The over throw of the justification of works and of the vain doctrine of the merits of men, with the true assertion of the justification of faith and of the good works that proceed or come of the same, and in what respect our good works are crowned or rewarded of God set forth dialogue wise by john Veron.  Ephe. 2. Ye are saved by grace, and that through faith, not of yourselves, it is the gift of God not of works, lest any man should glory. 
¶ Newly set forth and allowed according to the order appointed in the queens majesties injunctions. Ano. 1561.   

TO THE RIGHT honourable, Sir james Blount knight, Lord Mont joy etc. john Veron wisheth grace, peace of conscience, and increase of Godly honour, from God the father, through his son jesus Christ our Lord.  
HEre have I added, right honourable Lord, unto my treatises of predestination, and of free will, a small book, which I have entitled: The over throw of the justification of works, and of the vain doctrine of the merits of men, with the true assertion of the justification of faith, and of the good works that do proceed of the same, and in what respect our good works are rewarded or crowned of God: because that these doctrines, do so depend one of an other, that they can in no wise be separated, or put a sunder, unless we will want the perfect understanding of them all, and so be blind still in the chiefest and most principal points of our religion. Of predestination, how fruitful and necessary the doctrine of it, is, what so ever the swinish grunting Epicures, and carnal wordlings, doth say to the contrary, I will speak nothing now at this present, because that I am fully determined, by the help and assistance of the holy spirit of God, shortly to set forth an apology or defence of my doctrine, touching that point of our religion, being directed to the queens majesty, unto whom the treatise thereof is dedicated. Neither do I need greatly to speak of the doctrine of free will sith that in the setting forth of it, I have so tempered my style, that I kept myself always within the limits and bounds of God's word, going neither on the right nor on the left hand, but walking still in that most sure and plain high way, that the patriarchs, Prophets, and apostles, with the Godly ancient writers of the primitive church had already trodden or beaten unto us. Many objections of the Popepelagians, and free wyllmen of our time, which never were touched before, have I fully answered in it, as it shall plainly appear unto them, that will with a single eye, and with an upright judgement, read the whole treatise. The only mark that I shoot at in all these works, is that the grace of God, may be throughly magnified, and the vain glorying of men, in their own strength, which all things being rightly considered, and diligently weighed, is nothing at all) being taken away, the whole glory of our salvation should be given only unto the mercy & goodness of our heavenly father▪ who as by the death passion & bloodshedding of his son jesus Christ, doth fully save us, so by his holy spirit he doth regenerate us, and taking away our stony hearts from us, he giveth us fleshy hearts, that is obedient and treatable: he maketh us of unwilling, willing▪ of the bound slaves of sin, the servants of his son jesus Christ, for to serve him in holiness and righteousness all the days of our life, and so bringing us in to the freedom of the children of God (for where the spirit of the Lord is, there is freedom) he maketh us to walk in those good works, that he hath prepared for us to walk in. Neither can it justly be said, that either in my book of predestination, or in my book of free will, I did minister to any man occasion, either to live lycentiouslye, as though it made no matter how they live, that are by the immutable decree of God, ordained unto life everlasting, or to beslacke in doing of those good works, that are required of us in God's book. Which all men shall moste evidently see (except they will be wilfully blind) by this book, that now at this present, I have set forth, and dedicated unto your honourable Lordship, whom I see of all men to be most earnestly given unto good letters, and most principally to the study of the holy and sacred scriptures. Which, as it is a thing very rare among the greatest part of the noble men of our time: so will it be a most precious ornament, both to you, and to to the honourable stock that ye come of. For, what greater commendation can there be to such as ye are, than to have a knowledge and understanding of the liberal sciences, and of the tongues, that they be written in: and specially to be so acquainted with the infallible word of God, the only Antidotus or conterpoyson, against all venomous sects and heresies, that ye shall at all times be able mightily to withstand all false and erroneous doctrines, that by the procurement of Sathane the devil the enemy of our salvation, have heretofore risen and do daily rise in Christ's church? I do here let pass, how much good ye will do by your good example, unto those that are of the basseste sort, when they see your Lordship to be so seriously given, to such virtuous exercises. it will be an wonderful encouragement unto them: and unto the other, that be of the same degree that ye are of, or of an higher, a marvelous pricking forrewardes. For, if there be any spark or drop of Godly shamefastness in them they will blush and be ashamed, when they shall hear you gravely and learnedly to reason of high matters of learning and of the principal points of our religion, to stand like dumb and painted images, and able to say nothing. Therefore go on still, as ye have Godly begun: being most sure, that he which hath of his free mercy and goodness begun this good work in you, by his holy spirit stirring up your heart to such Godly studies: will shortly perform it, and bring to such a perfect end that it will be not only to your everlasting comfort, but also to the unspeakable utility und profit of your own natural country. I would have declared briefly, what be the chiefest points, that I do entreat of in this my book, but because that the argument of it, is set forth afore the beginning of the whole work, I have thought it unnecessary. Here therefore, will I make an end, most humbly beseeching your good Lordship too take this my simple labour in good part, not so much considering the smallness of the gift, as the heart, and pure good will or zeal of the giver. Thus the eternal and everlasting god preserve both your good Lordship, and my good lady your wife, with all your Godly family and household.   

¶ The argument of the whole book.  
first and foremost we have declared, that we are freely justified, that is to say, delivered from sin, eternal damnation and everlasting death, and counted righteous in the sight of God, through faith only in our saviour jesus Christ, without any merits or deservings, going before. Which thing hath been most strongly proved both by manifest and plain texts of the scriptures, and also by the autoryties of the ancient fathers of the primitive church, contrary to the slanderous and most lying reports of the enemies of the truth, which do, most ungodly blow abroad, that we have of late days sucked out this doctrine of our fingers ends, not one of the old writers saying once: Sola fides justificat: faith only or fayeh alone doth justify. But how false this their report is, ye shall be judges yourselves, after ye have read the whole work.  
We did, almost in the beginning of this disputation, lest any impediment or let should be left unto the reader, concile Paul and james together, where, unto the ignorant, they did seem to disagree, which (I trust) is so substantially done, that any reasonable man, will hold himself satisfied. secondly it hath been showed, that as all the works, that we do afore our justification, I mean, afore we be graffed in Christ, and through faith made members of his body, although they seem never so glorious, so perfect and excellent, yet are but mere sin, and abomination in the sight of God: so after we be once justified, and made lively branches of that true vine, we must not remain harein and unfruitful trees, but bring forth the fruits of our faith, and abound or flow in all kind of good works that God hath prepared for us to walk in, remembering that we are thereunto created in Christ jesus, who hath redeemed us, and cleansed from our sins, to the end that we should be a peculiar people unto him, earnestly given unto good works. Here have we by the way, overthrown will works, that is such manner of works, as are set forth by the mere invention of man, with out any sure ground or foundation in God's book, or without any promise contained in the same, proving, that all such works, for as much, as they be done without faith, can in no wise please god, but are an abomination unto him, although they be done, as they do commonly term it, of a good intent and so, upon occasion, we have declared, and made manifest and plain, by the histories of Nadab and Abihu, of Saul, and of David in bringing the Ark in to jerusalem, otherwise than God had ordained, how perilous a thing it is, to attempt any thing of good intent, without a sure warrant of god's word, in the religion, worshipping, & service of God. thirdly we teach what be those works that are to be taken for good works, even such as God doth expressly command us in his word. Which are most lively set forth unto us in many places of the old and new Testament. How be it, this lesson is also given, that all they that do those good works (although they be never so good works in themselves) do not by and by deserve, the commendation and praise of well doing in the sight of God, either because that they do them, to the end that they may be glorified of men, or for reward sake, the hope whereof being taken away they would not as much, as give a cup of cold water, or for fear of punishment after this life, and not for the love only, that they bear to God, and to their neighbour, or for to show their obedience, towards his will and commandments. But for the better instruction to the ignorant, we have set forth at large, all the chief and principal causes that ought to move us, to do good works, although we looked for no reward at all at God's hand, who notwithstanding will not leave our good works uncrowned or unrewarded, first because that we have through sayeth, fellowship with his son jesus Christ, whose perfect obedience, he imputeth unto us for our own, thereby most amply and abundantly supplying, what soever is wanting and lacking in us. secondly because, that he hath made himself debtor unto us not by receiving any thing of us, but by promising all things, as saint Augustine doth witness. Here also are the causes showed, why our good works, although in themselves, they be full of imperfection, do please God and are acceptable unto him, which ought to be unto us a great encouragement to live Godly, and to excercise ourselves in all manner of good works, that God hath commanded us in his word, being sure, that we can not but please him in so doing. And as for merits it hath been most strongly proved, that although we were able to do what soever God hath commanded us, yet we ought to reckenne ourselves unprofitable servants, & that we have done but our duty. But for as much as no man is able to do the tenth part of God's commandments, with such a perfection as God doth require, what do we merit or deserve (if our works be examined after the straightness of God's judgement,) but the endless torments of hell fire? last of all, concerning the degrees of glory after this life, it hath been sufficiently declared and showed, that there can be no such diversities or degrees of glory, by reason of any merits, but that if there be any, it cometh of the mere mercy and goodness of God, who doth in us most liberally crown his own gifts. The chief scope or mark that we shoot at in setting forth of this doctrine, is: that we having learned whence our salvation doth come, should give the whole glory thereof, to the only mercy and goodness of God declared unto us in his son jesus Christ, and most surely sealed up by his blood. To whom with the father, and the holy ghost be all praise, glory, and honour, worlds without end. Amen.   

❧ The over throw of the justification of works, and of the vain and found doctrine of the merits of men, with the true assertion of the justification of faith, & of the good works, that do proceed and come of the same, and in what respect they be crowned or rewarded of God, setsoorthe Dialogewise by John Veron,  

The names of the speakers.  
Dydimus.  
Eutrapelus  
Albion.  
Philalethes.   DYdimus: 
Sith the we have already sufficiently spoken of the doctrine of predestination, of the divine providence of God and of free will, I am of opinion, that it were good to entreat somewhat of the justification of faith, and of the good works that do spring and come of the same. For many there be which when they hear that we be justified by faith only, without the works of the law, straight ways do cry out, that they need not to do good works, yea that it maketh no matter how they live, so that they believe only. 
The blasphemers of the justification of faith.  I would feign, that by setting forth this matter plainly, as ye have done the other, the mouths of such blasphemers might once be stopped.  EUTRAPELUS. 
That, which ye say, good neighbour, may rather be wished than hoped or looked for.  

The maliciousness of the enemies of the truth.  For, such is the wickedness of the enemies of the truth, that nothing can be so well spoken, or so Godly set forth, but that they be always most ready too calumniate and blaspheme the same.  
As for an example: our brother Philalethes, that the profit of our last talk and communication, that we have had touching predestination, the divine providence of God, and of free will, might come to many, did cause it to be published, and set forth in print. But, Lord God, how is he railed against? How is his Godly travail and labour taken of the most sort of men?  
And yet in it, all things are made so plain, that the simplest man in the world, may have edifying by it:  
And all the objections, that could be made, so pightelye, both by the scriptures, and also by the authorities of the ancient fathers, answered, that any reasonable man, would hold himself satisfied.  ALBION. 
Who be they, think ye, 
Who they be that storm at the doctrine of predestination.  brother Eutrapelus, that thus so ungodly storm against this most comfortable doctrine of predestination and of the divine providence of God? Even a sort of Atheists and swinyshe Epicures, whose grunting, we ought not to regard, or to care for. How be it, 
Atheists are in English called Godless.  I do not doubt, but that there be many that now speak evil of the doctrine, which if they had read the book throughout with sober judgement, and with a single eye, would like it well enough, yea, and receive unspeakable comfort by it.  PHILALETHES. 
I knew rightwell, when I took the matter in hand, that I should stir up many enemies against me. But should I therefore, have kept close and hidden from the faithful congregation that thing, which the holy ghost will have to be revealed to all his elect and chosen people? God forfend, that for fear of the displeasure of men, 
We ought not for fear of the displeasure of men hide the truth.  or of the hatred of the wicked world, we should counceale or hide any truth. Ye shall see, that they will no less rage at this doctrine of the justification of faith, when they shall hear that God without any works or merits going before, doth freely justify us, through faith only in his son jesus Christ, our lord & saviour than they do at the doctrine of predestination. Will they not by & by cry out and say: that by this doctrine, all manner of good works are clean taken away, and quite overthrown? For, who being persuaded that faith only justifieth, will give himself to do good works, or to lead a Godly life and Christianlike conversation? But yet we must not because of these blasphemies of the wicked enemies of the truth, leave of therefore, to teach and set forth the truth of this doctrine, 
What scope or mark we ought too shut at, in setting forth the doctrine of the justification of faith.  that the holle glory of our salvation, in despite of the devil and of all his Angels, may only and solely be given unto the merits of the death, passion and bloudeshedding of the only begotten son of God, our saviour jesus Christ.  ALBION. 
Therefore, brother Philalethes, that we may somewhat the better be edified in this matter, and also edify other, we do most earnestly desire you, that ye will (sith that we are now at leisure, and have nothing else to do) set forth at large this holle doctrine of justification. For, many are yet very blind and ignorant in it.  DYDIMVS. 
Yea, ye shall find many, even among the learned papists, that dare boldly say, that this phrase or manner of speaking. Sola fides justificat: Faith only justifieth, is but newly invented of the heresykes of our time, and that none of all the ancient writers of the primitive church did ever use it, either in their sermons or writings.  EUTRAPELUS. 

