that which they do teach And also in ecclesiastycall elections they oughte to be preferred before the other and they to be reiected and put backe that do both breake the commaundementes and teache other also to doo so Onlesse ye wyl say that they that lyue wyckedlye and teache other both by theyr woordes and example too transgresse the commaundementes of God shall enioye eternall felicitye whiche were agaynste all reason And as for the parable of the sede whereof parte did fall in to good grounde Aunswer to the parable of the sede Mat. 13. anye manne can easelye perceaue that it pertayneth vnto the state of this prsente life and that therby it is signified that the worde of God doethe not brynge foorth frute in lyke in al the Godlye To the parable of the talentes Mat. 25. Likewyse the parable of the talentes doeth certifye vs that they that vse well the gyftes of God in them the grace of god shal daylye encrease yea they shall be made worthye too be rulers ouer muche that is to saye euery daye they shal be made more able to receaue spirituall gyftes Neyther canne the place To the place of the seconde to the Corinthiās 2. Cor. 9. that ye haue alleadged oute of the seconde too the Corinthians be otherwyse vnderstanded For we do commonlye see that they that be Godly liberal in geuinge of almes do not onely abounde in spirituall gyftes but haue also by the blessynge of God theyr temporall rychesse wonderfullye encreased and augmented that they maye the better exercise theyr Godlye liberalitye towardes the poore members of our sauiour Iesus Christ Which is according to the sayinge of the wyse manne Proue 3. where he saieth Honour the Lord with thy rychesse but how canne we honoure the Lorde wyth oure rychesse but by refreshinge his son Iesus Christe in hys lymmes so shall thy barnes be fylled with aboundaunce and thy wynne presses shall burste with newe wyne And where Christ sayeth to his Apostelles To the place of the .22 of Luc. he that wyll be greatest amonge you let him be leaste the same can not be applied but to the churche of God where they ought too be coumpted greatest that beinge endued with moste excellente gyftes and bestowinge the same to the edifying of the faythfull congregation to behaue them selues most humblye Obiecti ∣ on 19 ALBION I fynd this written in the Apocalipse or reuelation of Iohn Apoca. 14. I hearde a voyce from heauen as the sound of many waters and as the sounde of a great thunder I harde the voyce of harpers harpinge vpon theyr harps And they songe as it were a new songe before the throne and before the .iiii. beastes and the ealders and no man can learne that song but the hundreth fortye and foure thousande which were boughte frome the earthe These are they whych are not defyled wyth women For they are virgines these folowe the lambe whether soeuer he goeth Here we see that onely those hundreth fortye and foure thousande whiche afterwardes he calleth virgines coulde synge the newe sounge and folowe the lambe whether so euer he goeth whereby it doeth appeare that they haue a preeminence aboue all the rest and that they doo also excelle other in glory PHILALE By this finit number of an hundreth forty and foure thousande is vnderstanded Aunswer the infynitte number of the electe and chosen of God Who thei be that can singe the new songe which alone canne synge the new sounge For the elect only canne praise and laude God neyther canne any say that Iesus is the Lord but by the holy ghost whereof all the reprobate are voyd 1. Cor. 12. And it is sayed that they are vyrgines Why the true elect are called virgines Heb. 13. and haue not defyled them selues wyth women not because that they haue lyued oute of holye wedlocke whiche as the Apostell sayethe is honourable amonge all menne but because that the churche 1. Cor. 11. and fayethfull congregation hathe bene by the Apostelles and nowe is by theyr doctryn prepared for one husband and presented as a pure virgine to Christ Thei are therfore called virgines because the after they were brought to Christe and sanctifyed through faythe in his bloude and also washed and iustified they neuer defiled them selues with that straunge woman Prou. 4. which the wise man doth speake of that is to say with any straunge doctrine of stinkinge ydolatrye and of other superstitious worshippings and seruices of god but haue kepte their myndes pure and chaste virgynes vnto Christe theyr husbande vnto whome they were maryed wyth a sincere and pure fayth What it is to folow the lambe whether so euer he goeth Theese be they that folowe the lambe whether so euer he goeth For as whiles they abyde here in the worlde Christ only is their treasure theyr ioye and coumforte in him onely they put theyr confidence and truste and whether soeuer he calleth them by his doctrine and example they be be alwayes readye to folowe him though it be to a most cruell death to glorye him with all so in the other worlde they be neuer separated from him For where soeuer Christe is Ioa. 12. there