❧
The
ouer
throwe
of
the
iustification
of
workes
,
and
of
the
vayne
and
found
doctrine
of
the
meryts
of
men
,
with
the
true
assertion
of
the
iustification
of
faith
,
&
of
the
good
workes
,
that
do
procede
and
come
of
thesame
,
and
in
what
respecte
they
be
crowned
or
rewarded
of
God
,
setsoorthe
Dialogewise
by
Ihon
Veron
,
The
names
of
the
speakers
.
-
Dydimus
.
-
Eutrapelus
-
Albion
.
-
Philalethes
.
DYdimus
:
Syth
the
we
haue
already
sufficiently
spoken
of
the
doctrine
of
predestination
,
of
the
diuyne
prouydence
of
God
and
of
free
wyll
,
I
am
of
opinion
,
that
it
were
good
to
entreate
somewhat
of
the
iustification
of
faythe
,
and
of
the
good
workes
that
do
spring
and
come
of
the
same
.
For
manye
there
be
which
when
they
heare
that
we
be
iustyfied
by
fayth
onely
,
withoute
the
workes
of
the
law
,
streight
waies
do
crye
out
,
that
they
nede
not
to
do
good
woorkes
,
yea
that
it
maketh
no
matter
how
they
liue
,
so
that
they
beleue
onelye
.
The
blasphemers
of
the
iustification
of
faythe
.
I
woulde
fayne
,
that
by
settinge
foorth
this
matter
playnely
,
as
ye
haue
done
the
other
,
the
mouthes
of
suche
blasphemours
myghte
ones
bee
stopped
.
EVTRAPELVS
.
That
,
whiche
ye
saye
,
good
neyghbour
,
maye
rather
be
wyshed
than
hoped
or
loked
for
.
The
maliciousnesse
of
the
enemies
of
the
truth
.
For
,
suche
is
the
wickednesse
of
the
ennemyes
of
the
truthe
,
that
nothing
canne
be
so
well
spoken
,
or
so
Godlye
set
foorthe
,
but
that
they
be
alwayes
moste
readye
too
calumnyate
and
blaspheme
the
same
.
As
for
an
example
:
oure
brother
Philalethes
,
that
the
profyt
of
our
laste
talke
and
communication
,
that
we
haue
had
touchinge
predestination
,
the
diuine
prouidence
of
God
,
and
of
free
wyll
,
mighte
come
to
manye
,
did
cause
it
to
be
published
,
and
set
foorthe
in
prynte
.
But
,
Lorde
God
,
how
is
he
rayled
agaynst
?
How
is
his
Godlye
trauaile
and
labour
taken
of
the
moste
sorte
of
men
?
And
yet
in
it
,
all
thynges
are
made
so
playne
,
that
the
simplest
manne
in
the
worlde
,
maye
haue
edifyinge
by
it
:
And
all
the
obiections
,
that
coulde
be
made
,
so
pightelye
,
bothe
by
the
scryptures
,
and
also
by
the
authorytyes
of
the
auncyente
fathers
,
aunswered
,
that
anye
resonable
manne
,
woulde
holde
him selfe
satisfied
.
ALBION
.
Who
be
they
,
think
ye
,
Who
thei
be
that
storme
at
the
doctrine
of
predestination
.
brother
Eutrapelus
,
that
thus
so
vngodlye
storme
agaynste
this
most
coumfortable
doctrin
of
predestination
and
of
the
diuine
prouidence
of
God
?
Euen
a
sort
of
Atheistes
and
swinyshe
Epicures
,
whose
gruntinge
,
we
oughte
not
to
regarde
,
or
to
care
for
.
How
be
it
,
Atheistes
are
in
English
called
Godlesse
.
I
do
not
doubte
,
but
that
there
be
many
that
now
speake
euyl
of
the
doctrine
,
which
if
they
had
red
the
booke
throughoute
with
sober
iudgement
,
and
with
a
single
eie
,
woulde
lyke
it
well
ynoughe
,
yea
,
and
receiue
vnspeakable
coumfort
by
it
.
PHILALETHES
.
I
knewe
rightwel
,
when
I
toke
the
matter
in
hande
,
that
I
shoulde
styrre
vp
many
enemies
againste
me
.
But
should
I
therfore
,
haue
kepte
close
and
hidden
from
the
faithfull
congregation
that
thinge
,
whiche
the
holy
ghost
wyll
haue
to
be
reueled
to
al
his
electe
and
chosen
people
?
God
forfende
,
that
for
feare
of
the
dyspleasure
of
men
,
We
ought
not
for
feare
of
the
displeasure
of
men
hyde
the
truthe
.
or
of
the
hatered
of
the
wicked
worlde
,
we
should
counceale
or
hyde
anye
truthe
.
Ye
shal
see
,
that
thei
wil
no
lesse
rage
at
this
doctrine
of
the
iustification
of
faith
,
when
they
shal
heare
that
God
without
anye
workes
or
merits
going
before
,
doeth
frely
iustifye
vs
,
through
faith
onelye
in
his
sonne
Iesus
Christ
,
our
lorde
&
sauiour
then
they
do
at
the
doctrine
of
predestination
.
Wil
thei
not
by
&
by
crye
out
and
say
:
that
by
thys
doctrine
,
al
maner
of
good
works
are
cleane
taken
awaye
,
and
quite
ouerthrowen
?
For
,
who
being
perswaded
that
faith
onely
iustifieth
,
wil
geue
him self
to
do
good
workes
,
or
to
leade
a
Godlye
lyfe
and
Christianlike
conuersation
?
But
yet
we
muste
not
because
of
these
blasphemies
of
the
wicked
enemies
of
the
truthe
,
leaue
of
therfore
,
to
teache
and
set
foorth
the
truthe
of
this
doctrine
,
What
scope
or
marke
we
ought
too
shut
at
,
in
settinge
foorth
the
doctrin
of
the
iustifycation
of
fayth
.
that
the
holle
glorye
of
oure
saluation
,
in
despight
of
the
deuyll
and
of
all
hys
Aungels
,
maye
onelye
and
solelye
be
geuen
vnto
the
merits
of
the
death
,
passyon
and
bloudesheddynge
of
the
onely
begotten
sonne
of
God
,
our
sauioure
Iesu
Christe
.
ALBION
.
Therfore
,
brother
Philalethes
,
that
we
maye
somewhat
the
better
be
edifyed
in
thys
matter
,
and
also
edifye
other
,
we
doe
mooste
earnestlye
desire
you
,
that
ye
wyl
(
sith
that
we
are
now
at
leasure
,
and
haue
nothinge
els
to
do
)
set
foorth
at
large
this
holle
doctrine
of
iustification
.
For
,
manye
are
yet
verye
blinde
and
ignoraunte
in
it
.
DYDIMVS
.
Yea
,
ye
shal
finde
many
,
euen
among
the
learned
papistes
,
that
dare
boldely
saye
,
that
this
phrase
or
maner
of
speaking
.
Sola
fides
iustificat
:
Faith
only
iustifieth
,
is
but
newly
inuented
of
the
heresykes
of
oure
time
,
and
that
none
of
all
the
aunciente
wryters
of
the
primitiue
church
did
euer
vse
it
,
eyther
in
theyr
sermons
or
wrytinges
.
EVTRAPELVS
.
The
popes
kingdome
,
is
a
kingdom
of
lyes
.
Thys
is
not
the
fyrst
lye
,
that
they
haue
made
.
But
as
their
kingdome
,
is
a
kingdome
of
lyes
,
so
with
lyes
,
do
they
laboure
and
studye
,
for
to
mayntayne
it
.
PHILALETHES
.
And
that
,
I
trust
,
shall
well
appeare
,
or
euer
we
haue
made
an
end
of
this
oure
talke
and
communication
.
For
,
I
wyll
aleadge
so
manye
autorities
,
and
places
oute
of
the
auneyente
wryters
of
the
primytyue
churche
,
wher
they
do
plainlye
affyrme
wyth
vs
,
that
fayth
onlye
doth
iustify
,
that
al
men
,
be
they
neuer
so
simple
,
shal
easely
perceaue
how
shamefully
they
haue
belied
vs
&
oure
doctrine
&
that
of
a
malitious
mind
,
they
haue
most
traiterously
hidden
the
truth
from
the
saith
ful
congregation
of
gods
people
.
But
or
euer
we
go
any
farther
,
I
thinke
it
best
too
declare
in
what
signification
this
woorde
to
iustyfye
,
oughte
to
be
taken
.
As
far
as
we
can
learn
this
word
:
whence
this
word
iusticare
,
to
iustify
,
hath
bene
borowed
and
what
it
signifieth
.
iustificare
to
iustify
,
hathe
bene
of
the
blessed
Apostle
sainte
Paule
borowed
of
the
common
vse
of
the
lawe
.
For
,
in
iudgement
,
to
iustifye
a
man
,
it
is
too
assoyle
or
quyte
him
of
the
crime
,
that
is
layed
to
his
charge
,
or
that
he
is
accused
of
,
and
to
pronounce
him
righteous
,
iust
,
innocente
,
and
giltlesse
.
After
the
same
maner
,
when
we
saye
,
that
God
doeth
iustifye
vs
,
our
meaning
is
that
God
doth
assoile
and
quite
vs
of
al
the
crimes
,
offences
and
trespasses
that
can
be
laid
to
our
charge
or
that
we
can
be
accused
of
,
and
that
he
doethe
pronounce
vs
iuste
and
righteous
in
his
sighte
.
That
is
to
saye
:
That
first
he
doeth
pardon
and
forgeue
vs
our
sinnes
,
he
couerethe
them
,
and
doethe
in
no
wise
impute
them
vnto
vs
,
but
imputeth
vnto
vs
righteousnesse
,
not
oure
owne
,
which
is
none
at
all
,
but
the
righteousnesse
of
his
sonne
Iesu
Christ
,
and
so
through
,
or
by
imputinge
vnto
vs
the
righteousnesse
of
hys
onely
begotten
sonne
,
he
doth
both
saue
vs
and
make
vs
blessed
.
So
doeth
the
holy
Apostle
expound
this
our
iustification
,
saying
:
As
Dauid
doeth
set
foorth
the
blessedfulnes
of
the
man
vnto
whom
God
imputethe
righteousnesse
without
works
,
where
he
saith
:
blessed
are
those
,
Ro.
4.
whose
iniquities
are
forgeuen
,
whose
sinnes
are
couered-Blessed
is
the
man
vntoo
whome
the
Lord
imputeth
no
sinne
.
Psal.
32.
EVTRAPELVS
.
By
these
fewe
wordes
that
ye
haue
now
alleadged
,
anye
man
maye
easelye
learne
,
wherin
our
iustyfication
doth
consiste
.
that
our
iustification
consisteth
in
the
forgeuenesse
of
sinnes
and
imputation
of
the
righteousenesse
of
Christ
.
Wherby
the
vayne
and
founde
opinion
of
those
,
that
wil
haue
vs
to
be
iustified
by
workes
is
cleane
ouerthrowen
.
ALBION
.
I
wold
sayn
,
that
our
brother
Philalethes
,
shoulde
briefelye
declare
vnto
vs
,
What
it
is
to
be
iustified
by
workes
.
what
it
is
to
be
iustifyed
by
workes
,
and
agayne
what
it
is
too
be
iustifyed
by
fayth
.
For
,
these
thinges
,
being
well
and
substantially
vnderstanded
,
I
do
not
doubt
,
but
that
the
teste
wyll
bee
a
greate
deale
the
playner
.
PHILALETHES
.
To
be
iustified
by
workes
,
is
by
our
owne
deedes
,
to
deserue
remission
and
forgeuenesse
,
of
synnes
,
and
too
pourchase
vnto
oure selues
saluation
.
Or
elles
thus
:
They
are
iustifyed
by
workes
,
in
whose
life
,
there
is
founde
suche
cleanelinesse
and
holynesse
,
as
maye
deserue
the
testimonye
of
righteousnesse
before
the
iudgement
seat
of
God
,
or
that
wyth
the
vprightenesse
of
theyr
woorkes
be
able
to
aunswer
and
satysfye
Goddes
iustyce
and
iudgemente
.
DYDIMVS
.
I
beleue
that
they
are
very
thynne
sowen
,
that
with
the
vprightnesse
of
theyr
workes
be
able
to
aunswer
and
satisfy
the
iustice
and
iudgemente
of
God
.
PHILALETHES
.
They
are
very
thyn
sowen
in
dede
.
For
non
(
Christ
onely
excepted
)
could
euer
do
it
.
And
therefore
,
Christ
only
hath
satisfied
the
iustyce
of
God
.
all
the
chyldren
of
Adam
,
beinge
at
defiaunce
with
their
owne
righteousnesse
,
oughte
to
crye
oute
wyth
Dauid
,
and
sai
:
Enter
not
in
to
iudgement
with
thy
seruaunt
,
o
lord
,
Psal.
143.
for
in
thy
sight
shal
no
man
liuing
be
iustified
.
ALBI.
And
what
is
it
to
be
iustified
by
fayth
?
PHI.
They
are
iustifyed
by
faith
,
What
it
is
to
be
iustyfied
by
fayth
.
that
being
excluded
from
the
righteousenesse
of
workes
,
do
by
faythe
take
holde
one
the
righteousenesse
of
Christe
,
wherwyth
when
they
are
clothed
and
appareylled
,
they
appeare
in
the
syghte
of
God
,
not
as
synners
,
but
as
ryghteouse
personnes
.
ALBION
.
Obiection
.
i.
This
,
me
thinke
,
is
a
verye
coumfortable
doctrine
.
But
yet
,
it
wyll
not
be
alowed
of
all
men
,
for
,
the
most
parte
wyll
stil
maintaine
,
that
we
are
iustified
by
workes
and
not
by
faith
onlye
,
aleadginge
,
for
the
probation
of
this
their
sayinge
,
the
second
chapiter
of
Iames
,
Iam.
2.
wher
he
saieth
on
this
maner
:
was
not
our
father
Abraham
iustified
throughe
workes
,
when
he
offered
Isaac
his
son
vpon
the
altar
?
And
a
little
after
:
ye
se
then
,
how
that
of
woorkes
a
man
is
iustified
,
and
not
of
faithe
onlye
.
Either
ye
muste
(
saye
they
)
make
the
holy
Apostels
to
disagree
or
ye
muste
graunte
with
Iames
that
of
works
man
is
iustified
and
not
of
faith
onlye
.
Aunswer
PHILALETHES
.
God
wotte
,
this
is
a
poore
helpe
,
that
they
doe
bringe
for
them selues
.
For
firste
and
formoste
,
let
vs
marke
the
history
,
that
Iames
doeth
make
mention
of
,
and
we
shal
soone
perceiue
how
ignorauntly
they
behaue
them selues
in
expoundinge
the
wordes
of
the
Apostell
.
We
reade
in
the
xv
.
chapiter
of
Genesis
,
Gen.
15.
that
Abraham
beleued
the
Lord
,
and
it
was
coumpted
vnto
him
for
righteousnesse
.
Which
texte
is
of
Paule
aleaged
after
this
sort
:
If
Abraham
were
iustified
by
workes
,
Rom.
4.
he
hath
wherein
to
reioyce
or
glorye
,
but
not
with
God
.
For
what
saith
the
scripture
:
Abraham
beleued
God
,
and
it
was
imputed
vnto
him
for
righteousnesse
?
Wherby
the
holye
Apostle
,
Abraham
was
iustyfied
.xxx.
yeares
afore
he
offered
his
sonne
Isaac
.
doeth
proue
most
stronglye
,
that
Abraham
our
father
was
iustified
by
faithe
.
But
this
,
that
Iames
doeth
speake
of
,
whiche
is
the
offerynge
of
Isaac
,
was
done
xxx
.
yeares
after
,
that
the
scriptures
did
pronounce
Abraham
to
be
iustified
,
or
that
his
faith
was
coumpted
vnto
him
for
righteousnesse
.
Verely
,
fyth
that
.xv.
yeares
afore
that
Isaac
was
borne
,
Gene.
22.
Abrahams
faythe
was
imputed
vnto
hym
for
righteousnesse
,
it
was
impossible
,
that
he
shoulde
be
iustifyed
by
the
offering
of
hys
sonne
Isaac
,
which
was
as
I
sayd
before
.xxx.
years
after
.
What
if
we
saye
then
,
that
the
apostle
doeth
only
go
about
to
shewe
,
What
faith
Abraham
was
iustified
by
.
that
the
fayth
,
whiche
Abraham
was
iustifyed
by
,
was
no
idel
or
dead
fayth
but
such
a
faith
,
as
made
hym
obedient
vnto
God
,
as
it
is
more
playnelye
set
foorthe
in
the
.ii.
to
the
Hebrewes
.
EV.
This
that
ye
haue
brought
in
now
,
is
of
greate
strength
.
And
truly
,
I
do
not
see
,
which
way
thei
can
wind
them selues
out
of
the
briers
if
the
history
&
the
circumstaunces
of
the
same
be
weyghed
a
ryghte
.
PHI.
We
wil
yet
go
to
worke
with
them
another
way
:
and
shew
how
that
ther
is
no
repugnaunce
at
al
in
the
doctrine
of
the
Apostels
.
For
,
what
contrariety
or
repugnaunce
could
ther
be
in
their
doctrine
,
sith
that
they
wer
both
lead
by
one
spirit
?
Therfore
,
we
shal
marke
,
that
the
holy
Apostle
.
S.
Paul
in
his
epistels
to
the
Romains
&
to
the
Galathians
,
did
dispute
and
reason
against
them
that
did
atribute
iustification
to
workes
,
but.
Note
this
diligently
.
S
Iames
did
wryte
against
them
,
which
did
vtterly
contempne
and
despise
good
workes
.
And
therfore
Paule
sheweth
the
causes
of
our
iustification
Iames
the
effectes
&
frutes
of
the
same
.
Paul
declareth
how
we
are
iustifyed
:
Iames
how
we
are
knowen
to
be
iustified
.
Paul
excludeth
workes
,
as
not
the
cause
of
our
iustification
:
Iames
approueth
workes
as
effects
proceding
of
the
same
.
Paul
denieth
that
any
good
workes
can
be
in
them
that
be
not
iustyfied
:
Iames
affirmeth
that
they
which
be
iustified
can
in
no
wise
be
without
good
woorkes
.
But
ye
shall
heare
what
.
S
Augustine
hath
left
vnto
vs
,
by
writing
,
touching
the
matter
:
Augu.
83.
questionum
questi
.
76.
Glossa
ordinaria
.
Quod
Abraham
per
fidem
sine
operibus
iustificatus
est
,
de
operibus
qu●e
precedebant
,
intelligitur
,
quia
per
opera
quae
fecit
,
iustus
non
suit
,
sed
sola
fide
.
Hic
de
operibus
agitur
,
quae
fidem
sequntur
,
Heb.
11.
per
quae
amplius
iustificabatur
,
cum
tam
per
fidem
fuisset
iustus
.
Vnde
Paulus
dicit
:
Fide
obtulit
Abraham
Isaac
,
quum
tentaretur
.
Haec
oblatio
est
opus
et
testimonium
fidei
et
iustitiae
.
That
is
too
saye
:
That
Abraham
was
iustifyed
by
faith
without
works
,
it
is
to
be
vnderstanded
of
the
workes
that
dyd
goo
before
:
For
,
he
was
not
righteouse
throughe
the
workes
,
which
he
had
done
,
but
by
faythe
only
.
Here
it
is
spoken
of
the
works
that
folowe
the
faith
,
whereby
he
was
more
iustifyed
,
whereas
he
was
alreadye
before
made
righteouse
by
faithe
.
Therfore
,
Paule
sayeth
:
The
offeringe
of
Isaac
is
a
testimony
of
the
fayth
&
righteousnesse
of
Abraham
.
Abraham
did
offer
Isaac
with
faith
,
when
he
was
tempted
.
This
offeringe
is
a
worke
and
testimonye
of
his
faythe
and
of
hys
righteousnesse
.
These
things
,
did
he
write
vpon
Iames
epistell
.
If
the
offering
of
Isaac
,
is
a
testimonie
of
the
faith
and
righteousnesse
of
Abraham
:
He
coulde
not
be
iustyfied
by
it
,
but
rather
it
was
therby
declared
that
he
was
iustifyed
alreadye
.
So
that
this
obedience
of
his
,
Rom.
4.
which
he
shewed
vnto
the
word
of
the
Lord
,
did
only
manifest
and
shew
,
that
he
was
when
he
beleued
Gods
promises
,
made
ryghteous
before
God
,
throughe
the
same
fayth
and
beleue
,
wherwyth
he
was
so
strengthened
,
that
geuynge
the
glorye
vnto
God
,
he
perswaded
him selfe
fullye
,
that
he
which
had
promised
,
was
also
able
to
do
the
thynge
,
that
he
hadde
promysed
thoughe
it
semed
neuer
so
straunge
,
nor
so
muche
against
the
common
course
of
nature
.
And
therefore
the
Apostle
concludethe
ryghte
well
,
that
it
was
imputed
vnto
him
for
ryghteousnesse
.
EVTRAPELVS
.
As
far
as
I
do
remember
,
I
haue
hearde
you
tell
,
that
otherwhyles
,
to
be
iustifyed
,
is
to
be
declared
righteous
and
iuste
.
As
when
the
prophette
Dauid
sayeth
:
Psal.
51.
That
thou
mayest
be
iustified
in
thy
wordes
&
ouercome
,
when
thou
art-iudged
,
that
is
to
saye
:
that
thou
mayest
be
declared
iuste
,
and
thy
goodnesse
and
trueth
appeare
,
in
performing
thy
promises
,
when
man
eyther
of
curiosite
,
or
of
arrogancie
wold
iudge
thy
workes
.
PHILA
.
This
is
wel
remembred
.
And
therefore
,
this
shall
we
note
by
the
waye
,
This
worde
to
iustifye
is
other
wise
taken
of
Paule
then
of
Iames.
that
this
worde
to
iustifie
,
is
not
taken
of
Paul
in
that
signification
,
that
saincte
Iames
doeth
take
it
in
.
For
,
of
Paul
it
is
taken
for
to
deliuer
from
syn
,
and
for
to
impute
righteousnesse
:
but
Iames
doeth
take
it
,
for
to
declare
one
iuste
and
righteous
.
Agayne
Paul
speaketh
of
a
liuely
faythe
,
whiche
can
no
more
be
without
good
workes
,
Fayth
is
not
taken
of
the
Apostels
in
one
signyfication
.
than
the
Sunne
can
be
without
light
,
or
fyer
with
out
heate
:
But
Iames
speaketh
of
an
idell
and
deadde
faythe
,
whiche
maye
be
in
the
reprobate
,
yea
,
in
the
diuell
hym self
,
as
the
Apostell
writteth
in
thesame
place
.
Moreouer
,
whether
ought
one
texte
too
geue
place
to
many
:
or
manye
too
geue
place
to
one
?
One
text
must
geue
place
to
manye
.
DYDI.
It
standeth
with
reason
that
one
texte
shoulde
rather
geue
place
too
manye
,
than
that
manye
should
geue
place
to
one
.
PHILALE
.
For
,
this
one
text
of
Iames
,
that
semeth
to
attribute
iustifycation
vntoo
workes
,
how
manye
notable
textes
and
sentences
,
shal
ye
fynde
in
the
other
Canonicall
scriptures
,
that
teach
the
contrarye
?
ALBION
.
And
we
do
all
pray
you
,
brother
Philalethes
,
that
ye
will
aleadge
the
chiefest
and
most
principall
of
them
.
For
as
touching
that
place
,
which
thei
do
aleadge
&
bring
out
of
the
second
chapiter
of
Iames
,
ye
haue
well
satisfied
my
mind
,
I
thanke
god
therfore
.
