For that is one of the thinges which the enemies do stoutely denye PHILALETHES Er I do satisfye your desire I doe intende to aledge yet two or three golden sentences out of the Apostel which canne not well be omitted in thys case The firste shall ye haue in the Epistel to Titus Titu 3. where he writteth on this wyse Not by the workes of righteousnes which we had done but according to his mercye he saued vs that we beinge iustified by his grace shoulde be made heyrs accordinge too the hope of eternall lyfe The second is muche like vntoo this and is setfoorth in the second Epistell to Timothee after thys maner God hathe saued vs 2. Timo. 1. and called vs with an holye callinge not accordinge to our workes The purpose of God doth exclude al merites and deseruings froÌ„ the iustification of man but according to his own purpose and grace whiche was geuen vnto vs throughe Christ Iesus afore the worlde was Truely whersoeuer this purpose of God is there workes merits or deseruinges can take no place in the iustification or saluation of man Wherby it must nedes folowe as we can gather none other of the sentences nowe aleadged that by the free mercy and goodnesse of God apprehended and taken hold vpon by fayth we are deliuered from oure synnes and from euerlasting damnation and made felowe heyers with his sonne Iesu Christ whose righteousnesse he doth impute vnto vs of his eternall and euerlastinge kingdome of heauen All these thinges I say do we obtain throughe fayeth onely withoute anye merites goynge before DIDIMVS Say what ye wil the enemies do styll whisper in to the eares of the symple and ignoraunt persons that this is but a newe sounde doctrine and that none of all the auncient doctours did euer teache it PHILALETHES Ye myght haue learned that thys is playne falâ—e in the autority that we haue already broughte out of saint Augustine Aug. 83. questionuÌ„ questione â–ª 76 Glossa ordinaria whose wordes are these Quod Abraham per fideÌ„ sine operibus iustificatus est de operibus quae praecedebant intelligitur quia per opera quae fecit iustus non fuit sed sola fide Whiche we haue alreadye englished thus That Abraham was iustified by faith without workes it is to be vnderstanded of the workes that dyd go before For he was not ryghteous throughe the workes whyche he had done before sed sola fide but by faieth onlye If it be an heresye to saye that faythe onely doeth iustifye let me see how they can excuse Saynte Augustine of heresye Vnto hym maye we ioygne father Ambrose who wrytinge vppon the epistell to the Romayns Amb. in episto ad Romanos ca. 4. speaketh on this manner Iustificari sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt dono dei That is to saye They were iustyfied freelye for they worckynge nothinge nor makinge anye recompence they were iustifyed throughe faythe onelye by the gyfte of God Agayne in the same place these be hys wordes Sic decretum dicit a deo vt cessante lege Ibidem solam fidem gratia dei poscereâ— ad salutem Whyche maye be englyshed thus He sayethe that it was so decreed of God that the lawe beynge at an ende the grace of God shoulde requyre faythe alone or faythe onelye vnto saluation Ibidem These be also his wordes Hoc ipsum munit exemplo prophetae Beatitudinem hominis di it cui deus acceptam fert iustitiam sine operibus Beatos dicit quibus hoc sanxit deus vt sine labore et aliqua obseruatione sola fide iustificentur apud deum That is to say he doeth strengthene or fense this by the example of the prophette He saith that the same man hath blessedfulnes or that blessedfulnes pertained and belongeth to that man vnto whom God imputeth righteousnesse withoute workes he calleth them blessed vnto whom God had made this decree that wythoute laboure and withoute anye obseruation they shoulde by faith onely be iustified before God And in an other place Idem in 9. ca. ciusdem epistolâ—e Sola fides ad salutem posita est Faythe onelye sayeth he is appoynted vnto saluation Ye maye see nowe howe many tymes this olde father doth vse this worde sola alone or only which the aduersaries or enemies doe accuse of heresye But let vs heare what the other auncient fathers do say concerning this matter these are Ieroms words vpon the Epistle to the Romains Ieronimus in 10. caput episto ad Ro. Ignorantes quod sola fide iustificat deus et se ex operibus legis quam numquaÌ„ custodierunt iustos esse putantes noluerunt se subijcere remissioni peccatorum ne peccatores fuisse viderentur That is to saye They not knowinge that God iustifieth by faith onely and supposing them selues to be iust by the works of the law whiche they neuer obserued they would not submit them selues vnto the remission of synnes leaste they shoulde seeme too haue bene synners EVTRAPELVS By this autoritye that ye haue aleadged oute of Ierome two thinges maye be learned Firste and foremost we learne that God doeth iustifye by fayth only which of the enemies is coumpted playn heresye whervpon we maye conclude that they be wrapped in the same moste pestiferous ignoraunce that the scribes and Pharisees were wrapped in What credit ought to be geuen vnto the enemies of the truth and what sâ—aÌ„full ignoraunce they be wrapped in and that therfore no credit ought to be geuen vnto them nor yet to their doctrine For why thei be altogether ignoraunt in the highest and moste principall poynte of our religion causinge the people to seeke for saluation wher there is nothinge elles but desperation and shippewracke of conscyence Secondlye we see here moste euidentlye the cause whye the scribes and Pharisees Why the scribes Pharises wer vtter enemies vnto the gospell Luc. 18. were suche extreme enemies vnto the gospel which offereth vnto all them that wyll beleue in oure sauioure Iesu Christ free pardone and remission of their sinnes Forsoth they iustyfyed them selues that they were perfect and withoute synne Lest then they shuld lose any part of their estimation for thei sought their owne glorye more than the glorye of God they woulde in nowyse submitte them selues vnto the doctryne of the remyssion of sinnes nor yet receaue the generall pardone that was offered vnto them of God For then they muste needes to haue acknowledged them selues with the other to haue bene sinners But they would none of that beinge in this pointe moste like vnto oure greate Rabbis Why our great rabbis will not acknowledge their errour whiche althoughe their conscyences beare them recorde that they be in a moste pernicious errour and haue most shamefully deceiued the people yet because they wyll not mynishe one iote of their reputation that they haue hadde amonge simple and