The pope's kingdom, is a kingdom of lies.  This is not the first lie, that they have made. But as their kingdom, is a kingdom of lies, so with lies, do they labour and study, for to maintain it.  PHILALETHES. 
And that, I trust, shall well appear, or ever we have made an end of this our talk and communication. For, I will allege so many authorities, and places out of the auneyente writers of the primitive church, where they do plainly affirm with us, that faith only doth justify, that all men, be they never so simple, shall easily perceive how shamefully they have belied us & our doctrine & that of a malicious mind, they have most traitorously hidden the truth from the saith full congregation of god's people. But or ever we go any farther, I think it best too declare in what signification this word to justify, ought to be taken. As far as we can learn this word: 
whence this word iusticare, to justify, hath been borrowed and what it signifieth.  iustificare to justify, hath been of the blessed Apostle saint Paul borrowed of the common use of the law. For, in judgement, to justify a man, it is too assoil or quite him of the crime, that is laid to his charge, or that he is accused of, and to pronounce him righteous, just, innocent, and guiltless. After the same manner, when we say, that God doth justify us, our meaning is that God doth assoil and quite us of all the crimes, offences and trespasses that can be laid to our charge or that we can be accused of, and that he doth pronounce us just and righteous in his sight. That is to say: That first he doth pardon and forgive us our sins, he covereth them, and doth in no wise impute them unto us, but imputeth unto us righteousness, not our own, which is none at all, but the righteousness of his son jesus Christ, and so through, or by imputing unto us the righteousness of his only begotten son, he doth both save us and make us blessed. So doth the holy Apostle expound this our justification, saying: As David doth set forth the blessedfulness of the man unto whom God imputeth righteousness without works, where he saith: blessed are those, 
Ro. 4.  whose iniquities are forgiven, whose sins are covered-blessed is the man unto whom the Lord imputeth no sin. 
Psal. 32.   EUTRAPELUS. 
By these few words that ye have now alleged, any man may easily learn, 
wherein our justification doth consist.  that our justification consisteth in the forgiveness of sins and imputation of the righteousness of Christ. Whereby the vain and found opinion of those, that will have us to be justified by works is clean overthrown.  ALBION. 
I would say, that our brother Philalethes, should briefly declare unto us, 
What it is to be justified by works.  what it is to be justified by works, and again what it is too be justified by faith. For, these things, being well and substantially understanded, I do not doubt, but that the teste will be a great deal the plainer.  PHILALETHES. 
To be justified by works, is by our own deeds, to deserve remission and forgiveness, of sins, and too purchase unto ourselves salvation. Or else thus: They are justified by works, in whose life, there is found such cleanliness and holiness, as may deserve the testimony of righteousness before the judgement seat of God, or that with the uprightness of their works be able to answer and satisfy God's justice and judgement.  DYDIMVS. 
I believe that they are very thin sown, that with the uprightness of their works be able to answer and satisfy the justice and judgement of God.  PHILALETHES. 
They are very thine sown in deed. For non (Christ only excepted) could ever do it. And therefore, 
Christ only hath satisfied the justice of God.  all the children of Adam, being at defiance with their own righteousness, ought to cry out with David, and say: Enter not in to judgement with thy servant, o lord, 
Psal. 143.  for in thy sight shall no man living be justified.  ALBI. 
And what is it to be justified by faith?  PHI. 
They are justified by faith, 
What it is to be justified by faith.  that being excluded from the righteousness of works, do by faith take hold one the righteousness of Christ, wherewith when they are clothed and counseled, they appear in the sight of God, not as sinners, but as righteous persons.  ALBION. 
objection. i. This, me think, is a very comfortable doctrine. But yet, it will not be allowed of all men, for, the most part will still maintain, that we are justified by works and not by faith only, aleadginge, for the probation of this their saying, the second chapter of james, 
jam. 2.  where he saith on this manner: was not our father Abraham justified through works, when he offered Isaac his son upon the altar? And a little after: ye see then, how that of works a man is justified, and not of faith only. Either ye must (say they) make the holy apostles to disagree or ye must grant with james that of works man is justified and not of faith only. Answer  PHILALETHES. 
God wot, this is a poor help, that they do bring for themselves. For first and foremost, let us mark the history, that james doth make mention of, and we shall soon perceive how ignorantly they behave themselves in expounding the words of the apostle. We read in the xv. chapter of Genesis, 
Gen. 15.  that Abraham believed the Lord, and it was counted unto him for righteousness. Which text is of Paul alleged after this sort: If Abraham were justified by works, 
Rom. 4.  he hath wherein to rejoice or glory, but not with God. For what saith the scripture: Abraham believed God, and it was imputed unto him for righteousness? Whereby the holy Apostle, 
Abraham was justified xxx years afore he offered his son Isaac.  doth prove most strongly, that Abraham our father was justified by faith. But this, that james doth speak of, which is the offering of Isaac, was done thirty. years after, that the scriptures did pronounce Abraham to be justified, or that his faith was counted unto him for righteousness. Verily, fyth that xu years afore that Isaac was borne, 
Gene. 22.  Abraham's faith was imputed unto him for righteousness, it was impossible, that he should be justified by the offering of his son Isaac, which was as I said before xxx years after. What if we say then, that the apostle doth only go about to show, 
What faith Abraham was justified by.  that the faith, which Abraham was justified by, was no idle or dead faith but such a faith, as made him obedient unto God, as it is more plainly set forth in the ii to the Hebrews.  EU. 
This that ye have brought in now, is of great strength. And truly, I do not see, which way they can wind themselves out of the briars if the history & the circumstances of the same be weighed a right.  PHI. 
We will yet go to work with them another way: and show how that there is no repugnance at all in the doctrine of the apostles. For, what contrariety or repugnance could there be in their doctrine, sith that they were both lead by one spirit? Therefore, we shall mark, that the holy Apostle. S. Paul in his epistles to the Romans & to the Galathians, did dispute and reason against them that did attribute justification to works, but. 
Note this diligently.  S james did write against them, which did utterly contemn and despise good works. And therefore Paul showeth the causes of our justification james the effects & fruits of the same. Paul declareth how we are justified: james how we are known to be justified. Paul excludeth works, as not the cause of our justification: james approveth works as effects proceeding of the same. Paul denieth that any good works can be in them that be not justified: james affirmeth that they which be justified can in no wise be without good works. But ye shall hear what. S Augustine hath left unto us, by writing, touching the matter: 
Augu. 83. questionum questi. 76. Glossa ordinaria.  Quod Abraham per fidem sine operibus justificatus est, de operibus qu●e precedebant, intelligitur, quia per opera quae fecit, justus non suit, sed sola fide. Hic de operibus agitur, quae fidem sequntur, 
Heb. 11.  per quae amplius iustificabatur, cum tam per fidem fuisset justus. unde Paulus dicit: Fide obtulit Abraham Isaac, quum tentaretur. Haec oblatio est opus et testimonium fidei et justitiae. That is too say: That Abraham was justified by faith without works, it is to be understanded of the works that did go before: For, he was not righteous through the works, which he had done, but by faith only. Here it is spoken of the works that follow the faith, whereby he was more justified, whereas he was already before made righteous by faith. Therefore, Paul sayeth: 
The offering of Isaac is a testimony of the faith & righteousness of Abraham.  Abraham did offer Isaac with faith, when he was tempted. This offering is a work and testimony of his faith and of his righteousness. These things, did he write upon james epistle. If the offering of Isaac, is a testimony of the faith and righteousness of Abraham: He could not be justified by it, but rather it was thereby declared that he was justified already. So that this obedience of his, 
Rom. 4.  which he showed unto the word of the Lord, did only manifest and show, that he was when he believed God's promises, made righteous before God, through the same faith and believe, wherewith he was so strengthened, that giving the glory unto God, he persuaded himself fully, that he which had promised, was also able to do the thing, that he had promised though it seemed never so strange, nor so much against the common course of nature. And therefore the Apostle concludeth right well, that it was imputed unto him for righteousness.  EUTRAPELUS. 
As far as I do remember, I have heard you tell, that otherwiles, to be justified, is to be declared righteous and just. As when the prophet David sayeth: 
Psal. 51.  That thou mayest be justified in thy words & overcome, when thou art-iudged, that is to say: that thou mayest be declared just, and thy goodness and truth appear, in performing thy promises, when man either of curiosity, or of arrogancy would judge thy works.  PHILA. 
This is well remembered. And therefore, this shall we note by the way, 
This word to justify is other wise taken of Paul then of james.  that this word to justify, is not taken of Paul in that signification, that saint james doth take it in. For, of Paul it is taken for to deliver from sin, and for to impute righteousness: but james doth take it, for to declare one just and righteous. Again Paul speaketh of a lively faith, which can no more be without good works, 
Faith is not taken of the apostles in one signification.  than the Sun can be without light, or fire with out heat: But james speaketh of an idle and dead faith, which may be in the reprobate, yea, in the devil himself, as the apostle writeth in the same place. Moreover, whether ought one text too give place to many: or many too give place to one? 
One text must give place to many.   DYDI. 
It standeth with reason that one text should rather give place too many, than that many should give place to one.  PHILALE. 
For, this one text of james, that seemeth to attribute justification unto works, how many notable texts and sentences, shall ye find in the other Canonical scriptures, that teach the contrary?  ALBION. 
And we do all pray you, brother Philalethes, that ye will allege the chiefest and most principal of them. For as touching that place, which they do allege & bring out of the second chapter of james, ye have well satisfied my mind, I thank god therefore.  PHI. 
That will I gladli do: yea I will be sides this join unto the authorities of the scriptures & word of God, the sayings of the aunciaunt fathers of the primitive church, that so the enemies of the truth, which do most lyengly blow abroad, that we have no such stuff, may at length, seeing our great richesse, utterly be shamed and confounded.  DIDIMUS. 
Forsooth in so doing, ye shall do us all a great pleasure.  PHILALETHES. 
I might here bring many notable sentences out of the old and new Testament, wherein the excellency of faith is highly set foorth, but I will at this present omit or leave them and allege only those places, that do most chief pertain to justification.  