PHI.
That
wil
I
gladli
do
:
yea
I
wil
be
sides
this
ioigne
vnto
the
autorities
of
the
scriptures
&
word
of
God
,
the
sayinges
of
the
aunciaunt
fathers
of
the
primitiue
churche
,
that
so
the
enemies
of
the
trueth
,
whiche
doe
moste
lyengly
blowe
abrode
,
that
we
haue
no
suche
stuffe
,
maye
at
length
,
seing
our
greate
rychesse
,
vtterly
be
shamed
and
cofounded
.
DIDIMVS
.
Forsothe
in
so
doinge
,
ye
shal
do
vs
all
a
greate
pleasure
.
PHILALETHES
.
I
might
here
bring
many
notable
sentences
out
of
the
olde
and
new
Testament
,
wherein
the
excellencye
of
faith
is
highly
set
foorth
,
but
I
wil
at
this
present
omitte
or
leaue
them
and
aledge
only
those
places
,
that
do
most
chiefly
perteyne
to
iustification
.
Act.
13.
Firste
in
the
Actes
of
the
Apostles
,
we
haue
these
wordes
written
in
the
sermon
,
that
Paul
made
vnto
the
Iewes
that
were
at
Antiochia
,
a
cytte
of
Pisidia
:
Be
it
knowen
vnto
you
therfore
,
brethern
that
through
this
man
is
preached
vnto
you
the
forgeuenesse
of
synnes
.
And
that
from
all
thinges
,
from
whiche
ye
coulde
not
be
iustified
by
the
law
of
Moses
,
by
hym
eueri
one
that
beleueth
,
is
iustified
.
These
wordes
are
so
playne
,
that
they
nede
no
exposition
at
al.
For
,
all
men
,
onelesse
they
will
be
wilfully
blynde
styll
,
maye
easely
see
,
that
he
taketh
awaye
altogether
iustification
from
the
lawe
of
Moses
,
Iustification
is
taken
awaye
all
together
from
the
lawe
of
Moses
&
atributed
vnto
faith
and
doeth
attribute
it
vntoo
fayth
in
our
sauiour
Iesu
Christe
.
But
in
the
Epistel
to
the
Romains
the
holy
apostell
maketh
the
matter
more
playne
,
where
he
sayeth
:
They
haue
all
synned
,
and
are
destituted
or
voyde
of
the
glorie
of
God
.
But
they
are
iustified
freely
by
his
grace
,
through
the
redemption
,
that
is
in
Christ
Iesus
,
Rom.
3.
whom
God
hath
set
foorthe
too
be
a
pourchasser
of
mercy
,
through
fayth
in
his
bloude
.
Let
these
wordes
be
diligentely
considered
and
weyghed
,
and
then
I
do
not
doubt
,
but
that
they
,
that
be
of
an
indifferente
iudgemente
,
wyl
sone
agree
vnto
our
doctrine
.
First
,
the
Apostle
sayeth
,
that
they
haue
all
synned
,
and
that
they
are
depriued
of
the
glorye
of
God
.
By
whiche
wordes
he
doth
most
liuelye
put
before
oure
eyes
the
myserable
estate
,
that
whole
mankind
was
in
.
Secondly
he
doth
effectuouslye
shewe
,
how
and
by
what
meanes
we
are
deliuered
from
it
,
I
meane
:
What
be
the
meanes
wherby
we
are
iustified
,
or
deliuered
from
the
〈◊〉
of
dampnation
.
frome
that
dampnable
estate
,
that
we
are
in
by
our
owne
nature
,
and
fyrst
byrthe
,
when
he
sayeth
:
But
they
are
iustifyed
frelye
by
his
grace
.
Nowe
,
if
we
be
iustified
frely
by
the
grace
of
God
,
wher
are
our
works
,
merits
or
deseruings
become
?
For
if
any
workes
,
deseruinges
or
merits
,
do
go
before
oure
iustification
,
how
can
it
be
sayed
,
that
we
are
iustifyed
freelye
by
the
grace
of
God
oure
heauenlye
father
?
EVTRAPELVS
.
In
deede
it
might
rather
be
saied
,
that
we
are
iustified
in
respecte
of
oure
owne
workes
and
merites
.
And
so
the
sayinge
of
the
Apostell
coulde
not
stande
,
where
he
sayth
in
an
other
place
:
By
grace
ye
are
saued
thorowe
fayth
,
Epho
.
2.
and
that
not
of
youre selues
:
it
is
the
gyft
of
God
,
not
of
workes
,
leaste
anye
man
shoulde
boaste
him selfe
.
Whereunto
the
sayinge
of
a
moste
aunciente
wryter
semeth
wel
to
agree
:
His
wordes
are
these
:
Ambrosius
de
vocatione
gentium
li.
1.
capi
.
5.
Sicut
nulla
sunt
tam
detestanda
facinora
,
quae
possunt
gratiae
arcere
donum
,
ita
nulla
possunt
tam
proeclara
opera
existere
,
quibus
hoc
quod
gratis
tribuitur
,
perretributionis
iudicium
debeatur
.
Vilesceret
,
enim
,
redemptio
sanguinis
Christi
,
ac
miserecordia
del
humanorum
operum
praerogatiuae
succumberet
,
si
iustificatio
quae
f●t
pergratiam
praecedentibus
meritis
deberetur
,
vt
non
munus
largientis
,
sed
merces
esset
operantis
.
That
is
to
saye
:
As
there
be
no
synnes
so
detestable
,
that
can
kepe
of
,
the
gyft
of
grace
,
so
there
can
be
no
workes
so
excellente
,
that
vnto
them
,
by
the
iudgement
of
retribution
or
recompence
,
the
same
shuld
be
due
,
which
is
freely
geuen
and
graunted
.
For
,
the
redemption
of
the
bloud
of
Christe
shoulde
waxe
vyle
,
and
the
mercye
of
God
,
be
fayne
to
geue
place
to
the
prerogatiue
of
mens
works
,
if
iustification
,
which
is
don
or
wrought
by
grace
were
due
vnto
the
merits
that
go
before
,
so
that
it
shoulde
not
be
the
free
gyfte
of
the
gyuer
,
but
the
rewarde
or
hyre
of
the
worker
.
What
other
thinge
,
I
besech
you
,
doeth
this
holy
father
meane
but
that
we
are
without
any
merites
,
goynge
before
,
iustified
frely
by
the
mere
goodnesse
and
grace
of
God
,
To
attribute
iustification
vnto
any
merites
going
before
,
is
a
derogation
of
the
grace
of
God
.
through
faith
in
the
bloud
of
his
sonne
Iesu
Christ
.
Yea
,
he
doeth
playnely
affirme
that
it
is
a
derogation
of
the
grace
of
God
,
and
of
the
merites
of
the
death
,
passion
and
bloudshedding●
of
his
sonne
Iesu
Christ
,
to
attribute
our
iustification
vnto
any
merites
,
goynge
before
,
and
also
that
it
is
to
constrayne
the
glorie
of
the
free
mercy
of
God
to
yelde
or
geue
place
vnto
the
dignitie
and
worthinesse
of
mens
workes
.
DYDIMVS
.
This
is
a
verye
godly
sayinge
and
most
worthy
to
be
noted
of
all
men
.
Obiect
.
2
But
yet
in
the
meane
whyle
they
will
saye
styll
,
that
although
we
fynde
in
the
scriptures
,
that
fayth
iustifieth
,
yet
we
fynde
not
:
quod
sola
fides
iustificat
,
solifidians
.
that
fayth
onely
iustifieth
,
so
that
this
worde
onely
,
or
alone
hath
been
newly
added
by
heretykes
,
Aunswer
whom
they
do
commonly
calle
Solifidians
.
Although
we
haue
not
in
the
scripturs
this
word
sola
,
only
or
alone
yet
haue
we
many
wordes
that
be
of
like
force
.
PHILALETHES
.
Will
ye
that
I
tell
you
the
truethe
,
neyghbour
Dydimus
?
These
stout
champions
of
Antychriste
,
doe
nothinge
els
but
seke
a
knot
in
a
russhe
,
as
the
common
laiyne
prouerbe
is
,
For
,
al●houghe
we
haue
not
expresselye
this
worde
,
sola
,
onelye
or
alone
,
yet
haue
we
many
other
wordes
,
that
are
equipollente
,
or
equiualente
,
that
is
,
of
the
same
importaunce
&
force
.
For
when
the
holy
ghost
saith
:
that
we
are
iustified
freli
by
the
grace
of
god
through
the
redemption
,
which
is
in
Christ
Iesu
whome
God
hathe
set
foorth
to
be
a
purchasser
of
mercye
,
throughe
faythe
in
his
bloude
:
doeth
he
not
exclude
all
maner
of
works
deseruinges
or
merits
from
our
iustification
,
attributinge
it
vnto
fayth
onelye
wherby
we
do
apprehende
and
take
holde
on
the
grace
and
mercye
of
God
,
so
surely
sealed
vp
vnto
vs
with
the
bloud
of
that
immaculate
and
vnspotted
lamb
,
our
sauiour
Iesu
Christ
?
Rom.
3.
In
the
same
selfe
chapiter
he
sayth
agayne
:
we
conclude
that
a
man
is
iustified
by
fayth
withoute
the
workes
of
the
lawe
.
Who
doeth
not
see
,
that
he
doth
here
also
put
away
all
maner
of
thynges
from
our
iustification
,
fayth
onelye
excepted
?
What
Paul
vnderstandeth
by
the
works
of
the
lawe
.
I
am
sure
that
by
the
workes
of
the
lawe
,
he
vnderstandethe
those
workes
that
God
doethe
requyre
of
vs
in
hys
word
,
and
whether
ye
wyll
refer
them
to
the
ceremonies
,
or
to
the
morall
preceptes
and
commaundementes
,
that
be
conteined
in
the
same
,
it
is
all
one
thing
to
me
.
For
the
holye
ghost
doeth
testifye
euery
where
that
the
works
of
the
lawe
do
not
iustify
.
Of
the
ceremonies
,
rites
,
&
sacrifices
,
we
haue
this
sufficient
testimony
of
the
prophette
Dauid
:
Thou
desirest
no
sacrifice
,
psal.
51
,
thoughe
I
wold
geue
it
:
thou
delitest
not
in
burnte
offeringe
.
And
therfore
being
sore
troubled
in
his
conscience
,
for
his
hainous
offence
that
he
had
committed
,
he
did
caste
the
eies
of
his
faith
vpon
the
bloud
and
merit
of
the
sauior
promised
,
saying
:
washe
me
throughly
from
mine
iniquity
&
clense
me
from
my
syn
.
psal.
51.
Purge
me
with
Ysope
&
I
shal
be
cleane
:
wasshe
me
,
and
I
shal
be
whyter
then
snowe
.
Deliuer
me
from
bloud
,
o
God
,
whiche
art
the
God
of
my
saluation
.
And
frome
thence
sainct
Paul
semeth
to
haue
borowed
this
his
sayinge
:
Heb.
10.
The
bloud
of
Bulles
and
Goates
cann
not
take
awaye
synnes
.
Gala.
3.
And
as
for
the
workes
commaunded
in
the
morall
preceptes
&
commaundementes
,
Deu.
28.
we
are
sure
that
they
canne
not
iustifie
.
Abac.
1.
Rom.
1.
Heb.
10.
For
why
?
who
is
able
to
do
them
with
suche
a
perfection
as
God
doth
requyre
?
And
therfore
heare
what
the
apostel
sayeth
in
his
Epistel
to
the
Galatians
:
Gala.
2.
As
many
as
are
of
the
workes
of
the
lawe
,
are
vnder
the
curse
.
For
,
it
is
written
:
Cursed
is
eueri
man
that
continueth
not
in
al
thinges
,
that
are
written
in
the
booke
of
the
lawe
,
for
to
do
theym
.
And
that
no
man
is
iustified
by
the
law
in
the
sight
of
God
,
it
is
euident
.
For
,
the
iuste
shall
lyue
by
faythe
.
Againe
in
the
same
selfe
Epistell
thus
doth
the
apostel
write
:
know
that
a
man
is
not
iustified
by
the
workes
of
the
lawe
,
but
by
the
faith
of
Iesu
Christe
,
and
euen
we
haue
beleued
in
Iesus
Christe
,
that
we
mighte
be
iustified
by
the
fayth
of
Christe
,
and
not
by
the
workes
of
the
lawe
.
Because
that
by
the
workes
of
the
lawe
no
fleshe
can
be
iustified
.
All
these
sayinges
do
sufficiently
declare
,
that
althoughe
,
as
I
sayed
before
,
we
haue
not
expressely
this
worde
,
sola
,
onely
or
alon
,
yet
we
haue
many
other
wordes
that
are
of
like
importaunce
,
and
force
.
The
enemies
of
the
truth
are
to
be
likened
vnto
the
Arians
.
So
that
in
this
point
,
we
maye
likene
the
enemies
of
the
trueth
vnto
the
wicked
Arians
,
whiche
because
that
these
words
,
homousios
&
consubstantialis
,
be
not
founde
in
the
scriptures
,
will
in
no
wise
admit
nor
alowe
them
,
although
the
thinges
signified
by
them
,
are
moste
infallibly
and
certaynly
conteyned
and
sette
oute
in
the
booke
of
God
.
EVTRAPELVS
.
There
commeth
nowe
in
to
my
mynde
a
certaine
saying
of
the
Apostle
,
which
as
I
do
suppose
,
wyl
serue
wel
for
oure
purpose
.
In
the
Epistle
to
the
Philyppians
,
Phi.
3.
he
wryteth
on
this
maner
:
The
things
that
wer
vantage
vnto
me
,
the
same
I
counted
losse
for
Christes
sake
,
and
do
iudge
them
to
be
dounge
,
that
I
might
wynne
Christ
,
and
mighte
be
founde
in
him
,
that
is
:
not
hauinge
myne
owne
righteousnesse
,
whyche
is
of
the
lawe
,
but
that
,
whiche
is
throughe
the
fayeth
of
Christe
,
euen
the
righteousnesse
,
which
is
of
God
through
fayth
.
What
they
must
do
that
wil
enioy
the
righteousnesse
of
Christ
.
It
is
euydente
and
playne
that
saynt
Paule
here
in
this
place
,
makethe
a
comparison
betwixt
things
that
are
contrary
,
shewinge
that
they
,
which
will
obtayne
or
enioye
the
righteousnesse
of
Christ
muste
vtterly
forsake
their
own
.
And
therfore
in
the
Epistle
to
the
Romains
,
Rom.
10.
he
doeth
playnelye
affyrme
,
that
the
cause
of
the
ruyne
and
fall
of
the
Iewes
,
was
because
that
thei
went
about
to
establish
their
own
righteousnesse
,
and
wold
in
no
wise
submit
them selues
to
the
righteousenesse
of
God
.
Wherunto
,
to
make
the
matter
the
more
plain
,
he
doth
by
&
bi
ad
these
words
For
Christ
is
the
end
of
the
law
for
righteousnesse
vn●o
euerye
one
that
beleueth
.
DYDI.
I
do
not
very
well
vnderstande
this
laste
sentence
.
EV.
The
meaninge
of
it
is
this
:
The
end
of
the
lawe
is
to
iustlye
them
,
that
do
obserue
it
.
But
who
dyd
euer
obserue
it
?
Therefore
,
i.
Cor.
1.
Christ
hauing
fulfilled
it
for
vs
,
is
through
faith
,
made
vnto
vs
of
god
wisedom
,
righteousnesse
,
holinesse
and
redemption
.
So
that
what
so
euer
is
lacking
or
wanting
in
vs
,
it
is
by
his
perfect
obedience
,
most
aboundantlye
supplyed
,
as
farre
foorthe
as
we
haue
felloweshyppe
wyth
hym
,
throughe
fayth
.
ALBION
It
reioiceth
my
very
heart
to
heare
suche
coumfortable
sentences
out
of
the
scriptures
and
worde
of
God
.
But
I
wolde
fayne
learn
,
whether
the
old
doctors
doe
holde
with
vs
,
that
fayethe
onely
doeth
iustifie
.
For
,
that
is
one
of
the
thinges
,
which
the
enemies
do
stoutely
denye
.
PHILALETHES
.
Er
I
do
satisfye
your
desire
,
I
doe
intende
to
aledge
yet
two
or
three
golden
sentences
out
of
the
Apostel
:
which
canne
not
well
be
omitted
in
thys
case
.
The
firste
shall
ye
haue
in
the
Epistel
to
Titus
,
Titu.
3.
where
he
writteth
on
this
wyse
:
Not
by
the
workes
of
righteousnes
,
which
we
had
done
,
but
according
to
his
mercye
he
saued
vs
,
that
we
beinge
iustified
by
his
grace
shoulde
be
made
heyrs
,
accordinge
too
the
hope
of
eternall
lyfe
.
The
second
is
muche
like
vntoo
this
,
and
is
set
foorth
in
the
second
Epistell
to
Timothee
,
after
thys
maner
:
God
hathe
saued
vs
,
2.
Timo.
1.
and
called
vs
with
an
holye
callinge
,
not
accordinge
to
our
workes
,
The
purpose
of
God
doth
exclude
al
merites
and
deseruings
from
the
iustification
of
man
.
but
according
to
his
own
purpose
and
grace
,
whiche
was
geuen
vnto
vs
throughe
Christ
Iesus
,
afore
the
worlde
was
.
Truely
,
whersoeuer
this
purpose
of
God
is
,
there
workes
,
merits
,
or
deseruinges
,
can
take
no
place
in
the
iustification
or
saluation
of
man
.
Wherby
,
it
must
nedes
folowe
(
as
we
can
gather
none
other
of
the
sentences
nowe
aleadged
)
that
by
the
free
mercy
and
goodnesse
of
God
,
apprehended
and
taken
hold
vpon
by
fayth
,
we
are
deliuered
from
oure
synnes
and
from
euerlasting
damnation
,
and
made
felowe
heyers
with
his
sonne
Iesu
Christ
whose
righteousnesse
he
doth
impute
vnto
vs
,
of
his
eternall
and
euerlastinge
kingdome
of
heauen
.
All
these
thinges
,
I
say
,
do
we
obtain
,
throughe
fayeth
onely
,
withoute
anye
merites
goynge
before
.
DIDIMVS
.
Say
what
ye
wil
,
the
enemies
do
styll
whisper
in
to
the
eares
of
the
symple
and
ignoraunt
persons
,
that
this
is
,
but
a
newe
sounde
doctrine
,
and
that
none
of
all
the
auncient
doctours
did
euer
teache
it
?
PHILALETHES
.
Ye
myght
haue
learned
that
thys
is
playne
fal●e
in
the
autority
,
that
we
haue
already
broughte
out
of
saint
Augustine
,
Aug.
83.
questionum
questione
▪
76
,
Glossa
ordinaria
.
whose
wordes
are
these
:
Quod
Abraham
per
fidem
sine
operibus
iustificatus
est
,
de
operibus
quae
praecedebant
,
intelligitur
,
quia
per
opera
,
quae
fecit
,
iustus
non
fuit
sed
sola
fide
.
Whiche
we
haue
alreadye
englished
thus
:
That
Abraham
was
iustified
by
faith
without
workes
,
it
is
to
be
vnderstanded
of
the
workes
,
that
dyd
go
before
.
For
,
he
was
not
ryghteous
throughe
the
workes
,
whyche
he
had
done
before
,
sed
sola
fide
,
but
by
faieth
onlye
.
If
it
be
an
heresye
to
saye
that
faythe
onely
doeth
iustifye
,
let
me
see
,
how
they
can
excuse
Saynte
Augustine
of
heresye
.
Vnto
hym
,
maye
we
ioygne
father
Ambrose
,
who
wrytinge
vppon
the
epistell
to
the
Romayns
,
Amb.
in
episto
.
ad
Romanos
ca.
4.
speaketh
on
this
manner
:
Iustificari
sunt
gratis
,
quia
nihil
operantes
neque
vicem
reddentes
sola
fide
iustificati
sunt
dono
dei
.
That
is
to
saye
:
They
were
iustyfied
freelye
,
for
,
they
worckynge
nothinge
,
nor
makinge
anye
recompence
,
they
were
iustifyed
throughe
faythe
onelye
,
by
the
gyfte
of
God
.
Agayne
,
in
the
same
place
,
these
be
hys
wordes
:
Sic
decretum
dicit
a
deo
,
vt
cessante
lege
,
Ibidem
.
solam
fidem
gratia
dei
poscere●
ad
salutem
.
Whyche
maye
be
englyshed
thus
:
He
sayethe
,
that
it
was
so
decreed
of
God
,
that
the
lawe
beynge
at
an
ende
,
the
grace
of
God
shoulde
requyre
faythe
alone
,
or
faythe
onelye
vnto
saluation
.
Ibidem
.
These
be
also
his
wordes
:
Hoc
ipsum
munit
exemplo
prophetae
.
Beatitudinem
hominis
di
it
,
cui
deus
acceptam
fert
iustitiam
sine
operibus
.
Beatos
dicit
quibus
hoc
sanxit
deus
,
vt
sine
labore
et
aliqua
obseruatione
,
sola
fide
iustificentur
apud
deum
.
That
is
to
say
:
he
doeth
strengthene
or
fense
this
by
the
example
of
the
prophette
.
He
saith
that
the
same
man
hath
blessedfulnes
or
that
blessedfulnes
pertained
and
belongeth
to
that
man
,
vnto
whom
God
imputeth
righteousnesse
withoute
workes
,
he
calleth
them
blessed
vnto
whom
God
had
made
this
decree
,
that
wythoute
laboure
,
and
withoute
anye
obseruation
,
they
shoulde
,
by
faith
onely
be
iustified
before
God
.
And
in
an
other
place
:
Idem
in
.
9.
ca.
ciusdem
epistol●e
.
Sola
fides
ad
salutem
posita
est
.
Faythe
onelye
,
sayeth
he
,
is
appoynted
vnto
saluation
.
Ye
maye
see
nowe
,
howe
many
tymes
,
this
olde
father
doth
vse
this
worde
,
sola
,
alone
or
only
,
which
the
aduersaries
or
enemies
doe
accuse
of
heresye
.
But
let
vs
heare
what
the
other
auncient
fathers
do
say
concerning
this
matter
these
are
Ieroms
words
vpon
the
Epistle
to
the
Romains
.
Ieronimus
in
10.
caput
episto
.
ad
Ro.
Ignorantes
quod
sola
fide
iustificat
deus
,
et
se
ex
operibus
legis
,
quam
numquam
custodierunt
iustos
esse
putantes
,
noluerunt
se
subijcere
remissioni
peccatorum
,
ne
peccatores
fuisse
viderentur
.
That
is
to
saye
:
They
not
knowinge
that
God
iustifieth
by
faith
onely
,
and
supposing
them selues
to
be
iust
by
the
works
of
the
law
,
whiche
they
neuer
obserued
,
they
would
not
submit
them selues
vnto
the
remission
of
synnes
,
leaste
they
shoulde
seeme
too
haue
bene
synners
.
EVTRAPELVS
.
By
this
autoritye
,
that
ye
haue
aleadged
oute
of
Ierome
,
two
thinges
maye
be
learned
.
Firste
and
foremost
we
learne
that
God
doeth
iustifye
by
fayth
only
,
which
,
of
the
enemies
is
coumpted
playn
heresye
,
whervpon
we
maye
conclude
that
they
be
wrapped
in
the
same
moste
pestiferous
ignoraunce
that
the
scribes
and
Pharisees
were
wrapped
in
,
What
credit
ought
to
be
geuen
vnto
the
enemies
of
the
truth
and
what
s●āfull
ignoraunce
they
be
wrapped
in
.
and
that
therfore
no
credit
ought
to
be
geuen
vnto
them
,
nor
yet
to
their
doctrine
.