iustifie vs nor yet deliuer vs from oure sins to this ende that we beinge iustified shoulde by oure yll lyfe dishonoure his name or blemishe his grace asthoughe he did not detest and abhorre synne but that we shoulde serue to the glory of him that hath wroughte oure saluation The first frute of oure iustyfication The firste fruite then of oure iustification is that the glorye of the righteousnesse of God maye be declared and sette foorthe Thys doeth the Apostell meane when he sayeth They are iustyfied frelye by his grace throughe the redemption whyche is in Christe Iesu whome God hath set foorth to be apourchasser of mercye thorowe fayth in his bloude too declare his righteousnesse Rom. 3. by the forgeuenesse of synnes Agayne Abraham dyd not doubte of the promes of God through vnbeleue but was strengthened in the faith and gaue glorye to God beinge fullye assured Rom. 4. that he which had promissed was able to do it He therefore that doethe beleeue the promsies of god doth gloryfy him geuing him the glory of truth and of power or might And to this end is he iustified The second frute of our iustificatioÌ„ Rom. 5. that the glorye of his goodnesse may be set foorth The second is the peace of our coÌ„sciences wherof the Apostel speaketh on this maner We being iustified throughe faithe haue peace toward God throughe oure Lorde Iesus Christe EV. Where this peace is The peace of coÌ„science doeth exclude wauering or doubtfulnesse of minde there can be no place for wauering or doubtfulnes which the scole men of our time are wont to teach For doubtfulnes and thys peace of conscience are altogether repugnaunt one to an other PHI. We haue not onely by iustification peace of conscience but also a reioycinge whiche can in no wise stand with doubtfulnes And therby do we reioyce vnder the hope of the glory of God Rom. 5. also in tribulations It is so farre of theÌ„ that we ought to doubt of the grace of god in Christ Iesu that rather he wyll haue vs to be at peace with him in our coÌ„sciences to reioyce froÌ„ our very heartes vnder the hope of his glorye and therefore doeth he iustifye vs freelye throughe fayth in Christ The thyrde frute of our iustification Thirdely this iustification doeth tende also and pertayne to the glory of them that be iustified as the Apostel him selfe doth testifye sayinge Whom he hath ordayned before them hath he called and whome he hathe called them hath he iustified Rom. 8. and whom he hath iustified them hathe he glorified DIDI Obiecti ∣ on 6 These thinges are spoken of the Apostell asthoughe the iustified were alreadye in the full possession of their glory For these are his wordes whome he hathe iustifyed them hath he also glorified But I am of opinion that they that bee iustyfied throughe faythe in Christe shall not haue their full glorye vntill the second comminge of the sonne of manne who wyll then transfourme and chaunge theyr vyle bodyes and make them lyke vnto his glorious bodye EVTRA. Ye muste vnderstande Aunswer that the holye ghoste vseth this maner of speakinge for too declare the certayntye and infalliblenesse of Gods promises For when God doethe promysse anye thinge The certaynetye of Gods promisse we maye be as sure and certayne of it as if it were alreadye perfourmed and fulfilled Sith then that God hathe promyssed to glorifie them whome he doth iustifie throughe faythe in his sonne Iesu Christe we must holde them for glorifyed alreadye althoughe we do yet throughe hope looke for the glorye of the children of God PHILA Ye haue sayed verye well The .4 frute of our iustification Nowe the fourthe fruite of our iustification is this God doth freelye by his grace iustifye vs in Christe to the ende that we maye be both saued and made pertakers of eternall lyfe For thus writeth the Apostell in hys epistell to Titus But when the bountefulnes loue of God our sauiour towarde man appeared Not by the workes of righteousnesse whiche we had done but according to his merci he saued vs by the wasshinge of the new byrthe the renewing of the holy ghost which he shed on vs aboundaÌ„tli through Iesu Christ our sauiour That we beinge iustified by his grace should be made heyres according to the hope of eternall lyfe Paull doeth call the word of this doctrin vndoubted because of the infallible truthe and certaintye of it Therfore I do greatly meruayl at the stupiditie or dullenesse of the enemies whiche will not see the comfortable light of thys doctrine nor feele this inestimable grace whiche they doe so sore impugne or fight against in the elect and chosen of God The fifte frute of our iustyfication As for the fifth frute of our iustification it doeth most chiefly pertayne to the holines of lyfe to the studie exercise of righteousnesse Whereof the Apostle doth warne vs in the .vi. to the Romains saying Now beinge made free from sinne and made seruaÌ„ts vnto God ye haue youre fruyte in holines And in the first to the Corinthians these be his wordes be not deceyued 1. Cor. 6. Neither whoremongers nor Idolaters nor aduoutrers c. shall inherite the kyngedome of God Why the spirit of Christ is geuen vnto them that be iustified And suche were some of you but ye are wasshed but ye are sanctified but ye are iustified in the name of the Lorde Iesus and by the spirite of our God By which wordes he doeth admonish them that sith they were iustified they ought froÌ„ thensfoorth to geue them selues to godlinesse to holinesse of lyfe and to righteousnes And for this cause is the spirit of Christe geuen vnto theÌ„ that be iustyfied that through hym they may be chaunged in too a newenesse of lyfe Which newnesse beynge receyued by the spirite of God is not the iustificatioÌ„ it selfe but a fruyte of the iustification DYDIMVS Thys doctrine lykethe me nowe better and better And truelye when I heare you to soundly speake of iustification and of the frutes thereof I can not but maruayle at the shamelesse reportes of the ennemyes whyche do styll blowe abroade that ye are vtter enemies of good workes of holynesse of life and of all Godly exercises of righteousnesse EVTRA. What is it that they wyll be ashamed of saue onlye of well doynge and of well sayinge Whereof the enemies of the truth be ashamed They haue put on whores faces and therefore althoughe they be taken in a manifestlie thei be no more a shamed of it than a common strompet is a shamed of hyr filthye acte PHI. That all the woorlde maye know how shamefully they do misrepâ—rte vs I wyll here declare and setfoorthe what we doo teache commonly of good works The common doctrine of the preachers touching good workes and of the true vses of them First we teache that as all things haue ben created