shall his minister or seruaunte be also But all the elect and chosen of god are Christs ministers and seruaunts therfore where so euer he is there shal thei be also Nowe maye ye perceaue how little this place of the reuelation can helpe them that maintayn this diuersitye of rewardes in heauen AL. Are not all the fathers I Obiecti ∣ on 20 praye you of this opinion Again wyll not men be made more slacke to doe good woorkes if they once vnderstande that there shall be no diuersitye or difference of rewardes in the lyfe to come PHI. As for the fathers we do confesse and graunt Aunswer that they haue appoynted suche diuersity or difference of rewards But herein lieth the whole controuersye whether this can be proued by the infallible testimonyes and autorytyes of the scriptures or not Agayn they do not speake of it all after one sorte For Hierome when in his Epistels he did commend wedowhode Ierome and was come to that poynte that he must needes make a comparyson betwixte the wedowe and the virgyne he doeth playnelye saye that he wyll not gladlye appoynte any diuersity or difference betwyxt the Sayntes and yet in other places be wyll seme to be an earnest mainetainer of these differences And whereas ye saye that men by this doctrine are made more remysse neglygente and slacke to do good workes I haue aunswered you alreadye that the electe and chosen of God be wont at all tymes to doo good workes for the loue that they beare to God and to theyr neyghboure and for to shewe theyr obedyence towardes the sacredde word and holy commaundements of theyr heauenly father without anye respecte of recompence or rewarde and that they that doe otherwyse are but mercenaries
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
of God not to this end that they shoulde be ydell and vnprofitable but too the ende that they shuld be profitable and good so did he make and create man not for to be ydell here Why mā was created or for to be an vnprofitable burden of the earth but to this ende that euery one of vs shoulde accordinge to his vocation and callinge worke those thynges that be good and profitable The deuyll in dede by bringing in synne The deuill did peruert the end of our creation which Christ restored agayne did peruert this end of oure creation but Christ did restore it agayne beinge sente in too the worlde for to destroye the workes of Sathan By him we are regenerated or borne of newe that beynge made newe creatures we shoulde be profitable and full of good workes And therefore the Apostel in the epistel to the Ephesians writeth on this maner Ephe. 2. we are the workemanshippe of God created in Christ Iesus vnto those good workes that God hath prepared for vs for to walke in And in the epistell to Titus Who sayeth he gaue him selfe for vs that he mighte redeme vs from all iniquitye Titus 2. and make vs a peculyar people vnto him selfe being earnestlye geuen vntoo good workes Math. 5. Hereunto belonge the exhortations of Christ and of the Apostels Such as these are let your light so shyne before men Gala. 6. that they maye see your good woorks and glorify your father whiche is in heauen And in the epistel to the Galathians these are the Apostels wordes 1 Timo. 3. Let vs not ceasse to do good vnto al mē but most specialli to them that are of the housholde of faith Are not the scriptures geuen vntoo vs for the same purpose and vse The whole scripture saith Paull is geuen by inspiration of God is profitable to teach to improue to correct and to instructe in righteousnesse that the man of God maye be absolute or sound beinge made perfect vnto all good woorkes It is euydent then that we be not so iustified by fayeth that after iustyfication we should remayn vnprofitable bareyne and vnfrutefull but rather the geuing our selues without ceassing intermission to good works we shoulde aduaunce and farther the glorye of the grace of God and set before all mennes eyes as it were a cetayn light of a new creature Similitude Who doeth plant or set a tree or doeth dygge aboute the roote of it to the ende that it shoulde only be a tre and not rather to this end that it should be a good tree and bring foorthe good frutes So are we regenerated in Christ Why we be regenerated in Christ iustified not to this end that we shuld be only Christians in name but that of euyll trees we shoulde be made good and expresse that same goodnesse that wee haue receaued of Christe by good workes When we teache these thinges we doo neyther geue occasion to the ennemyes to condempne iustelye the doctrine of iustification as enemy of good workes nor yet ought we to be blamed although false gospelers doe rather liue like Epicures than true Christian men DYDI. Who hauinge a crome or droppe of godlinesse can be offended at this doctrine EVTRA. Who thei be that are offended at the doctrine of the iustification of faith They onelye are offended at this mooste true and wholsome doctrine which partely do rather seeke theyr own gaynes and lucre than the saluation of the people