For
why
?
thei
be
altogether
ignoraunt
in
the
highest
and
moste
principall
poynte
of
our
religion
:
causinge
the
people
to
seeke
for
saluation
,
wher
there
is
nothinge
elles
but
desperation
and
shippewracke
of
conscyence
.
Secondlye
,
we
see
here
moste
euidentlye
the
cause
whye
the
scribes
and
Pharisees
,
Why
the
scribes
&
Pharises
wer
vtter
enemies
vnto
the
gospell
.
Luc.
18.
were
suche
extreme
enemies
vnto
the
gospel
,
which
offereth
vnto
all
them
that
wyll
beleue
in
oure
sauioure
Iesu
Christ
,
free
pardone
and
remission
of
their
sinnes
.
Forsoth
,
they
iustyfyed
them selues
that
they
were
perfect
and
withoute
synne
.
Lest
then
they
shuld
lose
any
part
of
their
estimation
(
for
thei
,
sought
their
owne
glorye
more
than
the
glorye
of
God
)
they
woulde
in
nowyse
submitte
them selues
vnto
the
doctryne
of
the
remyssion
of
sinnes
,
nor
yet
receaue
the
generall
pardone
,
that
was
offered
vnto
them
of
God
.
For
,
then
they
muste
needes
,
to
haue
acknowledged
them selues
with
the
other
to
haue
bene
sinners
.
But
they
would
none
of
that
,
beinge
in
this
pointe
moste
like
vnto
oure
greate
Rabbis
,
Why
our
great
rabbis
will
not
acknowledge
their
errour
.
whiche
althoughe
their
conscyences
beare
them
recorde
,
that
they
be
in
a
moste
pernicious
errour
,
and
haue
most
shamefully
deceiued
the
people
,
yet
because
they
wyll
not
mynishe
one
iote
of
their
reputation
,
that
they
haue
hadde
amonge
simple
and
ignoraunte
pesonnes
,
they
haue
lyeffer
too
continue
and
remaine
in
their
erroure
,
and
to
be
stomblynge
blockes
styll
vnto
the
people
,
than
ones
too
reuoke
theyr
erroure
,
and
to
geue
the
glorye
vnto
God
.
DYDIMVS
.
And
suppose
ye
,
that
thys
is
the
cause
of
their
obstinacye
?
PHILALETHES
.
It
appeareth
that
is
so
,
elles
wold
they
reuoke
or
recant
their
erroure
,
and
as
oure
brother
Eutrapelus
sayd
,
geue
the
glorye
vnto
God
.
But
we
wyll
leaue
them
vntoo
theyr
iudge
,
who
at
length
wyll
,
by
his
righteous
iudgemente
,
God
send
him
betymes
.
send
a
Iehu
,
who
shal
make
hauok
of
them
all
:
and
so
proceade
to
the
reste
of
oure
matter
.
Hylarius
in
the
.ix.
Canon
vpon
Mathewe
,
Hilarius
canone
nono
in
Math.
and
vpon
these
words
:
Remittuntur
tibi
peccata
tua
.
Thy
synnes
are
forgeuen
the
:
writeth
on
this
maner
.
Mouet
scribas
,
remissum
ab
honine
peccatum
.
Hominem
enim
tantum
,
in
Chiristo
Iesu
contuebantur
,
et
remissum
ab
eo
,
quod
lex
laxare
non
po●erat
.
Fides
enim
sola
iustificat
.
That
is
to
wytte
:
It
moueth
the
scribes
,
that
synne
was
forgeuen
by
man
.
For
they
did
only
behold
man
in
Christ
Iesu
,
and
that
to
be
forgeuen
of
him
,
whiche
the
lawe
could
not
release
.
For
fayth
onely
doeth
iustifye
.
This
texte
is
verye
playne
.
For
,
first
and
foremost
,
he
sayeth
that
the
scribes
wer
moued
because
that
Christ
forgaue
synne
whome
they
iudged
to
be
a
nude
and
bare
man
,
but
speciallye
that
he
toke
vppon
him
to
forgeue
and
pardon
that
,
which
the
law
,
could
neyther
releasse
nor
forgeue
.
For
these
were
theyr
wordes
:
Whye
doeth
this
man
speake
suche
blasphemyes
?
Who
can
forgeue
syns
but
God
onelye
?
And
finallye
he
doeth
knyt
vppe
the
matter
with
these
words
:
Fides
enim
sola
iustificat
:
If
it
be
an
here●y
to
〈◊〉
,
that
faith
only
●u●●ify
〈◊〉
the
〈…〉
Mat.
2
For
,
faith
only
doth
iustify
.
If
we
for
saying
that
fayth
only
doth
iustifye
,
do
deserue
to
be
called
heretikes
:
how
shall
,
I
beseche
you
.
S.
Augustine
,
Ambrose
,
Ierome
and
Hylarius
be
excused
,
which
do
vse
the
same
phrase
and
maner
of
speakinge
,
that
we
do
vse
,
and
mayntayne
the
same
doctrine
,
that
we
do
maintayn
?
Shall
they
not
with
vs
be
called
Solifidians
?
ALBION
.
Nowe
of
a
truthe
,
I
doe
vnderstande
and
perceaue
,
that
I
haue
bene
shamefullye
,
beguyled
by
these
bragginge
marchauntes
of
the
clergye
.
PHILA
.
Ye
wyll
saye
so
,
by
that
tyme
,
that
ye
haue
hearde
all
.
I
haue
alreadye
aleadged
.iiii.
of
the
most
aunciente
of
tha
latine
writers
:
nowe
wyll
I
ioygne
vntoo
them
.iiii.
of
the
greeke
doctours
I
wyll
not
cumber
the
reader
with
so
many
as
I
coulde
nowe
bringe
in
,
for
,
I
suppose
these
fewe
to
be
sufficiente
,
for
to
satisfye
anye
resonable
mannes
mynde
.
First
we
wyll
brynge
in
,
Origenes
in
tertium
caput
epistole
ad
Romanos
.
olde
father
Orygene
,
who
vppon
the
epistell
to
the
Romaynes
writeth
on
this
manner
:
Apostolus
hisce
verbis
:
Arbitramur
igitur
fide
iustificati
hominem
absque
operibus
legis
dicit
sufficere
solius
fidei
●ustificationem
,
ita
vt
credens
quis
tantummodo
,
iustificetur
etiam
si
nihil
operis
ab
eo
fue●it
expletum
.
Quod
si
exemplum
requiramus
,
quis
si●e
operibus
sola
fide
iustificatus
sit
,
sufficere
arbitror
illum
latronem
,
qui
cum
Christo
crucifixus
,
clamauit
ei
de
cruce
:
Domine
Iesu
,
memento
mei
,
cum
veneris
,
in
regnum
tuum
,
nec
aliud
quicquam
describitur
boni
operis
eius
,
in
euangelijs
,
sed
pro
hac
sola
fide
,
ait
ei
Iesus
:
Amen
dico
tibi
:
Hodie
mecum
eris
in
paradiso
.
Per
fidem
ergo
iustificatus
est
hic
latro
,
absque
operibus
legis
.
Quia
super
hoc
dominus
non
requisiuit
,
quid
prius
operatus
esset
,
nec
expectauit
,
quid
operis
cum
credidisset
expleret
,
sed
sola
confessione
iustificatum
comitem
sibi
paradisum
ingressurus
assumpsit
.
That
is
to
saye
:
Rom.
3.
Paul
by
these
wordes
:
We
suppose
therefore
,
that
manne
is
iustified
by
faythe
with
out
the
workes
of
the
lawe
,
affyrmethe
that
the
iustifycation
of
faythe
alone
or
of
fayeth
onelye
is
sufficyente
,
so
that
anye
manne
beleauinge
onelye
,
canne
be
iustifyed
,
althoughe
no
manner
of
worke
hath
bene
fulfylled
or
done
by
hym
.
And
if
we
requyre
an
example
,
who
was
iustified
by
faythe
onelye
without
workes
,
Luc.
23
,
I
suppose
that
the
same
theefe
doeth
suffice
,
who
when
he
was
crucifyed
wyth
Christ
,
did
crye
vnto
hym
from
the
crosse
:
Lord
Iesu
,
remember
me
,
when
thou
comest
in
to
thy
kingedome
.
Neyther
anye
good
other
worke
of
hys
,
is
described
or
sette
foorthe
vnto
vs
in
the
gospelles
.
But
for
thys
fayeth
onely
,
Iesus
sayed
vnto
him
:
Verely
I
saye
vnto
the
,
this
day
thou
shalt
be
with
me
in
paradyse
.
This
thefe
then
was
iustified
by
fayth
without
the
workes
of
the
lawe
.
For
the
Lord
did
not
vpon
this
requyre
,
what
he
had
wrought
before
,
neither
did
he
looke
what
worke
he
should
do
after
he
did
beleue
,
but
beynge
redye
to
enter
in
to
paradise
,
he
toke
him
for
his
waitinge
man
,
beinge
iustifyed
by
that
confession
onely
.
Besides
this
he
doeth
aleadge
the
example
of
the
synnefull
woman
and
of
the
Publican
,
Luc.
7.18
.
that
be
mentioned
of
in
the
Gospell
of
Luke
,
whome
he
doeth
also
affirme
,
too
haue
bene
iustified
by
fayth
onely
,
withoute
any
respecte
of
workes
,
merites
,
or
deseruinges
.
DYDIMVS
.
I
am
affrayed
lest
some
,
hearinge
this
doctryne
so
Obiection
.
3
largelye
set
foorthe
,
doe
waxe
remisse
,
negligente
and
slacke
in
doinge
of
good
workes
,
sythe
that
fayth
alone
,
doth
suffyse
to
iustification
,
yea
I
feare
also
leaste
they
geue
them selues
to
lyue
lycentiouslye
and
to
folow
the
lustes
and
the
concupiscences
of
the
fleshe
.
PHILALETHES
.
Aunswer
Origene
doeth
him selfe
make
aunswer
to
the
same
obiection
,
sayinge
:
If
any
man
doeth
liue
wickedly
after
iustification
,
We
are
not
deliuered
from
oure
syns
to
this
end
that
we
shuld
walowe
in
them
agayne
.
withoute
doubte
he
hath
despised
the
grace
of
iustificaon
.
Neyther
doeth
any
receaue
remission
or
forgeuenesse
of
sinnes
to
this
ende
,
that
he
should
thinke
that
licence
to
synne
agayn
,
is
geuen
vnto
him
.
For
,
a
pardone
not
of
the
synnes
to
come
,
but
of
the
synnes
passed
is
geuen
or
graunted
in
iustification
.
But
of
thys
we
wyll
speake
more
amply
hereafter
,
when
we
shall
haue
occasyon
too
talke
of
those
good
workes
,
that
do
springe
and
proceade
of
the
true
iustifyinge
faith
.
ALBION
.
Let
vs
therefore
hear
what
the
other
greecke
doctours
do
saye
.
PHI.
With
a
good
wyll
.
Athanassius
vpon
the
thirde
to
the
Galathians
writeth
briefli
thus
:
Athanasius
Nunc
pla
●e
demo●strat
fidem
ipsam
vel
solam
iustificandi
virtutem
habere
Now
sayeth
he
,
doth
he
playnly
shewe
that
the
same
fai●he
,
yea
beinge
alone
hath
power
to
iustifye
.
Wherunto
Chrisostome
agreeth
sayinge
:
Chrisostomus
in
epistolam
ad
Rom.
Homeli
.
7.
Hic
virtutem
dei
ostendit
,
quod
non
solum
saluauit
,
sed
et
iustificauit
,
nullis
ad
hoc
vsus
operibus
,
sed
fidem
tantum
exigens
.
That
is
to
say
:
he
sheweth
the
vertue
and
power
of
God
,
how
that
he
did
not
onely
saue
,
Basilius
Hemeli
.
de
humilitate
.
but
also
iustifye
vsing
no
workes
vnto
it
,
but
requiring
faith
only
.
But
among
all
other
,
this
sayinge
of
Basilius
is
most
worthye
to
be
noted
:
Ea
demum
perfecta
est
et
integra
gloriatio
in
deo
,
quando
neque
de
sua
quisquam
ipsius
iustitia
suberbit
,
sed
agnoscit
.
Vera
destitutum
iustitia
sola
se
in
Christum
fide
iustificatum
.
Which
golden
words
maye
be
englyshed
after
thys
maner
:
That
at
length
,
is
a
perfecte
,
and
sounde
reioycinge
in
God
,
when
a
man
doeth
not
bragge
or
boaste
of
his
owne
ryghteousenesse
but
doeth
acknowledge
,
that
beynge
voyde
of
true
righteousnesse
,
he
is
iustifyed
throughe
fayeth
onelye
in
Christ
.
Many
suche
lyke
thynges
,
are
redde
in
the
wrytinges
of
the
aunciente
fathers
,
whereby
all
menne
maye
see
,
that
we
are
not
the
fyrst
,
that
haue
vsed
this
word
sola
,
alone
or
onelye
,
to
expresse
the
meanynge
of
the
Apostell
,
and
to
set
foorth
the
glory
of
the
grace
of
God
.
For
the
fathers
did
vse
it
a
fore
vs
,
whose
writinges
they
doe
make
equall
wyth
the
Canonycall
scripture
.
They
say
,
that
we
haue
it
not
in
the
words
of
the
Apostel
.
Why
do
they
not
so
in
this
poynte
.
Let
them
tel
that
to
the
fathers
,
whom
they
do
take
for
the
pilours
of
the
church
.
Let
them
contend
&
striue
with
them
rather
than
with
vs
.
To
be
short
if
it
be
an
heresy
to
say
that
faith
only
in
Christ
doth
iustify
,
thei
must
accuse
those
auncient
fathers
of
heresy
,
yea
they
must
coumpt
them
to
be
the
captayns
of
al
heretyks
.
EVTRA.
What
shyfte
doe
they
make
,
when
they
feele
them selues
pressed
with
so
manye
autorities
of
the
olde
fathers
?
Wyth
what
face
,
can
they
reiecte
or
cast
of
thys
worde
,
solam
,
alone
or
onelye
?
PHILA
.
There
be
some
,
which
when
they
can
not
for
shame
refuse
it
,
are
wonte
to
flye
to
this
startinge
hole
:
The
euasion
of
the
enemies
.
They
graunt
that
we
are
iustifyed
by
fayth
onely
in
Christ
:
but
they
adde
that
thys
is
onelye
done
at
the
begynninge
of
fayth
,
when
we
begynne
firste
to
beleue
in
Christ
,
and
so
they
wyll
haue
vs
to
vnderstand
,
this
to
be
Paulles
meaninge
:
that
neyther
synnes
did
hinder
the
gentilles
,
A
verye
goodlye
shift
I
waraunt
you
but
that
as
sone
as
they
beganne
to
beleue
in
Christ
,
they
were
iustifyed
by
faythe
onely
:
nor
workes
farther
the
Iewes
,
when
they
likewise
came
to
Christ
,
but
vnto
them
also
was
faythe
imputed
for
righteousnesse
:
And
so
at
length
,
they
doo
conclude
,
that
yf
they
,
which
be
ones
iustifyed
by
faythe
,
do
after
theyr
iustification
,
sinne
again
,
they
can
no
more
be
iustifyed
by
fayth
,
that
is
to
say
,
frely
,
as
affore
,
but
by
workes
,
that
is
to
saye
,
by
satisfaction
.
EVTRAPELVS
.
After
my
iudgement
,
this
is
but
a
homelye
euasion
or
starting
hole
.
For
,
yf
they
take
this
worde
,
to
be
iustified
,
for
to
be
deliuered
from
sin
:
it
is
manyfeste
and
playne
,
that
the
same
iustification
,
that
consisteth
in
the
gratuite
&
free
remission
of
sinnes
,
Iustification
wherby
we
are
deliuered
from
syn
,
is
necessari
vnto
vs
as
longe
as
we
liue
.
Math.
6.
1.
Ioa.
2.
is
necessary
vnto
vs
,
al
our
liues
time
,
onlesse
this
were
vayn
,
which
,
accordinge
to
the
institution
of
the
Lord
,
we
do
daily
pray
for
,
sayinge
:
And
foregeue
vs
our
trespasses
as
we
forgeue
them
that
trespasse
against
vs
,
Iohn
saied
vnto
them
that
dyd
beleeue
and
were
iustified
,
My
lytle
babes
,
if
any
man
doeth
sinne
,
we
haue
an
aduocate
with
the
father
,
Iesus
Christe
the
righteouse
,
and
he
is
the
satisfaction
for
our
synnes
.
He
sayeth
not
:
he
was
the
satisfaction
for
oure
sinnes
,
nowe
therfore
ye
must
be
iustifified
by
your
own
workes
,
and
make
satisfaction
,
for
youre
synnes
:
but
he
doeth
set
foorthe
vnto
the
churche
of
God
,
the
endlesse
and
euerlasting
satisfaction
of
Christe
,
that
is
to
saye
,
the
free
remission
and
forgeuenes
of
synnes
or
iustification
,
whiche
we
do
obtayne
throughe
fayth
in
him
.
Or
if
they
vnderstande
it
of
righteousenesse
,
which
is
the
effect
of
this
iustification
,
whereby
our
hartes
are
purged
and
our
life
renewed
.
Yet
it
can
not
so
be
applied
vnto
fayth
,
that
it
should
onlye
pertayne
to
the
beginninge
of
it
,
and
all
the
rest
of
our
lyfe
require
the
righteousnesse
of
works
,
Similitude
wherby
we
shoulde
be
saued
.
For
,
that
were
,
as
if
a
man
should
saye
,
that
the
soule
doeth
onely
quickene
the
body
at
the
beginninge
,
but
not
so
afterwardes
:
as
thoughe
all
the
quickening
or
viuifying
,
shuld
not
come
of
the
soule
alone
,
but
of
the
operations
of
the
bodye
.
Abac.
1.
Rom.
1.
Gala.
3.
The
righteouse
,
sayeth
the
Apostell
,
liueth
by
fayth
.
I
do
not
denye
,
but
that
the
lyfe
of
the
righteouse
is
adorned
and
beutyfyed
wyth
manye
vertues
,
but
yet
it
canne
be
attributed
too
none
of
them
,
but
too
fayethe
onelye
,
that
oure
heartes
beynge
clensed
,
wee
lyue
godlye
in
the
sighte
of
God
.
ALBION
.
I
hearde
ones
certayne
Obiection
.
4
gentyll
men
of
my
cleargye
reason
after
this
sorte
:
If
to
be
iustyfied
,
is
to
be
delyuered
frome
synne
:
Fayth
onely
doeth
not
iustifye
,
but
loue
also
.
And
for
the
probation
of
theyr
sayinge
,
they
bringe
these
words
of
Christ
:
Luc.
7.
Manye
sinnes
are
forgeuen
her
,
because
that
she
loued
muche
.
Lo
,
saye
they
,
here
remission
of
sinnes
,
is
playnlye
attributed
vnto
loue
.
Agayn
:
are
not
these
Peters
wordes
:
1.
Pet.
4.
Loue
couereth
the
multitude
of
sinnes
?
Who
doeth
not
see
now
saye
they
,
that
loue
doeth
aswell
iustifye
as
faith
?
PHILALE
.
I
aunswer
that
the
loue
of
this
woman
,
Aunswer
was
not
the
cause
of
hyr
iustifycation
or
forgeuenesse
of
synnes
,
but
a
declaration
of
the
same
.
She
hadde
obtained
throughe
fayth
in
Christ
remission
of
synnes
,
whereby
she
beinge
iustified
,
did
loue
him
exceadynglye
,
and
did
openlye
expresse
that
loue
.
That
it
is
so
,
it
maye
be
proued
easelye
by
the
woordes
of
oure
sauioure
Iesu
Christe
,
whiche
he
spake
vnto
her
sayinge
:
Fides
tua
te
saluam
fecit
.
Vade
in
pace
.
Thy
fayth
hath
made
thee
safe
,
Christ
is
a
sufficient
expositoure
of
his
owne
woorde
.
or
hathe
saued
thee
,
go
thy
waye
in
peace
.
How
had
fayeth
saued
her
,
but
because
that
throughe
it
,
she
hadde
obtayned
remyssion
of
synnes
?
In
dede
she
did
afterwardes
declare
the
same
fayeth
by
the
earnest
loue
that
she
dyd
beare
too
Christe
.
And
as
for
the
other
sentence
,
I
maruayle
that
they
be
not
ashamed
to
aleadge
it
.
For
,
ye
shall
fynde
it
thus
written
in
the
prouerbes
,
Prou.
10.
cha.
from
whence
the
Apostell
borowed
it
:
Odium
vitia
detegit
,
charitas
autem
operit
multitudinem
peccatorum
:
That
is
to
saye
:
hatered
doethe
open
,
and
dyscouer
faultes
,
but
loue
doethe
couer
the
multitude
of
synnes
.
What
other
thinge
canne
we
learne
of
this
sayinge
of
the
wise
manne
,
but
that
as
hatered
doeth
moue
vs
,
to
caste
oure
breethren
in
the
tethe
,
and
to
vpbrayed
them
with
the
offences
that
they
commit
agaynste
vs
:
so
loue
hydeth
and
pardoneth
the
faultes
,
iniuryes
&
wrongs
that
are
done
vnto
vs
,
be
they
neuer
so
greate
?
In
the
same
sense
did
the
holy
Apostell
take
it
,
as
it
doeth
manifestlye
appeare
by
the
cyrcumstaunces
of
the
place
.
But
the
enemies
of
the
truth
care
not
what
they
saye
,
How
the
scriptures
are
aleaged
of
the
enemies
of
the
truth
so
that
they
seme
to
saye
some
thinge
.
They
aleadge
the
scryptures
,
as
the
blinde
man
casteth
his
staffe
.
DYDI.
Ye
teach
that
afore
a
man
be
iustified
through
faith
in
Christ
he
can
do
no
good
works
,
yea
that
all
that
he
doeth
is
sinne
,
though
it
semeth
neuer
so
good
.
Nowe
put
the
case
that
a
Turke
or
heathen
were
desirous
to
heare
Obiection
.
5
the
worde
of
God
,
and
to
knowe
the
gospell
of
oure
sauioure
Iesu
Christe
.
Woulde
ye
not
coumpte
thys
a
good
woorke
?
Gardiners
obiection
against
doctoure
Barnes
.
And
yet
ye
wyll
not
saye
,
that
he
is
alreadye
iustifyed
,
for
as
muche
as
he
doethe
not
yet
beleaue
in
Christe
.
Besydes
thys
,
we
haue
the
example
of
Cornelius
,
of
whome
afore
hee
dyd
beleeue
in
Christe
,
Luke
wryteth
after
this
manner
:
And
the
Aungell
sayed
vnto
him
:
Act.
10.
Thy
prayers
and
thyne
almes
,
are
come
vp
in
too
remembraunce
before
God
.
These
wordes
did
the
Aungell
speake
vnto
Cornelius
afore
that
he
hearde
Peter
,
and
consequently
,
afore
that
he
beleued
in
Christ
.
What
canne
we
gather
of
thys
but
that
a
man
may
do
good
workes
,
afore
he
hathe
fayth
,
and
hether
throughe
iustified
?
EVTRAPELVS
.
By
oure
brother
Philalethes
leaue
,
Aunswer
and
vnder
his
correction
:
I
wyll
take
vpon
me
to
aunswer
thys
obiection
,
that
our
neyghbour
Dydimus
hath
broughte
in
nowe
.
I
woulde
fayne
,
neyghbour
Dydimus
that
ye
should
aunswer
me
to
this
question
:
Can
a
tree
bringe
foorthe
good
frute
,
Math.