hadde promysed thoughe it semed neuer so straunge nor so muche against the common course of nature And therefore the Apostle concludethe ryghte well that it was imputed vnto him for ryghteousnesse EVTRAPELVS As far as I do remember I haue hearde you tell that otherwhyles to be iustifyed is to be declared righteous and iuste As when the prophette Dauid sayeth Psal 51. That thou mayest be iustified in thy wordes ouercome when thou art-iudged that is to saye that thou mayest be declared iuste and thy goodnesse and trueth appeare in performing thy promises when man eyther of curiosite or of arrogaÌ„cie wold iudge thy workes PHILA This is wel remeÌ„bred And therefore this shall we note by the waye This worde to iustifye is other wise takeÌ„ of Paule then of Iames. that this worde to iustifie is not taken of Paul in that signification that saincte Iames doeth take it in For of Paul it is taken for to deliuer from syn and for to impute righteousnesse but Iames doeth take it for to declare one iuste and righteous Agayne Paul speaketh of a liuely faythe whiche can no more be wtout good workes Fayth is not taken of the Apostels in one signyfication than the Sunne can be without light or fyer with out heate But Iames speaketh of an idell and deadde faythe whiche maye be in the reprobate yea in the diuell hym self as the Apostell writteth in thesame place Moreouer whether ought one texte too geue place to many or manye too geue place to one One text must geue place to manye DYDI. It standeth with reason that one texte shoulde rather geue place too manye than that manye should geue place to one PHILALE For this one text of Iames that semeth to attribute iustifycation vntoo workes how manye notable textes and sentences shal ye fynde in the other Canonicall scriptures that teach the contrarye ALBION And we do all pray you brother Philalethes that ye will aleadge the chiefest and most principall of theÌ„ For as touching that place which thei do aleadge bring out of the second chapiter of Iames ye haue well satisfied my mind I thanke god therfore PHI. That wil I gladli do yea I wil be sides this ioigne vnto the autorities of the scriptures word of God the sayinges of the aunciaunt fathers of the primitiue churche that so the enemies of the trueth whiche doe moste lyengly blowe abrode that we haue no suche stuffe maye at length seing our greate rychesse vtterly be shamed and confouÌ„ded DIDIMVS Forsothe in so doinge ye shal do vs all a greate pleasure PHILALETHES I might here bring many notable sentences out of the olde and new Testament wherein the excellencye of faith is highly setfoorth but I wil at this present omitte or leaue theÌ„ and aledge only those places that do most chiefly perteyne to iustification Act. 13. Firste in the Actes of the Apostles we haue these wordes written in the sermoÌ„ that Paul made vnto the Iewes that were at Antiochia a cytte of Pisidia Be it knoweÌ„ vnto you therfore brethern that through this maÌ„ is preached vnto you the forgeuenesse of synnes And that from all thinges froÌ„ whiche ye coulde not be iustified by the law of Moses by hym eueri one that beleueth is iustified These wordes are so playne that they nede no exposition at al. For all men onelesse they will be wilfully blynde styll maye easely see that he taketh awaye altogether iustification from the lawe of Moses Iustification is taken awaye all together from the lawe of Moses atributed vnto faith and doeth attribute it vntoo fayth in our sauiour Iesu Christe But in the Epistel to the RomaiÌ„s the holy apostell maketh the matter more playne where he sayeth They haue all synned and are destituted or voyde of the glorie of God But they are iustified freely by his grace through the redemption that is in Christ Iesus Rom. 3. whoÌ„ God hath setfoorthe too be a pourchasser of mercy through fayth in his bloude Let these wordes be diligentely considered and weyghed and then I do not doubt but that they that be of an indifferente iudgemente wyl sone agree vnto our doctrine First the Apostle sayeth that they haue all synned and that they are depriued of the glorye of God By whiche wordes he doth most liuelye put before oure eyes the myserable estate that whole mankind was in Secondly he doth effectuouslye shewe how and by what meanes we are deliuered from it I meane What be the meanes wherby we are iustified or deliuered from the 〈◊〉 of dampnation frome that dampnable estate that we are in by our owne nature and fyrst byrthe when he sayeth But they are iustifyed frelye by his grace Nowe if we be iustified frely by the grace of God wher are our works merits or deseruings become For if any workes deseruinges or merits do go before oure iustification how can it be sayed that we are iustifyed freelye by the grace of God oure heauenlye father EVTRAPELVS In deede it might rather be saied that we are iustified in respecte of oure owne workes and merites And so the sayinge of the Apostell coulde not stande where he sayth in an other place By grace ye are saued thorowe fayth Epho 2. and that not of youre selues it is the gyft of God not of workes leaste anye man shoulde boaste him selfe Whereunto the sayinge of a moste aunciente wryter semeth wel to agree His wordes are these Ambrosius de vocatione gentium li. 1. capi 5. Sicut nulla sunt tam detestanda facinora quae possunt gratiae arcere donum ita nulla possunt tam proeclara opera existere quibus hoc quod gratis tribuitur perretributionis iudicium debeatur Vilesceret enim redemptio sanguinis Christi ac miserecordia del humanorum operum praerogatiuae succumberet si iustificatio quae fâ—t pergratiam praecedentibus meritis deberetur vt non munus largientis sed merces esset operantis That is to saye As there be no synnes so detestable that can kepe of the gyft of grace so there can be no workes so excellente that vnto them by the iudgement of retribution or recompence the same shuld be due which is freely geuen and graunted For the redemption of the bloud of Christe shoulde waxe vyle and the mercye of God be fayne to geue place to the prerogatiue of mens works if iustificatioÌ„ which is don or wrought by grace were due vnto the merits that go before so that it shoulde not be the free gyfte of the gyuer but the rewarde or hyre of the worker What other thinge I besech you doeth this holy father meane but that we are without any merites goynge before iustified frely by the mere goodnesse and grace of God To attribute iustification vnto any merites going before is a derogation of the grace of God through faith in the bloud of his sonne Iesu Christ Yea he doeth playnely affirme that it is a derogation of