And partlye beinge erecated or blynded wyth vayne superstition do embrace and set foorthe vnto other mens dyuelish inuentions for good workes For vnto them The good works of the papistes to heare euerye daye masse deuoutely to lye prostrate before dead images and to mummell oute a number of prayers vnto certayne Soyntes to go on pilgrimages to buyld vp chanteries and to cause Trentalles of Masses with diriges and other tromperye to be sayed for the deade Item to geue largelye of theyr substaunce and gooddes vntoo ydell priestes mounkes friers and nonnes too saye oure ladyes psalter to praye on beades too vse obserue and kepe pharisaicall fastinges wyth theyr popishe holye dayes and solempne feastes are the best works that can eyther be deuised or done and whosoeuer do speake againste those workes They that are enemies of the papystes good workes are enemies of sin and of most detestable abhomination Rom. 14. they are by and by taken for vtter ennemies of good workes wheras if the thinge wer indifferentlye weyghed in the eauen balaunce of Gods word they ought rather to be coumpted enemyes of synne and of moste detestable abhomination For what soeuer is not of faythe is synne But how cā these their gai painted workes be of faythe sith that they haue no grounde at all in Goddes worde What gaye titles so euer then they geue vnto them it can not be denyed but that they are most detestable synnes in the sight of God who wyll alowe none other kinde of religion worshippinge and seruyce than he him selfe hath prescribed and appointed in his holye scriptures DYDI. Obiect 7 What wil ye saye then of our good intentes Wyl ye condempne them all For manye do those works that ye spake of euen now of a good intente thinkinge that they do high seruice vnto god Shall thys theyr good intente be imputed vnto them for synne EV. As concerning good intents we haue this lesson geuen vnto vs in the boke of God Aunswer ye shall not do euery mā that which semeth vnto youe best Good intentes I am the Lord thy God that thinge onlye that I cōmaund the see that thou doest it Ad nothing vnto it take nothinge away from it We must not do then what soeuer semeth vnto vs best but what soeuer the lord our God doth commaund and wylleth vs to doo so that by this one place of Deuteronomye Deu. 12. all good intentes that be not ruled by Gods word are quite ouerthrowen PHI. It doeth well appeare by manye histories of the Bible how well God doeth lyke oure good intentes Terrible and dreadfull historyes In the .ix. and .x. chapters of Leuiticus ye shall fynde thys wrytten And there came a fyre oute frome the Lorde and consumed vppon the altare the burnte offering and the fat Which when all the people sawe they gaue thankes and felle on theyr faces But Nadab and Abihu the sonnes of Aaron tooke eyther of them his censor and put fire therin and put incens thereuppon and offered straunge fyre before the Lorde whiche he had not commaunded them How our good intents whiche haue no waraunt in Goddes word are rewarded Therefore a fyre wente from the Lorde and deuoured them so they dyed before the Lord. Without all peraduenture they dyd this of a good intent For onlesse they had thoughte that God woulde haue bene pleased with it they woulde in no wyse haue done it yet ye see howe they were rewarded
other sith that oure sauioure Iesus Christe doeth expressely affirme Math. 13. that the righteous shal shine as the sunne in the kingdom of god Agayn that some wynne or bring more than some vnto righteousnesse Note that oughte not to be attributed to the connynge industrye or laboure of men but vnto him that by openinge the hearts of the hearers doeth geue the encrease the Apostell hym selfe sayinge Neyther he that planteth nor he that watreth is any thyng but the Lorde 1. Cor. 3. whyche geuethe the encrease ALBION Obiecti ∣ on 14 Yet Ierome expoundinge this place sayeth that wheras many do aske whether the godly vnlearned Hier. in 12. ca. Dani. and the godly learned shall haue the lyke glory aunswer may be made vnto them after the translation of Theodotio that the one shall be as the firmamente and the other as the starres PHILALETHES Aunswer But no such thinge canne be gathered of the translation whiche is after the Hebrewe For in it we haue playnlye these wordes Porro doctores splendebunt vt splendor firmamenti et qui multos ad iustitiam ad ducunt vt stellae sepiternis temporibus Which we may english after this maner and the teachers shal shine as the fyrmamente and they that bringe manye to righteousenesse shall shyne as the starres worldes without ende Who doeth not see that all one thynge is meante in bothe closes sauinge that in the laste the mattyer is made more playne ALBION Ye wyll graunt Obiect 15 I am sure that there is a diuersity in the punishementes of the reprobate it foloweth then that there is also a diuersitye in the rewardes of the electe and chosen And that the punishments of the reprobate be not all one it maye easelye be proued by the woordes of our