7.
afore
it
be
made
good
?
DYDI.
As
no
good
tree
canne
bringe
foorthe
euyll
frute
,
so
can
no
yll
tree
brynge
foorthe
good
fruyte
.
EVTRAPE
.
Ephe.
2.
Io.
15.
And
what
are
we
afore
we
be
graffed
in
Christ
.
DYDI.
As
the
holye
Apostell
doeth
wryte
:
we
are
by
oure
owne
nature
the
chyldren
of
wrath
.
EVTRAPELVS
.
And
howe
are
we
graffed
in
Christ
?
Or
how
are
wee
made
braunches
of
the
true
vyne
?
DYDIMVS
.
I
graunte
that
we
are
graffed
in
Christe
,
and
made
braunches
of
the
true
vine
by
faith
.
EVTRAPE
.
Excepte
then
we
haue
fayeth
we
can
not
be
graffed
in
Christe
,
nor
made
braunches
of
the
true
vyne
.
But
onelesse
we
be
graffed
in
Christe
,
we
can
not
be
good
trees
,
and
if
we
be
not
good
trees
,
we
can
bringe
foorthe
no
good
fruite
.
Againe
:
are
not
these
the
Apostels
wordes
:
Quicquid
ex
fide
non
est
peccatum
est
.
Ro.
14.
What
soeuer
is
not
of
faythe
,
is
synne
:
And
withoute
fayth
,
Heb.
11.
it
is
impossible
to
please
God
DYDI.
What
wyll
ye
say
then
of
this
turke
or
heathen
,
that
hath
a
desire
to
heare
the
word
of
God
,
and
to
knowe
the
gospell
of
oure
sauioure
Iesu
Christ
,
and
paraduenture
doeth
therefore
take
vpon
him
a
long
and
parilous
iourney
?
EV.
I
saye
,
that
the
same
Turke
or
heathen
,
maye
of
a
vaine
curiositye
haue
a
desyre
to
heare
Gods
worde
,
and
the
gospell
of
Christe
,
Act.
17.
as
the
Athenians
,
why
the
Athenians
woulde
heare
Paulles
doctrine
.
and
the
straungers
that
were
in
theyr
citye
,
beinge
moued
with
vayne
curiosity
,
wer
desirous
to
heare
the
doctrine
of
Paule
,
and
for
the
same
cause
brought
him
to
the
strete
of
Mars
.
Or
as
we
oure selues
are
desirous
to
know
straunge
histories
that
we
neuer
redde
before
.
We
reade
in
the
histories
that
mani
of
the
aunciente
Philophers
,
did
take
vpon
them
long
and
perilous
iourneies
that
they
mighte
learne
the
wisedome
of
the
Egiptians
,
and
of
the
Caldees
.
But
let
vs
by
waye
of
reasonninge
,
graunte
that
he
doth
it
not
of
a
vayne
curiositye
,
yet
afore
he
be
graffed
in
Christe
,
he
remaineth
styll
a
dampnable
tree
,
and
therefore
,
his
fruite
can
not
be
good
:
howe
dare
ye
then
call
it
a
good
worke
?
These
bee
the
wordes
of
Saynte
Augustyne
:
Li.
ad
boni
fa.
3.
cap.
5.
Religio
nostra
iustos
ab
iniustis
non
ope
rum
,
sed
ipsa
fidei
lege
disceruit
,
sine
qua
etiam
que
videntur
bona
opera
,
in
peccata
conuertuntur
.
Oute
religion
,
sayeth
he
,
doeth
not
discerne
the
ryghteous
from
the
vnrighteouse
by
the
lawe
of
woorkes
,
but
by
the
verye
lawe
of
faythe
,
wythoute
the
whyche
yea
those
workes
,
that
seme
good
workes
,
are
turned
into
synnes
.
And
in
an
other
place
,
he
compareth
the
studye
and
endeuoure
of
those
menne
,
that
be
not
in
the
waye
(
but
who
is
the
waye
,
saue
he
only
that
sayeth
:
I
am
the
way
,
the
truthe
,
and
the
life
?
Ioa
,
14.
)
vntoo
agoynge
a
straye
.
For
,
the
more
earnestlye
(
sayth
he
)
a
man
doeth
renne
beynge
oute
of
the
waye
,
prefa.
in
Psal.
31.
the
farther
doeth
hee
goo
,
frome
the
scope
or
marke
,
and
so
is
made
more
miserable
.
Therefore
,
better
it
is
to
halte
in
the
waye
,
than
to
renne
out
of
the
waye
.
DYDIMVS
.
Ye
can
not
saye
so
of
Cornelius
.
For
,
The
history
of
Conelius
.
the
Aungell
sayeth
playnly
,
that
his
praiers
and
almes
,
are
come
vp
in
too
remembraunce
before
God
.
And
this
was
afore
he
heard
the
preachinge
of
the
gospell
.
EVTRAPELVS
.
And
I
wyll
haue
no
better
scriptures
for
too
proue
that
Cornelius
had
fayeth
.
For
,
sith
that
his
praiers
&
almes
wer
acceptable
in
the
sight
of
God
,
and
that
withoute
faythe
it
is
impossible
to
please
God
:
it
is
moste
sure
that
Cornelius
was
not
with
oute
faythe
.
But
we
wyll
heare
Saynte
Augustine
touchinge
that
matter
.
August
.
de
predestinatione
sancto
rum
.
capi
.
7
Nec
tamen
(
sayeth
hee
)
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
saye
:
yet
notwithstandynge
,
he
neyther
gaue
nor
prayed
wythoute
some
fayethe
.
What
soeuer
Cornelius
did
worke
afore
he
beleeued
in
Christe
,
and
when
he
did
beleue
,
and
after
that
he
beleued
,
all
the
whole
must
be
geuen
or
attributed
vnto
God
,
lest
any
man
swel
,
or
be
puft
vp
:
what
shoulde
we
requyre
any
more
?
By
the
wordes
of
the
Aungell
,
we
do
learne
,
that
Cornelius
both
praied
to
God
,
and
that
his
prayers
were
hearde
.
But
how
coulde
he
haue
prayed
vnto
God
,
onelesse
he
had
beleued
on
him
alreadye
?
For
,
thus
doeth
the
Apostle
write
:
Rom.
10.
Quomodo
inuocabunt
,
in
quem
non
crediderunt
?
How
sayth
he
,
shall
they
call
vpon
him
in
whom
they
do
not
beleue
?
ALBION
.
I
holde
my selfe
well
satysfyed
in
this
poynte
,
I
prayse
the
liuinge
God
therefore
.
But
I
woulde
fayne
heare
of
you
,
brother
Philalethes
,
which
he
the
frutes
of
this
our
iustification
,
whiche
we
obtayne
through
faith
onely
in
Christ
,
without
any
merites
or
deseruinge
going
before
:
and
before
whiche
,
all
that
we
do
(
semethe
it
neuer
so
gorgeouse
in
oure
sighte
)
is
but
mere
synne
in
the
sighte
of
God
.
PHILA
.
The
frutes
of
this
oure
iustification
,
The
frutes
of
our
iustyfication
.
are
exceadinge
greate
:
Yea
they
are
inestimable
.
For
,
god
doeth
not
iustifie
vs
,
nor
yet
deliuer
vs
from
oure
sins
to
this
ende
,
that
we
beinge
iustified
shoulde
by
oure
yll
lyfe
dishonoure
his
name
,
or
blemishe
his
grace
,
asthoughe
he
did
not
detest
and
abhorre
synne
,
but
that
we
shoulde
serue
to
the
glory
of
him
,
that
hath
wroughte
oure
saluation
.
The
first
frute
of
oure
iustyfication
.
The
firste
fruite
then
of
oure
iustification
is
that
the
glorye
of
the
righteousnesse
of
God
maye
be
declared
and
sette
foorthe
.
Thys
doeth
the
Apostell
meane
,
when
he
sayeth
:
They
are
iustyfied
frelye
by
his
grace
,
throughe
the
redemption
,
whyche
is
in
Christe
Iesu
,
whome
God
hath
set
foorth
to
be
apourchasser
of
mercye
,
thorowe
fayth
in
his
bloude
,
too
declare
his
righteousnesse
,
Rom.
3.
by
the
forgeuenesse
of
synnes
.
Agayne
:
Abraham
dyd
not
doubte
of
the
promes
of
God
through
vnbeleue
,
but
was
strengthened
in
the
faith
and
gaue
glorye
to
God
,
beinge
fullye
assured
,
Rom.
4.
that
he
which
had
promissed
,
was
able
to
do
it
.
He
therefore
,
that
doethe
beleeue
the
promsies
of
god
,
doth
gloryfy
him
,
geuing
him
the
glory
of
truth
and
of
power
or
might
.
And
to
this
end
,
is
he
iustified
,
The
second
frute
of
our
iustification
.
Rom.
5.
that
the
glorye
of
his
goodnesse
may
be
set
foorth
.
The
second
is
the
peace
of
our
consciences
,
wherof
the
Apostel
speaketh
on
this
maner
:
We
being
iustified
throughe
faithe
,
haue
peace
toward
God
throughe
oure
Lorde
Iesus
Christe
.
EV.
Where
this
peace
is
,
The
peace
of
conscience
doeth
exclude
wauering
or
doubtfulnesse
of
minde
.
there
can
be
no
place
for
wauering
or
doubtfulnes
,
which
the
scole
men
of
our
time
,
are
wont
to
teach
.
For
,
doubtfulnes
,
and
thys
peace
of
conscience
,
are
altogether
repugnaunt
one
to
an
other
.
PHI.
We
haue
not
onely
by
iustification
,
peace
of
conscience
but
also
a
reioycinge
,
whiche
can
in
no
wise
stand
with
doubtfulnes
.
And
therby
do
we
reioyce
vnder
the
hope
of
the
glory
of
God
,
Rom.
5.
&
also
in
tribulations
.
It
is
so
farre
of
them
,
that
we
ought
to
doubt
of
the
grace
of
god
in
Christ
Iesu
,
that
rather
he
wyll
haue
vs
to
be
at
peace
with
him
in
our
consciences
,
&
to
reioyce
from
our
very
heartes
vnder
the
hope
of
his
glorye
,
and
therefore
doeth
he
iustifye
vs
freelye
throughe
fayth
in
Christ
.
The
thyrde
frute
of
our
iustification
.
Thirdely
this
iustification
doeth
tende
also
and
pertayne
to
the
glory
of
them
that
be
iustified
,
as
the
Apostel
him selfe
doth
testifye
,
sayinge
:
Whom
he
hath
ordayned
before
,
them
hath
he
called
,
and
whome
he
hathe
called
,
them
hath
he
iustified
,
Rom.
8.
and
whom
he
hath
iustified
,
them
hathe
he
glorified
.
DIDI
.
Obiection
.
6
These
thinges
are
spoken
of
the
Apostell
,
asthoughe
the
iustified
,
were
alreadye
in
the
full
possession
of
their
glory
.
For
these
are
his
wordes
:
whome
he
hathe
iustifyed
,
them
hath
he
also
glorified
.
But
I
am
of
opinion
,
that
they
that
bee
iustyfied
throughe
faythe
in
Christe
,
shall
not
haue
their
full
glorye
,
vntill
the
second
comminge
of
the
sonne
of
manne
,
who
wyll
then
transfourme
and
chaunge
theyr
vyle
bodyes
,
and
make
them
lyke
vnto
his
glorious
bodye
:
EVTRA.
Ye
muste
vnderstande
,
Aunswer
that
the
holye
ghoste
vseth
this
maner
of
speakinge
,
for
too
declare
the
certayntye
and
infalliblenesse
of
Gods
promises
.
For
,
when
God
doethe
promysse
anye
thinge
,
The
certaynetye
of
Gods
promisse
.
we
maye
be
as
sure
and
certayne
of
it
,
as
if
it
were
alreadye
perfourmed
and
fulfilled
.
Sith
then
that
God
hathe
promyssed
to
glorifie
them
,
whome
he
doth
iustifie
throughe
faythe
in
his
sonne
Iesu
Christe
:
we
must
holde
them
for
glorifyed
alreadye
,
althoughe
we
do
yet
throughe
hope
looke
for
the
glorye
of
the
children
of
God
.
PHILA
.
Ye
haue
sayed
verye
well
.
The
.4
.
frute
of
our
iustification
.
Nowe
the
fourthe
fruite
of
our
iustification
is
this
:
God
doth
freelye
by
his
grace
iustifye
vs
in
Christe
,
to
the
ende
that
we
maye
be
both
saued
and
made
pertakers
of
eternall
lyfe
.
For
,
thus
writeth
the
Apostell
in
hys
epistell
to
Titus
.
But
when
the
bountefulnes
&
loue
of
God
our
sauiour
towarde
man
appeared
.
Not
by
the
workes
of
righteousnesse
,
whiche
we
had
done
,
but
according
to
his
merci
he
saued
vs
,
by
the
wasshinge
of
the
new
byrthe
,
&
the
renewing
of
the
holy
ghost
,
which
he
shed
on
vs
aboundantli
,
through
Iesu
Christ
our
sauiour
.
That
we
beinge
iustified
by
his
grace
,
should
be
made
heyres
,
according
to
the
hope
,
of
eternall
lyfe
.
Paull
doeth
call
the
word
of
this
doctrin
vndoubted
,
because
of
the
infallible
truthe
and
certaintye
of
it
.
Therfore
,
I
do
greatly
meruayl
at
the
stupiditie
or
dullenesse
of
the
enemies
,
whiche
will
not
see
the
comfortable
light
of
thys
doctrine
,
nor
feele
this
inestimable
grace
,
whiche
they
doe
so
sore
impugne
or
fight
against
in
the
elect
and
chosen
of
God
.
The
fifte
frute
of
our
iustyfication
.
As
for
the
fifth
frute
of
our
iustification
,
it
doeth
most
chiefly
pertayne
,
to
the
holines
of
lyfe
,
&
to
the
studie
&
exercise
of
righteousnesse
.
Whereof
the
Apostle
doth
warne
vs
in
the
.vi.
to
the
Romains
,
saying
:
Now
beinge
made
free
from
sinne
,
and
made
seruants
vnto
God
,
ye
haue
youre
fruyte
in
holines
.
And
in
the
first
to
the
Corinthians
,
these
be
his
wordes
:
be
not
deceyued
:
1.
Cor.
6.
Neither
whoremongers
nor
Idolaters
,
nor
aduoutrers
&c.
shall
inherite
the
kyngedome
of
God
.
Why
the
spirit
of
Christ
is
geuen
vnto
them
that
be
iustified
.
And
suche
were
some
of
you
but
ye
are
wasshed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lorde
Iesus
:
and
by
the
spirite
of
our
God
.
By
which
wordes
he
doeth
admonish
them
,
that
sith
they
were
iustified
,
they
ought
from
thensfoorth
to
geue
them selues
to
godlinesse
,
to
holinesse
of
lyfe
and
to
righteousnes
.
And
for
this
cause
is
the
spirit
of
Christe
geuen
vnto
them
that
be
iustyfied
,
that
through
hym
they
may
be
chaunged
in
too
a
newenesse
of
lyfe
.
Which
newnesse
,
beynge
receyued
by
the
spirite
of
God
,
is
not
the
iustification
it selfe
,
but
a
fruyte
of
the
iustification
.
DYDIMVS
.
Thys
doctrine
lykethe
me
nowe
better
and
better
.
And
truelye
when
I
heare
you
to
soundly
speake
of
iustification
and
of
the
frutes
thereof
,
I
can
not
but
maruayle
at
the
shamelesse
reportes
of
the
ennemyes
,
whyche
do
styll
blowe
abroade
,
that
ye
are
vtter
enemies
of
good
workes
,
of
holynesse
of
life
,
and
of
all
Godly
exercises
of
righteousnesse
.
EVTRA.
What
is
it
,
that
they
wyll
be
ashamed
of
,
saue
onlye
of
well
doynge
,
and
of
well
sayinge
?
Whereof
the
enemies
of
the
truth
be
ashamed
.
They
haue
put
on
whores
faces
:
and
therefore
,
althoughe
they
be
taken
in
a
manifestlie
,
thei
be
no
more
a
shamed
of
it
,
than
a
common
strompet
is
a
shamed
of
hyr
filthye
acte
.
PHI.
That
all
the
woorlde
maye
know
how
shamefully
they
do
misrep●rte
vs
,
I
wyll
here
declare
and
set
foorthe
what
we
doo
teache
commonly
of
good
works
,
The
common
doctrine
of
the
preachers
touching
good
workes
.
and
of
the
true
vses
of
them
.
First
we
teache
that
as
all
things
haue
ben
created
of
God
not
to
this
end
that
they
shoulde
be
ydell
and
vnprofitable
,
but
too
the
ende
that
they
shuld
be
profitable
and
good
:
so
did
he
make
and
create
man
,
not
for
to
be
ydell
here
;
Why
man
was
created
.
or
for
to
be
an
vnprofitable
burden
of
the
earth
,
but
to
this
ende
,
that
euery
one
of
vs
,
shoulde
accordinge
to
his
vocation
and
callinge
,
worke
those
thynges
that
be
good
and
profitable
.
The
deuyll
in
dede
by
bringing
in
synne
,
The
deuill
did
peruert
the
end
of
our
creation
,
which
Christ
restored
agayne
.
did
peruert
this
end
of
oure
creation
,
but
Christ
did
restore
it
agayne
,
beinge
sente
in
too
the
worlde
for
to
destroye
the
workes
of
Sathan
.
By
him
we
are
regenerated
or
borne
of
newe
,
that
beynge
made
newe
creatures
,
we
shoulde
be
profitable
,
and
full
of
good
workes
.
And
therefore
,
the
Apostel
in
the
epistel
to
the
Ephesians
,
writeth
on
this
maner
:
Ephe.
2.
we
are
the
workemanshippe
of
God
created
in
Christ
Iesus
,
vnto
those
good
workes
,
that
God
hath
prepared
for
vs
,
for
to
walke
in
.
And
in
the
epistell
to
Titus
:
Who
sayeth
he
,
gaue
him selfe
for
vs
,
that
he
mighte
redeme
vs
from
all
iniquitye
,
Titus
.
2.
and
make
vs
a
peculyar
people
vnto
him selfe
,
being
earnestlye
geuen
vntoo
good
workes
.
Math.
5.
Hereunto
belonge
the
exhortations
of
Christ
and
of
the
Apostels
.
Such
as
these
are
:
let
your
light
so
shyne
before
men
,
Gala.
6.
that
they
maye
see
your
good
woorks
and
glorify
your
father
,
whiche
is
in
heauen
.
And
in
the
epistel
to
the
Galathians
these
are
the
Apostels
wordes
:
1
,
Timo.
3.
Let
vs
not
ceasse
to
do
good
vnto
al
men
but
most
specialli
to
them
,
that
are
of
the
housholde
of
faith
.
Are
not
the
scriptures
geuen
vntoo
vs
for
the
same
purpose
and
vse
?
The
whole
scripture
saith
Paull
,
is
geuen
by
inspiration
of
God
,
&
is
profitable
to
teach
,
to
improue
,
to
correct
and
to
instructe
in
righteousnesse
,
that
the
man
of
God
maye
be
absolute
or
sound
,
beinge
made
perfect
vnto
all
good
woorkes
.
It
is
euydent
then
,
that
we
be
not
so
iustified
by
fayeth
,
that
after
iustyfication
,
we
should
remayn
,
vnprofitable
,
bareyne
,
and
vnfrutefull
,
but
rather
the
geuing
our selues
without
ceassing
&
intermission
to
good
works
we
shoulde
aduaunce
and
farther
the
glorye
of
the
grace
of
God
,
and
set
before
all
mennes
eyes
,
as
it
were
a
cetayn
light
of
a
new
creature
.
Similitude
Who
doeth
plant
or
set
a
tree
or
doeth
dygge
aboute
the
roote
of
it
,
to
the
ende
that
it
shoulde
only
be
a
tre
,
and
not
rather
to
this
end
that
it
should
be
a
good
tree
,
and
bring
foorthe
good
frutes
.
So
,
are
we
regenerated
in
Christ
,
Why
we
be
regenerated
in
Christ
.
&
iustified
,
not
to
this
end
,
that
we
shuld
be
only
Christians
in
name
,
but
that
of
euyll
trees
we
shoulde
be
made
good
,
and
expresse
that
same
goodnesse
,
that
wee
haue
receaued
of
Christe
,
by
good
workes
.
When
we
teache
these
thinges
,
we
doo
neyther
geue
occasion
to
the
ennemyes
,
to
condempne
iustelye
the
doctrine
of
iustification
,
as
enemy
of
good
workes
,
nor
yet
ought
we
to
be
blamed
,
although
false
gospelers
doe
rather
liue
like
Epicures
,
than
true
Christian
men
.
DYDI.
Who
hauinge
a
crome
or
droppe
of
godlinesse
,
can
be
offended
at
this
doctrine
?
EVTRA.
Who
thei
be
that
are
offended
at
the
doctrine
of
the
iustification
of
faith
They
onelye
are
offended
at
this
mooste
true
and
wholsome
doctrine
which
partely
do
rather
seeke
theyr
own
gaynes
and
lucre
,
than
the
saluation
of
the
people
:
And
partlye
,
beinge
erecated
or
blynded
wyth
vayne
superstition
,
do
embrace
,
and
set
foorthe
vnto
other
,
mens
dyuelish
inuentions
for
good
workes
.
For
,
vnto
them
,
The
good
works
of
the
papistes
.
to
heare
euerye
daye
masse
deuoutely
,
to
lye
prostrate
before
dead
images
,
and
to
mummell
oute
a
number
of
prayers
vnto
certayne
Soyntes
,
to
go
on
pilgrimages
,
to
buyld
vp
chanteries
,
and
to
cause
Trentalles
of
Masses
with
diriges
and
other
tromperye
to
be
sayed
for
the
deade
.
Item
to
geue
largelye
of
theyr
substaunce
and
gooddes
vntoo
ydell
priestes
,
mounkes
,
friers
,
and
nonnes
,
too
saye
oure
ladyes
psalter
,
to
praye
on
beades
,
too
vse
,
obserue
and
kepe
pharisaicall
fastinges
,
wyth
theyr
popishe
holye
dayes
,
and
solempne
feastes
,
are
the
best
works
that
can
eyther
be
deuised
or
done
,
and
whosoeuer
do
speake
againste
those
workes
,
They
that
are
enemies
of
the
papystes
good
workes
are
enemies
of
sin
,
and
of
most
detestable
abhomination
.
Rom.
14.
they
are
by
and
by
taken
for
vtter
ennemies
of
good
workes
,
wheras
if
the
thinge
wer
indifferentlye
weyghed
in
the
eauen
balaunce
of
Gods
word
,
they
ought
rather
to
be
coumpted
enemyes
of
synne
,
and
of
moste
detestable
abhomination
.
For
,
what
soeuer
is
not
of
faythe
,
is
synne
.
But
how
can
these
their
gai
painted
workes
be
of
faythe
,
sith
that
they
haue
no
grounde
at
all
in
Goddes
worde
?
What
gaye
titles
so
euer
then
,
they
geue
vnto
them
,
it
can
not
be
denyed
,
but
that
they
are
most
detestable
synnes
in
the
sight
of
God
,
who
wyll
alowe
none
other
kinde
of
religion
,
worshippinge
,
and
seruyce
,
than
he
him selfe
,
hath
prescribed
and
appointed
in
his
holye
scriptures
.
DYDI.
Obiect
.
7
What
wil
ye
saye
then
of
our
good
intentes
?
Wyl
ye
condempne
them
all
?