the grace of God and of the merites of the death passion and bloudsheddingâ— of his sonne Iesu Christ to attribute our iustification vnto any merites goynge before and also that it is to constrayne the glorie of the free mercy of God to yelde or geue place vnto the dignitie and worthinesse of mens workes DYDIMVS This is a verye godly sayinge and most worthy to be noted of all men Obiect 2 But yet in the meane whyle they will saye styll that although we fynde in the scriptures that fayth iustifieth yet we fynde not quod sola fides iustificat solifidians that fayth onely iustifieth so that this worde onely or alone hath beÌ„ newly added by heretykes Aunswer whom they do commonly calle Solifidians Although we haue not in the scripturs this word sola only or alone yet haue we many wordes that be of like force PHILALETHES Will ye that I tell you the truethe neyghbour Dydimus These stout champions of Antychriste doe nothinge els but seke a knot in a russhe as the common laiyne prouerbe is For alâ—houghe we haue not expresselye this worde sola onelye or alone yet haue we many other wordes that are equipollente or equiualente that is of the same importaunce force For wheÌ„ the holy ghost saith that we are iustified freli by the grace of god through the redeÌ„ption which is in Christ Iesu whome God hathe setfoorth to be a purchasser of mercye throughe faythe in his bloude doeth he not exclude all maner of works deseruinges or merits from our iustification attributinge it vnto fayth onelye wherby we do apprehende and take holde on the grace and mercye of God so surely sealed vp vnto vs with the bloud of that immaculate and vnspotted lamb our sauiour Iesu Christ Rom. 3. In the same selfe chapiter he sayth agayne we conclude that a man is iustified by fayth withoute the workes of the lawe Who doeth not see that he doth here also put away all maner of thynges from our iustification fayth onelye excepted What Paul vnderstandeth by the works of the lawe I am sure that by the workes of the lawe he vnderstandethe those workes that God doethe requyre of vs in hys word and whether ye wyll refer them to the ceremonies or to the morall preceptes and coÌ„maundementes that be conteined in the same it is all one thing to me For the holye ghost doeth testifye euery where that the works of the lawe do not iustify Of the ceremonies rites sacrifices we haue this sufficient testimony of the prophette Dauid Thou desirest no sacrifice psal 51 thoughe I wold geue it thou delitest not in burnte offeringe And therfore being sore troubled in his conscience for his hainous offence that he had coÌ„mitted he did caste the eies of his faith vpoÌ„ the bloud and merit of the sauior promised saying washe me throughly froÌ„ mine iniquity clense me from my syn psal 51. Purge me with Ysope I shal be cleane wasshe me and I shal be whyter then snowe Deliuer me from bloud o God whiche art the God of my saluation And frome thence sainct Paul semeth to haue borowed this his sayinge Heb. 10. The bloud of Bulles and Goates cann not take awaye synnes Gala. 3. And as for the workes coÌ„maunded in the morall preceptes commaundementes Deu. 28. we are sure that they canne not iustifie Abac. 1. Rom. 1. Heb. 10. For why who is able to do them with suche a perfection as God doth requyre And therfore heare what the apostel sayeth in his Epistel to the Galatians Gala. 2. As many as are of the workes of the lawe are vnder the curse For it is written Cursed is eueri man that coÌ„tinueth not in al thinges that are written in the booke of the lawe for to do theym And that no man is iustified by the law in the sight of God it is euident For the iuste shall lyue by faythe Againe in the same selfe Epistell thus doth the apostel write know that a man is not iustified by the workes of the lawe but by the faith of Iesu Christe and euen we haue beleued in Iesus Christe that we mighte be iustified by the fayth of Christe and not by the workes of the lawe Because that by the workes of the lawe no fleshe can be iustified All these sayinges do sufficiently declare that althoughe as I sayed before we haue not expressely this worde sola onely or alon yet we haue many other wordes that are of like importaunce and force The enemies of the truth are to be likened vnto the Arians So that in this point we maye likene the enemies of the trueth vnto the wicked Arians whiche because that these words homousios consubstantialis be not founde in the scriptures will in no wise admit nor alowe them although the thinges signified by them are moste infallibly and certaynly conteyned and sette oute in the booke of God EVTRAPELVS There commeth nowe in to my mynde a certaine saying of the Apostle which as I do suppose wyl serue wel for oure purpose In the Epistle to the Philyppians Phi. 3. he wryteth on this maner The things that wer vantage vnto me the same I couÌ„ted losse for Christes sake and do iudge them to be dounge that I might wynne Christ and mighte be founde in him that is not hauinge myne owne righteousnesse whyche is of the lawe but that whiche is throughe the fayeth of Christe euen the righteousnesse which is of God through fayth What they must do that wil enioy the righteousnesse of Christ It is euydente and playne that saynt Paule here in this place makethe a comparison betwixt things that are contrary shewinge that they which will obtayne or enioye the righteousnesse of Christ muste vtterly forsake their own And therfore in the Epistle to the RomaiÌ„s Rom. 10. he doeth playnelye affyrme that the cause of the ruyne and fall of the Iewes was because that thei went about to establish their own righteousnesse and wold in no wise submit them selues to the righteousenesse of God Wherunto to make the matter the more plain he doth by bi ad these words For Christ is the end of the law for righteousnesse vnâ—o euerye one that beleueth DYDI. I do not very well vnderstande this laste sentence EV. The meaninge of it is this The end of the lawe is to iustlye them that do obserue it But who dyd euer obserue it Therefore i. Cor. 1. Christ hauing fulfilled it for vs is through faith made vnto vs of god wisedom righteousnesse holinesse and redemption So that what so euer is lacking or wanting in vs it is by his perfect obedience most aboundantlye supplyed as farre foorthe as we haue felloweshyppe wyth hym throughe fayth ALBION It reioiceth my very heart to heare suche coumfortable sentences out of the scriptures and worde of God But I wolde fayne learn whether the old doctors doe holde with vs that fayethe onely doeth iustifie