Act. 13.  first in the Acts of the Apostles, we have these words written in the sermon, that Paul made unto the jews that were at Antiochia, a city of Pisidia: Be it known unto you therefore, brethren that through this man is preached unto you the forgiveness of sins. And that from all things, from which ye could not be justified by the law of Moses, by him every one that believeth, is justified. These words are so plain, that they need no exposition at al. For, all men, unless they will be wilfully blind still, may easily see, that he taketh away altogether justification from the law of Moses, 
justification is taken away all together from the law of Moses & attributed unto faith  and doth attribute it unto faith in our saviour jesus Christ. But in the Epistel to the Romans the holy apostle maketh the matter more plain, where he sayeth: They have all sinned, and are destituted or void of the glory of God. But they are justified freely by his grace, through the redemption, that is in Christ jesus, 
Rom. 3.  whom God hath set foorthe too be a pourchasser of mercy, through faith in his blood.  
Let these words be diligently considered and weighed, and then I do not doubt, but that they, that be of an indifferent judgement, will soon agree unto our doctrine. First, the Apostle sayeth, that they have all sinned, and that they are deprived of the glory of God. By which words he doth most lively put before our eyes the miserable estate, that whole mankind was in. Secondly he doth effectuously show, how and by what means we are delivered from it, I mean: 
What be the means whereby we are justified, or delivered from the 〈◊〉 of damnation.  from that damnable estate, that we are in by our own nature, and first birth, when he sayeth: But they are justified freely by his grace. Now, if we be justified freely by the grace of God, where are our works, merits or deservings become? For if any works, deservings or merits, do go before our justification, how can it be said, that we are justified freely by the grace of God our heavenly father?  EUTRAPELUS. 
In deed it might rather be said, that we are justified in respect of our own works and merits. And so the saying of the apostle could not stand, where he saith in an other place: By grace ye are saved thorough faith, 
Epho. 2.  and that not of yourselves: it is the gift of God, not of works, least any man should boast himself. Whereunto the saying of a most ancient writer seemeth well to agree: His words are these: 
Ambrose 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 judicium debeatur.  
Vilesceret, enim, redemptio sanguinis Christi, ac miserecordia del humanorum operum praerogativae succumberet, si justificatio quae f●t pergratiam praecedentibus meritis deberetur, ut non munus largientis, sed merces esset operantis.  
That is to say: As there be no sins so detestable, that can keep of, the gift of grace, so there can be no works so excellent, that unto them, by the judgement of retribution or recompense, the same should be due, which is freely given and granted. For, the redemption of the blood of Christ should wax vile, and the mercy of God, be fain to give place to the prerogative of men's works, if justification, which is done or wrought by grace were due unto the merits that go before, so that it should not be the free gift of the giver, but the reward or hire of the worker. What other thing, I beseech you, doth this holy father mean but that we are without any merits, going before, justified freely by the mere goodness and grace of God, 
To attribute justification unto any merits going before, is a derogation of the grace of God.  through faith in the blood of his son jesus Christ.  
Yea, he doth plainly affirm that it is a derogation of the grace of God, and of the merits of the death, passion and bloudshedding● of his son jesus Christ, to attribute our justification unto any merits, going before, and also that it is to constrain the glory of the free mercy of God to yield or give place unto the dignity and worthiness of men's works.  DYDIMVS. 
This is a very godly saying and most worthy to be noted of all men. Object. 2 But yet in the mean while they will say still, that although we find in the scriptures, that faith justifieth, yet we find not: quod sola fides justificat, 
solifidians.  that faith only justifieth, so that this word only, or alone hath been newly added by heretics, Answer whom they do commonly call Solifidians'. 
Although we have not in the scriptures this word sola, only or alone yet have we many words that be of like force.   PHILALETHES. 
Will ye that I tell you the truth, neighbour Dydimus? These stout champions of antichrist, do nothing else but seek a knot in a rush, as the common laiyne proverb is, For, although we have not expressly this word, sola, only or alone, yet have we many other words, that are equipollent, or equivalent, that is, of the same importance & force. For when the holy ghost saith: that we are justified freli by the grace of god through the redemption, which is in Christ jesus whom God hath set foorth to be a purchasser of mercy, through faith in his blood: doth he not exclude all manner of works deservings or merits from our justification, attributing it unto faith only whereby we do apprehend and take hold on the grace and mercy of God, so surely sealed up unto us with the blood of that immaculate and unspotted lamb, our saviour jesus Christ? 
Rom. 3.  In the same self chapter he saith again: we conclude that a man is justified by faith without the works of the law. Who doth not see, that he doth here also put away all manner of things from our justification, faith only excepted? 
What Paul understandeth by the works of the law.  I am sure that by the works of the law, he understandeth those works that God doth require of us in his word, and whether ye will refer them to the ceremonies, or to the moral precepts and commandments, that be contained in the same, it is all one thing to me. For the holy ghost doth testify every where that the works of the law do not justify. Of the ceremonies, rites, & sacrifices, we have this sufficient testimony of the prophet David: Thou desirest no sacrifice, 
psal. 51,  though I would give it: thou delightest not in burnt offering. And therefore being sore troubled in his conscience, for his heinous offence that he had committed, he did cast the eyes of his faith upon the blood and merit of the saviour promised, saying: wash me thoroughly from mine iniquity & cleanse me from my sin. 
psal. 51.  Purge me with Ysope & I shallbe clean: wash me, and I shallbe whiter then snow. Deliver me from blood, o God, which art the God of my salvation. And from thence saint Paul seemeth to have borrowed this his saying: 
Heb. 10.  The blood of Bulls and Goats can not take away sins. 
Gala. 3.   
And as for the works commanded in the moral precepts & commandments, 
Deu. 28.  we are sure that they can not justify. 
Abac. 1. Rom. 1. Heb. 10.  For why? who is able to do them with such a perfection as God doth require? And therefore hear what the apostle sayeth in his Epistel to the Galatians: 
Gala. 2.  As many as are of the works of the law, are under the curse. For, it is written: Cursed is every man that continueth not in all things, that are written in the book of the law, for to do them. And that no man is justified by the law in the sight of God, it is evident. For, the just shall live by faith. Again in the same self epistle thus doth the apostle write: know that a man is not justified by the works of the law, but by the faith of jesus Christ, and even we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. Because that by the works of the law no flesh can be justified.  
All these sayings do sufficiently declare, that although, as I said before, we have not expressly this word, sola, only or alone, yet we have many other words that are of like importance, and force. 
The enemies of the truth are to be likened unto the Arians.  So that in this point, we may liken the enemies of the truth unto the wicked Arians, which because that these words, homousios & consubstantialis, be not found in the scriptures, will in no wise admit nor allow them, although the things signified by them, are most infallibly and certainly contained and set out in the book of God.  EUTRAPELUS. 
There cometh now in to my mind a certain saying of the Apostle, which as I do suppose, will serve well for our purpose. In the Epistle to the Philyppians, 
Phi. 3.  he writeth on this manner: The things that were vantage unto me, the same I counted loss for Christ's sake, and do judge them to be dung, that I might win Christ, and might be found in him, that is: not having mine own righteousness, which is of the law, but that, which is through the faith of Christ, even the righteousness, which is of God through faith. 
What they must do that will enjoy the righteousness of Christ.  It is evident and plain that saint Paul here in this place, maketh a comparison betwixt things that are contrary, shewing that they, which will obtain or enjoy the righteousness of Christ must utterly forsake their own. And therefore in the Epistle to the Romans, 
Rom. 10.  he doth plainly affirm, that the cause of the ruin and fall of the jews, was because that they went about to establish their own righteousness, and would in no wise submit themselves to the righteousness of God. Whereunto, to make the matter the more plain, he doth by & by add these words For Christ is the end of the law for righteousness vn●o every one that believeth.  DYDI. 
I do not very well understand this last sentence.  EU. 
The meaning of it is this: The end of the law is to justly them, that do observe it. But who did ever observe it? Therefore, 
i Cor. 1.  Christ having fulfilled it for us, is through faith, made unto us of god wisdom, righteousness, holiness and redemption. So that what so ever is lacking or wanting in us, it is by his perfect obedience, most abundantly supplied, as far forth as we have felloweshyppe with him, through faith.  ALBION 
It rejoiceth my very heart to hear such comfortable sentences out of the scriptures and word of God. But I would fain learn, whether the old doctors do hold with us, that sayeth only doth justify. For, that is one of the things, which the enemies do stoutly deny.  PHILALETHES. 
Ere I do satisfy your desire, I do intend to allege yet two or three golden sentences out of the apostle: which can not well be omitted in this case.  
The first shall ye have in the Epistel to Titus, 
Titu. 3.  where he writeth on this wise: Not by the works of righteousness, which we had done, but according to his mercy he saved us, that we being justified by his grace should be made heirs, according too the hope of eternal life.  
The second is much like unto this, and is set foorth in the second epistle to Timothee, after this manner: God hath saved us, 
2. Timo. 1.  and called us with an holy calling, not according to our works, 
The purpose of God doth exclude all merits and deservings from the justification of man.  but according to his own purpose and grace, which was given unto us through Christ jesus, afore the world was. Truly, wheresoever this purpose of God is, there works, merits, or deservings, can take no place in the justification or salvation of man. Whereby, it must needs follow (as we can gather none other of the sentences now alleged) that by the free mercy and goodness of God, apprehended and taken hold upon by faith, we are delivered from our sins and from everlasting damnation, and made fellow heyers with his son jesus Christ whose righteousness he doth impute unto us, of his eternal and everlasting kingdom of heaven. All these things, I say, do we obtain, through faith only, without any merits going before.  DIDIMUS. 
Say what ye will, the enemies do still whisper in to the ears of the simple and ignorant persons, that this is, but a new sound doctrine, and that none of all the ancient doctors did ever teach it?  PHILALETHES. 
Ye might have learned that this is plain fal●e in the authority, that we have already brought out of saint Augustine, 
Aug. 83. questionum questione▪ 76, Glossa ordinaria.  whose words are these: Quod Abraham per fidem sine operibus justificatus est, de operibus quae praecedebant, intelligitur, quia per opera, quae fecit, justus non fuit sed sola fide.  
Which we have already englished thus: That Abraham was justified by faith without works, it is to be understanded of the works, that did go before. For, he was not righteous through the works, which he had done before, sed sola fide, but by faith only. If it be an heresy to say that faith only doth justify, let me see, how they can excuse saint Augustine of heresy. Unto him, may we join father Ambrose, who writing upon the epistle to the romans, 
Amb. in episto. ad Romanos ca 4.  speaketh on this manner: justificari sunt gratis, quia nihil operantes neque vicem reddentes sola fide justificati sunt dono dei.  
That is to say: They were justified freely, for, they worcking nothing, nor making any recompense, they were justified through faith only, by the gift of God. Again, in the same place, these be his words: Sic decretum dicit a deo, ut cessant lege, 
Ibidem.  solam fidem gratia dei poscere● ad salutem.  
Which may be englished thus: He sayeth, that it was so decreed of God, that the law being at an end, the grace of God should require faith alone, or faith only unto salvation. 
Ibidem.   
These be also his words:  
Hoc ipsum munit exemplo prophetae. Beatitudinem hominis di it, cui deus acceptam fert justitiam sine operibus. Beatos dicit quibus hoc sanxit deus, ut sine labore et aliqua observatione, sola fide iustificentur apud deum. That is to say: he doth strengthen or fence this by the example of the prophet. He saith that the same man hath blessedfulness or that blessedfulness pertained and belongeth to that man, unto whom God imputeth righteousness without works, he calleth them blessed unto whom God had made this decree, that without labour, and without any observation, they should, by faith only be justified before God. And in an other place: 
Idem in. 9 ca ciusdem epistol●e.  Sola fides ad salutem posita est. Faith only, sayeth he, is appointed unto salvation. Ye may see now, how many times, this old father doth use this word, sola, alone or only, which the adversaries or enemies do accuse of heresy. But let us hear what the other ancient fathers do say concerning this matter these are jeroms words upon the Epistle to the Romans. 
jeronimus in 10. caput episto. ad Ro.   Ignorantes quod sola fide justificat deus, et se ex operibus legis, quam numquam custodierunt justos esse putantes, noluerunt se subijcere remissioni peccatorum, ne peccatores fuisse viderentur. 
That is to say: They not knowing that God justifieth by faith only, and supposing themselves to be just by the works of the law, which they never observed, they would not submit themselves unto the remission of sins, least they should seem too have been sinners.  EUTRAPELUS. 
By this authority, that ye have alleged out of Jerome, two things may be learned. first and foremost we learn that God doth justify by faith only, which, of the enemies is counted plain heresy, whereupon we may conclude that they be wrapped in the same most pestiferous ignorance that the scribes and Pharisees were wrapped in, 
What credit ought to be given unto the enemies of the truth and what s●āfull ignorance they be wrapped in.  and that therefore no credit ought to be given unto them, nor yet to their doctrine. For why? they be altogether ignorant in the highest and most principal point of our religion: causing the people to seek for salvation, where there is nothing else but desperation and shipwreck of conscience. secondly, we see here most evidently the cause why the scribes and Pharisees, 
Why the scribes & Pharisees were utter enemies unto the gospel. Luc. 18.  were such extreme enemies unto the gospel, which offereth unto all them that will believe in our saviour jesus Christ, free pardon and remission of their sins. Forsooth, they justified themselves that they were perfect and without sin. Lest then they should lose any part of their estimation (for they, sought their own glory more than the glory of God) they would in nowise submit themselves unto the doctrine of the remission of sins, nor yet receive the general pardon, that was offered unto them of God. For, than they must needs, to have acknowledged themselves with the other to have been sinners. But they would none of that, being in this point most like unto our great Rabbis, 
Why our great rabbis will not acknowledge their error.  which although their consciences bear them record, that they be in a most pernicious error, and have most shamefully deceived the people, yet because they will not minish one jot of their reputation, that they have had among simple and ignorant pesonnes', they have lyeffer too continue and remain in their error, and to be stumbling blocks still unto the people, than once too revoke their error, and to give the glory unto God.  DYDIMVS. 
And suppose ye, that this is the cause of their obstinacy?  PHILALETHES. 
It appeareth that is so, else would they revoke or recant their error, and as our brother Eutrapelus said, give the glory unto God. But we will leave them unto their judge, who at length will, by his righteous judgement, 
God send him betimes.  send a jehu, who shall make havoc of them all: and so proceed to the rest of our matter. Hylarius in the ix Canon upon matthew, 
Hilarius canon nono in Math.  and upon these words: Remittuntur tibi peccata tua. Thy sins are forgiven thee: writeth on this manner.  Movet scribas, remissum ab honine peccatum. Hominem enim tantum, in Chiristo jesu contuebantur, et remissum ab eo, quod lex laxare non po●erat. Fides enim sola justificat. 
That is to wit: It moveth the scribes, that sin was forgiven by man. For they did only behold man in Christ jesus, and that to be forgiven of him, which the law could not release. For faith only doth justify. This text is very plain. For, first and foremost, he sayeth that the scribes were moved because that Christ forgave sin whom they judged to be a nude and bare man, but specially that he took upon him to forgive and pardon that, which the law, could neither release nor forgive. For these were their words: Why doth this man speak such blasphemies? Who can forgive sins but God only? And finally he doth knit up the matter with these words: Fides enim sola justificat: 
If it be an here●y to 〈◊〉, that faith only ●u●●ify 〈◊〉 the 〈…〉 Mat. 2  For, faith only doth justify. If we for saying that faith only doth justify, do deserve to be called heretics: how shall, I beseech you. S. Augustine, Ambrose, Jerome and Hylarius be excused, which do use the same phrase and manner of speaking, that we do use, and maintain the same doctrine, that we do maintain? Shall they not with us be called Solifidians?  ALBION. 
Now of a truth, I do understand and perceive, that I have been shamefully, beguiled by these bragging merchants of the clergy.  PHILA. 
Ye will say so, by that time, that ye have heard all. I have already alleged four of the most ancient of tha latin writers: now will I join unto them four of the greek doctors I will not cumber the reader with so many as I could now bring in, for, I suppose these few to be sufficient, for to satisfy any reasonable man's mind. First we will bring in, 
Origenes in tertium caput epistole ad Romanos.  old father Orygene, who upon the epistle to the Romans writeth on this manner: Apostolus hisce verbis: Arbitramur igitur fide justificati hominem absque operibus legis dicit sufficere solius fidei ●ustificationem, ita ut credens quis tantummodo, iustificetur etiam si nihil operis ab eo fue●it expletum. Quod si exemplum requiramus, quis si●e operibus sola fide justificatus sit, sufficere arbitror illum latronem, qui cum Christo crucifixus, clamavit ei de cruce: Domine jesu, memento mei, cum veneris, in regnum tuum, nec aliud quicquam describitur boni operis eius, in evangelijs, sed pro hac sola fide, ait ei jesus: Amen dico tibi: hody mecum eris in paradiso. Per fidem ergo justificatus est hic latro, absque operibus legis. Quia super hoc dominus non requisivit, quid prius operatus esset, nec expectavit, quid operis cum credidisset expleret, sed sola confessione justificatum comitem sibi paradisum ingressurus assumpsit.  
That is to say: 
Rom. 3.  Paul by these words: We suppose therefore, that man is justified by faith with out the works of the law, affyrmethe that the justification of faith alone or of faith only is sufficient, so that any man believing only, can be justified, although no manner of work hath been fulfilled or done by him.  
And if we require an example, who was justified by faith only without works, 
Luc. 23,  I suppose that the same thief doth suffice, who when he was crucified with Christ, did cry unto him from the cross: Lord jesus, remember me, when thou comest in to thy kingdom. Neither any good other work of his, is described or set forth unto us in the gospels. But for this faith only, jesus said unto him: Verily I say unto thee, this day thou shalt be with me in paradise. This thief than was justified by faith without the works of the law. For the Lord did not upon this require, what he had wrought before, neither did he look what work he should do after he did believe, but being ready to enter in to paradise, he took him for his waiting man, being justified by that confession only. Besides this he doth allege the example of the sinful woman and of the Publican, 
Luc. 7.18.  that be mentioned of in the Gospel of Luke, whom he doth also affirm, too have been justified by faith only, without any respect of works, merits, or deservings.  DYDIMVS. 
I am afraid lest some, hearing this doctrine so objection. 3 largely set forth, do wax remiss, negligent and slack in doing of good works, sith that faith alone, doth suffice to justification, yea I fear also least they give themselves to live lycentiouslye and to follow the lusts and the concupiscences of the flesh.  PHILALETHES. 
Answer Origene doth himself make answer to the same objection, saying: If any man doth live wickedly after justification, 
We are not delivered from our sins to this end that we should wallow in them again.  without doubt he hath despised the grace of iustificaon. Neither doth any receive remission or forgiveness of sins to this end, that he should think that licence to sin again, is given unto him. For, a pardon not of the sins to come, but of the sins passed is given or granted in justification. But of this we will speak more amply hereafter, when we shall have occasion too talk of those good works, that do springe and proceed of the true justifying faith.  ALBION. 
Let us therefore hear what the other greecke doctors do say.  PHI. 
With a good will. Athanassius upon the third to the Galathians writeth briefli thus: 
Athanasius  Nunc pla ●e demonstrate fidem ipsam vel solam iustificandi virtutem habere Now sayeth he, doth he plainly show that the same faith, yea being alone hath power to justify. Whereunto Chrisostome agreeth saying: 
Chrisostomus in epistolam ad Rom. Homeli. 7.  Hic virtutem dei ostendit, quod non solum saluavit, sed et iustificavit, nullis ad hoc usus operibus, sed fidem tantum exigens. That is to say: he showeth the virtue and power of God, how that he did not only save, 
Basilius Hemeli. de humilitate.  but also justify using no works unto it, but requiring faith only. But among all other, this saying of Basilius is most worthy to be noted: Ea demum perfecta est et integra gloriatio in deo, quando neque de sua quisquam ipsius justitia suberbit, sed agnoscit. Vera destitutum justitia sola se in Christum fide justificatum. Which golden words may be englished after this manner: That at length, is a perfect, and sound rejoicing in God, when a man doth not brag or boast of his own righteousness but doth acknowledge, that being void of true righteousness, he is justified through faith only in Christ. Many such like things, are red in the writings of the ancient fathers, whereby all men may see, that we are not the first, that have used this word sola, alone or only, to express the meaning of the apostle, and to set forth the glory of the grace of God. For the fathers did use it a fore us, whose writings they do make equal with the canonical scripture.  
They say, that we have it not in the words of the apostle. 
Why do they not so in this point.  Let them tell that to the fathers, whom they do take for the pillars of the church. Let them contend & strive with them rather than with us. To be short if it be an heresy to say that faith only in Christ doth justify, they must accuse those ancient fathers of heresy, yea they must count them to be the captains of all heretics.  EUTRA. 
What shift do they make, when they feel themselves pressed with so many authorities of the old fathers? With what face, can they reject or cast of this word, solam, alone or only?  PHILA. 
There be some, which when they can not for shame refuse it, are wont to fly to this starting hole: 
The evasion of the enemies.  They grant that we are justified by faith only in Christ: but they add that this is only done at the beginning of faith, when we begin first to believe in Christ, and so they will have us to understand, this to be Paulles meaning: that neither sins did hinder the gentiles, 
A very goodly shift I warrant you  but that as soon as they began to believe in Christ, they were justified by faith only: nor works farther the jews, when they likewise came to Christ, but unto them also was faith imputed for righteousness: And so at length, they do conclude, that if they, which be once justified by faith, do after their justification, sin again, they can no more be justified by faith, that is to say, freely, as affore, but by works, that is to say, by satisfaction.  EUTRAPELUS. 
After my judgement, this is but a homely evasion or starting hole. For, if they take this word, to be justified, for to be delivered from sin: it is manifest and plain, that the same justification, that consisteth in the gratuite & free remission of sins, 
justification whereby we are delivered from sin, is necessari unto us as long as we live. Math. 6. 1. joa. 2.  is necessary unto us, all our lives time, unless this were vain, which, according to the institution of the Lord, we do daily pray for, saying: And foregeve us our trespasses as we forgive them that trespass against us, john said unto them that did believe and were justified, My little babes, if any man doth sin, we have an advocate with the father, jesus Christ the righteous, and he is the satisfaction for our sins. He sayeth not: he was the satisfaction for our sins, now therefore ye must be iustifified by your own works, and make satisfaction, for your sins: but he doth set forth unto the church of God, the endless and everlasting satisfaction of Christ, that is to say, the free remission and forgiveness of sins or justification, which we do obtain through faith in him. Or if they understand it of righteousness, which is the effect of this justification, whereby our hearts are purged and our life renewed. Yet it can not so be applied unto faith, that it should only pertain to the beginning of it, and all the rest of our life require the righteousness of works, 
Similitude  whereby we should be saved. For, that were, as if a man should say, that the soul doth only quicken the body at the beginning, but not so afterwards: as though all the quickening or vivifying, should not come of the soul alone, but of the operations of the body. 
Abac. 1. Rom. 1. Gala. 3.  The righteous, sayeth the apostle, liveth by faith. I do not deny, but that the life of the righteous is adorned and beutyfyed with many virtues, but yet it can be attributed to none of them, but too sayeth only, that our hearts being cleansed, we live godly in the sight of God.  ALBION. 
I heard ones certain objection. 4 gentle men of my clergy reason after this sort: If to be justified, is to be delivered from sin: faith only doth not justify, but love also. And for the probation of their saying, they bring these words of Christ: 
Luc. 7.  Many sins are forgiven her, because that she loved much. Lo, say they, here remission of sins, is plainly attributed unto love. Again: are not these Peter's words: 
1. Pet. 4.  Love covereth the multitude of sins? Who doth not see now say they, that love doth aswell justify as faith?  PHILALE. 
I answer that the love of this woman, Answer was not the cause of her justification or forgiveness of sins, but a declaration of the same. She had obtained through faith in Christ remission of sins, whereby she being justified, did love him exceedingly, and did openly express that love.  
That it is so, it may be proved easily by the words of our saviour jesus Christ, which he spoke unto her saying: Fides tua te saluam fecit. Vade in pace.  
Thy faith hath made thee safe, 
Christ is a sufficient expositoure of his own word.  or hath saved thee, go thy way in peace. How had faith saved her, but because that through it, she had obtained remission of sins? In deed she did afterwards declare the same faith by the earnest love that she did bear too Christ. And as for the other sentence, I marvel that they be not ashamed to allege it. For, ye shall find it thus written in the proverbs, 
Prou. 10. cha.  from whence the apostle borrowed it: Odium vitia detegit, charitas autem operit multitudinem peccatorum:  
That is to say: hatred doth open, and dyscover faults, but love doth cover the multitude of sins.  
What other thing can we learn of this saying of the wise man, but that as hatred doth move us, to cast our brethren in the teeth, and to upbraid them with the offences that they commit against us: so love hideth and pardoneth the faults, injuries & wrongs that are done unto us, be they never so great? In the same sense did the holy apostle take it, as it doth manifestly appear by the circumstances of the place. But the enemies of the truth care not what they say, 
How the scriptures are alleged of the enemies of the truth  so that they seem to say some thing. They allege the scriptures, as the blind man casteth his staff.  DYDI. 
Ye teach that afore a man be justified through faith in Christ he can do no good works, yea that all that he doth is sin, though it seemeth never so good.  
Now put the case that a Turk or heathen were desirous to hear objection. 5 the word of God, and to know the gospel of our saviour jesus Christ. Would ye not count this a good work? 
Gardiner's objection against doctor Barnes.  And yet ye will not say, that he is already justified, for as much as he doth not yet believe in Christ.  
Besides this, we have the example of Cornelius, of whom afore he did believe in Christ, Luke writeth after this manner: And the Angel said unto him: 
Act. 10.   
Thy prayers and thine alms, are come up in too remembrance before God.  
These words did the Angel speak unto Cornelius afore that he heard Peter, and consequently, afore that he believed in Christ.  
What can we gather of this but that a man may do good works, afore he hath faith, and hither through justified?  EUTRAPELUS. 
By our brother Philalethes leave, Answer and under his correction: I will take upon me to answer this objection, that our neighbour Dydimus hath brought in now. I would fain, neighbour Dydimus that ye should answer me to this question: Can a tree bring forth good fruit, 
Math. 7.  afore it be made good?  DYDI. 
As no good tree can bring forth evil fruit, so can no ill tree bring forth good fruit.  Eutrape. 