For
,
manye
do
those
works
that
ye
spake
of
,
euen
now
,
of
a
good
intente
,
thinkinge
that
they
do
high
seruice
vnto
god
Shall
thys
theyr
good
intente
be
imputed
vnto
them
for
synne
?
EV.
As
concerning
good
intents
,
we
haue
this
lesson
geuen
vnto
vs
in
the
boke
of
God
:
Aunswer
ye
shall
not
do
euery
man
,
that
which
semeth
vnto
youe
best
:
Good
intentes
.
I
am
the
Lord
thy
God
,
that
thinge
onlye
that
I
commaund
the
,
see
that
thou
doest
it
.
Ad
nothing
vnto
it
,
take
nothinge
away
from
it
.
We
must
not
do
then
what
soeuer
semeth
vnto
vs
best
,
but
what
soeuer
the
lord
our
God
doth
commaund
and
wylleth
vs
to
doo
:
so
that
by
this
one
place
of
Deuteronomye
,
Deu.
12.
all
good
intentes
that
be
not
ruled
by
Gods
word
,
are
quite
ouerthrowen
.
PHI.
It
doeth
well
appeare
by
manye
histories
of
the
Bible
,
how
well
God
doeth
lyke
oure
good
intentes
.
Terrible
and
dreadfull
historyes
.
In
the
.ix.
and
.x.
chapters
of
Leuiticus
,
ye
shall
fynde
thys
wrytten
:
And
there
came
a
fyre
oute
frome
the
Lorde
,
and
consumed
vppon
the
altare
,
the
burnte
offering
and
the
fat
.
Which
when
all
the
people
sawe
,
they
gaue
thankes
and
felle
on
theyr
faces
.
But
Nadab
and
Abihu
,
the
sonnes
of
Aaron
,
tooke
eyther
of
them
his
censor
,
and
put
fire
therin
,
and
put
incens
thereuppon
,
and
offered
straunge
fyre
before
the
Lorde
,
whiche
he
had
not
commaunded
them
.
How
our
good
intents
whiche
haue
no
waraunt
in
Goddes
word
are
rewarded
Therefore
a
fyre
wente
from
the
Lorde
and
deuoured
them
,
so
they
dyed
before
the
Lord
.
Without
all
peraduenture
,
they
dyd
this
of
a
good
intent
.
For
,
onlesse
they
had
thoughte
,
that
God
woulde
haue
bene
pleased
with
it
,
they
woulde
in
no
wyse
haue
done
it
,
yet
ye
see
howe
they
were
rewarded
for
it
.
Who
,
I
praye
you
,
readinge
this
historye
,
will
not
be
affrayed
too
serue
God
otherwise
than
he
doth
appoynte
in
his
worde
?
In
the
second
boke
of
Samuell
,
2.
Samu.
6.
it
is
written
that
when
Dauid
wold
bring
the
Arke
to
Ierusalem
,
hee
caused
it
to
be
put
vpon
a
new
cart
(
whiche
doubtlesse
was
most
gorgeouslye
trymmed
,
and
drawen
with
the
goodlyest
and
fayrest
cattell
that
coulde
be
gotten
)
Dauid
and
and
the
house
of
Israell
playinge
before
the
Lord
on
all
instrumentes
made
of
fyre
,
and
on
harpes
,
and
on
psalteries
,
and
on
tymberelles
▪
and
on
cornetts
,
and
on
cimballes
.
But
nowe
marke
the
ende
:
when
they
came
to
Nachons
threshinge
floore
,
Vzzah
smitten
of
the
Lord
.
Vzzah
did
put
his
hande
,
too
the
Arke
of
God
,
and
helde
it
.
For
,
the
oxen
dyd
shake
it
.
And
the
Lorde
was
very
wroth
with
vzzah
,
and
God
smote
him
in
the
same
place
for
his
faut
,
and
there
he
dyed
by
the
Arke
of
God
.
Let
Dauid
expounde
this
matter
,
him selfe
.
In
the
first
boke
of
the
chronicles
,
1.
Para.
13.
these
be
his
wordes
which
he
spake
vnto
the
Leuites
:
because
ye
were
not
there
at
the
fyrst
:
the
Lord
our
God
made
a
breache
or
rent
among
vs
.
For
we
soughte
him
not
after
due
order
.
This
was
the
due
order
,
The
order
,
that
God
had
apoynted
touching
the
Arke
.
that
shuld
haue
bene
obserued
and
kept
.
The
Lorde
God
hath
appoynted
,
that
the
Arke
should
haue
bene
caryed
vpon
the
shoulders
of
the
Leuites
.
But
what
did
Dauid
?
For
a
realtye
,
and
to
declare
his
greate
zeale
,
that
he
bare
to
Gods
religyon
,
wold
haue
it
to
be
caried
vpon
a
goodlye
chariot
or
waggon
,
nothinge
beinge
omitted
or
lefte
of
,
that
belonged
to
such
glorious
solennity
,
as
ye
haue
learned
before
.
Yet
ye
see
how
God
did
accepte
it
.
As
for
Vzzah
,
no
man
can
denye
,
but
that
he
dyd
of
a
good
intente
put
foorth
his
hand
to
haue
stayed
the
Arke
,
Saul
standeth
in
defence
of
his
disobedience
.
least
it
shoulde
through
the
stronglinge
of
the
cattell
haue
fallen
doune
in
to
the
myre
.
Who
woulde
not
iudge
that
thys
was
wel
done
?
And
yet
was
he
smitten
of
the
Lorde
,
that
hee
dyed
before
the
Arke
.
Wherby
we
learn
what
daunger
it
is
too
folowe
good
intentes
,
or
to
doo
anye
thinge
in
good
seruyce
without
hys
expresse
worde
.
ALBION
.
These
are
very
terrible
and
dreadfull
examples
,
God
graunte
that
wee
maye
haue
the
grace
alwaies
to
remember
them
.
PHI.
The
historye
of
Saull
,
who
was
the
first
kinge
of
the
Israelites
,
is
yet
more
terrible
.
God
had
geuen
him
a
commaundement
,
that
he
should
smite
Amaleke
,
and
destroye
all
that
pertayned
vntoo
them
,
and
haue
no
compassion
on
them
,
but
slaye
both
man
and
woman
,
both
infante
and
suckeling
,
bothe
oxe
and
shepe
,
bothe
camell
and
asse
.
The
historye
of●
Saul
.
But
Saul
and
the
people
spared
the
best
of
the
shepe
,
and
of
the
oxen
,
for
to
sacrifice
them
vnto
the
Lorde
,
and
destroyed
all
the
rest
.
This
did
they
of
a
good
intente
,
in
so
muche
that
Saul
stode
in
defense
of
the
deede
,
sayinge
:
I
haue
obeid
the
voyce
of
the
Lord
&
haue
destroyed
the
Amalechites
but
the
people
toke
of
the
spoyle
,
shepe
and
oxen
,
and
the
chiefest
of
the
things
,
which
should
haue
ben
destroyed
for
to
offer
them
vnto
the
Lord
.
Vnto
whom
the
prophet
Samuel
answered
:
Hath
the
Lord
as
great
pleasyr
in
burnt
offerings
&
sacrifice
,
as
when
the
voice
of
the
lord
is
obeid
?
Behold
to
obey
is
better
than
sacrifice
,
and
too
harkene
is
better
than
the
fatte
of
rammes
:
But
rebellion
is
as
the
synne
of
witchcrafte
and
disobedience
is
as
the
wickednes
of
ydolatry
.
Therfore
,
because
thou
hast
cast
awaye
the
worde
of
the
Lorde
the
Lorde
hath
also
cast
thee
awaye
from
beinge
king
.
Because
then
that
Saul
dyd
rather
folowe
his
good
intent
than
the
commaundemente
,
and
worde
of
the
Lorde
,
therefore
his
kingedome
,
was
not
onelye
rente
from
him
,
and
geuen
to
his
neighboure
,
that
was
better
than
he
,
but
also
the
spirit
of
the
Lorde
departed
frome
him
,
1.
Samu.
16
and
an
euyll
spiritte
sente
of
the
Lorde
vexed
hym
.
ALBION
.
Are
these
the
frutes
of
our
good
intents
?
From
hencefoorth
God
wylling
,
I
wyll
endeuoure
my selfe
,
to
harken
vntoo
the
voyce
of
the
Lorde
,
to
obey
hys
commaundementes
,
and
too
serue
him
as
he
wil
be
serued
.
For
besydes
those
terrible
and
dreadeful
historyes
,
I
remember
the
sayynge
of
Christ
,
where
he
sayeth
:
They
worship
me
in
vayne
,
teachinge
the
doctrines
,
Mat.
15.
and
precepts
of
men
.
Wherby
it
is
made
moste
manifest
and
playne
,
that
the
religion
worshippinge
and
seruice
of
God
,
whiche
is
errected
and
set
vp
after
the
phancies
and
dreams
of
mennes
headdes
,
is
both
vayne
and
abhominable
before
the
maiesty
of
God
.
DYDIMVS
.
Syth
that
the
good
woorkes
of
the
popecacholikes
do
rather
deserue
the
name
of
synne
and
of
detestable
abhomynation
before
God
,
than
of
good
works
,
as
it
hath
ben
by
you
sufficientlye
proued
alreadye
:
I
woulde
fayne
hear
which
be
the
true
good
workes
,
Which
be
the
true
good
workes
,
that
God
doth
requyre
of
vs
.
that
are
required
of
the
faithfull
.
PHI.
The
true
good
workes
,
are
voyde
of
all
superstition
,
they
are
alligated
or
bounde
neyther
to
place
,
nor
to
the
personnes
,
nor
to
tyme
.
For
,
they
are
as
certayne
frutes
of
our
whole
life
,
testifying
of
the
goodnesse
of
oure
hart
,
and
expressinge
the
nature
of
our
heauenly
father
,
whiche
not
onely
of
the
faythfull
,
but
of
the
very
infidelles
are
reckenned
and
taken
for
good
workes
,
and
minister
occasion
vnto
them
,
to
glorifye
our
father
,
whyche
is
in
heauen
.
The
works
of
fayth
,
working
through
charity
and
loue
,
are
good
works
.
For
,
God
doeth
worke
them
in
vs
and
by
vs
.
Them
doth
our
sauiour
Iesus
Christ
set
oute
in
the
.xxv.
chapiter
of
Mathewe
,
Why
the
good
workes
of
mercy
are
most
chieflye
set
foorth
vnto
vs
.
sayinge
:
I
was
a
hungerd
and
ye
gaue
me
meate
,
I
was
a
thyrst
,
and
ye
gaue
me
drincke
,
I
was
naked
,
and
ye
clothed
me
,
I
was
harborlesse
and
ye
harboured
me
,
I
was
sicke
and
in
prison
,
and
ye
visited
me
.
The
holye
apostell
likewyse
,
in
the
.v.
and
.vi.
chapter
of
the
Epistel
to
the
Galatians
doth
sufficiently
teache
vs
,
what
be
the
good
workes
,
that
God
doth
require
of
vs
,
But
what
should
I
aleadge
one
text
or
two
,
syth
that
the
whole
scriptures
,
doe
euery
where
,
exhorte
vs
styll
vnto
good
workes
?
Which
be
the
good
workes
,
that
God
hath
prepared
for
vs
too
walke
in
.
What
those
good
workes
be
Paule
doeth
declare
in
the
seconde
to
the
Ephesyans
,
when
he
sayth
:
We
are
the
workemanshyp
of
God
created
in
Christ
Iesu
,
vnto
those
good
works
,
that
God
hathe
prepared
for
vs
,
for
to
walke
in
.
Yf
onye
nowe
should
aske
,
what
be
those
good
woorkes
,
that
he
hathe
prepared
for
vs
for
to
walke
in
?
I
woulde
aunswer
,
that
all
those
woorkes
,
that
God
doethe
bydde
and
commaunde
vs
in
hys
holye
and
sacred
worde
,
are
those
good
woorkes
,
that
he
hathe
prepared
for
vs
,
for
to
walke
in
.
And
those
,
I
saye
,
ought
onelye
to
be
called
good
workes
and
non
other
.
DYDI.
And
is
there
nothing
els
to
be
marked
in
this
doctrine
of
good
workes
.
PHILA
.
Besides
that
which
hath
ben
saied
already
,
this
ought
to
be
considered
:
that
is
,
in
what
respecte
,
those
workes
,
whiche
in
them selues
are
good
,
be
done
of
men
.
Why
all
they
that
do
those
good
workes
that
God
hath
commaunded
in
his
worde
do
not
deserue
the
prayse
of
well
doinge
.
For
,
they
doo
not
by
and
by
deserue
the
prayse
and
commendation
of
good
works
,
that
do
them
:
and
that
,
becouse
that
they
do
shote
at
a
wrong
marke
in
doyng
of
them
.
For
manye
be
wonte
to
feade
the
hungrye
,
too
geue
drincke
to
the
thyrsty
,
to
cloth
the
naked
,
and
so
foorthe
:
but
do
they
it
for
any
loue
that
they
beare
to
god
,
and
to
their
neyghbour
,
and
for
to
shew
theyr
obedience
towardes
his
commaundements
?
Nay
,
they
do
it
,
for
to
be
glorifyed
of
men
.
Some
agayn
do
these
woorkes
of
charitye
,
that
by
them
,
thrustinge
Christ
out
of
his
roume
,
they
maye
merite
and
deserue
heauen
,
as
though
eternall
and
euerlastinge
life
,
were
not
alreadye
fullye
and
most
perfectlye
pourchassed
vnto
vs
,
by
the
merites
of
the
death
,
passion
and
bloud
sheddynge
of
the
onelye
begotten
son
of
God
,
Heb.
7.
or
as
though
Christ
for
al
his
euerlasting
priesthode
,
could
not
fully
and
to
the
vttermost
saue
them
,
that
by
him
do
come
vntoo
God
.
These
last
,
Mercenaries
and
hirelings
maye
be
called
mercenaryes
or
hyrlinges
.
For
,
as
muche
as
they
do
all
,
that
they
do
,
in
respecte
of
reward
:
the
hope
of
the
whych
reward
beyng
taken
awaye
,
they
would
not
geue
a
cup
of
colde
water
.
There
be
some
agayne
that
doo
good
workes
,
but
wherfore
?
For
feare
lest
thei
shuld
,
if
they
did
nothing
at
al
,
come
in
to
purgatory
,
after
their
death
.
The
vntrue
report
of
the
papistes
.
EVTRAPELVS
.
And
verely
there
be
many
,
which
doo
openly
affyrme
,
that
the
preachynge
agaynst
Purgatorye
,
hathe
bene
a
playn
ouerthrowing
of
good
workes
.
For
the
fear
(
say
they
)
of
those
bytter
paynes
,
that
the
poore
sely
soules
,
be
fayne
to
suffer
there
,
hath
caused
manye
,
to
do
that
,
that
they
woulde
not
haue
done
,
if
thei
had
bene
wythout
that
feare
.
PHILALETHES
.
Why
do
they
not
rather
feare
the
vnquencheable
fyer
of
hell
,
that
oure
sauioure
Iesus
Christe
doeth
speake
of
,
Math.
25.
sayinge
:
Departe
ye
frome
me
,
ye
cursed
in
to
the
fyer
euerlastinge
,
whyche
is
prepared
for
the
Deuyll
and
hys
Aungelles
?
Luc.
16.
For
,
I
was
a
hungerd
and
ye
gaue
me
no
meate
,
I
was
a
thyrst
and
ye
gaue
me
no
drincke
.
Psal.
14.53
.
&c.
Hereunto
myghte
be
added
,
the
hystory
of
the
ryche
glutton
,
who
for
his
vnmercyfulnesse
was
throwen
headlonge
in
too
the
bottomlesse
pytte
of
hell
.
These
be
they
,
that
wyll
be
affrayed
,
where
no
feare
is
,
but
where
there
is
a
iust
cause
of
feare
,
there
they
be
neuer
a
whytte
affrayed
.
How
be
it
,
we
maye
well
lykene
them
,
that
worke
for
feare
of
punithemente
,
They
the
worke
for
feare
are
like
vnto
lewde
seruauntes
.
vnto
slaues
or
lewde
seruauntes
,
whyche
,
onelesse
it
were
for
feare
of
stripes
.
woulde
do
nothynge
at
all
.
But
we
must
be
chyldren
and
not
seruauntes
:
We
muste
folowe
the
example
of
oure
sauyoure
Iesus
Christe
,
who
althoughe
he
was
mooste
sure
of
heauen
,
and
dyd
in
no
wyse
feare
helle
,
yet
dyd
he
neuer
ceasse
too
doe
good
vnto
all
menne
,
In
doyng
of
good
workes
we
must
folow
the
example
of
Christ
.
whyles
he
was
here
conuersaunte
in
the
earthe
amongest
them
.
DYDIMVS
.
If
,
we
oughte
to
doe
good
woorkes
,
neyther
for
hope
of
rewarde
nor
for
feare
of
the
endelesse
tormentes
of
helle
fyer
,
wherefore
shoulde
we
doe
them
?
PHILALE
.
There
be
fyue
pryncypall
causes
whye
the
chyldren
of
God
oughte
too
be
earnestlye
geuen
vnto
good
woorkes
.
The
fyrste
is
,
that
the
glory
of
our
heauenly
father
may
be
set
foorth
,
as
Christ
him selfe
doth
teache
vs
▪
Math.
5.
sayinge
:
L●s
your
lyght
so
shyne
before
menne
,
that
they
maye
see
your
good
workes
,
and
glorifye
your
father
which
is
in
heauen
.
EVTRA.
If
there
wer
non
other
vse
or
profyt
of
good
works
,
than
the
same
that
Christ
did
teache
vs
:
the
teachers
of
good
workes
,
oughte
in
no
wise
,
to
laye
to
our
charge
the
puttynge
doune
of
good
workes
,
because
wee
denye
that
they
iustifye
.
For
,
as
this
is
the
chyefest
desire
of
the
fayethfull
that
they
maye
glorifye
the
name
of
the
Lorde
theyr
God
,
so
do
they
coumpte
it
,
to
be
the
greatest
vantage
vnto
them
,
if
thei
can
glorify
hym
by
their
good
works
,
althoughe
they
gette
none
other
profyt
,
by
theyr
Godly
study
and
exercise
.
PHILA
.
This
is
the
marke
,
that
our
sauiour
Iesus
Christ
did
shoote
at
:
whose
example
,
as
I
said
before
,
we
ought
to
folowe
in
this
thinge
.
Nowe
the
seconde
cause
that
oughte
to
moue
vs
to
do
good
workes
,
or
the
second
vse
of
them
,
is
,
that
by
them
,
we
maye
in
our
consciences
be
certifyed
of
our
election
,
and
callinge
:
not
that
our
election
and
callinge
do
depend
or
hange
of
good
workes
for
,
how
coulde
that
be
,
syth
that
the
Apostell
writeth
on
this
maner
:
2.
Timo.
1.
Who
hath
saued
vs
,
and
called
vs
with
an
holy
callyng
,
not
accordinge
to
our
workes
,
but
accordinge
to
his
owne
purpose
and
grace
,
whiche
was
geuen
to
vs
throughe
Christ
Iesus
,
before
the
world
was
?
)
but
because
that
by
them
,
we
do
daily
more
and
more
proue
or
feele
the
grace
and
vertue
of
Christ
:
Euil
workes
do
declare
the
malitiousnesse
of
our
harts
as
on
the
contrary
syde
,
euyll
workes
do
daily
more
and
more
expresse
,
and
declare
the
malitiousenesse
of
our
hartes
.
And
to
this
pertaineth
,
the
sayinge
of
the
holye
Apostell
Saynte
Peter
:
Wherefore
,
saith
hee
,
geue
rather
dyligence
,
too
make
youre
callynge
and
ellection
sure
.
ALBION
.
All
be
it
then
our
election
is
sure
ynoughe
in
it self
,
for
as
muche
as
God
canne
not
chaunge
:
Note
.
yet
we
must
confyrme
it
in
oure selues
by
the
frutes
of
the
spirit
.
PHILA
.
Ye
do
well
vnderstande
the
meanynge
of
the
Apostell
.
I
can
you
thanke
,
brother
Albion
,
I
iudge
nowe
my
labour
well
bestowed
.
The
thyrde
vse
of
good
workes
is
,
that
by
them
our
fayeth
is
excercised
,
nouryshed
,
encreased
and
strengthenned
.
And
therefore
,
thus
doeth
the
Apostell
write
vnto
his
disciple
Timothee
:
Styrre
vp
the
gyft
of
God
,
2.
Timo.
1.
which
is
in
thee
.
Here
,
fayth
is
called
the
gifte
of
God
,
Whye
faith
is
lykened
vnto
a
spark
whiche
is
as
a
certaine
sparkle
or
flame
,
kyndeled
in
our
harts
:
Which
Sathan
and
the
fleshe
laboure
to
quenche
,
and
therefore
we
muste
nourishe
,
and
styr
it
vp
,
by
continuall
exercises
,
of
the
deedes
of
charitye
.
For
,
as
fyer
by
castinge
in
of
woodde
,
is
augmented
and
made
bygger
:
so
in
the
Christians
,
Similitude
bothe
Godlines
and
faythe
,
is
by
doynge
of
good
workes
,
nourished
and
made
liuely
.
Fourthly
by
our
good
works
,
our
neighbours
are
prouoked
vnto
the
like
studye
and
loue
of
godlynes
,
when
they
do
see
in
vs
certain
lyuely
examples
of
it
,
which
they
maye
folowe
.
So
Paule
in
hys
second
Epistell
to
the
Corinthians
sayeth
:
2.
Cor.
9.
youre
zeale
(
speakinge
of
almes
)
hath
prouoked
very
many
.
And
in
the
epistel
to
the
Hebreues
Let
vs
,
sayeth
he
,
Heb.
10.
consider
one
an
other
,
to
prouoke
vnto
loue
and
vnto
good
workes
.
EV.
If
this
had
ben
obserued
and
kepte
amonge
Christians
,
by
this
time
,
both
the
Turks
&
the
Iewes
with
al
the
paynims
in
the
world
,
would
haue
ben
wonne
to
Christ
.
But
as
long
as
we
vse
our selues
after
this
same
sorte
,
we
shall
rather
become
Turks
and
Painims
than
they
Christians
.
What
causeth
the
Turkes
and
paynims
to
abhor
Christes
religion
.
Suche
fylthinesse
of
life
,
suche
vntrue
dealinge
,
deceate
,
fraude
and
periurye
,
such
ydolatrye
and
superstition
,
they
do
see
dayly
to
raygne
amonge
vs
,
that
it
is
no
maruayle
,
if
they
do
abhorre
altogether
oure
religion
.
We
go
about
to
conquere
them
by
force
of
armes
,
but
we
see
that
through
our
synnes
,
they
are
growen
so
mighty
that
they
be
able
,
if
God
doeth
not
set
his
healpinge
hand
,
to
ouer
renne
all
the
whole
worlde
.
PHILA
.
This
that
ye
saye
,
is
most
true
.
And
vntyll
a
true
reformation
be
hadde
,
and
better
amendmente
of
lyfe
be
seene
in
vs
,
thei
wil
neuer
embrace
Christ
nor
his
Gospell
.
But
to
our
purpose
:
this
is
the
fift
vse
of
good
workes
,
that
by
them
Christ
is
releaued
in
his
poore
and
nedy
members
,
yea
the
common
societi
,
and
felowship
of
men
is
mayntained
.
For
haue
we
not
al
nede
one
of
an
other
?
Therfore
they
be
not
menne
,
but
vayne
shadowes
of
men
,
Vain
shadowes
of
men
.
which
through
oute
all
their
life
time
,
are
found
to
be
ydell
,
so
that
they
seme
to
be
borne
for
nothinge
elles
but
for
to
consume
the
frutes
of
the
earth
.