The ouer throw of the iustification of workes and of the vain doctrin of the merits of men with the true assertion of the iustification of faith and of the good workes that procead or come of the same and in what respect our good workes are crouned or rewarded of God sette foorth dialoge wise by Iohn Veron Ephe. 2. Ye are saued by grace and that throughe fayth not of your selues it is the gyfte of God not of workes least any man shoulde glorye ¶ Newlye set foorthe and alowed accordynge to the order appoynted in the Quenes maiesties iniunctions Ano. 1561. TO THE RIGHT honorable Syr Iames Blount knight Lord Mont ioy c. Iohn Veron wisheth grace peace of conscience and encrease of Godlye honoure frome God the father throughe his sonne Iesus Christ our Lord. HEre haue I added right honourable Lorde vnto my treatises of predestination and of free wyll a small booke whiche I haue entituled The ouer throwe of the iustification of workes and of the vayne doctryne of the merites of men with the true assertion of the iustification of fayeth and of the good workes that do proceade of the same and in what respecte our good workes are rewarded or crouned of God because that these doctrines do so depende one of an other that they can in no wyse be separated or put a sunder onlesse we wyll wante the perfecte vnderstandinge of them all and so be blynde styll in the cheyfest and moste principall poyntes of oure relygion Of predestination howe frutefull and necessarye the doctrine of it is what so euer the swynishe gruntynge Epicures and carnall worldelinges doth saye to the contrary I wyl speake nothing nowe at this presente because that I am fullye determined by the healpe and assistaunce of the holye spirite of God shortlye to set foorthe an Apologye or defence of my doctrine touchinge that poynte of our religion beyng directed to the quenes maiestye vnto whome the treatyse therof is dedicated Neyther do I nede greatlye to speake of the doctrine of free wyll sythe that in the settinge foorthe of it I haue so tempered my style that I kepte my selfe alwayes within the lymites and boundes of Gods worde goinge neyther on the ryghte nor on the lefte hande but walkinge styll in that most sure and plain hyghe waye that the Patriarches Prophettes and Apostels wyth the Godlye aunciente wryters of the primitiue church had alreadye trodden or beaten vnto vs. Many obiections of the Popepelagians and free wyllmen of our tyme which neuer were touched before haue I fully answered in it as it shall playnlye appeare vnto them that wyll wyth a syngle eye and with an vprighte iudgement reade the whole treatise The only marke that I shoote at in all these woorkes is that the grace of God maye be throughlye magnified and the vayne gloryinge of men in theyr owne strength which all thinges beynge rightly considered and diligently wayed is nothinge at al beinge taken awaye the whole glorye of oure saluation shuld be geuen only vnto the mercy goodnes of our heauenly father ▪ who as by the death passion bloudshedding of his son Iesu Christ doeth fully saue vs so by his holye spirit he doeth regenerate vs and takinge awaye our stony heartes from vs he geueth vs fleshy hearts that is obedyente and treatable he maketh vs of vnwyllinge wyllinge ▪ of the bounde slaues of synne the seruauntes of his sonne Iesu Christ for to serue him in holynesse and righteousnesse all the dayes of oure lyfe and so brynginge vs in to the freedome of the children of God for where the spirit of the Lord is there is fredome he maketh vs to walke in those good workes that he hath prepared for vs to walke in Neyther can it iustely be sayed that eyther in my booke of predestination or in my booke of free wyll I did minister to any man occasion eyther to lyue lycentiouslye asthough it made no matter how they lyue that are by the immutable decree of God ordayned vnto lyfe euerlastinge or to beslacke in doynge of those good woorkes that are required of vs in Goddes booke Whiche all menne shall moste euidently see excepte they wyll be wylfullye blinde by this booke that now at this present I haue set foorth and dedicated vnto your honourable Lordship whom I see of all men to be most earnestlye geuen vnto good letters and moste principally to the study of the holy and sacred scriptures Which as it is a thinge verye rare amonge the greatest part of the noble men of our tyme so wyl it be a most precious ornamente bothe to you and to to the honourable stocke that ye come of For what greater cōmendacion can there be to suche as ye are than to haue a knowledge and vnderstandinge of the liberall sciences and of the tonges that they be written in and specially to be so acquainted wyth the infallible worde of God the onlye Antidotus or conterpoyson against all venimous sects and heresyes that ye shal at all tymes be able mightely to withstande all false and erroneous doctrines that by the procuremente of Sathane the deuyll the enemye of oure saluation haue heretofore rysen and doo daylye ryse in Christes church I do here let passe how muche good ye wyll do by youre good example vnto those that are of the basseste sort when they see your Lordship to be so seriously geuen to suche vertuous excercises it wyll be an wonderfull encoragemente vnto them and vnto the other that be of the same degree that ye are of or of an higher a marueylous prickinge forrewardes For if ther be any sparke or drop of Godly shamefastenes in them they wil blushe and be ashamed when they shall heare you grauely and learnedly to reason of highe matters of learninge and of the principall poynts of our religion to stand lyke domme and paynted ymages and able to saye nothinge Therfore go on styll as ye haue Godlye begonne beinge most sure that he which hath of his free mercy and goodnesse begonne this good worke in you by his holy spirit styrring vp your hearte to such Godly studyes wyll shortlye performe it and bringe to suche a perfect end that it wyl be not onely to your euerlastinge comforte but also to the vnspeakeable vtility vnd profit of your own naturall contrey I woulde haue declared brieflye what be the chiefest poyntes that I do entreate of in this my boke but because that the argumente of it is set foorth afore the beginninge of the whole woorke I haue thought it vnnecessarye Here therfore wyll I make an ende most humblye besechinge your good Lordship too take this my symple laboure in good parte not so much consideringe the smallnesse of the gyfte as the heart and pure good wyll or zeale of the geuer Thus the eternal and euerlasting god preserue bothe youre good Lordshippe and my good ladye youre wyfe wyth all youre Godlye famylye and household ¶ The argument of the whole boke FYrste