sauyour Iesus Christ Math. 11. where he saieth that it shal be easier at the day of iudgemente for them of Tyre and Sydonne than for them of Corozam and Bethsaida and for them of Sodome and Gomorre than for them of Capernaum PHILA Aunswer The argumentes that be made a contrarys do not alwaies necessarily conclude For why This kinde of argument do manye tymes deceyue As if one shoulde saye or reasonne after this sorte A man can kyll hym selfe ergo he can make him self to lyue Manye other instaunces myghte I bringe but for shortenesse sake I do passe them ouer Whither is a diuersity in the punishements of the reprobate and non in the rewardes of the electe and chosen Well go to I graunte that there is adiuersity in the punishementes of the reprobate And why Because that they do by theyr vnbeliefe and frutes of the same deserue those punishementes of hell fyer but it can not be truly sayed that the electe and chosen doe by theyr workes merit or deserue the endelesse ioye and felicitye of heauen Therfore there is a verye vnlyke reason in theese contraryes ALBION What meaneth Christe when he sayeth Obiect 16 There be manye mansions in my fathers house Ioa. 14. Doeth not he therby signifye a difference or diuersitye of rewardes PHILALE Yf Christe had sayed Aunswer There be diuers dwellinge places in my fathers house youre sayinge myghte haue some coloure But he sayed There be manye dwellynge places â–ª whereof no diuersitye at all canne be gathered but rather that there is rowme ynoughe for all hys electe and chosen bee they neuer so manye For Ioa. 14. we must not grosselye ymagyne that there bee sondrye chambers or parloures in heauen some beynge more gloryous than some but that wher so euer Christ oure headde shal be there we â—halbe also wyth him As he him selfe doeth testify sayinge I wyll come agayne and receaue you vnto my selfe that where I am there maye ye be also ALBION Obiect 17 I remember that ye sayed afore that accordinge to oure sauioure Iesus Christes wordes we shal be like vnto Aungels But ye can not deny but that ther be diuers orders and degrees amonge them For some are called Archangels Coloss 1. some Thrones some Dominions Principalities powers Syth then that we shal be lyke aungels and among them there be such diuers orders and degrees it can none other wyse be gathered but that there shall be a diuersitye or difference of glorye amonge the sayntes PHILA Aunswer As touchinge Aungelles the scripture doeth nowe confesse that they haue diuers orders principalityes dominions and powers amonge them selues because that as long as we do liue in this wicked worlde and vale of miserye they are appoynted to be ministers and helpers vnto vs Heb. 1. as we reade in the Epistell to the Hebrewes Yea they be also appointed too be as it were rulers ouer common wealles and kingdoms Dan. 10. as Daniell doeth testifye they are also kepers of men and coÌ„maunded of God to wayte vppon them Psal 91. whereof it cometh that our sauiour Iesus Christ doeth saye of the children Math. 18. that their Aungels doe alwayes see the face of their father that is in heauen But when in the kingdome of Christ 1. Cor. 15. all things shall be pacifyed The diuersitye that now is amonge Aungels shal ceasse at the generall resurrection of the righteous these seruices or ministeries as vnnecessarye and superflue shall be abolyshed Read for that the .xv. chapter of the first Epistell to the Corinthians If so be then that the diuersitye that is nowe amonge Aungels by reason of the sondrye offices and ministeries that they be appoynted vnto for the preseruation of the electe and chosen shall ceasse at the resurrection of all flesh what should we dreame of anye dyfference or diuersitye that shoulde be amonge vs then syth that Christ dyd with so playne wordes affirme that we shall then be like Aungels ALBION Obiecti ∣ on 18 I wyll not yet geue ouer Who so euer sayeth Christ shall obserue Math. 5. and teache the commaundementes the same shall be called greate in the kingedome of heauen Mat. 13. He sayth besides that the corne that dyd falle in too good grounde did bringe foorthe frute Math. 25. some an hundreth folde some syxty folde and some thyrty folde And in the parable of the talents we reade that the seruaunts were recompensed accordinge 2. Cor. 9. to the diuersitye of the gaynes Agayne are not these Pauls woordes He that soweth sparingly shal reape Math. 20. also sparynglye and he that soweth liberallye shal reape also liberallye Christ sayed likewyse to his disciples he that wyll be greatest amonge you let him be least These places I trowe do sufficientelye teache Luc. 22. that there shall be a diuersitye after the glorifying of the children of God PHILALETHES To the first we doo aunswer Aunswer to the .5 of Math. that by the kingdome of heauen the churche of God is vnderstanded wher thei oughte to be in moste estimation that both teache syncerely and do by their lyfe and conuersation expresse
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.