ALBION
.
I
woulde
gladly
learne
,
Whether
our
good
works
be
acceptable
vnto
God
or
not
.
whether
these
oure
good
workes
do
please
God
or
not
,
and
why
they
be
acceptable
vnto
him
,
syth
that
the
profyt
of
them
doeth
redounde
vnto
vs
altogether
.
PHILA
.
That
our
good
workes
do
please
God
,
it
is
euydente
and
playn
by
the
wordes
of
the
Apostell
,
where
he
sayeth
:
Colosse
.
That
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
thinges
,
The
causes
why
our
good
works
do
please
God
.
beinge
frutefull
in
all
good
workes
.
They
therefore
,
that
be
frutefull
in
all
kynde
of
good
workes
,
doe
please
God
in
all
thinges
.
The
causes
are
manifest
enough
.
It
is
so
in
dede
,
that
the
dyuine
maiesty
of
God
hathe
no
neede
neyther
of
oure
good
wordes
,
nor
yet
of
oure
good
workes
:
yet
those
thynges
,
that
are
well
done
of
vs
,
do
please
him
.
Fyrste
because
they
be
the
frutes
of
fayth
.
He
that
aloweth
the
fayeth
of
his
people
,
shoulde
not
hee
also
alowe
the
fruytes
of
their
fayth
?
As
he
doeth
reproue
all
workes
that
be
done
without
fayth
,
so
doeth
he
alowe
all
maner
of
works
,
that
do
procede
of
a
sincere
fayeth
and
true
beliefe
.
Secondly
our
good
workes
do
please
hym
,
because
they
bee
done
and
wrought
by
hys
spirite
.
Phi.
2.
For
,
as
the
holy
Apostell
doeth
testifye
:
he
worketh
in
vs
both
the
will
and
the
dede
,
accordinge
to
hys
good
wyl
.
And
therfore
saint
Augustine
saieth
ryghte
well
,
Augu.
that
God
doeth
croune
in
vs
,
hys
owne
workes
.
We
canne
not
denye
but
that
the
works
that
we
do
by
the
spiryt
of
god
,
are
bi
reason
of
our
imperfection
,
vnperfectely
good
,
yet
for
as
muche
as
they
come
of
hym
,
it
canne
not
be
,
but
that
they
must
please
hym
,
as
beynge
the
righte
author
of
them
.
Thyrdely
that
,
whiche
the
Godlye
do
,
they
do
it
for
Gods
sake
,
beynge
desirous
to
gratifye
him
in
all
thinges
.
Wyll
not
he
,
thinke
ye
,
accept
this
their
good
wyll
,
and
desyre
or
mynde
,
that
they
haue
to
please
him
?
We
do
not
here
speake
of
those
,
Note
.
that
neyther
of
a
pure
fayeth
,
nor
by
the
sprytte
of
God
,
but
of
mere
superstition
,
and
of
a
generall
custome
,
do
woorke
manye
thinges
,
thynkinge
thereby
to
please
God
,
whereas
they
do
hyghly
displease
him
.
This
saying
of
Christ
is
not
vnknowen
:
They
worshippe
me
in
vayne
teachinge
the
doctrynes
and
preceptes
of
men
.
Math.
15.
Herein
bothe
the
Iewes
,
and
false
Christyans
doe
mooste
shamefullye
erre
.
Fourthelye
,
God
oure
heauenlye
father
doethe
accordynge
to
his
ryghteousnesse
loue
al
works
that
be
good
,
righteouse
and
iuste
:
as
on
the
contrary
side
,
he
doeth
not
onely
detest
and
abhorre
the
vngodlynesse
and
vnrighteousenesse
of
a
wicked
hart
,
but
also
all
the
frutes
of
vngodlynesse
,
and
of
vnrighteousesse
,
vnder
what
tytelles
so
euer
they
be
aduaunced
,
and
set
foorthe
.
Thou
doest
hate
,
Psal.
5.
saieth
Dauid
,
all
that
worke
iniquitye
thou
shalt
destroy
them
all
that
speake
leasinge
.
And
in
the
Actes
of
the
Apostelles
thus
doeth
Peter
saye
:
Act.
10.
Emonge
all
nations
whosoeuer
doeth
feare
God
is
acceptable
vnto
him
.
Fyftely
,
because
that
God
is
most
true
,
yea
rather
the
truthe
it selfe
,
our
good
dedes
do
therefore
please
him
,
be
cause
that
they
proceade
of
true
godlynesse
,
and
of
an
vnfaygned
sayth
,
which
aboue
all
thinges
,
God
is
wonte
to
regarde
and
accepte
.
For
,
as
all
hipocrites
are
detestable
bothe
before
God
,
and
before
men
:
so
contrarywise
God
loueth
truthe
,
not
onely
in
those
thinges
that
are
well
done
of
the
faithfull
,
but
also
in
them
,
that
do
truely
and
without
al
dissimulation
confesse
and
acknowledge
theyr
synnes
.
EVTRA.
Truely
,
syth
that
it
is
so
manifest
,
How
earnestly
the
causes
aboue
rehersed
oughte
to
moue
vs
to
do
good
workes
.
that
the
good
works
of
the
faythfull
do
please
God
,
we
oughte
with
all
oure
whole
endeuour
to
geue
our selues
vnto
good
workes
,
for
as
muche
as
they
be
not
onely
many
and
sondrye
wayes
profitable
vnto
the
whole
misticall
bodye
of
Christ
,
which
is
his
church
,
but
are
also
,
for
the
causes
aboue
rehersed
,
most
pleasaunt
and
acceptable
vnto
the
lyuinge
Lord
oure
heauenlye
father
.
For
,
that
man
hath
but
small
Godlynesse
in
him selfe
whom
these
two
causes
,
can
not
moue
to
do
wel
.
Agayn
:
he
that
gapeth
onely
in
doynge
of
good
workes
,
after
a
recompence
or
rewarde
,
or
reckeneth
for
a
merite
,
whatsoeuer
he
doeth
,
thinkinge
that
God
is
therefore
bound
vnto
him
,
hathe
but
a
mercenaries
hart
.
DYDIMVS
.
Whether
our
good
workes
shall
be
rewarded
or
not
.
And
shal
our
good
workes
be
neuer
a
whytte
rewarded
?
PHILA
.
I
wyll
not
saye
so
.
For
althoughe
the
liuing
God
be
debtoure
vnto
no
man
,
yet
of
his
goodnesse
,
he
doeth
promysse
and
geue
a
reward
vnto
the
good
workes
of
the
faythfull
.
And
therefore
we
haue
these
sayings
in
the
scriptures
:
Math.
5.10
.
Reioyce
,
and
be
glad
,
for
,
youre
rewarde
is
great
in
heauen
,
agayne
:
he
that
geueth
to
one
of
these
my
lytle
ones
a
cup
of
coulde
water
in
my
name
:
Verely
,
I
say
vnto
you
,
he
shall
not
lose
his
reward
.
Heb.
6.
And
in
the
Epistel
to
the
Hebrewes
:
God
sayeth
he
,
is
not
vnrighteouse
that
he
should
forgette
our
laboure
.
Nowe
we
must
not
thinke
that
this
reward
is
promised
vnto
our
good
workes
,
because
of
the
dignitye
and
worthinesse
of
them
(
for
are
not
these
our
sauiour
Iesus
Christ
his
wordes
.
Luc.
17.
When
ye
haue
done
what
so
euer
I
commaunde
you
,
saye
ye
,
we
are
vnprofitable
seruauntes
?
But
because
that
throughe
fayth
,
we
haue
felowship
,
with
the
onlye
begotten
sonne
of
God
,
Rom.
10.
whereby
it
cometh
to
passe
,
that
his
perfect
obedience
is
imputed
vnto
vs
for
our
owne
,
and
al
that
is
wanting
,
and
lacking
in
vs
&
in
our
workes
is
most
perfettly
supplied
by
it
.
As
the
Apostell
doeth
testifye
,
sayinge
:
Christ
is
the
fulfyllinge
of
the
lawe
,
for
to
iustifye
all
them
that
do
beleue
.
And
in
an
other
place
:
Christ
is
made
vnto
vs
of
God
,
holines
wisedome
,
righteousnesse
,
and
redemption
.
Secondely
our
good
dedes
shall
be
rewarded
or
crouned
because
that
god
of
hys
mere
mercy
hath
bound
him selfe
thereto
by
his
promisses
,
as
it
hath
ben
declared
before
by
the
textes
that
wee
haue
aleadged
.
Wherunto
doeth
saynt
Augustin
agree
,
Augu.
in
psa.
32.109
and
in
manye
other
places
.
where
he
sayeth
:
Fidelis
dominus
,
qui
se
nobis
debitorem
fecit
,
non
aliquid
a
nobis
accipiendo
,
sed
omnia
nobis
promittendo
.
That
is
to
saye
:
The
Lorde
is
faithfull
who
hath
made
him selfe
a
debtoure
vnto
vs
,
not
by
receauinge
anye
thynge
of
vs
,
but
by
promissinge
vnto
vs
all
thinges
.
Here
we
learn
,
how
god
is
become
debtour
vnto
vs
,
1.
Cor.
4.
and
hath
bounde
him selfe
,
to
croune
or
reward
our
good
works
,
not
by
receauing
any
thinge
of
vs
(
for
,
what
haue
we
,
that
we
haue
not
receaued
,
Rom.
11.
and
if
we
haue
receaued
,
whye
doe
we
boeste
or
glory
,
as
though
we
had
not
receaued
?
Agayne
:
who
gaue
him
fyrste
,
and
he
shall
be
recompensed
?
)
but
by
his
faythfull
promisses
,
whiche
he
hath
made
vnto
his
electe
and
chosen
people
.
DYDI.
What
so
euer
ye
saye
of
the
reward
,
I
meane
:
why
and
wherefore
it
is
geuen
vnto
oure
good
workes
,
yet
it
can
not
sinke
in
to
my
headde
,
but
that
we
may
by
them
meryte
or
deserue
some
parte
of
oure
saluation
.
PHI.
How
coulde
that
be
,
The
causes
why
we
can
by
our
good
workes
merit
no
part
of
oure
saluation
.
neyghboure
Dydimus
,
syth
that
we
are
not
our
owne
men
,
but
are
wholye
the
Lordes
,
of
whome
we
haue
bene
created
fyrst
,
and
afterwardes
redemed
from
synne
,
and
eternall
death
,
by
the
price
of
his
bloude
?
Ye
are
bought
,
sayeth
.
S.
Paule
wyth
a
greate
price
.
And
in
an
other
place
:
We
are
the
Lords
,
whether
we
lyue
or
dye
.
None
of
vs
do
lyue
vnto
him selfe
.
What
merite
then
canne
we
pretende
,
1.
Cor.
6.
or
what
rewarde
canne
we
claime
of
him
,
whose
we
are
wholye
or
altogether
?
Therfore
,
eyther
let
vs
take
away
this
absolute
power
of
God
,
which
he
hath
ouer
vs
all
,
as
ouer
his
owne
peculiar
good
,
Rom.
14.
or
let
vs
acknowledge
,
that
it
is
not
meete
for
seruauntes
to
boaste
and
bragge
of
theyr
meryttes
agaynste
theyr
master
,
nor
yet
to
aske
for
rewardes
.
If
the
master
doeth
accepte
the
faithfulnesse
and
diligence
of
his
seruaunt
,
and
doth
impute
it
vnto
him
for
a
meritte
,
iudginge
him
worthye
to
be
made
free
:
that
oughte
to
be
attributed
vnto
his
goodnesse
,
and
not
vnto
dutye
,
as
thoughe
he
were
bound
vnto
him
therefore
,
We
are
all
debtours
vnto
God
&
when
we
haue
don
all
that
we
can
do
we
haue
but
paied
our
debt
.
because
that
he
is
faitfull
,
and
serueth
fayethfully
and
truly
.
For
,
the
seruaunt
so
doinge
,
doeth
but
his
dutye
,
and
onlesse
he
shoulde
do
it
,
he
were
worthy
of
punishement
.
No
man
,
excepte
he
be
of
a
singular
good
nature
,
wyll
geue
thankes
to
his
debtour
,
because
that
he
hath
paied
him
his
debte
.
And
the
debtour
were
verye
impudente
or
shamelesse
,
if
he
,
as
thoughe
he
had
wel
merited
,
woulde
therefore
claime
a
rewarde
,
because
that
he
hadde
payed
his
debte
.
He
that
beinge
a
seruaunte
or
a
debtour
,
doeth
that
thinge
,
which
he
is
bounde
to
do
,
can
boaste
of
no
merite
.
But
such
are
we
al
;
yea
when
we
be
alredy
made
righteous
,
and
do
the
things
that
we
are
commaunded
to
doe
.
Let
neuer
this
sayinge
of
Christe
,
go
out
of
oure
myndes
.
When
ye
haue
done
,
what
so
euer
I
haue
commaunded
you
,
saye
ye
we
are
vnprofitable
seruaunts
.
But
how
manye
of
vs
,
canne
do
the
tenthe
parte
of
that
,
whiche
we
are
commaunded
,
with
such
a
perfection
,
as
God
requireth
?
What
can
we
then
meritte
or
deserue
?
Adde
vnto
it
,
that
we
are
not
onelye
seruaunts
and
debtours
to
God
in
al
things
,
but
also
so
void
of
al
goodnesse
,
and
Godly
strength
,
that
we
can
not
as
muche
as
thinke
a
good
thinge
,
2.
Cor.
3.
muche
lesse
that
of
oure selues
we
shoulde
be
able
too
performe
it
in
dede
,
so
that
we
haue
nede
that
al
our
sufficiency
or
ablenesse
be
ministred
vnto
vs
,
by
the
diuine
grace
of
god
.
Therfore
the
Apostle
doth
plainlye
affirme
,
that
it
is
God
,
Phi.
2.
that
worketh
in
vs
both
the
wyl
&
the
deede
,
accordinge
to
his
good
wyll
.
That
then
,
we
wyll
anye
thinge
that
good
is
,
and
do
in
dede
perfourme
it
,
it
cometh
not
of
our
owne
wyll
and
strength
,
but
it
is
both
the
wyll
and
worke
of
God
,
workynge
in
vs
accordinge
to
his
good
pleasure
.
Whence
then
haue
we
oure
fayth
,
loue
,
hope
,
the
fear
of
God
,
patience
in
aduersitye
?
Whence
haue
we
oure
good
wyl
,
and
strength
to
doe
good
?
If
we
haue
these
thinges
of
our selues
,
we
haue
wherein
to
glorye
or
reioyce
.
But
if
we
haue
al
these
thinges
of
the
gratuite
and
fre
grace
of
God
,
what
doth
it
folow
,
but
that
we
ought
rather
to
geue
thankes
to
the
goodnesse
of
God
,
than
to
Obiection
.
8
,
boaste
of
our
merites
?
EVTRAPE
.
I
was
once
in
a
place
,
where
they
made
this
obiection
agaynste
me
.
Be
not
these
,
saye
they
,
the
wordes
of
the
Apostell
:
2.
Timo.
4.
I
haue
foughte
a
good
fight
,
and
haue
fynished
my
course
I
haue
kept
the
fayth
,
from
hence
foorihe
then
is
layed
vp
for
me
the
croune
of
righteousnesse
whyche
the
Lorde
the
righteouse
iudge
,
shall
geue
me
at
that
daye
?
What
coulde
be
spoken
more
playnelye
than
thys
?
For
,
the
Apostell
doth
make
mention
,
both
of
the
worke
that
he
hadde
done
,
and
also
of
the
rewarde
that
he
loked
for
at
Gods
handes
.
DYDI.
I
would
fayne
heare
,
what
answer
ye
made
vnto
them
.
For
this
obiection
is
made
many
tymes
againste
you
,
of
them
that
be
of
a
contrarye
iudgemente
and
opinion
.
Aunswer
EVTRA.
I
aunswered
them
out
of
saint
Augustine
,
where
he
writeth
on
this
maner
:
An
non
ipse
dedit
,
vt
bonum
certamen
certares
:
Sinon
ipse
dedit
:
quid
est
,
Aug.
in
.
50.
homelis
.
14.
home
.
quod
alio
leco
dicis
:
Plus
illis
omnibus
laboraui
.
Non
autem
ego
,
sed
gratia
dei
mecum
:
Ecce
iterum
dicis
:
Cursum
consummaui
.
Non
et
ipse
dedit
vt
cursum
consūmares
?
Si
non
ipse
dedit
,
vt
cursum
consūmares
quid
est
,
quod
alto
loco
dicis
:
non
volentis
ne
que
currentis
,
sed
miserntis
est
dei
:
Fidem
seruaui
:
Seruasti
:
Agnosco
,
et
probo
,
fateor
seruasti
.
Sed
nisedominus
custodierit
ciuitatem
,
invanum
vis
gilat
,
qui
custoditeam
.
That
is
to
saye
:
did
not
he
geue
,
that
thou
myghtest
fyghte
a
good
fight
?
If
he
himselfe
did
not
geue
:
What
is
it
,
that
thou
sayest
in
an
other
place
:
1.
Cor.
15.
I
laboured
more
than
all
they
,
yet
not
I
,
but
the
grace
of
God
with
me
?
Behold
,
thou
saiest
I
haue
ended
my
course
.
Did
not
he
also
geue
vnto
the
,
that
thou
shouldest
finishe
thy
course
?
If
been
geue
not
vnto
the
,
Rom.
9.
that
thou
shouldest
fynishe
thy
course
,
what
is
it
,
that
thou
sayest
in
an
other
place
:
It
lyeth
no
in
the
willer
,
nor
in
the
tynner
,
but
in
God
,
that
shewethe
mercye
?
I
haue
kepte
the
faith
.
Hast
thou
kepte
the
faithe
?
I
acknowledge
and
alowe
it
,
I
confesse
and
graunte
,
thou
hasse
kepte
the
faieth
.
But
accepte
the
Lorde
doethe
keepe
the
citye
,
he
watcheth
in
vayne
that
doth
kepe
it
.
Therefore
,
thou
haste
of
hys
helpinge
hande
,
and
of
his
mere
gyft
,
that
thou
hasse
fought
a
good
fighte
,
that
thou
hast
finished
thy
course
,
and
kept
thy
faith
.
De
veniam
,
Apostole
,
propriatua
non
noui
,
nisi
mala
.
De
veniam
Apostole
.
Dicimus
,
quia
tudo
cuisti
Cum
ergo
deus
coronat
merita
tua
,
nihil
coronat
nisi
dona
sua
.
Pardone
vs
,
O
Apostell
,
sayeth
hee
,
I
knowe
nothynge
of
thyne
owne
,
but
euyll
.
Pardone
vs
,
O
Apostell
,
we
saye
so
,
because
thou
hast
taughte
vs
.
Therefore
,
when
he
crouneth
thy
merites
,
he
crouneth
nothinge
,
but
this
owne
gyftes
.
By
whiche
woordes
,
he
doethe
so
attribute
the
woorke
of
the
Apostell
,
vnto
the
gyfte
and
grace
of
God
,
that
in
it
there
canne
not
truelye
be
the
meryte
of
manne
,
but
the
grace
of
God
onelye
,
crouninge
his
giftes
in
the
Apostell
.
PHI.
I
myght
here
aleadge
many
other
notable
autorityes
of
the
aunciente
fathers
,
whiche
in
all
poyntes
doe
agree
with
this
that
ye
haue
brought
in
euen
now
,
but
for
auoydinge
of
tediousnesse
.
I
wyll
contente
my selfe
with
fewe
.
Non
dico
domino
(
sayth
this
holy
father
saint
Augustine
:
)
Opera
manuum
mearum
ne
dispicias
.
Exquisiui
dominum
,
manibus
meis
,
et
nonsum
deceptus
.
Sed
opera
manuum
mearum
non
commendo
Timeo
,
enim
,
ne
quum
inspexeris
,
plura
inuenias
peccata
quam
merita
.
Hocfold
diec
,
hoc
rogo
,
hoc
cupio
,
opera
manuum
tuarum
ne
despicias
.
Opus
tuum
in
me
vide
,
non
meum
.
Nam
si
meuin
videris
dānas
.
Si
tuum
vieris
coronas
.
Nam
et
quecumque
mihi
sunt
opera
bona
abs
te
sunt
.
That
is
:
I
saye
not
vnto
the
Lord
:
despise
not
the
works
of
my
hands
I
haue
soughte
the
Lord
with
my
handes
,
Augu.
in
psal.
107.
and
I
was
not
deceiued
.
But
I
do
no
praise
or
commende
the
workes
of
my
handes
.
For
,
I
am
affrayed
,
least
when
thou
lokest
vpon
them
,
thou
findest
more
sinnes
than
merites
.
Thys
only
,
I
saye
,
this
I
praye
,
this
I
couet
.
Despise
not
the
woorkes
of
thy
handes
.
See
thyne
owne
worke
in
me
,
and
not
myne
.
For
if
thou
seest
myne
,
thou
doest
condemne
.
If
thou
seest
thine
thou
crounest
.
For
,
all
the
good
workes
that
I
haue
they
are
of
thee
.
Here
,
this
holye
father
doeth
plainelye
confesse
that
as
God
doeth
onelye
rewarde
of
croune
in
vs
that
whiche
is
his
owne
,
so
be
doth
condemne
al
that
he
findeth
to
be
our
owne
.
And
therefore
,
Bernardus
super
cantica
fermo
.
61
it
is
not
withoute
a
cause
that
Bernarde
doeth
saye
:
Meritum
proin
de
meum
miseratio
domini
.
Non
sum
plane
meriti
inops
,
quandiu
non
fuerit
ille
inops
miserationum
.
Quod
si
misericordie
domini
multe
,
multus
ego
pereque
sum
in
meritis
.
Nunquid
iustitias
meas
cantabo
?
A
golden
sayinge
of
saynt
Bernard
domine
meminero
iustitie
tue
solius
.
Ipsa
,
enim
,
est
mea
.
Nempe
factus
est
mihi
iustitia
a
deo
.
That
is
to
saye
:
My
merite
therefore
is
the
mercye
of
the
Lorde
.
I
am
not
altogether
poore
or
voide
,
of
meryte
,
as
longe
as
hee
is
not
poore
or
voyde
of
mercies
.
Workes
of
supererogation
,
are
blasphemously
iniurious
to
the
merits
of
Christ
&
therfore
they
ought
rather
to
be
called
works
of
derogation
.
And
if
the
mercies
of
God
be
manifolde
,
truelye
I
am
also
verye
ryche
in
merites
.
Shall
I
set
foorth
myne
owne
righteousnesse
?
Lord
let
me
remember
thy
righteousnesse
only
.
For
,
it
is
myne
:
for
as
much
as
he
is
made
vnto
me
of
God
,
righteousnesse
.
And
in
an
other
place
:
Hoc
totum
hominis
meritum
,
si
totam
spem
ponat
in
eum
,
qui
totum
hominem
saluum
facit
.
This
,
sayeth
he
is
the
whole
merit
of
man
,
if
he
doth
put
his
whole
hope
in
him
,
that
saueth
the
whole
man
.
EVTRA.
If
all
mounks
had
spoken
and
written
non
other
wise
of
the
merites
of
menne
,
than
this
holye
mounke
Bernarde
did
:
Idem
in
psal.
91.
the
grace
of
God
,
had
not
bene
so
darkened
these
many
hundreth
years
by
vayne
extollinge
of
merites
,
as
it
hath
bene
,
nor
yet
the
workes
of
supererogation
coulde
euer
haue
bene
broughte
in
,
to
the
greate
derogation
of
Christes
merites
,
and
of
the
price
of
his
death
and
bloudsheddinge
.