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
vis gilat qui custoditeam That is to saye did not he geue that thou myghtest fyghte a good fight If he himselfe did not geue What is it that thou sayest in an other place 1. Cor. 15. I laboured more than all they yet not I but the grace of God with me Behold thou saiest I haue ended my course Did not he also geue vnto the that thou shouldest finishe thy course If bē geue not vnto the Rom. 9. that thou shouldest fynishe thy course what is it that thou sayest in an other place It lyeth no in the willer nor in the tynner but in God that shewethe mercye I haue kepte the faith Hast thou kepte the faithe I acknowledge and alowe it I confesse and graunte thou hasse kepte the faieth But accepte the Lorde doethe keepe the citye he watcheth in vayne that doth kepe it Therefore thou haste of hys helpinge hande and of his mere gyft that thou hasse fought a good fighte that thou hast finished thy course and kept thy faith De veniam Apostole propriatua non noui nisi mala De veniam Apostole Dicimus quia tudo cuisti Cum ergo deus coronat merita tua nihil coronat nisi dona sua Pardone vs O Apostell sayeth hee I knowe nothynge of thyne owne but euyll Pardone vs O Apostell we saye so because thou hast taughte vs. Therefore when he crouneth thy merites he crouneth nothinge but this owne gyftes By whiche woordes he doethe so attribute the woorke of the Apostell vnto the gyfte and grace of God that in it there canne not truelye be the meryte of manne but the grace of God onelye crouninge his giftes in the Apostell PHI. I myght here aleadge many other notable autorityes of the aunciente fathers whiche in all poyntes doe agree with this that ye haue brought in euen now but for auoydinge of tediousnesse I wyll contente my selfe with fewe Non dico domino sayth this holy father saint Augustine Opera manuum mearum ne dispicias Exquisiui dominum manibus meis et nōsum deceptus Sed opera manuū mearum non cōmendo Timeo enim ne quum inspexeris plura inuenias peccata quam merita Hocfold diec hoc rogo hoc cupio opera manuū tuarum ne despicias Opus tuū in me vide non meum Nam si meuin videris dānas Si tuum vieris coronas Nam et quecumque mihi sunt opera bona abs te sunt That is I saye not vnto the Lord despise not the works of my hands I haue soughte the Lord with my handes Augu. in psal 107. and I was not deceiued But I do no praise or commende the workes of my handes For I am affrayed least when thou lokest vpon them thou findest more sinnes than merites Thys only I saye this I praye this I couet Despise not the woorkes of thy handes See thyne owne worke in me and not myne For if thou seest myne thou doest condemne If thou seest thine thou crounest For all the good workes that I haue they are of thee Here this holye father doeth plainelye confesse that as God doeth onelye rewarde of croune in vs that whiche is his owne so be doth condemne al that he findeth to be our owne And therefore Bernardus super cantica fermo 61 it is not withoute a cause that Bernarde doeth saye Meritum proin de meum miseratio domini Non sum plane meriti inops quandiu non fuerit ille inops miserationum Quod si misericordie domini multe multus ego pereque sum in meritis Nunquid iustitias meas cantabo A golden sayinge of saynt Bernard domine meminero iustitie tue solius Ipsa enim est mea Nempe factus est mihi iustitia a deo That is to saye My merite therefore is the mercye of the Lorde I am not altogether poore or voide of meryte as longe as hee is not poore or voyde of mercies Workes of supererogation are blasphemously iniurious to the merits of Christ therfore they ought rather to be called works of derogation And if the mercies of God be manifolde truelye I am also verye ryche in merites Shall I set foorth myne owne righteousnesse Lord let me remember thy righteousnesse only For it is myne for as much as he is made vnto me of God righteousnesse And in an other place Hoc totum hominis meritum si totam spem ponat in eum qui totum hominem saluum facit This sayeth he is the whole merit of mā if he doth put his whole hope in him that saueth the whole man EVTRA. If all mounks had spoken and writtē non other wise of the merites of menne than this holye mounke Bernarde did Idem in psal 91. the grace of God had not bene so darkened these many hundreth years by vayne extollinge of merites as it hath bene nor yet the workes of supererogation coulde euer haue bene broughte in to the greate derogation of Christes merites and of the price of his death and bloudsheddinge DYDI. They shall then frome hencefoorth be no more called the workes of supererogation but the workes of derogation sith that by them the benefitte of that mooste omnisufficient sacrifice that Christ offerd once for euer for the redemption of mankinde is so blasphemouslye trodden vnder feete and the vale we thereof in a maner altogether annichilated or tourned to nothinge PHI. That is a fete name for such vayne and arrogant workes which doubtles were brought in of the enemy of saluation Sathā the deuil for to make men to swel and be pufte vp againste the free grace of God whereby onelye withoute any merites or deseruings of ours we are all saued But I woulde that menne puttynge a syde all wylfulnesse woulde ones consyder with thē selues that the maiestye of God hathe neede of non of vs nor of any thing that we haue but rather doth geue vs all things aboundātly to enioye them 1. Timo. 6. What good worke then can we do wher by we maye profitte him in anye thinge Psal 16. or do him any good Bonorum meorum non eges Thou hast no neede of my goods sayeth Dauid What merite I praye you God hath no profit by anye good worke that we can do can be in that worke wherof no profit cometh to God or rather wherof the whole profyt if there be any doeth redounde vpon our selues He that is righteous and doeth good workes he doeth it not for any commodity that God shall haue therby for what commoditye can God haue by anye thinge that we can do But for his owne commoditye as he whiche is wicked and doeth wickedly hurtethe him selfe Similitude and not God He that hathe the health of his bodye and doeth by good diet and moderate excercises studye to keepe and preserue it doethe he therefore deserue anye rewarde at the phisicions hande I thinke not For he doeth it not for the phisicions profyt but for his owne After