Ephe. 2. Io. 15.  And what are we afore we be graffed in Christ.  DYDI. 
As the holy apostle doth write: we are by our own nature the children of wrath.  EUTRAPELUS. 
And how are we graffed in Christ? Or how are we made branches of the true vine?  DYDIMVS. 
I grant that we are graffed in Christ, and made branches of the true vine by faith.  Eutrape. 
Except than we have faith we can not be graffed in Christ, nor made branches of the true vine. But unless we be graffed in Christ, we can not be good trees, and if we be not good trees, we can bring forth no good fruit. Again: are not these the apostles words: Quicquid ex fide non est peccatum est. 
Ro. 14.   
What soever is not of faith, is sin: And without faith, 
Heb. 11.  it is impossible to please God  DYDI. 
What will ye say then of this turk or heathen, that hath a desire to hear the word of God, and to know the gospel of our saviour jesus Christ, and peradventure doth therefore take upon him a long and parilous journey?  EU. 
I say, that the same Turk or heathen, may of a vain curiosity have a desire to hear God's word, and the gospel of Christ, 
Act. 17.  as the Athenians, 
why the Athenians would hear Paulles doctrine.  and the strangers that were in their city, being moved with vain curiosity, were desirous to hear the doctrine of Paul, and for the same cause brought him to the street of Mars. Or as we ourselves are desirous to know strange histories that we never red before. We read in the histories that many of the ancient Philophers, did take upon them long and perilous journeys that they might learn the wisdom of the Egyptians, and of the Caldees. But let us by way of reasonninge, grant that he doth it not of a vain curiosity, yet afore he be graffed in Christ, he remaineth still a damnable tree, and therefore, his fruit can not be good: how dare ye then call it a good work? These be the words of saint augustine: 
Li. ad boni fa. 3. cap. 5.  Religio nostra justos ab iniustis non open rum, sed ipsa fidei lege disceruit, sine qua etiam que videntur bona opera, in peccata convertuntur.  
Out religion, sayeth he, doth not discern the righteous from the unrighteous by the law of works, but by the very law of faith, without the which yea those works, that seem good works, are turned into sins.  
And in an other place, he compareth the study and endeavour of those men, that be not in the way (but who is the way, save he only that sayeth: I am the way, the truth, and the life? 
joa, 14. ) unto agoing a stray. For, the more earnestly (saith he) a man doth run being out of the way, 
prefa. in Psal. 31.  the farther doth he go, from the scope or mark, and so is made more miserable. Therefore, better it is to halt in the way, than to run out of the way.  DYDIMVS. 
Ye can not say so of Cornelius. For, 
The history of Conelius.  the Angel sayeth plainly, that his prayers and alms, are come up in too remembrance before God. And this was afore he heard the preaching of the gospel.  EUTRAPELUS. 
And I will have no better scriptures for too prove that Cornelius had faith. For, sith that his prayers & alms were acceptable in the sight of God, and that without faith it is impossible to please God: it is most sure that Cornelius was not with out faith. But we will hear saint Augustine touching that matter. 
August. de predestinatione sancto rum. capi. 7  Nec tamen (sayeth he) sine fide aliqua donabat, et orabat, quicquid et antequam in Christum crederet, et cum crederet et quum credidisset operatus est Cornelius, totum deo dandum est, ne quis extollatur.  
That is to say: yet notwithstanding, he neither gave nor prayed without some sayeth. What soever Cornelius did work afore he believed in Christ, and when he did believe, and after that he believed, all the whole must be given or attributed unto God, lest any man swell, or be puffed up: what should we require any more? By the words of the Angel, we do learn, that Cornelius both prayed to God, and that his prayers were heard. But how could he have prayed unto God, unless he had believed on him already? For, thus doth the Apostle write: 
Rom. 10.  Quomodo invocabunt, in quem non crediderunt?  
How saith he, shall they call upon him in whom they do not believe?  ALBION. 
I hold myself well satisfied in this point, I praise the living God therefore. But I would fain hear of you, brother Philalethes, which he the fruits of this our justification, which we obtain through faith only in Christ, without any merits or deserving going before: and before which, all that we do (seemeth it never so gorgeous in our sight) is but mere sin in the sight of God.  PHILA. 
The fruits of this our justification, 
The fruits of our justification.  are exceeding great: Yea they are inestimable. For, god doth not justify us, nor yet deliver us from our sins to this end, that we being justified should by our ill life dishonour his name, or blemish his grace, asthoughe he did not detest and abhor sin, but that we should serve to the glory of him, that hath wrought our salvation. 
The first fruit of our justification.  The first fruit then of our justification is that the glory of the righteousness of God may be declared and set forth. This doth the apostle mean, when he sayeth: They are justified freely by his grace, through the redemption, which is in Christ jesus, whom God hath set forth to be apourchasser of mercy, thorough faith in his blood, too declare his righteousness, 
Rom. 3.  by the forgiveness of sins. Again: Abraham did not doubt of the promise of God through unbelief, but was strengthened in the faith and gave glory to God, being fully assured, 
Rom. 4.  that he which had promised, was able to do it. He therefore, that doth believe the promsies of god, doth glorify him, giving him the glory of truth and of power or might. And to this end, is he justified, 
The second fruit of our justification. Rom. 5.  that the glory of his goodness may be set forth. The second is the peace of our consciences, whereof the apostle speaketh on this manner: We being justified through faith, have peace toward God through our Lord jesus Christ.  EU. 
Where this peace is, 
The peace of conscience doth exclude wavering or doubtfulness of mind.  there can be no place for wavering or doubtfulness, which the school men of our time, are wont to teach. For, doubtfulness, and this peace of conscience, are altogether repugnant one to an other.  PHI. 
We have not only by justification, peace of conscience but also a rejoicing, which can in no wise stand with doubtfulness. And thereby do we rejoice under the hope of the glory of God, 
Rom. 5.  & also in tribulations. It is so far of them, that we ought to doubt of the grace of god in Christ jesus, that rather he will have us to be at peace with him in our consciences, & to rejoice from our very hearts under the hope of his glory, and therefore doth he justify us freely through faith in Christ. 
The third fruit of our justification.  thirdly this justification doth tend also and pertain to the glory of them that be justified, as the apostle himself doth testify, saying: Whom he hath ordained before, them hath he called, and whom he hath called, them hath he justified, 
Rom. 8.  and whom he hath justified, them hath he glorified.  DIDI. 
objection. 6 These things are spoken of the apostle, asthoughe the justified, were already in the full possession of their glory. For these are his words: whom he hath justified, them hath he also glorified. But I am of opinion, that they that be justified through faith in Christ, shall not have their full glory, until the second coming of the son of man, who will then transform and change their vile bodies, and make them like unto his glorious body:  EUTRA. 
Ye must understand, Answer that the holy ghost useth this manner of speaking, for too declare the certainty and infallibleness of God's promises. For, when God doth promise any thing, 
The certainty of God's promiss.  we may be as sure and certain of it, as if it were already performed and fulfilled. Sith then that God hath promised to glorify them, whom he doth justify through faith in his son jesus Christ: we must hold them for glorified already, although we do yet through hope look for the glory of the children of God.  PHILA. 
Ye have said very well. 
The .4. fruit of our justification.  Now the fourth fruit of our justification is this: God doth freely by his grace justify us in Christ, to the end that we may be both saved and made partakers of eternal life. For, thus writeth the apostle in his epistle to Titus. But when the bountifulness & love of God our saviour toward man appeared. Not by the works of righteousness, which we had done, but according to his merci he saved us, by the washing of the new birth, & the renewing of the holy ghost, which he shed on us aboundantli, through jesus Christ our saviour. That we being justified by his grace, should be made heirs, according to the hope, of eternal life. Paul doth call the word of this doctrine undoubted, because of the infallible truth and certainty of it. Therefore, I do greatly marvel at the stupidity or dullenesse of the enemies, which will not see the comfortable light of this doctrine, nor feel this inestimable grace, which they do so sore impugn or fight against in the elect and chosen of God. 
The fift fruit of our justification.  As for the fifth fruit of our justification, it doth most chief pertain, to the holiness of life, & to the study & exercise of righteousness. Whereof the Apostle doth warn us in the vi to the Romans, saying: Now being made free from sin, and made servants unto God, ye have your fruit in holiness. And in the first to the Corinthians, these be his words: be not deceived: 
1. Cor. 6.  Neither whoremongers nor Idolaters, nor adulterers etc. shall inherit the kingdom of God. 
Why the spirit of Christ is given unto them that be justified.  And such were some of you but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus: and by the spirit of our God. By which words he doth admonish them, that sith they were justified, they ought from thenceforth to give themselves to godliness, to holiness of life and to righteousness. And for this cause is the spirit of Christ given unto them that be justified, that through him they may be changed in too a newness of life. Which newness, being received by the spirit of God, is not the justification itself, but a fruit of the justification.  DYDIMVS. 
This doctrine liketh me now better and better. And truly when I hear you to sound speak of justification and of the fruits thereof, I can not but marvel at the shameless reports of the enemies, which do still blow abroad, that ye are utter enemies of good works, of holiness of life, and of all Godly exercises of righteousness.  EUTRA. 
What is it, that they will be ashamed of, save only of well doing, and of well saying? 
Whereof the enemies of the truth be ashamed.  They have put on whores faces: and therefore, although they be taken in a manifestly, they be no more a shamed of it, than a common strumpet is a shamed of her filthy act.  PHI. 
That all the world may know how shamefully they do misrep●rte us, I will here declare and set foorthe what we do teach commonly of good works, 
The common doctrine of the preachers touching good works.  and of the true uses of them. First we teach that as all things have been created of God not to this end that they should be idle and unprofitable, but too the end that they should be profitable and good: so did he make and create man, not for to be idle here; 
Why man was created.  or for to be an unprofitable burden of the earth, but to this end, that every one of us, should according to his vocation and calling, work those things that be good and profitable. The devil in deed by bringing in sin, 
The devil did pervert the end of our creation, which Christ restored again.  did pervert this end of our creation, but Christ did restore it again, being sent in too the world for to destroy the works of Satan. By him we are regenerated or borne of new, that being made new creatures, we should be profitable, and full of good works. And therefore, the apostle in the epistle to the Ephesians, writeth on this manner: 
Ephe. 2.  we are the workmanship of God created in Christ jesus, unto those good works, that God hath prepared for us, for to walk in. And in the epistle to Titus: Who sayeth he, gave himself for us, that he might redeem us from all iniquity, 
Titus. 2.  and make us a peculiar people unto himself, being earnestly given unto good works. 
Math. 5.  Hereunto belong the exhortations of Christ and of the apostles. Such as these are: let your light so shine before men, 
Gala. 6.  that they may see your good works and glorify your father, which is in heaven. And in the epistle to the Galathians these are the apostles words: 
1, Timo. 3.  Let us not cease to do good unto all men but most specially to them, that are of the household of faith. Are not the scriptures given unto us for the same purpose and use? The whole scripture saith Paul, is given by inspiration of God, & is profitable to teach, to improve, to correct and to instruct in righteousness, that the man of God may be absolute or sound, being made perfect unto all good works. It is evident then, that we be not so justified by faith, that after justification, we should remain, unprofitable, barren, and unfruitful, but rather the giving ourselves without ceasing & intermission to good works we should advance and farther the glory of the grace of God, and set before all men's eyes, as it were a cetayn light of a new creature. 
Similitude  Who doth plant or set a tree or doth dig about the root of it, to the end that it should only be a tree, and not rather to this end that it should be a good tree, and bring forth good fruits. So, are we regenerated in Christ, 
Why we be regenerated in Christ.  & justified, not to this end, that we should be only Christians in name, but that of evil trees we should be made good, and express that same goodness, that we have received of Christ, by good works. When we teach these things, we do neither give occasion to the enemies, to condemn justly the doctrine of justification, as enemy of good works, nor yet ought we to be blamed, although false gospelers do rather live like Epicures, than true Christian men.  DYDI. 
Who having a crome or drop of godliness, can be offended at this doctrine?  EUTRA. 