DYDI.
They
shall
then
frome
hencefoorth
,
be
no
more
called
the
workes
of
supererogation
,
but
the
workes
of
derogation
,
sith
that
by
them
the
benefitte
of
that
mooste
omnisufficient
sacrifice
,
that
Christ
offerd
once
for
euer
for
the
redemption
of
mankinde
,
is
so
blasphemouslye
trodden
vnder
feete
,
and
the
vale
we
thereof
in
a
maner
altogether
annichilated
,
or
tourned
to
nothinge
.
PHI.
That
is
a
fete
,
name
for
such
vayne
and
arrogant
workes
,
which
doubtles
,
were
brought
in
of
the
enemy
of
saluation
,
Sathan
the
deuil
,
for
to
make
men
to
swel
and
be
pufte
vp
againste
the
free
grace
of
God
,
whereby
onelye
withoute
any
merites
or
deseruings
of
ours
we
are
all
saued
.
But
I
woulde
that
menne
,
puttynge
a
syde
all
wylfulnesse
woulde
ones
consyder
with
them selues
that
the
maiestye
of
God
hathe
neede
of
non
of
vs
,
nor
of
any
thing
that
we
haue
but
rather
doth
geue
vs
all
things
aboundantly
to
enioye
them
.
1.
Timo.
6.
What
good
worke
then
can
we
do
,
wher
by
we
maye
profitte
him
in
anye
thinge
,
Psal.
16.
or
do
him
any
good
?
Bonorum
meorum
non
eges
.
Thou
hast
no
neede
of
my
goods
,
sayeth
Dauid
.
What
merite
,
I
praye
you
,
God
hath
no
profit
by
anye
good
worke
,
that
we
can
do
.
can
be
in
that
worke
,
wherof
no
profit
cometh
to
God
?
or
rather
wherof
the
whole
profyt
,
if
there
be
any
,
doeth
redounde
vpon
our selues
?
He
that
is
righteous
,
and
doeth
good
workes
,
he
doeth
it
not
for
any
commodity
,
that
God
shall
haue
therby
(
for
,
what
commoditye
can
God
haue
by
anye
thinge
,
that
we
can
do
?
)
But
for
his
owne
commoditye
as
he
whiche
is
wicked
and
doeth
wickedly
,
hurtethe
him selfe
,
Similitude
and
not
God
.
He
that
hathe
the
health
of
his
bodye
,
and
doeth
by
good
diet
,
and
moderate
excercises
studye
to
keepe
and
preserue
it
,
doethe
he
therefore
,
deserue
anye
rewarde
at
the
phisicions
hande
?
I
thinke
not
.
For
,
he
doeth
it
not
for
the
phisicions
profyt
,
but
for
his
owne
.
After
the
same
sorte
,
he
that
by
the
gyfte
of
God
hathe
obtayned
the
health
of
his
soule
,
and
by
his
grace
doethe
the
thinges
,
that
belonge
to
the
preseruation
of
the
same
,
shall
we
saye
,
that
he
doeth
deserue
any
rewarde
at
Goddes
handes
,
because
that
he
is
made
suche
by
his
gyfte
,
and
doeth
now
through
his
helpe
,
ayde
and
assistaunce
kepe
the
same
grace
,
for
his
owne
profytte
,
and
commoditye
,
eyther
by
earnest
beliefe
,
or
by
vnfaygned
loue
,
or
by
assured
hope
,
or
by
well
doynge
,
and
patience
in
aduersitye
&
trouble
?
Obiection
.
9
DYDI.
Yet
God
doeth
crowne
suche
.
PHILA
.
God
in
deede
doeth
croune
in
them
his
giftes
,
Aunswer
whiche
are
theyr
good
workes
,
so
that
all
thinges
remaine
safe
and
sounde
to
the
glorie
of
the
grace
of
God
.
Nowe
,
where
all
thinges
oughte
to
be
attributed
vnto
the
grace
of
God
,
what
is
lefte
for
the
merites
of
men
?
For
,
where
grace
is
,
there
is
no
place
left
for
merite
,
if
we
do
consider
a
right
the
nature
&
propertie
of
merite
.
But
let
our
good
workes
be
examined
after
the
streightnes
of
Gods
iudgement
,
who
is
so
ignorant
,
The
imperfection
of
oure
workes
.
of
mans
imperfection
,
that
will
not
acknowledge
,
that
we
ought
rather
to
feare
punishement
,
for
the
defautes
that
be
in
them
,
than
loke
for
any
reward
,
or
boaste
I
can
not
tell
of
what
merites
?
Is
it
for
naught
,
thinke
ye
,
the
the
holy
Prophete
doth
lykene
our
righteousnes
to
so
filthy
a
thinge
,
Esa.
64.
that
any
man
will
abhorre
to
loke
on
it
?
Obiect
.
10
DYDI.
But
this
,
saye
they
ought
to
be
vnderstanded
of
the
righteousnes
of
the
flesh
,
I
mean
of
the
man
,
that
is
not
yet
iustified
.
PHILA
.
Sainct
Augustin
in
his
bokes
of
confessions
,
Aunswer
doeth
crye
out
,
that
it
ought
to
be
vnderstanded
of
the
righteousnesse
of
the
Christians
,
I
meane
,
of
those
that
he
alredy
graffed
in
Christ
,
where
he
sayeth
:
Nae
vniuersae
iustitie
nostre
,
Augu.
li.
9.
confessionum
si
remota
misercordia
iudicetur
.
That
is
:
Wo
be
to
all
our
righteousnes
,
if
it
be
iudged
,
mercy
beainge
taken
awaye
,
or
set
asyde
.
What
manner
of
merite
is
that
,
whiche
can
not
abyde
the
censure
of
Gods
iudgement
,
nor
be
deliuered
from
condemnation
,
but
thorough
mercy
onely
?
withoute
all
doubt
,
better
it
is
for
vs
to
confesse
our
sinnes
with
the
Publicane
,
Aug.
de
.
S.
virg.
ca.
42.
than
to
glorie
,
boast
&
bragge
of
our
merites
with
the
Pharisee
.
Such
are
our
merites
,
that
the
confession
,
&
acknowledging
of
our
sinnes
,
ought
to
be
preferred
before
the
numbring
of
them
.
Bernard
doeth
not
in
this
poynte
disagree
from
saincte
Augustine
.
For
,
these
are
his
woordes
.
Sed
quid
potest
esse
omnis
iustitia
nostra
coram
deo
?
None
iuxta
prophetam
,
velut
pannus
menstruate
reputabitur
,
Bernardus
in
sermone
pefesto
omnium
sanctorum
.
1.
et
si
districte
iudicetur
,
intusta
inuenietur
omnis
iustitia
nostra
et
minus
habens
?
Quid
ergo
depeccatis
erit
,
quando
〈◊〉
quidem
per
se
poterit
respondere
iustitia
?
Propterea
enixe
cum
propheta
clamantes
non
intres
in
iudicium
cum
seruo
tuo
,
o
domine
:
nam
non
iustificabitur
in
conspectu
tuo
omnis
viuens
,
tota
humilitate
,
ad
misericordiam
recurtamus
,
que
fola
potest
saluare
animas
nostras
.
That
is
to
saye
:
But
what
can
al
our
righteousnes
be
before
god
?
Shall
it
not
,
according
to
the
prophette
,
Esa.
64.
be
coumpted
as
a
fylthye
bloudi
cloute
?
And
if
it
be
streightlye
iudged
,
shal
not
al
oure
righteousnesse
bee
sounde
vnryghteouse
,
and
hauynge
lesse
,
than
it
oughte
to
haue
?
What
shall
then
become
of
our
syns
,
if
our
righteousnesse
,
Psal.
143.
canne
not
aunswer
by
it selfe
?
Therefore
cryinge
earnestlye
wyth
the
prophete
:
Enter
not
in
to
iudgemente
,
o
Lorde
,
wyth
thy
seruaunte
,
for
,
in
thy
syght
no
man
liuinge
shall
be
iustifyed
,
let
vs
with
al
humility
,
haue
oure
recourse
vnto
mercye
,
whiche
alone
is
able
to
saue
our
soules
.
But
go
to
,
al
these
golde
sayings
being
laied
a
side
,
let
vs
compare
the
inestimable
glorye
of
lyfe
euerlastinge
,
The
inestimable
glorye
of
life
euerlasting
doth
cut
of
all
merites
.
and
of
endelesse
felicitye
,
not
onelye
with
oure
good
works
,
be
they
neuer
so
glorious
and
exelent
,
but
also
with
the
afflictions
,
troubles
persecutions
and
aduersities
,
that
we
do
here
suffer
for
Christs
sake
,
what
shall
we
finde
in
them
,
that
is
able
too
counterpease
the
vnspeakeable
ioyes
that
are
laied
vp
for
the
electe
and
chosen
of
God
?
For
,
thus
sayeth
sainte
Paule
:
Rom.
8.
I
coumpt
,
that
the
afflictions
of
this
presente
tyme
,
are
not
worthye
of
the
glorye
,
whiche
shall
be
shewed
vnto
vs
.
EVTRA.
Nowe
one
thing
doe
I
learne
by
that
whiche
hathe
bene
spoken
,
of
the
merites
of
our
owne
workes
.
And
that
is
this
:
Sith
that
God
in
geuing
vs
vnto
life
euerlasting
,
doeth
not
respect
or
regard
the
dignitie
of
our
good
workes
:
howe
can
the
doctrine
of
them
stande
,
which
do
appoint
degrees
of
ioye
and
felicitie
in
heauen
affirming
that
we
shal
there
excel
one
an
other
in
glorye
?
This
is
most
sure
that
we
obtayn
heauenvly
felicitye
by
the
mere
mercy
of
god
.
And
therefore
,
this
diuersitye
or
difference
of
rewards
must
depend
or
hange
of
the
mercy
of
God
,
and
not
of
oure
owne
workes
.
Wherupon
they
grounde
them selues
that
do
appoynte
diuersityes
or
degrees
of
glorye
in
the
life
to
come
.
PHILA
.
We
see
that
they
whiche
mayntaine
the
contrarye
,
do
ground
them selues
vpon
this
,
that
we
do
by
oure
good
workes
,
deserue
life
euerlastinge
,
as
they
saye
,
ex
condigno
,
or
accordingely
.
Which
thing
,
if
we
wold
graunt
,
then
withoute
all
controuersye
,
God
shoulde
seeme
vnrighteouse
,
if
he
shoulde
not
geue
greater
rewardes
to
those
,
that
haue
,
laboured
,
merited
and
deserued
more
than
the
other
.
But
let
vs
come
to
the
scriptures
.
Math.
20.
Fyrste
,
a
penye
is
equaly
geuen
to
those
,
that
laboured
in
the
vineyarde
,
although
some
of
them
,
came
at
thre
of
the
clocke
,
some
at
nyne
,
and
some
at
eleuen
,
and
when
they
began
to
murmure
,
the
father
of
the
houshoulde
stopped
their
mouthes
sayinge
,
that
he
did
iustelye
.
Secondlye
the
Apostell
affyrmeth
,
1.
Cor.
15.
that
God
shall
be
all
in
all
.
And
when
our
sauiour
Iesus
Christ
speaketh
of
the
rewarde
of
the
righteouse
.
The
righteouse
sayeth
he
,
shall
shyne
as
the
sunne
in
the
sighte
of
God
.
Mat.
13.
But
there
is
no
greater
lyghte
,
than
the
light
of
the
sunne
:
and
no
manne
shall
enter
in
to
the
kingdome
of
heauen
,
excepte
he
be
righteous
.
They
shal
then
haue
al
the
light
or
brightnesse
of
the
sun
,
that
is
lyke
or
equall
glorye
.
Again
,
our
sauiour
Iesus
Christ
reasoning
with
the
Saducees
of
the
resurrection
,
doth
say
,
Luc.
20.
that
we
shal
be
like
vnto
the
Aungels
,
neither
goeth
he
any
farther
or
appointeth
any
degrees
.
Besides
this
,
that
there
be
diuers
and
sondrye
differences
betwixte
the
Sayntes
here
in
this
life
,
that
cometh
by
the
reason
of
the
fleshe
,
that
they
carye
aboute
,
and
the
more
or
lesse
that
they
be
addicted
vnto
it
,
the
more
or
lesse
they
doe
profytte
in
the
regeneration
:
but
when
in
the
lande
of
the
liuinge
,
all
the
corruption
of
our
flesh
shal
be
taken
awaye
,
we
shall
be
perfecte
,
neyther
shall
there
be
anye
cause
,
whye
the
one
shall
be
more
letted
than
the
other
from
the
receyuinge
of
the
heauenly
glorye
.
Mat.
19.
Did
not
also
our
sauioure
Iesus
Christ
promysse
vnto
his
Apostels
,
that
they
shoulde
set
vpon
.xii.
seates
,
and
iudge
the
.xii.
tribes
of
Israel
?
And
did
not
Paule
make
the
Corinthians
,
1.
Cor.
6.
and
with
them
all
the
faythfull
beleuers
,
partakers
of
this
rewarde
,
when
he
sayeth
:
do
ye
not
knowe
,
that
the
saynts
shal
iudge
both
the
world
,
and
also
the
Aungels
?
These
places
do
playnlye
take
awaye
all
diuersityes
of
rewardes
or
degrees
in
glorye
.
Obiection
.
11
ALBION
.
Whye
then
doeth
the
Apostel
say
:
There
is
an
other
glory
of
the
sun
,
1.
Cor.
15.
&
an
other
glorye
of
the
moone
,
and
an
other
glorye
of
the
starres
.
For
,
one
starre
differeth
from
an
other
starre
in
glorye
,
so
also
is
the
resurrection
of
the
deade
.
Doeth
not
he
shew
here
a
diuersitye
of
rewardes
,
and
that
after
the
blessed
resurrection
some
shall
be
more
gloryous
than
the
other
?
Aunswer
PHI.
Ye
go
cleane
from
the
meaning
of
the
Apostel
.
For
,
there
he
doeth
proue
,
that
as
the
sunne
and
the
moone
beinge
of
one
substaunce
do
differ
in
dignitye
▪
so
in
the
resurrection
,
oure
bodyes
althoughe
they
shall
be
the
same
in
substaunce
,
that
they
be
now
,
yet
shal
they
haue
more
excelent
qualityes
than
they
haue
nowe
at
this
presente
.
And
that
the
like
muste
be
vnderstanded
of
the
comparison
of
the
starres
,
it
is
euident
and
plain
by
the
conclusion
that
Paule
doth
inferre
or
bringe
in
sayinge
:
The
bodye
is
sowen
in
corruption
,
and
is
raysed
in
incorruption
,
it
is
sowen
in
dishonour
and
is
raysed
in
glorye
,
it
is
sowen
in
weakenesse
,
and
is
raysed
in
power
.
Wherby
it
doeth
moste
playnlye
appeare
,
that
this
diuersitye
oughte
onelye
to
be
taken
for
the
diuersitye
,
that
is
betwixte
the
bodye
,
whiche
we
shal
put
of
at
our
death
,
&
the
body
that
shall
be
restored
agayne
,
neyther
can
anye
thinge
be
here
concluded
of
anye
difference
or
dyuersity
,
that
shall
be
betwixt
the
blessed
or
glorifyed
bodyes
.
Luc.
20.
Christe
doeth
onelye
speake
generallye
of
this
thinge
,
when
he
sayeth
,
that
we
shall
all
be
lyke
vnto
the
Aungels
.
Phi.
3.
Agayne
,
the
holye
Apostell
sayeth
,
that
when
oure
sauioure
shall
come
downe
frome
heauen
,
he
wyll
chaunge
and
transforme
oure
vyle
bodyes
,
and
make
them
lyke
vnto
his
glorious
body
,
what
diuersitye
of
glorye
(
I
praye
you
)
can
there
be
,
when
all
our
bodyes
shall
be
made
like
vnto
the
gloryous
bodye
of
Christ
.
How
be
it
,
I
wil
not
be
to
precise
in
this
matter
least
I
shoulde
seeme
too
affyrme
anye
thynge
rashely
.
To
attribute
anye
parte
of
the
heauenly
felicity
&
glory
,
vnto
the
merits
of
men
it
is
to
be
iniurious
vnto
the
glory
of
the
grace
of
God
.
Onelye
this
wyll
I
warne
the
Godlye
of
,
that
although
they
do
with
some
of
the
fathers
graunte
that
there
be
degrees
of
glory
in
the
lyfe
to
come
,
yet
let
them
beware
and
take
hede
that
they
doe
in
no
wyse
attribute
the
same
vnto
the
merites
,
and
deseruinges
of
menne
.
For
,
that
wer
to
do
to
muche
iniurye
and
wrong
vntoo
the
glorye
of
the
grace
of
God
.
ALBION
.
Doeth
not
Paule
wryte
,
that
it
shall
be
rendred
vnto
euery
man
according
vnto
his
workes
?
Again
these
,
Rom.
1.
I
am
sure
are
his
words
:
we
must
al
appear
before
the
iudgement
seat
of
Christ
,
2.
Cor.
5.
the
eueri
man
may
receiue
the
things
which
are
don
Obiection
.
12
in
his
bodye
,
accordinge
to
that
he
hath
done
,
whether
it
be
good
or
euyll
.
These
wordes
do
playnly
testifye
,
that
euerye
manne
shall
receaue
a
rewarde
accordinge
to
his
labour
.
Aunswer
PHILALE
.
We
do
generallye
vnderstand
this
of
the
elect
and
reprobate
,
and
of
their
glory
and
dampnation
.
So
doeth
Paull
expounde
it
,
in
the
Epistell
to
the
Romayns
.
Rom.
2.
And
Christ
him selfe
,
in
the
sentence
that
he
shall
geue
at
his
last
iudgemente
,
doeth
sufficientlye
declare
,
what
this
scripture
meanethe
:
when
he
callethe
them
that
be
at
his
right
hande
to
his
kyngedome
,
and
sendeth
those
that
be
at
his
lefte
in
to
the
fyer
euerlasting
that
is
prepared
for
the
deuyll
and
his
Aungelles
.
Nowe
,
as
touching
the
works
of
the
elect
ye
haue
learned
alredy
,
that
when
God
rewardeth
them
he
crouneth
in
them
his
owne
giftes
.
Math.
25.
But
as
for
the
reprobate
,
thei
do
according
so
the
frutes
of
their
wycked
and
vnbeleuinge
hartes
,
receaue
eternall
dampnation
,
which
is
the
reward
of
vnbelief
.
Non
other
thing
can
we
learne
of
those
places
that
ye
haue
aleadged
.
ALBION
.
I
am
sure
ye
wyll
not
denye
,
Obiect
.
13
but
that
these
be
Daniels
wordes
.
Qui
alios
docent
,
erunt
vt
splendor
firmamenti
,
Dau.
12.
quique
ad
iustitiam
alios
instrunt
,
vt
stelle
fulgebunt
.
That
is
too
saye
:
They
that
teache
other
,
shal
be
as
the
brightnesse
of
the
firmamente
,
and
they
that
instructe
other
vnto
righteousnesse
,
shal
shyne
as
the
starres
.
Looke
what
difference
there
is
betwixt
the
brightenes
of
the
firmamente
,
and
the
brightnesse
of
the
starres
,
the
same
shall
be
euen
betwixte
those
that
teache
.
For
,
they
,
that
by
their
dilgente
teachinge
shal
wynne
and
bring
manye
to
righteousenesse
shall
shyne
as
the
brightenesse
of
starres
,
the
other
that
haue
lesse
laboured
in
the
lordes
vineyarde
shyninge
onlye
as
the
bryghtenesse
of
the
fyrmamente
.
Aunswer
PHILA
.
As
touchinge
Daniels
words
where
he
sayeth
:
Manye
that
sleepe
in
the
duste
of
the
earthe
shall
awake
,
Tge
exposition
of
Daniels
wordes
.
some
to
euerlastinge
life
,
and
some
to
shame
and
perpetual
contempt
.
And
they
that
teach
,
shal
shine
as
the
brightnes
of
the
firmament
,
and
thei
that
bringe
many
to
righteousnes
,
shal
shine
as
the
starres
for
euer
&
euer
:
Do
make
lytle
or
nothing
for
this
matter
.
For
(
as
it
hapeneth
many
times
in
the
scriptures
)
in
one
periodus
or
sentence
,
the
same
selfe
thynges
are
repeted
the
seconde
time
,
which
wer
spoken
first
.
The
difference
that
semethe
here
to
be
assigned
or
appoynted
,
is
of
the
firmamente
and
of
the
starres
.
But
syth
that
they
that
teache
,
and
thei
that
instructe
and
bringe
other
too
righteousenesse
,
be
all
one
,
and
are
conteyned
vnder
one
degree
:
after
the
verye
iudgemente
of
the
aduersaryes
,
diuers
rewardes
are
not
due
vnto
them
,
syth
that
they
laboured
both
in
one
thing
.
Therfore
it
is
most
manifest
and
playn
,
that
the
same
is
repeted
agayne
,
which
was
already
spoken
before
,
but
more
playnlye
.
AL.
But
why
doeth
Daniell
make
mention
of
the
ministers
or
teachers
,
rather
than
of
the
reste
?
Question
PHI.
Because
that
aboue
all
other
,
Aunswer
they
be
subiecte
to
persequution
and
trouble
,
and
therfore
they
haue
most
nede
of
coumforte
,
that
they
may
with
a
good
corage
take
vpon
them
,
this
moste
parilous
,
and
troublesome
office
,
and
perseuere
in
it
to
the
ende
.
But
it
can
not
be
proued
therby
,
that
like
rewardes
are
not
promissed
vnto
the
other
,
sith
that
oure
sauioure
Iesus
Christe
doeth
expressely
affirme
,
Math.
13.
that
the
righteous
shal
shine
as
the
sunne
in
the
kingdom
of
god
.
Agayn
,
that
some
wynne
or
bring
more
than
some
,
vnto
righteousnesse
,
Note
.
that
oughte
not
to
be
attributed
to
the
connynge
,
industrye
or
laboure
of
men
,
but
vnto
him
,
that
by
openinge
the
hearts
of
the
hearers
,
doeth
geue
the
encrease
,
the
Apostell
hym selfe
sayinge
.
Neyther
he
that
planteth
,
nor
he
that
watreth
is
any
thyng
but
the
Lorde
,
1.
Cor.
3.
whyche
geuethe
the
encrease
.
ALBION
.
Obiection
.
14
Yet
Ierome
expoundinge
this
place
,
sayeth
:
that
wheras
many
do
aske
,
whether
the
godly
vnlearned
,
Hier.
in
.
12.
ca.
Dani.
and
the
godly
learned
shall
haue
the
lyke
glory
.
aunswer
may
be
made
vnto
them
after
the
translation
of
Theodotio
that
the
one
shall
be
as
the
firmamente
and
the
other
as
the
starres
.
PHILALETHES
.
Aunswer
But
no
such
thinge
,
canne
be
gathered
of
the
translation
,
whiche
is
after
the
Hebrewe
.
For
,
in
it
we
haue
playnlye
these
wordes
:
Porro
doctores
splendebunt
vt
splendor
firmamenti
:
et
qui
multos
ad
iustitiam
ad
ducunt
,
vt
stellae
sepiternis
temporibus
.
Which
we
may
english
after
this
maner
:
and
the
teachers
shal
shine
as
the
firmamente
,
and
they
that
bringe
manye
to
righteousenesse
,
shall
shyne
as
the
starres
worldes
without
ende
.
Who
doeth
not
see
,
that
all
one
thynge
is
meante
in
bothe
closes
,
sauinge
that
in
the
laste
,
the
mattyer
is
made
more
playne
?
ALBION
.