the same sorte he that by the gyfte of God hathe obtayned the health of his soule and by his grace doethe the thinges that belonge to the preseruation of the same shall we saye that he doeth deserue any rewarde at Goddes handes because that he is made suche by his gyfte and doeth now through his helpe ayde and assistaunce kepe the same grace for his owne profytte and commoditye eyther by earnest beliefe or by vnfaygned loue or by assured hope or by well doynge and patience in aduersitye trouble Obiecti ∣ on 9 DYDI. Yet God doeth crowne suche PHILA God in deede doeth croune in them his giftes Aunswer whiche are theyr good workes so that all thinges remaine safe and sounde to the glorie of the grace of God Nowe where all thinges oughte to be attributed vnto the grace of God what is lefte for the merites of men For where grace is there is no place left for merite if we do consider a right the nature propertie of merite But let our good workes be examined after the streightnes of Gods iudgement who is so ignorant The imperfectiō of oure workes of mans imperfection that will not acknowledge that we ought rather to feare punishement for the defautes that be in them than loke for any reward or boaste I can not tell of what merites Is it for naught thinke ye the the holy Prophete doth lykene our righteousnes to so filthy a thinge Esa 64. that any man will abhorre to loke on it Obiect 10 DYDI. But this saye they ought to be vnderstanded of the righteousnes of the flesh I mean of the man that is not yet iustified PHILA Sainct Augustin in his bokes of confessions Aunswer doeth crye out that it ought to be vnderstanded of the righteousnesse of the Christians I meane of those that he alredy graffed in Christ where he sayeth Nae vniuersae iustitie nostre Augu. li. 9. confessionū si remota misercordia iudicetur That is Wo be to all our righteousnes if it be iudged mercy beainge taken awaye or set asyde What manner of merite is that whiche can not abyde the censure of Gods iudgement nor be deliuered from condemnation but thorough mercy onely withoute all doubt better it is for vs to confesse our sinnes with the Publicane Aug. de S. virg ca. 42. than to glorie boast bragge of our merites with the Pharisee Such are our merites that the cōfession acknowledging of our sinnes ought to be preferred before the nūbring of thē Bernard doeth not in this poynte disagree from saincte Augustine For these are his woordes Sed quid potest esse ōnis iustitia nostra coram deo None iuxta prophetam velut pānus menstruate reputabitur Bernardus in sermone pefesto omnium sanctorum 1. et si districte iudicetur intusta inuenietur omnis iustitia nostra et minus habens Quid ergo depeccatis erit quando 〈◊〉 quidem per se poterit respondere iustitia Propterea enixe cum propheta clamantes non intres in iudicium cum seruo tuo o domine nam non iustificabitur in conspectu tuo omnis viuens tota humilitate ad misericordiam recurtamus que fola potest saluare animas nostras That is to saye But what can al our righteousnes be before god Shall it not according to the prophette Esa 64. be coumpted as a fylthye bloudi cloute And if it be streightlye iudged shal not al oure righteousnesse bee sounde vnryghteouse and hauynge lesse than it oughte to haue What shall then become of our syns if our righteousnesse Psal 143. canne not aunswer by it selfe Therefore cryinge earnestlye wyth the prophete Enter not in to iudgemente o Lorde wyth thy seruaunte for in thy syght no man liuinge shall be iustifyed let vs with al humility haue oure recourse vnto mercye whiche alone is able to saue our soules But go to al these golde sayings being laied a side let vs compare the inestimable glorye of lyfe euerlastinge The inestimable glorye of life euerlasting doth cut of all merites and of endelesse felicitye not onelye with oure good works be they neuer so glorious and exelent but also with the afflictions troubles persecutions and aduersities that we do here suffer for Christs sake what shall we finde in them that is able too counterpease the vnspeakeable ioyes that are laied vp for the electe and chosen of God For thus sayeth sainte Paule Rom. 8. I coumpt that the afflictions of this presente tyme are not worthye of the glorye whiche shall be shewed vnto vs. EVTRA. Nowe one thing doe I learne by that whiche hathe bene spoken of the merites of our owne workes And that is this Sith that God in geuing vs vnto life euerlasting doeth not respect or regard the dignitie of our good workes howe can the doctrine of them stande which do appoint degrees of ioye and felicitie in heauē affirming that we shal there excel one an other in glorye This is most sure that we obtayn heauēly felicitye by the mere mercy of god And therefore this diuersitye or difference of rewards must depend or hange of the mercy of God and not of oure owne workes Wherupon they grounde thē selues that do appoynte diuersityes or degrees of glorye in the life to come PHILA We see that they whiche mayntaine the contrarye do ground them selues vpon this that we do by oure good workes deserue life euerlastinge as they saye ex condigno or accordingely Which thing if we wold graunt then withoute all controuersye God shoulde seeme vnrighteouse if he shoulde not geue greater rewardes to those that haue laboured merited and deserued more than the other But let vs come to the scriptures Math. 20. Fyrste a penye is equaly geuen to those that laboured in the vineyarde although some of them came at thre of the clocke some at nyne and some at eleuen and when they began to murmure the father of the houshoulde stopped their mouthes sayinge that he did iustelye Secondlye the Apostell affyrmeth 1. Cor. 15. that God shall be all in all And when our sauiour Iesus Christ speaketh of the rewarde of the righteouse The righteouse sayeth he shall shyne as the sunne in the sighte of God Mat. 13. But there is no greater lyghte than the light of the sunne and no manne shall enter in to the kingdome of heauen excepte he be righteous They shal then haue al the light or brightnesse of the sun that is lyke or equall glorye Again our sauiour Iesus Christ reasoning with the Saducees of the resurrectiō doth say Luc. 20. that we shal be like vnto the Aūgels neither goeth he any farther or appointeth any degrees Besides this that there be diuers and sondrye differences betwixte the Sayntes here in this life that cometh by the reason of the fleshe that they carye aboute and the more or lesse that they be addicted vnto it the more or lesse they doe profytte in the