Who they be that are offended at the doctrine of the justification of faith  They only are offended at this most true and wholesome doctrine which partly do rather seek their own gains and lucre, than the salvation of the people: And partly, being erecated or blinded with vain superstition, do embrace, and set forth unto other, men's devilish inventions for good works. For, unto them, 
The good works of the papists.  to hear every day mass devoutly, to lie prostrate before dead images, and to mummell out a number of prayers unto certain Soyntes, to go on pilgrimages, to build up chantries, and to cause Trentals of Masses with diriges and other tromperye to be said for the dead. Item to give largely of their substance and goods unto idle priests, mounkes, friars, and nuns, too say our ladies psalter, to pray on beads, too use, observe and keep pharisaical fastings, with their popish holy days, and solemn feasts, are the best works that can either be devised or done, and whosoever do speak against those works, 
They that are enemies of the papists good works are enemies of sin, and of most detestable abomination. Rom. 14.  they are by and by taken for utter enemies of good works, whereas if the thing were indifferently weighed in the even balance of God's word, they ought rather to be counted enemies of sin, and of most detestable abomination. For, what soever is not of faith, is sin. But how can these their gai painted works be of faith, sith that they have no ground at all in God's word? What gay titles so ever then, they give unto them, it can not be denied, but that they are most detestable sins in the sight of God, who will allow none other kind of religion, worshipping, and service, than he himself, hath prescribed and appointed in his holy scriptures.  DYDI. 
Object. 7 What will ye say then of our good intentes? Will ye condemn them all? For, many do those works that ye spoke of, even now, of a good intent, thinking that they do high service unto god Shall this their good intent be imputed unto them for sin?  EU. 
As concerning good intents, we have this lesson given unto us in the book of God: Answer ye shall not do every man, that which seemeth unto you best: 
Good intentes.  I am the Lord thy God, that thing only that I command thee, see that thou dost it. Ad nothing unto it, take nothing away from it. We must not do then what soever seemeth unto us best, but what soever the lord our God doth command and willeth us to do: so that by this one place of deuteronomy, 
Deu. 12.  all good intentes that be not ruled by God's word, are quite overthrown.  PHI. 
It doth well appear by many histories of the Bible, how well God doth like our good intentes. 
Terrible and dreadful histories.  In the ix and ten chapters of Leviticus, ye shall find this written: And there came a fire out from the Lord, and consumed upon the altar, the burnt offering and the fat. Which when all the people saw, they gave thanks and fell on their faces.  
But Nadab and Abihu, the sons of Aaron, took either of them his censor, and put fire therein, and put incens thereupon, and offered strange fire before the Lord, which he had not commanded them.  

How our good intents which have no warrant in God's word are rewarded  Therefore a fire went from the Lord and devoured them, so they died before the Lord. Without all peradventure, they did this of a good intent. For, unless they had thought, that God would have been pleased with it, they would in no wise have done it, yet ye see how they were rewarded for it. Who, I pray you, reading this history, will not be afraid too serve God otherwise than he doth appoint in his word? In the second book of Samuel, 
2. Samu. 6.  it is written that when David would bring the Ark to jerusalem, he caused it to be put upon a new cart (which doubtless was most gorgeously trimmed, and drawn with the goodliest and fairest cattle that could be gotten) David and and the house of Israel playing before the Lord on all instruments made of fire, and on haps, and on psalteries, and on tymberelles▪ and on cornets, and on cymbals. But now mark the end: when they came to Nachon's threshing floor, 
Vzzah smitten of the Lord.  Vzzah did put his hand, too the Ark of God, and held it. For, the oxen did shake it. And the Lord was very wroth with uzzah, and God smote him in the same place for his fault, and there he died by the Ark of God. Let David expound this matter, himself. In the first book of the chronicles, 
1. Para. 13.  these be his words which he spoke unto the Levites: because ye were not there at the first: the Lord our God made a breach or rent among us. For we sought him not after due order. This was the due order, 
The order, that God had appointed touching the Ark.  that should have been observed and kept. The Lord God hath appointed, that the Ark should have been carried upon the shoulders of the Levites. But what did David? For a realtye, and to declare his great zeal, that he bore to God's religion, would have it to be carried upon a goodly chariot or wagon, nothing being omitted or left of, that belonged to such glorious solemnity, as ye have learned before. Yet ye see how God did accept it. As for Vzzah, no man can deny, but that he did of a good intent put forth his hand to have stayed the Ark, 
Saul standeth in defence of his disobedience.  lest it should through the stronglinge of the cattle have fallen down in to the mire. Who would not judge that this was well done? And yet was he smitten of the Lord, that he died before the Ark. Whereby we learn what danger it is too follow good intentes, or to do any thing in good service without his express word.  ALBION. 
These are very terrible and dreadful examples, God grant that we may have the grace always to remember them.  PHI. 
The history of saul, who was the first king of the Israelites, is yet more terrible. God had given him a commandment, that he should smite Amaleke, and destroy all that pertained unto them, and have no compassion on them, but slay both man and woman, both infant and suckeling, both ox and sheep, both camel and ass. 
The history of● Saul.  But Saul and the people spared the best of the sheep, and of the oxen, for to sacrifice them unto the Lord, and destroyed all the rest. This did they of a good intent, in so much that Saul stood in defence of the deed, saying: I have obeyed the voice of the Lord & have destroyed the Amalechites but the people took of the spoil, sheep and oxen, and the chiefest of the things, which should have been destroyed for to offer them unto the Lord. Unto whom the prophet Samuel answered: Hath the Lord as great pleasure in  offerings & sacrifice, as when the voice of the lord is obeyed? Behold to obey is better than sacrifice, and too harkene is better than the fat of rams: But rebellion is as the sin of witchcraft and disobedience is as the wickedness of idolatry. Therefore, because thou hast cast away the word of the Lord the Lord hath also cast thee away from being king. Because then that Saul did rather follow his good intent than the commandment, and word of the Lord, therefore his kingdom, was not only rent from him, and given to his neighbour, that was better than he, but also the spirit of the Lord departed from him, 
1. Samu. 16  and an evil spirit sent of the Lord vexed him.  ALBION. 
Are these the fruits of our good intents? From henceforth God willing, I will endeavour myself, to hearken unto the voice of the Lord, to obey his commandments, and too serve him as he will be served. For besides those terrible and dreadful histories, I remember the saying of Christ, where he sayeth: They worship me in vain, teaching the doctrines, 
Mat. 15.  and precepts of men. Whereby it is made most manifest and plain, that the religion worshipping and service of God, which is erected and set up after the fancies and dreams of men's heads, is both vain and abominable before the majesty of God.  DYDIMVS. 
Sith that the good works of the popecacholikes do rather deserve the name of sin and of detestable abomination before God, than of good works, as it hath been by you sufficiently proved already: I would fain hear which be the true good works, 
Which be the true good works, that God doth require of us.  that are required of the faithful.  PHI. 
The true good works, are void of all superstition, they are alligated or bound neither to place, nor to the persons, nor to tyme. For, they are as certain fruits of our whole life, testifying of the goodness of our heart, and expressing the nature of our heavenly father, which not only of the faithful, but of the very infidels are reckenned and taken for good works, and minister occasion unto them, to glorify our father, which is in heaven. The works of faith, working through charity and love, are good works. For, God doth work them in us and by us. Them doth our saviour jesus Christ set out in the xxv chapter of matthew, 
Why the good works of mercy are most chiefly set forth unto us.  saying: I was a hungerd and ye gave me meat, I was a thirst, and ye gave me drink, I was naked, and ye clothed me, I was harbourless and ye harboured me, I was sick and in prison, and ye visited me. The holy apostle likewise, in the .v. and vi chapter of the Epistel to the Galatians doth sufficiently teach us, what be the good works, that God doth require of us, But what should I allege one text or two, sith that the whole scriptures, do every where, exhort us still unto good works? 
Which be the good works, that God hath prepared for us too walk in.  What those good works be Paul doth declare in the second to the ephesians, when he saith: We are the workmanship of God created in Christ jesus, unto those good works, that God hath prepared for us, for to walk in.  
If any now should ask, what be those good works, that he hath prepared for us for to walk in? I would answer, that all those works, that God doth bid and command us in his holy and sacred word, are those good works, that he hath prepared for us, for to walk in.  
And those, I say, ought only to be called good works and non other.  DYDI. 
And is there nothing else to be marked in this doctrine of good works.  PHILA. 
Besides that which hath been said already, this aught to be considered: that is, in what respect, those works, which in themselves are good, be done of men. 
Why all they that do those good works that God hath commanded in his word do not deserve the praise of well doing.  For, they do not by and by deserve the praise and commendation of good works, that do them: and that, because that they do shoot at a wrong mark in doing of them. For many be wont to feed the hungry, too give drink to the thirsty, to clothe the naked, and so forth: but do they it for any love that they bear to god, and to their neighbour, and for to show their obedience towards his commandments? Nay, they do it, for to be glorified of men. Some again do these works of charity, that by them, thrusting Christ out of his room, they may merit and deserve heaven, as though eternal and everlasting life, were not already fully and most perfectly pourchassed unto us, by the merits of the death, passion and blood shedding of the only begotten son of God, 
Heb. 7.  or as though Christ for all his everlasting priesthood, could not fully and to the uttermost save them, that by him do come unto God. These last, 
Mercenaries and hirelings  may be called mercenaries or hyrlinges. For, as much as they do all, that they do, in respect of reward: the hope of the which reward being taken away, they would not give a cup of cold water. There be some again that do good works, but wherefore? For fear lest they should, if they did nothing at all, come in to purgatory, after their death. 
The untrue report of the papistes.   EUTRAPELUS. 
And verily there be many, which do openly affirm, that the preaching against purgatory, hath been a plain overthrowing of good works. For the fear (say they) of those bitter pains, that the poor silly souls, be fain to suffer there, hath caused many, to do that, that they would not have done, if they had been without that fear.  PHILALETHES. 
Why do they not rather fear the unquenchable fire of hell, that our saviour jesus Christ doth speak of, 
Math. 25.  saying: Depart ye from me, ye cursed in to the fire everlasting, which is prepared for the devil and his Angels? 
Luc. 16.  For, I was a hungerd and ye gave me no meat, I was a thirst and ye gave me no drink. 
Psal. 14.53.  etc.  
Hereunto might be added, the history of the rich glutton, who for his unmercifulness was thrown headlong in too the bottomless pit of hell. These be they, that will be afraid, where no fear is, but where there is a just cause of fear, there they be never a whit afraid.  
How be it, we may well lykene them, that work for fear of punithement, 
They the work for fear are like unto lewd servants.  unto slaves or lewd servants, which, unless it were for fear of stripes. would do nothing at all. But we must be children and not servants: We must follow the example of our saviour jesus Christ, who although he was most sure of heaven, and did in no wise fear hell, yet did he never cease too do good unto all men, 
In doing of good works we must follow the example of Christ.  whiles he was here conversant in the earth amongst them.  DYDIMVS. 
If, we ought to do good works, neither for hope of reward nor for fear of the endless torments of hell fire, wherefore should we do them?  PHILALE. 
There be five principal causes why the children of God ought too be earnestly given unto good works. The first is, that the glory of our heavenly father may be set forth, as Christ himself doth teach us▪ 
Math. 5.  saying: L●s your light so shine before men, that they may see your good works, and glorify your father which is in heaven.  EUTRA. 
If there were none other use or profit of good works, than the same that Christ did teach us: the teachers of good works, ought in no wise, to lay to our charge the putting down of good works, because we deny that they justify. For, as this is the chiefest desire of the faithful that they may glorify the name of the Lord their God, so do they count it, to be the greatest vantage unto them, if they can glorify him by their good works, although they get none other profit, by their Godly study and exercise.  PHILA. 
This is the mark, that our saviour jesus Christ did shoot at: whose example, as I said before, we ought to follow in this thing. Now the second cause that ought to move us to do good works, or the second use of them, is, that by them, we may in our consciences be certified of our election, and calling: not that our election and calling do depend or hang of good works for, how could that be, sith that the apostle writeth on this manner: 
2. Timo. 1.  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ jesus, before the world was?) but because that by them, we do daily more and more prove or feel the grace and virtue of Christ: 
Evil works do declare the maliciousness of our hearts  as on the contrary side, evil works do daily more and more express, and declare the malitiousenesse of our hearts. And to this pertaineth, the saying of the holy apostle saint Peter: Wherefore, saith he, give rather diligence, too make your calling and election sure.  ALBION. 
All be it then our election is sure enough in itself, for as much as God can not change: 
Note.  yet we must confirm it in ourselves by the fruits of the spirit.  PHILA. 
Ye do well understand the meaning of the apostle. I can you thank, brother Albion, I judge now my labour well bestowed. The third use of good works is, that by them our faith is exercised, nourished, increased and strengthenned. And therefore, thus doth the apostle write unto his disciple Timothee: Stir up the gift of God, 
2. Timo. 1.  which is in thee. Here, faith is called the gift of God, 
Why faith is likened unto a spark  which is as a certain sparkle or flame, kindled in our hearts: Which Satan and the flesh labour to quench, and therefore we must nourish, and stir it up, by continual exercises, of the deeds of charity. For, as fire by casting in of wood, is augmented and made bigger: so in the Christians, 
Similitude  both Godliness and faith, is by doing of good works, nourished and made lively. Fourthly by our good works, our neighbours are provoked unto the like study and love of godliness, when they do see in us certain lively examples of it, which they may follow. So Paul in his second epistle to the Corinthians sayeth: 
2. Cor. 9  your zeal (speaking of alms) hath provoked very many. And in the epistle to the hebrews Let us, sayeth he, 
Heb. 10.  consider one an other, to provoke unto love and unto good works.  EU. 
If this had been observed and kept among Christians, by this time, both the Turks & the jews with all the paynims in the world, would have been won to Christ. But as long as we use ourselves after this same sort, we shall rather become Turks and paynim than they Christians. 
What causeth the Turks and paynims to abhor Christ's religion.  Such filthiness of life, such untrue dealing, deceit, fraud and perjury, such idolatry and superstition, they do see daily to reign among us, that it is no marvel, if they do abhor altogether our religion. We go about to conquer them by force of arms, but we see that through our sins, they are grown so mighty that they be able, if God doth not set his healpinge hand, to over run all the whole world.  PHILA. 
This that ye say, is most true. And until a true reformation be had, and better amendment of life be seen in us, they will never embrace Christ nor his Gospel. But to our purpose: this is the fift use of good works, that by them Christ is relieved in his poor and needy members, yea the common societi, and fellowship of men is maintained. For have we not all need one of an other? Therefore they be not men, but vain shadows of men, 
Vain shadows of men.  which through out all their life time, are found to be idle, so that they seem to be borne for nothing else but for to consume the fruits of the earth.  ALBION. 
I would gladly learn, 
Whether our good works be acceptable unto God or not.  whether these our good works do please God or not, and why they be acceptable unto him, sith that the profit of them doth redound unto us altogether.  PHILA. 
That our good works do please God, it is evident and plain by the words of the apostle, where he sayeth: 
Colosse.  That ye might walk worthy of the Lord, and please him in all things, 
The causes why our good works do please God.  being fruitful in all good works. They therefore, that be fruitful in all kind of good works, do please God in all things. The causes are manifest enough. It is so in deed, that the divine majesty of God hath no need neither of our good words, nor yet of our good works: yet those things, that are well done of us, do please him. first because they be the fruits of faith. He that alloweth the faith of his people, should not he also allow the fruits of their faith? As he doth reprove all works that be done without faith, so doth he allow all manner of works, that do proceed of a sincere faith and true belief. Secondly our good works do please him, because they be done and wrought by his spirit. 
Phi. 2.  For, as the holy apostle doth testify: he worketh in us both the will and the deed, according to his good will. And therefore saint Augustine saith right well, 
Augu.  that God doth crown in us, his own works. We can not deny but that the works that we do by the spirit of god, are by reason of our imperfection, unperfectely good, yet for as much as they come of him, it can not be, but that they must please him, as being the right author of them. thirdly that, which the Godly do, they do it for God's sake, being desirous to gratify him in all things. Will not he, think ye, accept this their good will, and desire or mind, that they have to please him? We do not here speak of those, 
Note.  that neither of a pure faith, nor by the sprytte of God, but of mere superstition, and of a general custom, do work many things, thinking thereby to please God, whereas they do highly displease him. This saying of Christ is not unknown: They worship me in vain teaching the doctrines and precepts of men. 
Math. 15.   
Herein both the jews, and false christians do most shamefully err. fourthly, God our heavenly father doth according to his righteousness love all works that be good, righteous and just: as on the contrary side, he doth not only detest and abhor the ungodliness and unrighteousness of a wicked heart, but also all the fruits of ungodliness, and of unrighteousesse, under what tytelles so ever they be advanced, and set forth. Thou dost hate, 
Psal. 5.  saith David, all that work iniquity thou shalt destroy them all that speak leasing. And in the Acts of the apostles thus doth Peter say: 
Act. 10.  among all nations whosoever doth fear God is acceptable unto him. fifthly, because that God is most true, yea rather the truth itself, our good deeds do therefore please him, be cause that they proceed of true godliness, and of an unfeigned saith, which above all things, God is wont to regard and accept. For, as all hypocrites are detestable both before God, and before men: so contrariwise God loveth truth, not only in those things that are well done of the faithful, but also in them, that do truly and without all dissimulation confess and acknowledge their sins.  EUTRA. 
Truly, sith that it is so manifest, 
How earnestly the causes above rehearsed ought to move us to do good works.  that the good works of the faithful do please God, we ought with all our whole endeavour to give ourselves unto good works, for as much as they be not only many and sundry ways profitable unto the whole mystical body of Christ, which is his church, but are also, for the causes above rehearsed, most pleasant and acceptable unto the living Lord our heavenly father. For, that man hath but small Godliness in himself whom these two causes, can not move to do well. Again: he that gapeth only in doing of good works, after a recompense or reward, or reckoneth for a merit, whatsoever he doth, thinking that God is therefore bound unto him, hath but a mercenaries heart.  DYDIMVS. 

