ne que currentis sed miserntis est dei Fidem seruaui Seruasti Agnosco et probo fateor seruasti Sed nisedominus custodierit ciuitatem invanum
and hyrelyngs DYDIMVS And shall the blessed virgyne Mary Question the mother of oure sauiour Iesus Christ with the Apostels and martyres be in no higher glorye than the rest PHILALETHES That I leaue to the vnsercheable iudgementes of God Aunswer who if it had ben necessary for our saluation would haue certified vs of it in his word But in the mean seasoÌ„ this ought to be learned of all men If any do excell other in glory after this lif it is not by â—eoâ—on of theyr merites that 〈◊〉 in the lyfe to come any do excell other in glori it is not by reason of their workes merites or deseruinges but the same doth altogether come of the mere mercye grace and goodnesse of God who doth most lyberallye crowne in them hys owne gyftes as it hath ben sufficientlye proued before ALBION This haue I learned of our talke and communication Fyrst that we are iustified freely The epilogus or conclusioÌ„ that is to saye deliuered from synne frome eternall dampnation and euerlastinge death and pronounced righteouse before the iudgement seate of almighty god throughe fayth onelye in our sauioure Iesus Christe withoute any merites or deseruinges goynge before and that as all the workes that we do afore we be iustified I meane afore we bee graffed in Christe through faieth in him and made liuely members of his body are nothinge elles in the sighte of God but synnes Ioa. 15. so after we be once iustifyed and made through fayth braunches of that true vine we must not remayne bareine and vnfrutefull trees but wee muste bringe foorthe the frutes of oure fayeth Ephe 2. we muste abounde and as it were flowe in all kinde of good workes that God hathe prepared for vs to walke in whereby wyll workes that is works of mannes inuention hauing no sure ground or fundation nor yet any promise in Goddes booke are cleane ouerthrowen Secondly it hath bene declared that not all they that do those works which in them selues are good Three sortes of people which althoughe they do good workes do not deserue the prayse of weldoing doo by and by deserue the prayse and commendation of good worokes or of well doynge for as muche as they do them eyther for to be glorifyed of men or for hope of rewarde or for feare of eternall punyshement and not for the loue only that thei beare to god and to theyr neyghboure or for to shewe theyr obedience towardes Goddes holye comaundementes Where throughe occasion was geuen to shewe the causes that should moue vs to do good works althoughe there were no hope at all of rewarde and also the causes whye the workes of those that be graffed in Christe by fayeth although in them selues they be most vnperfect do please God are acceptable in hys syghte Afterwardes ye spake of merits prouinge moste stronglye that although we were able to do what so euer God hath coÌ„maunded vs yet we ought to coumpte oure selues vnprofitable seruauntes and that we haue done but our duetye and yet notwythstandynge that oure good workes whiche beinge members of Christe we doe accordinge to the prescripte and rule of Goddes worde shall be crowned and rewarded not for their owne dignitye and worthynesse or for anye perfection that is in them but because that the perfecte obedyence of Christe shall be imputed vnto vs for our owne and thereby all thinges that be wantinge and lackinge in vs moste aboundantlye supplied by reason of the felowshippe that wee haue throughe fayeth in the only begotten sonne df God And also because of the promisses wherby God is become debtoure vnto vs. Laste of all ye haue proued by manyfest textes of the scriptures and by answering all obiections that could be made to the contrarye that we shall be al one and receyue al one reward in the resurrection of the righteouse and if there shall be any degrees of glorye whiche thinge can not well be proued by the scriptures that oughte in no wyse too be attributed vnto the merittes and deseruinges of men but to the only mercy goodnesse and grace of God declared vnto vs in his sonne Iesus Christ and taken hold vpon by faith in the merits of his death passion and bloud shedding PHILA This in dede is the summe of our talke that we haue hadde at this presente Ye haue well remembred the pighte of the whole matter Whyche is a token of a pregnaunte wytte and good memorye God of his goodnesse vouchafe to encrease in you these his excelente giftes and too heape you wyth all heauenly blessinges that ye maye by embracinge the true religion by aduauncinge and fartheringe of it be an exaÌ„ple vnto al the whole world DYDI. God of hys mercye vouchesafe to graunt it EVTRAPELVS AMEN amen ¶ HERE BEGINneth a Table whereby ye maye fynde spedelye all the principall matters conteyned in this booke ATheistes what they are folio 2. A principall note to whome the Apostell did write fo 8. Althoughe we haue not in the scriptures this word sola only or alone yet haue we many wordes that be of lyke force fo 13. An euasion of the enemies fo 24 A golden sayinge of saynte Bernarde fo 55 Abraham was iustified 30. yeares afore the offeringe of his sonne Isaac foli 7. Aunswer to the 5. of Math. fo 68. Aunswer to the parable of the sede folio eodem Christ onely hathe satisfied to the iustice of God fo 6. Christe is a sufficiente expositour of his owne wordes fo 27 E Euyl works do declare the maliciousnes of oure hartes fo 45. F. From whence this worde iustificare to iustifye hath bene borowed and what it signifyeth fo 4. Faith is not taken of the Apostels in one signification fo 9. Gardiners obiection agaynst doctor Barnes fo 28. Good intentes fo 37. God hathe no profit by anye good worke that we can do fo â–ª 506. H. Howe the scriptures are aleaged by the enemies of the truth fo 27 Howe oure good intentes whiche haue no waraunt in Gods woorde are rewarded fo 39 How earnestlye the causes aboue rehersed oughte to moue vs to doe good woorkes fo 49. I Iustification is taken awaye altogether frome the lawe of Moses and attributed vnto fayth fo 11. If it be an heresy to say that fayth only iustifieth all the auncient fathers be heritikes fo 21. If any do excell other in glorye after this lyfe it is not be reason of theyr merites fo 72. Iustification wherby we are deliuered from sinne is necessarye vnto vs as longe as we liue fo 25. In doynge of good woorkes we muste folow the example of Christ folio 44. M. Mercenaries hierlinges fo 43. O. One text must geue place to many folio 10. P. Peace of conscience doeth exclude wauering or doubtfulnes of mind folio 32. S. Saule standethe in defence of hys disobedience folio 39. Similitude fo 56. T. The maliciousnes of the enemies of the truthe fol. 1. The Popes kingdome is