regeneration but when in the lande of the liuinge all the corruption of our flesh shal be taken awaye we shall be perfecte neyther shall there be anye cause whye the one shall be more letted than the other frō the receyuinge of the heauenly glorye Mat. 19. Did not also our sauioure Iesus Christ promysse vnto his Apostels that they shoulde set vpon .xii. seates and iudge the .xii. tribes of Israel And did not Paule make the Corinthians 1. Cor. 6. and with them all the faythfull beleuers partakers of this rewarde when he sayeth do ye not knowe that the saynts shal iudge both the world and also the Aungels These places do playnlye take awaye all diuersityes of rewardes or degrees in glorye Obiecti ∣ on 11 ALBION Whye then doeth the Apostel say There is an other glory of the sun 1. Cor. 15. an other glorye of the moone and an other glorye of the starres For one starre differeth from an other starre in glorye so also is the resurrection of the deade Doeth not he shew here a diuersitye of rewardes and that after the blessed resurrection some shall be more gloryous than the other Aunswer PHI. Ye go cleane from the meaning of the Apostel For there he doeth proue that as the sunne and the moone beinge of one substaunce do differ in dignitye ▪ so in the resurrection oure bodyes althoughe they shall be the same in substaunce that they be now yet shal they haue more excelent qualityes than they haue nowe at this presente And that the like muste be vnderstanded of the comparison of the starres it is euident and plain by the conclusion that Paule doth inferre or bringe in sayinge The bodye is sowen in corruption and is raysed in incorruption it is sowen in dishonour and is raysed in glorye it is sowen in weakenesse and is raysed in power Wherby it doeth moste playnlye appeare that this diuersitye oughte onelye to be taken for the diuersitye that is betwixte the bodye whiche we shal put of at our death the body that shall be restored agayne neyther can anye thinge be here concluded of anye difference or dyuersity that shall be betwixt the blessed or glorifyed bodyes Luc. 20. Christe doeth onelye speake generallye of this thinge when he sayeth that we shall all be lyke vnto the Aungels Phi. 3. Agayne the holye Apostell sayeth that when oure sauioure shall come downe frome heauen he wyll chaunge and transforme oure vyle bodyes and make them lyke vnto his glorious body what diuersitye of glorye I praye you can there be when all our bodyes shall be made like vnto the gloryous bodye of Christ How be it I wil not be to precise in this matter least I shoulde seeme too affyrme anye thynge rashely To attribute anye parte of the heauenly felicity glory vnto the merits of mē it is to be iniurious vnto the glory of the grace of God Onelye this wyll I warne the Godlye of that although they do with some of the fathers graunte that there be degrees of glory in the lyfe to come yet let them beware and take hede that they doe in no wyse attribute the same vnto the merites and deseruinges of menne For that wer to do to muche iniurye and wrong vntoo the glorye of the grace of God ALBION Doeth not Paule wryte that it shall be rendred vnto euery mā according vnto his workes Again these Rom. 1. I am sure are his words we must al appear before the iudgemēt seat of Christ 2. Cor. 5. the eueri mā may receiue the thīgs which are don Obiecti ∣ on 12 in his bodye accordinge to that he hath done whether it be good or euyll These wordes do playnly testifye that euerye manne shall receaue a rewarde accordinge to his labour Aunswer PHILALE We do generallye vnderstand this of the elect and reprobate and of their glory and dampnation So doeth Paull expounde it in the Epistell to the Romayns Rom. 2. And Christ him selfe in the sentence that he shall geue at his last iudgemente doeth sufficientlye declare what this scripture meanethe when he callethe them that be at his right hande to his kyngedome and sendeth those that be at his lefte in to the fyer euerlasting that is prepared for the deuyll and his Aungelles Nowe as touching the works of the elect ye haue learned alredy that when God rewardeth them he crouneth in them his owne giftes Math. 25. But as for the reprobate thei do according so the frutes of their wycked and vnbeleuinge hartes receaue eternall dampnation which is the reward of vnbelief Non other thing can we learne of those places that ye haue aleadged ALBION I am sure ye wyll not denye Obiect 13 but that these be Daniels wordes Qui alios docent erunt vt splendor firmamenti Dau. 12. quique ad iustitiam alios instrunt vt stelle fulgebunt That is too saye They that teache other shal be as the brightnesse of the firmamente and they that instructe other vnto righteousnesse shal shyne as the starres Looke what difference there is betwixt the brightenes of the firmamente and the brightnesse of the starres the same shall be euen betwixte those that teache For they that by their dilgente teachinge shal wynne and bring manye to righteousenesse shall shyne as the brightenesse of starres the other that haue lesse laboured in the lordes vineyarde shyninge onlye as the bryghtenesse of the fyrmamente Aunswer PHILA As touchinge Daniels words where he sayeth Manye that sleepe in the duste of the earthe shall awake Tge exposition of Daniels wordes some to euerlastinge life and some to shame and perpetual contempt And they that teach shal shine as the brightnes of the firmament and thei that bringe many to righteousnes shal shine as the starres for euer euer Do make lytle or nothing for this matter For as it hapeneth many times in the scriptures in one periodus or sentence the same selfe thynges are repeted the seconde time which wer spoken first The difference that semethe here to be assigned or appoynted is of the firmamente and of the starres But syth that they that teache and thei that instructe and bringe other too righteousenesse be all one and are conteyned vnder one degree after the verye iudgemente of the aduersaryes diuers rewardes are not due vnto them syth that they laboured both in one thing Therfore it is most manifest and playn that the same is repeted agayne which was already spoken before but more playnlye AL. But why doeth Daniell make mention of the ministers or teachers rather than of the reste Question PHI. Because that aboue all other Aunswer they be subiecte to persequution and trouble and therfore they haue most nede of coumforte that they may with a good corage take vpon them this moste parilous and troublesome office and perseuere in it to the ende But it can not be proued therby that like rewardes are not promissed vnto the