Whether our good works shallbe rewarded or not.  And shall our good works be never a whit rewarded?  PHILA. 
I will not say so. For although the living God be debtor unto no man, yet of his goodness, he doth promise and give a reward unto the good works of the faithful. And therefore we have these sayings in the scriptures: 
Math. 5.10.  Rejoice, and be glad, for, your reward is great in heaven, again: he that giveth to one of these my little ones a cup of could water in my name: Verily, I say unto you, he shall not lose his reward. 
Heb. 6.  And in the Epistel to the Hebrews: God sayeth he, is not unrighteous that he should forget our labour. Now we must not think that this reward is promised unto our good works, because of the dignity and worthiness of them (for are not these our saviour jesus Christ his words. 
Luc. 17.  When ye have done what so ever I command you, say ye, we are unprofitable servants? But because that through faith, we have fellowship, with the only begotten son of God, 
Rom. 10.  whereby it cometh to pass, that his perfect obedience is imputed unto us for our own, and all that is wanting, and lacking in us & in our works is most perfettly supplied by it. As the apostle doth testify, saying: Christ is the fulfilling of the law, for to justify all them that do believe. And in an other place: Christ is made unto us of God, holiness wisdom, righteousness, and redemption.  
secondly our good deeds shall be rewarded or crowned because that god of his mere mercy hath bound himself thereto by his promises, as it hath been declared before by the texts that we have alleged. Whereunto doth saint Augustin agree, 
Augu. in psa. 32.109 and in many other places.  where he sayeth: Fidelis dominus, qui se nobis debitorem fecit, non aliquid a nobis accipiendo, sed omnia nobis promittendo.  
That is to say: The Lord is faithful who hath made himself a debtor unto us, not by receiving any thing of us, but by promissinge unto us all things. Here we learn, how god is become debtor unto us, 
1. Cor. 4.  and hath bound himself, to crown or reward our good works, not by receiving any thing of us (for, what have we, that we have not received, 
Rom. 11.  and if we have received, why do we boeste or glory, as though we had not received? Again: who gave him first, and he shall be recompensed?) but by his faithful promises, which he hath made unto his elect and chosen people.  DYDI. 
What so ever ye say of the reward, I mean: why and wherefore it is given unto our good works, yet it can not sink in to my head, but that we may by them merit or deserve some part of our salvation.  PHI. 
How could that be, 
The causes why we can by our good works merit no part of our salvation.  neighbour Dydimus, sith that we are not our own men, but are wholly the Lords, of whom we have been created first, and afterwards redeemed from sin, and eternal death, by the price of his blood? Ye are bought, sayeth. S. Paul with a great price. And in an other place: We are the Lords, whether we live or die. None of us do live unto himself. What merit then can we pretend, 
1. Cor. 6.  or what reward can we claim of him, whose we are wholly or altogether? Therefore, either let us take away this absolute power of God, which he hath over us all, as over his own peculiar good, 
Rom. 14.  or let us acknowledge, that it is not meet for servants to boast and brag of their meryttes against their master, nor yet to ask for rewards. If the master doth accept the faithfulness and diligence of his servant, and doth impute it unto him for a merit, judging him worthy to be made free: that ought to be attributed unto his goodness, and not unto duty, as though he were bound unto him therefore, 
We are all debtors unto God & when we have done all that we can do we have but paid our debt.  because that he is faithful, and serveth faithfully and truly. For, the servant so doing, doth but his duty, and unless he should do it, he were worthy of punishment. No man, except he be of a singular good nature, will give thanks to his debtor, because that he hath paid him his debt. And the debtor were very impudent or shameless, if he, as though he had well merited, would therefore claim a reward, because that he had paid his debt. He that being a servant or a debtor, doth that thing, which he is bound to do, can boast of no merit. But such are we all; yea when we be already made righteous, and do the things that we are commanded to do. Let never this saying of Christ, go out of our minds. When ye have done, what so ever I have commanded you, say ye we are unprofitable servants. But how many of us, can do the tenth part of that, which we are commanded, with such a perfection, as God requireth? What can we then merit or deserve? Add unto it, that we are not only servants and debtors to God in all things, but also so void of all goodness, and Godly strength, that we can not as much as think a good thing, 
2. Cor. 3.  much less that of ourselves we should be able too perform it in deed, so that we have need that all our sufficiency or ableness be ministered unto us, by the divine grace of god. Therefore the Apostle doth plainly affirm, that it is God, 
Phi. 2.  that worketh in us both the will & the deed, according to his good will. That then, we will any thing that good is, and do in deed perform it, it cometh not of our own will and strength, but it is both the will and work of God, working in us according to his good pleasure. Whence then have we our faith, love, hope, the fear of God, patience in adversity? Whence have we our good will, and strength to do good? If we have these things of ourselves, we have wherein to glory or rejoice. But if we have all these things of the gratuite and free grace of God, what doth it follow, but that we ought rather to give thanks to the goodness of God, than to objection. 8, boast of our merits?  Eutrape. 
I was once in a place, where they made this objection against me. Be not these, say they, the words of the apostle: 
2. Timo. 4.  I have fought a good fight, and have finished my course I have kept the faith, from hence foorihe then is laid up for me the crown of righteousness which the Lord the righteous judge, shall give me at that day? What could be spoken more plainly than this? For, the apostle doth make mention, both of the work that he had done, and also of the reward that he looked for at God's hands.  DYDI. 
I would fain hear, what answer ye made unto them. For this objection is made many times against you, of them that be of a contrary judgement and opinion. Answer  EUTRA. 
I answered them out of saint Augustine, where he writeth on this manner: An non ipse dedit, ut bonum certamen certares: Sinon ipse dedit: quid est, 
Aug. in. 50. homelis. 14. home.  quod alio leco dicis: Plus illis omnibus laboravi. Non autem ego, sed gratia dei mecum: Ecce iterum dicis: Cursum consummavi. Non et ipse dedit ut cursum consummares? Si non ipse dedit, ut cursum consūmares quid est, quod alto loco dicis: non volentis ne que currentis, sed miserntis est dei: Fidem seruavi: Seruasti: Agnosco, et probo, fateor seruasti. Sed nisedominus custodierit civitatem, invanum vis gilat, qui custoditeam.  
That is to say: did not he give, that thou mightest fight a good fight? If he himself did not give: 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 sayest I have ended my course. Did not he also give unto thee, that thou shouldest finish thy course? If been give not unto thee, 
Rom. 9  that thou shouldest finish thy course, what is it, that thou sayest in an other place: It lieth no in the willer, nor in the tynner, but in God, that showeth mercy? I have kept the faith. Hast thou kept the faith? I acknowledge and allow it, I confess and grant, thou haste kept the faith. But accept the Lord doth keep the city, he watcheth in vain that doth keep it. Therefore, thou haste of his helping hand, and of his mere gift, that thou haste fought a good fight, that thou hast finished thy course, and kept thy faith.  De veniam, Apostole, propriatua non novi, nisi mala. De veniam Apostole. Dicimus, quia tudo cuisti Cum ergo deus coronat merita tua, nihil coronat nisi dona sua. 
Pardon us, O apostle, sayeth he, I know nothing of thine own, but evil. Pardon us, O apostle, we say so, because thou hast taught us.  
Therefore, when he crowneth thy merits, he crowneth nothing, but this own gifts. By which words, he doth so attribute the work of the apostle, unto the gift and grace of God, that in it there can not truly be the merit of man, but the grace of God only, crouninge his gifts in the apostle.  PHI. 
I might here allege many other notable autorityes of the ancient fathers, which in all points do agree with this that ye have brought in even now, but for avoiding of tediousness. I will content myself with few. Non dico domino (saith this holy father saint Augustine:) Opera manuum mearum ne dispicias. Exquisivi dominum, manibus meis, et nonsum deceptus. Sed opera manuum mearum non commendo Timeo, enim, ne quum inspexeris, plura invenias peccata quam merita. Hocfold diec, hoc rogo, hoc cupio, opera manuum tuarum ne despicias. Opus tuum in me vide, non meum. Nam si mevin videris damnas. Si tuum vieris coronas. Nam et quecumque mihi sunt opera bona abs te sunt.  
That is: I say not unto the Lord: despise not the works of my hands I have sought the Lord with my hands, 
Augu. in psal. 107.  and I was not deceived. But I do no praise or commend the works of my hands. For, I am afraid, lest when thou lookest upon them, thou findest more sins than merits. This only, I say, this I pray, this I covet. Despise not the works of thy hands. See thine own work in me, and not mine. For if thou seest mine, thou dost condemn. If thou seest thine thou crounest. For, all the good works that I have they are of thee. Here, this holy father doth plainly confess that as God doth only reward of crown in us that which is his own, so be doth condemn all that he findeth to be our own. And therefore, 
Bernardus super cantica fermo. 61  it is not without a cause that bernard doth say: 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 saying of saint Bernard  domine meminero justice tue solius. Ipsa, enim, est mea.  
Nempe factus est mihi justitia a deo. That is to say: My merit therefore is the mercy of the Lord. I am not altogether poor or void, of merit, as long as he is not poor or void of mercies. 
Works of supererogation, are blasphemously injurious to the merits of Christ & therefore they ought rather to be called works of derogation.  And if the mercies of God be manifold, truly I am also very rich in merits. Shall I set forth mine own righteousness? Lord let me remember thy righteousness only. For, it is mine: for as much as he is made unto me of God, righteousness. 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 man, if he doth put his whole hope in him, that saveth the whole man.  EUTRA. 
If all mounks had spoken and written non other wise of the merits of men, than this holy monk bernard did: 
Idem in psal. 91.  the grace of God, had not been so darkened these many hundredth years by vain extolling of merits, as it hath been, nor yet the works of supererogation could ever have been brought in, to the great derogation of Christ's merits, and of the price of his death and bloudsheddinge.  DYDI. 
They shall then from henceforth, be no more called the works of supererogation, but the works of derogation, sith that by them the benefit of that most omnisufficient sacrifice, that Christ offered once for ever for the redemption of mankind, is so blasphemously trodden under feet, and the vale we thereof in a manner altogether annichilated, or turned to nothing.  PHI. 
That is a feet, name for such vain and arrogant works, which doubtless, were brought in of the enemy of salvation, Satan the devil, for to make men to swell and be puffed up against the free grace of God, whereby only without any merits or deservings of ours we are all saved. But I would that men, putting a side all wilfulness would once consider with themselves that the majesty of God hath need of none of us, nor of any thing that we have but rather doth give us all things abundantly to enjoy them. 
1. Timo. 6.  What good work than can we do, where by we may profit him in any thing, 
Psal. 16.  or do him any good?  
Bonorum meorum non eges. Thou hast no need of my goods, sayeth David. What merit, I pray you, 
God hath no profit by any good work, that we can do.  can be in that work, whereof no profit cometh to God? or rather whereof the whole profit, if there be any, doth redound upon ourselves? He that is righteous, and doth good works, he doth it not for any commodity, that God shall have thereby (for, what commodity can God have by any thing, that we can do?) But for his own commodity as he which is wicked and doth wickedly, hurteth himself, 
Similitude  and not God. He that hath the health of his body, and doth by good diet, and moderate exercises study to keep and preserve it, doth he therefore, deserve any reward at the physicians hand? I think not. For, he doth it not for the physicians profit, but for his own. After the same sort, he that by the gift of God hath obtained the health of his soul, and by his grace doth the things, that belong to the preservation of the same, shall we say, that he doth deserve any reward at God's hands, because that he is made such by his gift, and doth now through his help, aid and assistance keep the same grace, for his own profit, and commodity, either by earnest belief, or by unfeigned love, or by assured hope, or by well doing, and patience in adversity & trouble? objection. 9  DYDI. 
Yet God doth crown such.  PHILA. 
God in deed doth crown in them his gifts, Answer which are their good works, so that all things remain safe and sound to the glory of the grace of God. Now, where all things ought to be attributed unto the grace of God, what is left for the merits of men? For, where grace is, there is no place left for merit, if we do consider a right the nature & property of merit. But let our good works be examined after the straightness of God's judgement, who is so ignorant, 
The imperfection of our works.  of man's imperfection, that will not acknowledge, that we ought rather to fear punishment, for the defaults that be in them, than look for any reward, or boast I can not tell of what merits? Is it for nought, think ye, the the holy Prophet doth lykene our righteousness to so filthy a thing, 
Esa. 64.  that any man will abhor to look on it? Object. 10  DYDI. 
But this, say they ought to be understanded of the righteousness of the flesh, I mean of the man, that is not yet justified.  PHILA. 
Saint Augustin in his books of confessions, Answer doth cry out, that it ought to be understanded of the righteousness of the Christians, I mean, of those that he already graffed in Christ, where he sayeth: Nae universae justice nostre, 
Augu. li. 9 confessionum  si remota misercordia iudicetur.  
That is: Woe be to all our righteousness, if it be judged, mercy beainge taken away, or set aside.  
What manner of merit is that, which can not abide the censure of God's judgement, nor be delivered from condemnation, but through mercy only? without all doubt, better it is for us to confess our sins with the Publican, 
Aug. de. S. virg. ca 42.  than to glory, boast & brag of our merit's with the Pharisee. Such are our merits, that the confession, & acknowledging of our sins, aught to be preferred before the numbering of them. Bernard doth not in this point disagree from saint Augustine. For, these are his words.  Sed quid potest esse onnis justitia nostra coram deo? None juxta prophetam, velut pannus menstruate reputabitur, 
Bernardus in sermone pefesto omnium sanctorum. 1.  et si districte iudicetur, intusta invenietur omnis justitia nostra et minus habens? Quid ergo depeccatis erit, quando 〈◊〉 quidem per se poterit respondere justitia? Propterea enixe cum propheta clamantes non intres in judicium cum servo tuo, o domine: nam non iustificabitur in conspectu tuo omnis vivens, tota humilitate, ad misericordiam recurtamus, que fola potest saluare animas nostras. 
That is to say: But what can all our righteousness be before god? Shall it not, according to the prophet, 
Esa. 64.  be counted as a filthy bloudi clout? And if it be straightly judged, shall not all our righteousness be sound unryghteouse, and having less, than it ought to have? What shall then become of our sins, if our righteousness, 
Psal. 143.  can not answer by itself? Therefore crying earnestly with the prophet: Enter not in to judgement, o Lord, with thy servant, for, in thy sight no man living shall be justified, let us with all humility, have our recourse unto mercy, which alone is able to save our souls. But go to, all these gold sayings being laid a side, let us compare the inestimable glory of life everlasting, 
The inestimable glory of life everlasting doth cut of all merits.  and of endless felicity, not only with our good works, be they never so glorious and excellent, but also with the afflictions, troubles persecutions and adversities, that we do here suffer for Christ's sake, what shall we find in them, that is able too counterpoise the unspeakable joys that are laid up for the elect and chosen of God? For, thus sayeth saint Paul: 
Rom. 8.  I count, that the afflictions of this present time, are not worthy of the glory, which shall be showed unto us.  EUTRA. 
Now one thing do I learn by that which hath been spoken, of the merits of our own works. And that is this: Sith that God in giving us unto life everlasting, doth not respect or regard the dignity of our good works: how can the doctrine of them stand, which do appoint degrees of joy and felicity in heaven affirming that we shall there excel one an other in glory? This is most sure that we obtain heavenvly felicity by the mere mercy of god. And therefore, this diversity or difference of rewards must depend or hang of the mercy of God, and not of our own works. 
Whereupon they ground themselves that do appoint diversities or degrees of glory in the life to come.   PHILA. 
We see that they which maintain the contrary, do ground themselves upon this, that we do by our good works, deserve life everlasting, as they say, ex condigno, or accordingly. Which thing, if we would grant, then without all controversy, God should seem unrighteous, if he should not give greater rewards to those, that have, laboured, merited and deserved more than the other. But let us come to the scriptures. 
Math. 20.  first, a penny is equally given to those, that laboured in the vinyeard, although some of them, came at three of the clock, some at nine, and some at eleven, and when they began to murmur, the father of the household stopped their mouths saying, that he did justly. secondly the apostle affirmeth, 
1. Cor. 15.  that God shall be all in all. And when our saviour jesus Christ speaketh of the reward of the righteous. The righteous sayeth he, shall shine as the sun in the sight of God. 
Mat. 13.  But there is no greater light, than the light of the sun: and no man shall enter in to the kingdom of heaven, except he be righteous. They shall then have all the light or brightness of the sun, that is like or equal glory. Again, our saviour jesus Christ reasoning with the Saducees of the resurrection, doth say, 
Luc. 20.  that we shallbe like unto the Angels, neither goeth he any farther or appointeth any degrees. Besides this, that there be divers and sundry differences betwixt the Saints here in this life, that cometh by the reason of the flesh, that they carry about, and the more or less that they be addicted unto it, the more or less they do profit in the regeneration: but when in the land of the living, all the corruption of our flesh shall be taken away, we shall be perfect, neither shall there be any cause, why the one shall be more letted than the other from the receiving of the heavenly glory. 
Mat. 19  Did not also our saviour jesus Christ promise unto his apostles, that they should set upon xii seats, and judge the xii tribes of Israel? And did not Paul make the Corinthians, 
1. Cor. 6.  and with them all the faithful believers, partakers of this reward, when he sayeth: do ye not know, that the saints shall judge both the world, and also the Angels? These places do plainly take away all diversities of rewards or degrees in glory. objection. 11  ALBION. 
Why then doth the apostle say: There is an other glory of the sun, 
1. Cor. 15.  & an other glory of the moon, and an other glory of the stars. For, one star differeth from an other star in glory, so also is the resurrection of the dead. Doth not he show here a diversity of rewards, and that after the blessed resurrection some shall be more glorious than the other? Answer  PHI. 
Ye go clean from the meaning of the apostle. For, there he doth prove, that as the sun and the moon being of one substance do differ in dignity▪ so in the resurrection, our bodies although they shall be the same in substance, that they be now, yet shall they have more excellent qualities than they have now at this present. And that the like must be understanded of the comparison of the stars, it is evident and plain by the conclusion that Paul doth infer or bring in saying: The body is sown in corruption, and is raised in incorruption, it is sown in dishonour and is raised in glory, it is sown in weakness, and is raised in power. Whereby it doth most plainly appear, that this diversity ought only to be taken for the diversity, that is betwixt the body, which we shall put of at our death, & the body that shall be restored again, neither can any thing be here concluded of any difference or dyversity, that shall be betwixt the blessed or glorified bodies. 
Luc. 20.  Christ doth only speak generally of this thing, when he sayeth, that we shall all be like unto the Angels. 