Ye
wyll
graunt
,
Obiect
.
15
I
am
sure
,
that
there
is
a
diuersity
in
the
punishementes
of
the
reprobate
,
it
foloweth
then
that
there
is
also
a
diuersitye
in
the
rewardes
of
the
electe
and
chosen
.
And
that
the
punishments
of
the
reprobate
,
be
not
all
one
,
it
maye
easelye
be
proued
by
the
woordes
of
our
sauyour
Iesus
Christ
,
Math.
11.
where
he
saieth
,
that
it
shal
be
easier
at
the
day
of
iudgemente
for
them
of
Tyre
and
Sydonne
,
than
for
them
of
Corozam
and
Bethsaida
,
and
for
them
of
Sodome
and
Gomorre
,
than
for
them
of
Capernaum
.
PHILA
.
Aunswer
The
argumentes
that
be
made
a
contrarys
,
do
not
alwaies
necessarily
conclude
.
For
why
?
This
kinde
of
argument
do
manye
tymes
deceyue
.
As
if
one
shoulde
saye
or
reasonne
after
this
sorte
:
A
man
can
kyll
hym selfe
,
ergo
he
can
make
him self
to
lyue
.
Manye
other
instaunces
myghte
I
bringe
,
but
for
shortenesse
sake
,
I
do
passe
them
ouer
.
Whither
is
a
diuersity
in
the
punishements
of
the
reprobate
and
non
in
the
rewardes
of
the
electe
and
chosen
.
Well
go
to
:
I
graunte
that
there
is
adiuersity
in
the
punishementes
of
the
reprobate
.
And
why
?
Because
,
that
they
do
by
theyr
vnbeliefe
and
frutes
of
the
same
,
deserue
those
punishementes
of
hell
fyer
:
but
it
can
not
be
truly
sayed
,
that
the
electe
and
chosen
doe
by
theyr
workes
merit
or
deserue
the
endelesse
ioye
and
felicitye
of
heauen
.
Therfore
there
is
a
verye
vnlyke
reason
in
theese
contraryes
.
ALBION
.
What
meaneth
Christe
,
when
he
sayeth
:
Obiect
.
16
There
be
manye
mansions
in
my
fathers
house
?
Ioa.
14.
Doeth
not
he
therby
signifye
a
difference
or
diuersitye
of
rewardes
?
PHILALE
.
Yf
Christe
had
sayed
:
Aunswer
There
be
diuers
dwellinge
places
in
my
fathers
house
:
youre
sayinge
myghte
haue
some
coloure
.
But
he
sayed
:
There
be
manye
dwellynge
places
▪
whereof
no
diuersitye
at
all
canne
be
gathered
,
but
rather
,
that
there
is
rowme
ynoughe
for
all
hys
electe
and
chosen
bee
they
neuer
so
manye
.
For
,
Ioa.
14.
we
must
not
grosselye
ymagyne
that
there
bee
sondrye
chambers
or
parloures
in
heauen
,
some
beynge
more
gloryous
than
some
,
but
that
wher
so
euer
Christ
oure
headde
shal
be
,
there
we
●halbe
also
wyth
him
.
As
he
him selfe
doeth
testify
sayinge
:
I
wyll
come
agayne
,
and
receaue
you
vnto
my selfe
,
that
where
I
am
,
there
maye
ye
be
also
.
ALBION
.
Obiect
.
17
I
remember
,
that
ye
sayed
afore
that
accordinge
to
oure
sauioure
Iesus
Christes
wordes
,
we
shal
be
like
vnto
Aungels
.
But
ye
can
not
deny
,
but
that
ther
be
diuers
orders
and
degrees
,
amonge
them
.
For
,
some
are
called
Archangels
,
Coloss.
1.
some
,
Thrones
,
some
Dominions
,
Principalities
,
&
powers
.
Syth
then
that
we
shal
be
lyke
aungels
,
and
among
them
,
there
be
such
diuers
orders
and
degrees
:
it
can
none
other
wyse
be
gathered
,
but
that
there
shall
be
a
diuersitye
or
difference
of
glorye
amonge
the
sayntes
.
PHILA
.
Aunswer
As
touchinge
Aungelles
,
the
scripture
doeth
nowe
confesse
,
that
they
haue
diuers
orders
,
principalityes
,
dominions
and
powers
amonge
them selues
,
because
,
that
as
long
as
we
do
liue
in
this
wicked
worlde
and
vale
of
miserye
,
they
are
appoynted
to
be
ministers
and
helpers
vnto
vs
,
Heb.
1.
as
we
reade
in
the
Epistell
to
the
Hebrewes
.
Yea
they
be
also
appointed
too
be
as
it
were
rulers
ouer
common
wealles
,
and
kingdoms
,
Dan.
10.
as
Daniell
doeth
testifye
,
they
are
also
kepers
of
men
,
and
commaunded
of
God
to
wayte
vppon
them
,
Psal.
91.
whereof
it
cometh
,
that
our
sauiour
Iesus
Christ
doeth
saye
of
the
children
,
Math.
18.
that
their
Aungels
doe
alwayes
see
the
face
of
their
father
that
is
in
heauen
.
But
when
in
the
kingdome
of
Christ
,
1.
Cor.
15.
all
things
shall
be
pacifyed
,
The
diuersitye
that
now
is
amonge
Aungels
shal
ceasse
at
the
generall
resurrection
of
the
righteous
.
these
seruices
or
ministeries
,
as
vnnecessarye
and
superflue
shall
be
abolyshed
.
Read
for
that
,
the
.xv.
chapter
of
the
first
Epistell
to
the
Corinthians
.
If
so
be
then
that
the
diuersitye
that
is
nowe
amonge
Aungels
by
reason
of
the
sondrye
offices
and
ministeries
,
that
they
be
appoynted
vnto
,
for
the
preseruation
of
the
electe
,
and
chosen
,
shall
ceasse
,
at
the
resurrection
of
all
flesh
,
what
should
we
dreame
of
anye
dyfference
or
diuersitye
,
that
shoulde
be
amonge
vs
then
,
syth
that
Christ
dyd
with
so
playne
wordes
affirme
,
that
we
shall
then
be
like
Aungels
?
ALBION
.
Obiection
.
18
I
wyll
not
yet
geue
ouer
.
Who
so
euer
(
sayeth
Christ
)
shall
obserue
,
Math.
5.
and
teache
the
commaundementes
,
the
same
shall
be
called
greate
in
the
kingedome
of
heauen
.
Mat.
13.
He
sayth
besides
,
that
the
corne
that
dyd
falle
in
too
good
grounde
,
did
bringe
foorthe
frute
,
Math.
25.
some
an
hundreth
folde
,
some
syxty
folde
,
and
some
thyrty
folde
.
And
in
the
parable
of
the
talents
,
we
reade
,
that
the
seruaunts
were
recompensed
accordinge
,
2.
Cor.
9.
to
the
diuersitye
of
the
gaynes
.
Agayne
,
are
not
these
Pauls
woordes
:
He
that
soweth
sparingly
shal
reape
,
Math.
20.
also
sparynglye
,
and
he
that
soweth
liberallye
shal
reape
also
liberallye
?
Christ
sayed
likewyse
to
his
disciples
:
he
that
wyll
be
greatest
amonge
you
,
let
him
be
least
.
These
places
,
I
trowe
,
do
sufficientelye
teache
,
Luc.
22.
that
there
shall
be
a
diuersitye
,
after
the
glorifying
of
the
children
of
God
.
PHILALETHES
.
To
the
first
we
doo
aunswer
,
Aunswer
to
the
.5
.
of
Math.
that
by
the
kingdome
of
heauen
,
the
churche
of
God
,
is
vnderstanded
wher
thei
oughte
to
be
in
moste
estimation
,
that
both
teache
syncerely
,
and
do
by
their
lyfe
,
and
conuersation
,
expresse
that
,
which
they
do
teach
.
And
also
in
ecclesiastycall
elections
,
they
oughte
to
be
preferred
before
the
other
,
and
they
to
be
reiected
and
put
backe
,
that
do
both
breake
the
commaundementes
,
and
teache
other
also
to
doo
so
.
Onlesse
,
ye
wyl
say
,
that
they
that
lyue
wyckedlye
,
and
teache
other
both
by
theyr
woordes
and
example
too
transgresse
the
commaundementes
of
God
,
shall
enioye
eternall
felicitye
,
whiche
were
agaynste
all
reason
.
And
as
for
the
parable
of
the
sede
,
whereof
parte
did
fall
in
to
good
grounde
:
Aunswer
to
the
parable
of
the
sede
.
Mat.
13.
anye
manne
can
easelye
perceaue
,
that
it
pertayneth
vnto
the
state
of
this
prsente
life
,
and
that
therby
it
is
signified
that
the
worde
of
God
doethe
not
brynge
foorth
frute
in
lyke
,
in
al
the
Godlye
.
To
the
parable
of
the
talentes
.
Mat.
25.
Likewyse
the
parable
of
the
talentes
,
doeth
certifye
vs
,
that
they
,
that
vse
well
the
gyftes
of
God
,
in
them
the
grace
of
god
shal
daylye
encrease
,
yea
they
shall
be
made
worthye
too
be
rulers
ouer
muche
,
that
is
to
saye
,
euery
daye
they
shal
be
made
more
able
to
receaue
spirituall
gyftes
.
Neyther
canne
the
place
,
To
the
place
of
the
seconde
to
the
Corinthians
.
2.
Cor.
9.
that
ye
haue
alleadged
oute
of
the
seconde
too
the
Corinthians
be
otherwyse
vnderstanded
.
For
,
we
do
commonlye
see
that
they
that
be
Godly
liberal
in
geuinge
of
almes
,
do
not
onely
abounde
in
spirituall
gyftes
,
but
haue
also
by
the
blessynge
of
God
,
theyr
temporall
rychesse
wonderfullye
encreased
and
augmented
,
that
they
maye
the
better
exercise
theyr
Godlye
liberalitye
towardes
the
poore
members
of
our
sauiour
Iesus
Christ
.
Which
is
according
to
the
sayinge
of
the
wyse
manne
,
Proue
.
3.
where
he
saieth
:
Honour
the
Lord
with
thy
rychesse
(
but
how
canne
we
honoure
the
Lorde
wyth
oure
rychesse
,
but
by
refreshinge
his
son
Iesus
Christe
in
hys
lymmes
?
)
so
shall
thy
barnes
be
fylled
with
aboundaunce
,
and
thy
wynne
presses
shall
burste
with
newe
wyne
.
And
where
Christ
sayeth
to
his
Apostelles
:
To
the
place
of
the
.22
.
of
Luc.
he
that
wyll
be
greatest
amonge
you
,
let
him
be
leaste
,
the
same
can
not
be
applied
,
but
to
the
churche
of
God
,
where
they
ought
too
be
coumpted
greatest
,
that
beinge
endued
with
moste
excellente
gyftes
,
and
bestowinge
the
same
to
the
edifying
of
the
faythfull
congregation
,
to
behaue
them selues
most
humblye
.
Obiection
.
19
ALBION
.
I
fynd
this
written
in
the
Apocalipse
or
reuelation
of
Iohn
:
Apoca.
14.
I
hearde
a
voyce
from
heauen
,
as
the
sound
of
many
waters
,
and
as
the
sounde
of
a
great
thunder
,
I
harde
the
voyce
of
harpers
,
harpinge
vpon
theyr
harps
.
And
they
songe
,
as
it
were
a
new
songe
before
the
throne
,
and
before
the
.iiii.
beastes
,
and
the
ealders
,
and
no
man
can
learne
that
song
,
but
the
hundreth
fortye
and
foure
thousande
,
which
were
boughte
frome
the
earthe
.
These
are
they
,
whych
are
not
defyled
wyth
women
:
For
,
they
are
virgines
,
these
folowe
the
lambe
,
whether
soeuer
he
goeth
.
Here
we
see
,
that
onely
those
hundreth
fortye
and
foure
thousande
,
whiche
afterwardes
he
calleth
virgines
,
coulde
synge
the
newe
sounge
,
and
folowe
the
lambe
,
whether
so
euer
he
goeth
.
whereby
it
doeth
appeare
,
that
they
haue
a
preeminence
aboue
all
the
rest
,
and
that
they
doo
also
excelle
other
in
glory
.
PHILALE
.
By
this
finit
number
of
an
hundreth
forty
and
foure
thousande
,
is
vnderstanded
,
Aunswer
the
infynitte
number
of
the
electe
and
chosen
of
God
,
Who
thei
be
that
can
singe
the
new
songe
.
which
alone
canne
synge
the
new
sounge
.
For
,
the
elect
only
canne
praise
and
laude
God
,
neyther
canne
any
say
,
that
Iesus
is
the
Lord
,
but
by
the
holy
ghost
,
whereof
all
the
reprobate
are
voyd
.
1.
Cor.
12.
And
it
is
sayed
that
they
are
vyrgines
,
Why
the
true
elect
are
called
virgines
.
Heb.
13.
and
haue
not
defyled
them selues
wyth
women
,
not
because
that
they
haue
lyued
oute
of
holye
wedlocke
,
whiche
,
as
the
Apostell
sayethe
,
is
honourable
amonge
all
menne
,
but
because
that
the
churche
,
1.
Cor.
11.
and
fayethfull
congregation
,
hathe
bene
by
the
Apostelles
,
and
nowe
is
by
theyr
doctryn
prepared
for
one
husband
,
and
presented
as
a
pure
virgine
to
Christ
.
Thei
are
therfore
called
virgines
,
because
the
after
they
were
brought
to
Christe
,
and
sanctifyed
through
faythe
in
his
bloude
,
and
also
washed
and
iustified
,
they
neuer
defiled
them selues
with
that
straunge
woman
,
Prou.
4.
which
the
wise
man
doth
speake
of
,
that
is
to
say
,
with
any
straunge
doctrine
of
stinkinge
ydolatrye
,
and
of
other
superstitious
worshippings
and
seruices
of
god
,
but
haue
kepte
their
myndes
pure
and
chaste
virgynes
vnto
Christe
theyr
husbande
vnto
whome
they
were
maryed
wyth
a
sincere
and
pure
fayth
.
What
it
is
to
folow
the
lambe
whether
so
euer
he
goeth
.
Theese
be
they
that
folowe
the
lambe
whether
so
euer
he
goeth
.
For
,
as
whiles
they
abyde
here
in
the
worlde
,
Christ
only
is
their
treasure
,
theyr
ioye
,
and
coumforte
:
in
him
onely
they
put
theyr
confidence
,
and
truste
:
and
whether
soeuer
he
calleth
them
by
his
doctrine
and
example
,
they
be
be
alwayes
readye
to
folowe
him
,
though
it
be
to
a
most
cruell
death
,
to
glorye
him
with
all
:
so
in
the
other
worlde
,
they
be
neuer
separated
from
him
.
For
,
where
soeuer
Christe
is
,
Ioa.
12.
there
shall
his
minister
or
seruaunte
be
also
.
But
all
the
elect
and
chosen
of
god
,
are
Christs
ministers
and
seruaunts
,
therfore
where
so
euer
he
is
,
there
shal
thei
be
also
.
Nowe
maye
ye
perceaue
,
how
little
this
place
of
the
reuelation
,
can
helpe
them
,
that
maintayn
this
diuersitye
of
rewardes
in
heauen
.
AL.
Are
not
all
the
fathers
,
I
Obiection
.
20
praye
you
,
of
this
opinion
?
Again
,
wyll
not
men
be
made
more
slacke
to
doe
good
woorkes
,
if
they
once
vnderstande
,
that
there
shall
be
no
diuersitye
,
or
difference
of
rewardes
in
the
lyfe
to
come
.
PHI.
As
for
the
fathers
we
do
confesse
and
graunt
,
Aunswer
that
they
haue
appoynted
suche
diuersity
or
difference
of
rewards
.
But
herein
lieth
the
whole
controuersye
,
whether
this
can
be
proued
by
the
infallible
testimonyes
and
autorytyes
of
the
scriptures
or
not
.
Agayn
,
they
do
not
speake
of
it
,
all
after
one
sorte
.
For
,
Hierome
,
when
in
his
Epistels
he
did
commend
wedowhode
,
Ierome
.
and
was
come
to
that
poynte
,
that
he
must
needes
make
a
comparyson
,
betwixte
the
wedowe
and
the
virgyne
,
he
doeth
playnelye
saye
,
that
he
wyll
not
gladlye
appoynte
any
diuersity
or
difference
betwyxt
the
Sayntes
:
and
yet
in
other
places
,
be
wyll
seme
to
be
an
earnest
mainetainer
of
these
differences
.
And
whereas
ye
saye
,
that
men
by
this
doctrine
are
made
more
remysse
,
neglygente
,
and
slacke
to
do
good
workes
,
I
haue
aunswered
you
alreadye
,
that
the
electe
and
chosen
of
God
,
be
wont
at
all
tymes
,
to
doo
good
workes
for
the
loue
that
they
beare
to
God
,
and
to
theyr
neyghboure
,
and
for
to
shewe
theyr
obedyence
towardes
the
sacredde
word
and
holy
commaundements
of
theyr
heauenly
father
,
without
anye
respecte
of
recompence
or
rewarde
,
and
that
they
,
that
doe
otherwyse
are
but
mercenaries
and
hyrelyngs
.
DYDIMVS
.
And
shall
the
blessed
virgyne
Mary
,
Question
the
mother
of
oure
sauiour
Iesus
Christ
with
the
Apostels
and
martyres
,
be
in
no
higher
glorye
than
the
rest
?
PHILALETHES
.
That
I
leaue
to
the
vnsercheable
iudgementes
of
God
,
Aunswer
who
(
if
it
had
ben
necessary
for
our
saluation
)
would
haue
certified
vs
of
it
in
his
word
.
But
in
the
mean
season
this
ought
to
be
learned
of
all
men
,
If
any
do
excell
other
in
glory
after
this
lif
it
is
not
by
●eo●on
of
theyr
merites
.
that
〈◊〉
in
the
lyfe
to
come
any
do
excell
other
in
glori
,
it
is
not
by
reason
of
their
workes
merites
or
deseruinges
,
but
the
same
doth
altogether
come
of
the
mere
mercye
,
grace
and
goodnesse
of
God
,
who
doth
most
lyberallye
crowne
in
them
hys
owne
gyftes
,
as
it
hath
ben
sufficientlye
proued
before
.
ALBION
.
This
haue
I
learned
of
our
talke
and
communication
.
Fyrst
that
we
are
iustified
freely
,
The
epilogus
or
conclusion
.
that
is
to
saye
,
deliuered
from
synne
,
frome
eternall
dampnation
and
euerlastinge
death
,
and
pronounced
righteouse
,
before
the
iudgement
seate
of
almighty
god
,
throughe
fayth
onelye
in
our
sauioure
Iesus
Christe
,
withoute
any
merites
,
or
deseruinges
goynge
before
,
and
that
as
all
the
workes
that
we
do
,
afore
we
be
iustified
,
I
meane
,
afore
we
bee
graffed
in
Christe
through
faieth
in
him
,
and
made
liuely
members
of
his
body
,
are
nothinge
elles
in
the
sighte
of
God
but
synnes
:
Ioa.
15.
so
after
we
be
once
iustifyed
,
and
made
through
fayth
braunches
of
that
true
vine
,
we
must
not
remayne
bareine
and
vnfrutefull
trees
,
but
wee
muste
bringe
foorthe
the
frutes
of
oure
fayeth
,
Ephe
2.
we
muste
abounde
,
and
as
it
were
,
flowe
in
all
kinde
of
good
workes
,
that
God
hathe
prepared
for
vs
to
walke
in
,
whereby
wyll
workes
that
is
works
,
of
mannes
inuention
,
hauing
no
sure
ground
or
fundation
,
nor
yet
any
promise
in
Goddes
booke
,
are
cleane
ouerthrowen
.
Secondly
,
it
hath
bene
declared
,
that
not
all
they
,
that
do
those
works
,
which
in
them selues
are
good
,
Three
sortes
of
people
which
althoughe
they
do
good
workes
do
not
deserue
the
prayse
of
weldoing
doo
by
and
by
deserue
the
prayse
and
commendation
of
good
worokes
or
of
well
doynge
,
for
as
muche
,
as
they
do
them
,
eyther
for
to
be
glorifyed
of
men
,
or
for
hope
of
rewarde
,
or
for
feare
of
eternall
punyshement
,
and
not
for
the
loue
only
that
thei
beare
to
god
and
to
theyr
neyghboure
,
or
for
to
shewe
theyr
obedience
towardes
Goddes
holye
comaundementes
.
Where
throughe
,
occasion
was
geuen
,
to
shewe
the
causes
,
that
should
moue
vs
to
do
good
works
,
althoughe
there
were
no
hope
at
all
of
rewarde
:
and
also
the
causes
whye
the
workes
of
those
that
be
graffed
in
Christe
by
fayeth
(
although
in
them selues
they
be
most
vnperfect
)
do
please
God
&
are
acceptable
in
hys
syghte
.
Afterwardes
,
ye
spake
of
merits
,
prouinge
moste
stronglye
,
that
although
we
were
able
to
do
what
so
euer
God
hath
commaunded
vs
,
yet
we
ought
to
coumpte
oure selues
vnprofitable
seruauntes
,
and
that
we
haue
done
but
our
duetye
,
and
yet
notwythstandynge
,
that
oure
good
workes
,
whiche
beinge
members
of
Christe
,
we
doe
accordinge
to
the
prescripte
and
rule
of
Goddes
worde
,
shall
be
crowned
and
rewarded
,
not
for
their
owne
dignitye
and
worthynesse
,
or
for
anye
perfection
that
is
in
them
,
but
because
that
the
perfecte
obedyence
of
Christe
,
shall
be
imputed
vnto
vs
for
our
owne
,
and
thereby
all
thinges
,
that
be
wantinge
and
lackinge
in
vs
,
moste
aboundantlye
supplied
,
by
reason
of
the
felowshippe
,
that
wee
haue
throughe
fayeth
in
the
only
begotten
sonne
df
God
:
And
also
because
of
the
promisses
,
wherby
God
is
become
debtoure
vnto
vs
.
Laste
of
all
,
ye
haue
proued
by
manyfest
textes
of
the
scriptures
,
and
by
answering
all
obiections
,
that
could
be
made
to
the
contrarye
,
that
we
shall
be
al
one
,
and
receyue
al
one
reward
,
in
the
resurrection
of
the
righteouse
,
and
if
there
shall
be
any
degrees
of
glorye
(
whiche
thinge
can
not
well
be
proued
by
the
scriptures
)
that
oughte
in
no
wyse
too
be
attributed
vnto
the
merittes
,
and
deseruinges
of
men
,
but
to
the
only
mercy
,
goodnesse
,
and
grace
of
God
,
declared
vnto
vs
in
his
sonne
Iesus
Christ
and
taken
hold
vpon
by
faith
in
the
merits
of
his
death
,
passion
,
and
bloud
shedding
.
PHILA
.
This
in
dede
is
the
summe
of
our
talke
,
that
we
haue
hadde
at
this
presente
.
Ye
haue
well
remembred
the
pighte
of
the
whole
matter
.
Whyche
is
a
token
of
a
pregnaunte
wytte
,
and
good
memorye
.
God
of
his
goodnesse
,
vouchafe
to
encrease
in
you
these
his
excelente
giftes
,
and
too
heape
you
wyth
all
heauenly
blessinges
,
that
ye
maye
by
embracinge
the
true
religion
,
by
aduauncinge
and
fartheringe
of
it
,
be
an
example
vnto
al
the
whole
world
.
DYDI.
God
of
hys
mercye
vouchesafe
to
graunt
it
.
EVTRAPELVS
.
AMEN
,
amen
.