a kingedome of lyes folio 4. They that are iustified by workes are able or must be be able to aunswere fullye to the iustice of God folio 5. The offeringe of Isaac is a testymonye of the fayth and righteousnesse of Abraham fol. 8. This word to iustify is otherwise taken of Paul then of Iames. fo 9. To attribute iustificatiō vnto any merites goyng before is a derogation of the grace of God fo 12. The enemies of the truth are to be likened to the Arians fol. 15. The purpose of God doeth exclude all merites and deseruinges from the iustification of man fo 17 The fathers were to be blamed that do affyrme fayth onely to iustify if that doctrine wer not true fo 24 The history of Cornelius fo 30 The frutes of iustification fo 31 The firste frute of iustifycation folio eodem The 2. frute of iustification fo 32. The certaynety of Gods promise folio 33. The .4 frute of iustificatiō fo eodē The .5 frute of iustificatiō fo eodē The common doctrin of preachers touching good works fol. 35. The deuil did peruerte the ende of our creation which Christ restored agayne fo eodem The works of the papistes fo 36 They that are enemies of the papistes good workes are enemies of synne and of most detestable abhomination fo 37. Terrible and dreadefull histories folio 38. The order that god had appointed touchinge the Arke fo 39. The historye of Saul fol. 40 The vntrue reporte of the papists folio 43. They the worke for feare are lewde seruauntes fol. 44. The causes whye our good works do please God fo 47. The causes why we canne by our good workes merit no part of our saluation fo 51. The imperfection of our workes folio 57. The inestimable glorye of lyfe euerlastynge doeth cutte awaye all merites fo 59. To attribute any parte of the heauenly felicitye and glorye vnto the merits of men it is to be iniurious vnto the glory of the grace of God folio 62. The exposition of Daniels words folio 63. The diuersity that now is among Aungels shal ceasse at the generall resurrection of the righteous fo 67 To the parable of the talents fo eodē To the place of the .2 to the Cor. fo eo To the place of the .22 of Luc fo 99 The epilogus or cōclusion fo eod Three sortes of people althoughe thei do good works do not deserue the praise of wel doinge fo 73 The perfecte obedience of Christe is imputed vnto vs. foli 73. V. Vzah smitten of the Lord fo 39. Vayn shadowes of men fo 47 W. Why ther is a diuersity in the punishementes of the reprobate and non in the rewarde of the elect and chosen foli 65 Who thei be that can sing the new songe foli 70. Why the true electe are called virgines foli eodem What it is to folowe the lambe whether soeuer he goeth fo eodem Who the be that storme at the doctryne of predestination foli 2. We ought not for the feare of men to hyde the truth fol. 3 What scope or marke we oughte to shote at in settinge foorth the doctrine of iustification of fayth fo 3. What it is to be iustified by workes fo eodē What it is to be iustified by fayth folio 6. What fayeth Abraham was iustified by fo 7 What be the meanes whereby we are iustified or deliuered frome the state of dampnation fol. 11. What Paul vnderstandeth by the workes of the law fo 14. What they must do that wyll enioye the righteousnesse of Christe folio 15. What credyt ought to be geuen to the enemis of the truthe and what shamful ignoraunce thei be wrapped in fo 19. Whye the scrybes and Pharisees were vtter ennemies vnto the gospell fol. eodem Whye our greate rabbies wil not acknowledge theyr errour fo 20 We ar not deliuered frō our sins to this end that we should walow in them agayne fo 23. Why the Athenians woulde here Pauls doctrine fo 29. Why the spirit of Christ is geuen vnto them that be iustified fo 34. Whereof the enemies of the truth be ashamed fo eodem Why man was created fo 35. Why we be regenerate in Christ folio 36. Who they be that are offended at the doctrine of iustification of faith folio 36. Whiche be the true good workes that God doth require of vs. fo 41 Whye the good workes of mercye are set most chieflye foorth vnto vs folio eodem Whiche be the good workes that god hath prepared for vs to walke in foli 42. Whye all they that doe those good workes that God hath commaunded in his word do not deserue the prayse of well doing fo eodem Why fayth is likened to a sparke folio 45. Wherin our iustification doth consyste foli 5. What causeth Turkes and Paynimes to abhorre Christs religion folio 46. Whether our good workes be acceptable vnto God or not fo 47. Whether our good works shal be rewarded or not fo 49. We are all debters vnto god fo 51 Woorkes of supererogation are blasphemous and iniurious to the merits of Christ and therfore they oughte rather to be called workes of derogation fol. 55. Whereupon they grounde them selues that do appoynte diuersities or degrees of glorye in the lyfe to come foli 59. Here endeth the Table ¶ IMPRYNTED at London by Ihon Cysdale and are to be solde at his shoppe in the vpper ende of Lombard strete in Allhallowes churchyard nere vnto grace churche 1561.