Phi. 3.  Again, the holy apostle sayeth, that when our saviour shall come down from heaven, he will change and transform our vile bodies, and make them like unto his glorious body, what diversity of glory (I pray you) can there be, when all our bodies shall be made like unto the glorious body of Christ. How be it, I will not be to precise in this matter lest I should seem too affirm any thing rashly. 
To attribute any part of the heavenly felicity & glory, unto the merits of men it is to be injurious unto the glory of the grace of God.  Only this will I warn the Godly of, that although they do with some of the father's grant that there be degrees of glory in the life to come, yet let them beware and take heed that they do in no wise attribute the same unto the merits, and deservings of men. For, that were to do to much injury and wrong unto the glory of the grace of God.  ALBION. 
Doth not Paul write, that it shall be rendered unto every man according unto his works? Again these, 
Rom. 1.  I am sure are his words: we must all appear before the judgement seat of Christ, 
2. Cor. 5.  the every man may receive the things which are done objection. 12 in his body, according to that he hath done, whether it be good or evil. These words do plainly testify, that every man shall receive a reward according to his labour. Answer  PHILALE. 
We do generally understand this of the elect and reprobate, and of their glory and damnation. So doth Paul expound it, in the epistle to the romans. 
Rom. 2.  And Christ himself, in the sentence that he shall give at his last judgement, doth sufficiently declare, what this scripture meaneth: when he calleth them that be at his right hand to his kingdom, and sendeth those that be at his left in to the fire everlasting that is prepared for the devil and his Angels. Now, as touching the works of the elect ye have learned already, that when God rewardeth them he crowneth in them his own gifts. 
Math. 25.  But as for the reprobate, they do according so the fruits of their wicked and unbelieving hearts, receive eternal damnation, which is the reward of unbelief. Non other thing can we learn of those places that ye have alleged.  ALBION. 
I am sure ye will not deny, Object. 13 but that these be daniel's words.  Qui alios docent, erunt ut splendor firmamenti, 
Dau. 12.  quique ad justitiam alios instrunt, ut stelle fulgebunt. 
That is too say: They that teach other, shall be as the brightness of the firmament, and they that instruct other unto righteousness, shall shine as the stars. Look what difference there is betwixt the brightness of the firmament, and the brightness of the stars, the same shall be even betwixt those that teach. For, they, that by their dilgente teaching shall win and bring many to righteousness shall shine as the brightness of stars, the other that have less laboured in the lords vinyeard shining only as the brightness of the firmament. Answer  PHILA. 
As touching daniel's words where he sayeth: Many that sleep in the dust of the earth shall awake, 
Tge exposition of daniel's words.  some to everlasting life, and some to shame and perpetual contempt. And they that teach, shall shine as the brightness of the firmament, and they that bring many to righteousness, shall shine as the stars for ever & ever: Do make little or nothing for this matter. For (as it happeneth many times in the scriptures) in one periodus or sentence, the same self things are repeated the second time, which were spoken first. The difference that seemeth here to be assigned or appointed, is of the firmament and of the stars. But sith that they that teach, and they that instruct and bring other too righteousness, be all one, and are contained under one degree: after the very judgement of the adversaries, divers rewards are not due unto them, sith that they laboured both in one thing. Therefore it is most manifest and plain, that the same is repeated again, which was already spoken before, but more plainly.  AL. 
But why doth Daniel make mention of the ministers or teachers, rather than of the rest? Question  PHI. 
Because that above all other, Answer they be subject to persecution and trouble, and therefore they have most need of comfort, that they may with a good courage take upon them, this most parilous, and troublesome office, and persevere in it to the end. But it can not be proved thereby, that like rewards are not promised unto the other, sith that our saviour jesus Christ doth expressly affirm, 
Math. 13.  that the righteous shall shine as the sun in the kingdom of god. Again, that some win or bring more than some, unto righteousness, 
Note.  that ought not to be attributed to the cunning, industry or labour of men, but unto him, that by opening the hearts of the hearers, doth give the increase, the apostle himself saying. Neither he that planteth, nor he that watereth is any thing but the Lord, 
1. Cor. 3.  which giveth the increase.  ALBION. 
objection. 14 Yet Jerome expounding this place, sayeth: that whereas many do ask, whether the godly unlearned, 
Hier. in. 12. ca Dani.  and the godly learned shall have the like glory. answer may be made unto them after the translation of Theodotio that the one shall be as the firmament and the other as the stars.  PHILALETHES. 
Answer But no such thing, can be gathered of the translation, which is after the Hebrew. For, in it we have plainly these words: Porro doctores splendebunt ut splendor firmamenti: et qui multos ad justitiam ad ducunt, ut stellae sepiternis temporibus. Which we may english after this manner: and the teachers shall shine as the firmament, and they that bring many to righteousness, shall shine as the stars worlds without end. Who doth not see, that all one thing is meant in both closes, saving that in the last, the matter is made more plain?  ALBION. 
Ye will grant, Object. 15 I am sure, that there is a diversity in the punishments of the reprobate, it followeth then that there is also a diversity in the rewards of the elect and chosen. And that the punishments of the reprobate, be not all one, it may easily be proved by the words of our saviour jesus Christ, 
Math. 11.  where he saith, that it shallbe easier at the day of judgement for them of tire and Sydonne, than for them of Corozam and Bethsaida, and for them of Sodom and Gomorre, than for them of Capernaum.  PHILA. 
Answer The arguments that be made a contraries, do not always necessarily conclude. For why? This kind of argument do many times deceive. As if one should say or reason after this sort: A man can kill himself, ergo he can make himself to live. Many other instances might I bring, but for shortness sake, I do pass them over. 
Whither is a diversity in the punishments of the reprobate and none in the rewards of the elect and chosen.  Well go to: I grant that there is adiversity in the punishments of the reprobate. And why? Because, that they do by their unbelief and fruits of the same, deserve those punishments of hell fire: but it can not be truly said, that the elect and chosen do by their works merit or deserve the endless joy and felicity of heaven. Therefore there is a very unlike reason in these contraries.  ALBION. 
What meaneth Christ, when he sayeth: Object. 16 There be many mansions in my father's house? 
joa. 14.  Doth not he thereby signify a difference or diversity of rewards?  PHILALE. 
If Christ had said: Answer There be divers dwelling places in my father's house: your saying might have some colour. But he said: There be many dwelling places▪ whereof no diversity at all can be gathered, but rather, that there is room enough for all his elect and chosen be they never so many. For, 
joa. 14.  we must not grossly imagine that there be sundry chambers or parlours in heaven, some being more glorious than some, but that where so ever Christ our head shall be, there we ●halbe also with him. As he himself doth testify saying:  
I will come again, and receive you unto myself, that where I am, there may ye be also.  ALBION. 
Object. 17 I remember, that ye said afore that according to our saviour jesus Christ's words, we shall be like unto Angels. But ye can not deny, but that there be divers orders and degrees, among them. For, some are called Archangels, 
Coloss. 1.  some, Thrones, some Dominions, Principalities, & powers. Sith than that we shall be like angels, and among them, there be such divers orders and degrees: it can none other wise be gathered, but that there shall be a diversity or difference of glory among the saints.  PHILA. 
Answer As touching Angels, the scripture doth now confess, that they have divers orders, principalities, dominions and powers among themselves, because, that as long as we do live in this wicked world and vale of misery, they are appointed to be ministers and helpers unto us, 
Heb. 1.  as we read in the epistle to the Hebrews. Yea they be also appointed too be as it were rulers over common wealles, and kingdoms, 
Dan. 10.  as Daniel doth testify, they are also keepers of men, and commanded of God to wait upon them, 
Psal. 91.  whereof it cometh, that our saviour jesus Christ doth say of the children, 
Math. 18.  that their Angels do always see the face of their father that is in heaven. But when in the kingdom of Christ, 
1. Cor. 15.  all things shall be pacified, 
The diversity that now is among Angels shall cease at the general resurrection of the righteous.  these services or ministries, as unnecessary and superflue shall be abolished. Read for that, the xu chapter of the first epistle to the Corinthians. If so be then that the diversity that is now among Angels by reason of the sundry offices and ministries, that they be appointed unto, for the preservation of the elect, and chosen, shall cease, at the resurrection of all flesh, what should we dream of any difference or diversity, that should be among us then, sith that Christ did with so plain words affirm, that we shall then be like Angels?  ALBION. 
objection. 18 I will not yet give over. Who so ever (sayeth Christ) shall observe, 
Math. 5.  and teach the commandments, the same shall be called great in the kingdom of heaven. 
Mat. 13.  He saith beside, that the corn that did fall in too good ground, did bring forth fruit, 
Math. 25.  some an hundredth fold, some sixty fold, and some thirty fold. And in the parable of the talents, we read, that the servants were recompensed according, 
2. Cor. 9  to the diversity of the gains. Again, are not these Paul's words: He that soweth sparingly shall reap, 
Math. 20.  also sparynglye, and he that soweth liberally shall reap also liberally? Christ said likewise to his disciples: he that will be greatest among you, let him be least. These places, I trow, do sufficiently teach, 
Luc. 22.  that there shall be a diversity, after the glorifying of the children of God.  PHILALETHES. 
To the first we do answer, 
Answer to the .5. of Math.  that by the kingdom of heaven, the church of God, is understanded where they ought to be in most estimation, that both teach sincerely, and do by their life, and conversation, express that, which they do teach. And also in ecclesiastical elections, they ought to be preferred before the other, and they to be rejected and put back, that do both break the commandments, and teach other also to do so.  
unless, ye will say, that they that live wickedly, and teach other both by their words and example too transgress the commandments of God, shall enjoy eternal felicity, which were against all reason.  
And as for the parable of the seed, whereof part did fall in to good ground: 
Answer to the parable of the seed. Mat. 13.  any man can easily perceive, that it pertaineth unto the state of this prsente life, and that thereby it is signified that the word of God doth not bring forth fruit in like, in all the Godly. 
To the parable of the talents. Mat. 25.  Likewise the parable of the talents, doth certify us, that they, that use well the gifts of God, in them the grace of god shall daily increase, yea they shall be made worthy too be rulers over much, that is to say, every day they shall be made more able to receive spiritual gifts. Neither can the place, 
To the place of the second to the Corinthians. 2. Cor. 9  that ye have alleged out of the second too the Corinthians be otherwise understanded. For, we do commonly see that they that be Godly liberal in giving of alms, do not only abound in spiritual gifts, but have also by the blessing of God, their temporal richesse wonderfully increased and augmented, that they may the better exercise their Godly liberality towards the poor members of our saviour jesus Christ. Which is according to the saying of the wise man, 
Prove. 3.  where he saith: Honour the Lord with thy richesse (but how can we honour the Lord with our richesse, but by refreshing his son jesus Christ in his limbs?) so shall thy barns be filled with abundance, and thy win presses shall burst with new wine. And where Christ sayeth to his apostles: 
To the place of the .22. of Luc.  he that will be greatest among you, let him be least, the same can not be applied, but to the church of God, where they ought too be counted greatest, that being endued with most excellent gifts, and bestowing the same to the edifying of the faithful congregation, to behave themselves most humbly. objection. 19  ALBION. 
I find this written in the Apocalypse or revelation of john: 
Apoca. 14.  I heard a voice from heaven, as the sound of many waters, and as the sound of a great thunder, I hard the voice of harpers, harping upon their harps. And they song, as it were a new song before the throne, and before the four beasts, and the ealders, and no man can learn that song, but the hundredth forty and four thousand, which were bought from the earth. These are they, which are not defiled with women:  
For, they are virgins, these follow the lamb, whether soever he goeth. Here we see, that only those hundredth forty and four thousand, which afterwards he calleth virgins, could sing the new sounge, and follow the lamb, whether so ever he goeth. whereby it doth appear, that they have a pre-eminence above all the rest, and that they do also excel other in glory.  PHILALE. 
By this finite number of an hundredth forty and four thousand, is understanded, Answer the infynitte number of the elect and chosen of God, 
Who they be that can sing the new song.  which alone can sing the new sounge.  
For, the elect only can praise and laud God, neither can any say, that jesus is the Lord, but by the holy ghost, whereof all the reprobate are void. 
1. Cor. 12.   
And it is said that they are vyrgines, 
Why the true elect are called virgins. Heb. 13.  and have not defiled themselves with women, not because that they have lived out of holy wedlock, which, as the apostle sayeth, is honourable among all men, but because that the church, 
1. Cor. 11.  and faithful congregation, hath been by the apostles, and now is by their doctrine prepared for one husband, and presented as a pure virgin to Christ.  
They are therefore called virgins, because the after they were brought to Christ, and sanctified through faith in his blood, and also washed and justified, they never defiled themselves with that strange woman, 
Prou. 4.  which the wise man doth speak of, that is to say, with any strange doctrine of stinking idolatry, and of other superstitious worshippings and services of god, but have kept their minds pure and chaste virgins unto Christ their husband unto whom they were married with a sincere and pure faith. 
What it is to follow the lamb whether so ever he goeth.  These be they that follow the lamb whether so ever he goeth. For, as whiles they abide here in the world, Christ only is their treasure, their joy, and comfort: in him only they put their confidence, and trust: and whether soever he calleth them by his doctrine and example, they be be always ready to follow him, though it be to a most cruel death, to glory him with all: so in the other world, they be never separated from him. For, where soever Christ is, 
joa. 12.  there shall his minister or servant be also. But all the elect and chosen of god, are Christ's ministers and servants, therefore where so ever he is, there shall they be also. Now may ye perceive, how little this place of the revelation, can help them, that maintain this diversity of rewards in heaven.  AL. 
Are not all the fathers, I objection. 20 pray you, of this opinion? Again, will not men be made more slack to do good works, if they once understand, that there shall be no diversity, or difference of rewards in the life to come.  PHI. 
As for the fathers we do confess and grant, Answer that they have appointed such diversity or difference of rewards. But herein lieth the whole controversy, whether this can be proved by the infallible testimonies and autorytyes of the scriptures or not. Again, they do not speak of it, all after one sort. For, Jerome, when in his epistles he did commend wedowhode, 
Jerome.  and was come to that point, that he must needs make a comparison, betwixt the widow and the virgin, he doth plainly say, that he will not gladly appoint any diversity or difference betwixt the Saints: and yet in other places, be will seem to be an earnest mainetainer of these differences. And whereas ye say, that men by this doctrine are made more remiss, negligent, and slack to do good works, I have answered you already, that the elect and chosen of God, be wont at all times, to do good works for the love that they bear to God, and to their neighbour, and for to show their obedience towards the sacredde word and holy commandments of their heavenly father, without any respect of recompense or reward, and that they, that do otherwise are but mercenaries and hirelings.  DYDIMVS. 
And shall the blessed virgin Mary, Question the mother of our saviour jesus Christ with the apostles and martyrs, be in no higher glory than the rest?  PHILALETHES. 
That I leave to the unsearchable judgements of God, Answer who (if it had been necessary for our salvation) would have certified us of it in his word. But in the mean season this aught to be learned of all men, 
If any do excel other in glory after this life it is not by lemon of their merits.  that 〈◊〉 in the life to come any do excel other in glori, it is not by reason of their works merits or deservings, but the same doth altogether come of the mere mercy, grace and goodness of God, who doth most liberally crown in them his own gifts, as it hath been sufficiently proved before.  ALBION. 
This have I learned of our talk and communication. first that we are justified freely, 
The epilogus or conclusion.  that is to say, delivered from sin, from eternal damnation and everlasting death, and pronounced righteous, before the judgement seat of almighty god, through faith only in our saviour jesus Christ, without any merits, or deservings going before, and that as all the works that we do, afore we be justified, I mean, afore we be graffed in Christ through faith in him, and made lively members of his body, are nothing else in the sight of God but sins: 
joa. 15.  so after we be once justified, and made through faith branches of that true vine, we must not remain bareine and unfruitful trees, but we must bring forth the fruits of our faith, 
Ephe 2.  we must abound, and as it were, flow in all kind of good works, that God hath prepared for us to walk in, whereby will works that is works, of man's invention, having no sure ground or foundation, nor yet any promise in God's book, are clean overthrown. Secondly, it hath been declared, that not all they, that do those works, which in themselves are good, 
Three sorts of people which although they do good works do not deserve the praise of well-doing  do by and by deserve the praise and commendation of good worokes or of well doing, for as much, as they do them, either for to be glorified of men, or for hope of reward, or for fear of eternal punishment, and not for the love only that they bear to god and to their neighbour, or for to show their obedience towards God's holy commandments. Where through, occasion was given, to show the causes, that should move us to do good works, although there were no hope at all of reward: and also the causes why the works of those that be graffed in Christ by faith (although in themselves they be most unperfect) do please God & are acceptable in his sight. Afterwards, ye spoke of merits, proving most strongly, that although we were able to do what so ever God hath commanded us, yet we ought to count ourselves unprofitable servants, and that we have done but our duty, and yet notwithstanding, that our good works, which being members of Christ, we do according to the prescript and rule of God's word, shall be crowned and rewarded, not for their own dignity and worthiness, or for any perfection that is in them, but because that the perfect obedience of Christ, shall be imputed unto us for our own, and thereby all things, that be wanting and lacking in us, most abundantly supplied, by reason of the fellowship, that we have through faith in the only begotten son df God: And also because of the promises, whereby God is become debtor unto us. last of all, ye have proved by manifest texts of the scriptures, and by answering all objections, that could be made to the contrary, that we shall be all one, and receive all one reward, in the resurrection of the righteous, and if there shall be any degrees of glory (which thing can not well be proved by the scriptures) that ought in no wise too be attributed unto the merits, and deservings of men, but to the only mercy, goodness, and grace of God, declared unto us in his son jesus Christ and taken hold upon by faith in the merits of his death, passion, and blood shedding.  PHILA. 
This in deed is the sum of our talk, that we have had at this present. Ye have well remembered the pight of the whole matter. Which is a token of a pregnant wit, and good memory. God of his goodness, vouchsafe to increase in you these his excellent gifts, and too heap you with all heavenly blessings, that ye may by embracing the true religion, by advancing and fartheringe of it, be an example unto all the whole world.  DYDI. 
God of his mercy vouchsafe to grant it.  EUTRAPELUS. 
AMEN, amen.   

¶ HERE BEGINneth a Table, whereby ye may find speedily, all the principal matters contained in this book.  

Atheists what they are. folio. 2.  
A principal note to whom the apostle did write. fo. 8.  
Although we have not in the scriptures this word sola, only or alone, yet have we many words that be of like force. fo. 13.  
An evasion of the enemies. fo. 24  
A golden saying of saint bernard. fo. 55  
Abraham was justified. 30. years afore the offering of his son Isaac. foli. 7.  
Answer to the 5. of Math. fo. 68  
Answer to the parable of the sede folio. eodem.  
Christ only hath satisfied to the justice of God. fo. 6.  
Christ is a sufficient expositor. of his own words. fo. 27   

E  
evil works do declare the maliciousness of our hearts. fo. 45.   

F.  
From whence this word iustificare to justify hath been borrowed and what it signifieth. fo. 4.  
Faith is not taken of the apostles in one signification fo. 9  
Gardiner's objection against doctor Barnes. fo. 28.  
Good intentes. fo. 37.  
God hath no profit by any good work that we can do foe▪ 506.   

H.  
How the scriptures are alleged by the enemies of the truth. fo. 27  
How our good intentes which have no warrant in God's word are rewarded. fo. 39  
How earnestly the causes above rehearsed ought to move us to do good works. fo. 49.   

I  
justification is taken away altogether from the law of Moses and attributed unto faith fo. 11.  
If it be an heresy to say that faith only justifieth all the ancient fathers be heretics. fo. 21.  
If any do excel other in glory after this life, it is not be reason of their merit's fo. 72.  
justification whereby we are delivered from sin is necessary unto us as long as we live. fo. 25.  
In doing of good works we must follow the example of Christ folio. 44.   

M.  
Mercenaries & hirelings. fo. 43.   

O.  
One text must give place to many folio. 10.   

P.  
Peace of conscience doth exclude wavering or doubtfulness of mind folio. 32.   

S.  
Saul standeth in defence of his disobedience. folio. 39  
Similitude. fo. 56.   

T.  
The maliciousness of the enemies of the truth. fol. 1.  
The Pope's kingdom is a kingdom of lies. folio. 4.  
They that are justified by works are able or must be be able to answer fully to the justice of God. folio. 5.  
The offering of Isaac is a testimony of the faith and righteousness of Abraham. fol. 8.  
This word to justify is otherwise taken of Paul then of james. fo. 9  
To attribute justification unto any merits going 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 doth exclude all merits and deservings from the justification of man. fo. 17  
The fathers were to be blamed that do affirm faith only to justify if that doctrine were not true. fo. 24  
The history of Cornelius fo. 30  
The fruits of justification. fo. 31  
The first fruit of justification. folio. eodem.  
The 2. fruit of justification. fo. 32.  
The certainty of God's promise. folio. 33.  
The .4 fruit of justification. fo. eodem  
The .5. fruit of justification. fo. eodem  
The common doctrine of preachers touching good works. fol. 35.  
The devil did pervert the end of our creation which Christ restored again. fo. eodem  
The works of the papists. fo. 36  
They that are enemies of the papists good works are enemies of sin, and of most detestable abomination. fo. 37.  
Terrible and dreadful histories. folio. 38.  
The order that god had appointed touching the Ark. fo. 39  
The history of Saul. fol. 40  
The untrue report of the papists folio. 43.  
They the work for fear are lewd servants. fol. 44.  
The causes why our good works do please God fo. 47.  
The causes why we can by our good works merit no part of our salvation fo. 51.  
The imperfection of our works. folio. 57  
The inestimable glory of life everlasting doth cut away all merit's fo. 59  
To attribute any part of the heavenly felicity and glory unto the merits, of men it is to be injurious unto the glory of the grace of God folio. 62.  
The exposition of daniel's words folio. 63.  
The diversity that now is among Angels shall cease at the general resurrection of the righteous. fo. 67  
To the parable of the talents fo. eodem  
To the place of the .2 to the Cor. fo. eo.  
To the place of the .22 of Luc fo. 99  
The epilogus or conclusion. fo. eod.  
Three sorts of people although they do good works do not deserve the praise of well doing fo. 73  
The perfect obedience of Christ is imputed unto us. foli. 73.   

V  
Vzah smitten of the Lord fo. 39  
Vain shadows of men fo. 47   

W.  
Why there is a diversity in the punishments of the reprobate and none in the reward of the elect and chosen. foli. 65  
Who they be that can sing the new song. foli. 70.  
Why the true elect are called virgins foli. eodem.  
What it is to follow the lamb whether soever he goeth. fo. eodem  
Who the be that storm at the doctrine of predestination. foli. 2.  
We ought not for the fear of men to hide the truth fol. 3  
What scope or mark we ought to shoot at in setting forth the doctrine of justification of faith. fo. 3.  
What it is to be justified by works. fo. eodem  
What it is to be justified by faith. folio. 6.  
What faith Abraham was justified by. fo. 7  
What be the means whereby we are justified or delivered from the state of damnation. fol. 11.  
What Paul understandeth by the works of the law. fo. 14.  
What they must do that will enjoy the righteousness of Christ. folio 15.  
What credit ought to be given to the enemis of the truth and what shameful ignorance they be wrapped in. fo. 19  
Why the scribes and Pharisees were utter enemies unto the gospel. fol. eodem  
Why our great rabbiss will not acknowledge their error. fo. 20  
We are not delivered from our sins to this end that we should wallow in them again. fo. 23.  
Why the Athenians would hear Paul's doctrine. fo. 29.  
Why the spirit of Christ is given unto them that be justified, 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 justification of faith folio. 36.  
Which be the true good works that God doth require of us. fo. 41  
Why the good works of mercy are set most chiefly forth unto us folio. eodem  
Which be the good works that god hath prepared for us to walk in. foli. 42.  
Why all they that do those good works that God hath commanded in his word do not deserve the praise of well doing. fo. eodem  
Why faith is likened to a spark. folio. 45.  
Wherein our justification doth consist. foli. 5.  
What causeth Turks and paynims to abhor Christ's religion folio. 46.  
Whether our good works be acceptable unto God or not. fo. 47.  
Whether our good works shall be rewarded or not fo. 49.  
We are all debtor unto god. fo. 51  
Works of supererogation are blasphemous and injurious to the merits of Christ and therefore they ought rather to be called works of derogation. fol. 55.  
Whereupon they ground themselves that do appoint diversities or degrees of glory in the life to come. foli. 59   
Here endeth the Table.   

¶ IMPRINTED at London, by John Cysdale, and are to be sold at his shop in the upper end of Lombard street, in all-hallows churchyard, near unto grace church. 1561.