doctrine the churche of christe neuer knewe it but for their faith onely in Iesu christe and so the chirche not to doute of their faith but to receiue them into their societe And this is also one of winchesters workes to go to god when he is called w t the help of the caller And this is also one of Winchesters workes when god saithe beleue I must beleue Why then went ye not to him when god called you in cambridge ere the cardinall called you to his seruice ye were there once so called that ye defended the truth against this papistry which ye now maintayne when I was brought before doctor Shirton dean of the cardinals chappell and before doctour capon his almonor sent to cambridge to enquire for vs that professed the gospell and for our bokes you standing by them at the cupborde in peter college aule did speak for me for my bokes as by name for pseugmata Chrisost vpon Gnes which Ihon Oecolampadius had translated And gaue vs both your good word so that I kept the boke stil. And what fauourable letters afterwarde ye wrote to maister George Stafforde to geue hym warninge when he was complained of to the cardinall for readynge and declaringe truely and faithfully the pistle to the Romains shewed him howe he shulde temper his lection in vtteringe the truth and excuse of him selfe c. I know it and remember it all For maister George didde euer shewe me your letters Also I saw M. Chikēs letters both sent vnto you yours sent to him agen as concerning y e cause of y e gospell then in growing fauored of you gretely as I thei perceiued by your letters wherin yet I remember and forget not your wordes And when I was sent for to the cardinall and accused by the byshope of lincolne langley by sir william Gascoine knight y e cardinals treasurer and by the prior of Newnahams letters whiche letters ye had it was shewed me what good words good counsell ye gaue me and euen after it I did and so escaped the cardinals and the byshops handes For ye saide I did wisely if I coulde kepe me out of their hands for that tyme did M Bylney and arture apere before him and I was sent for to kepe them companye to haue holpen them to bere fagots or els to burne for gods word or to recant But I thanke god and your good premonicion and counsell for that I toke another waye But ah lasse for pitie anon after y t yours so gracious a callīg of god to his truth in cambridge y e cardinal called you frō y e calling the world called you to promocions and he that called christ into the top of so high an hil shewed him al the pleasures glory of this wretched worlde called you vp to him also sainge that he wolde geue you them all if ye wolde fall downe worship and serue him And verily ye haue worshiped him highly and done him the most highe seruice in persecutinge and writinge ayenst gods holy eternal veritie whiche ye once tasted and fauored ye haue done satan great plesures in slaying and burning christis innocent faithful litle floke and yet ye ceasse not to serue him But take hede your Master is a false lyer and a murtherer from the begininge and thoughe he hath kept promise with you for these .xix yeres yet wil he in conclusion paye youe with a contrary expectaciō If ye by faith turne not to Chryste repent and change your lyfe ye be yet caryed awaye of your worldly fleshly stronger affectes for vainglory And in a certain slomberinge securite your sinne lurketh yet hidden to your self w t cains brothers murther It sleapeth yet but where In foribus saith the text In the gates So that when your sinne shal be awaked at y e day which drawth nighe then not onely your selfe shall see and fele it a perpetuall gnawinge worme vpon your consience euen in the brode open gates where all men also goinge in and cominge out shal openly know that it is the very almighty word of god that ye persecute with powr penne and mouth ye saye when god callethe you ye will go and when he beddeth you beleue ye wilbeleue Ye knowe that god calleth you incessantly and biddeth you beleue at all tymes And therfore make no whēnes at it Nether go ye to him with your fete but by faith and beleife in Christ as Christ declareth it but as faith is non of your giftis so is beleif in christ non of winchesters workis but the worke of god Ioan .vi. ye saye to go to god and to beleue be winchesters workes In dede to go to god otherwise then by faithe may wel be one of your own workes and not gods worke And to beleue indiffinitly or absolutely without any addicion of christ as ye speke nakedly expressing nothing into which your beleife shuld tende may be wel also one of your workes for the deuyll so beleueth as Iames saith and the turke beleueth with suche a beleife that there is a god But to beleue in christ belike is non of your workes ye be so loth to expresse put to y t name to your beleife And when god biddeth you loue ye say ye must loue But yet ye do not so for then shuld ye neuer hate To beleue thus to loue euer as god biddeth you be no light ne easy burdens of y e law as ye make thē Then when ye haue reherced al the works of the lawe in fullyng al gods wyll ye say thus And all these workes which seme a great heape of workes be conteined in y e cōdiciō y t must be fulfilled for y e obteining theffect of christes passion being remission of sinne a new state of life And thus haue I told you plainly my faith also the workes I meane of before iustificatiō likewise y e cōdiciō which ye call so confuse blind And thus I taught Barnes otherwise then thus which is y e catholike beleife I thāk god I haue not beleued nor dare not c What is all this els then by your workes to merit your remission and to be iustified by your owne merits which ye said at first ye neuer went about to proue ne to affirme preache ne teache it and yet nowe ye saye ye taught Barnes thus and ye beleue it to If ye shulde find such shameles contradiction lies and repugnaūces in our bokes lorde how wolde you triumphe ouer vs But howe dare ye be so bolde as to set your saluaciō vpon so many harde and impossible condicions hauinge not one worde of faith to sustaine your beleife Ye haue in deade recited an importable heuy heapes of workes conteined in your condicion as I euer vnderstode it your self haue now dclared it and as I fyrst confuted it and yet ye say I vnderstode not your articles But and if ye cā fulfil
stonney hert fro mans fleshe ere he giueth him a newe softe hart and put into him a newe spirit It is god that worketh in vs bothe the will to receiue it and to beleue therw t in effect for his own good willes sake and not for your merites by your fre choice as ye with pelagiane teache men in your boke of enstruccions a booke full of repugnances of false and popishe doctrine as it is to se to euery learned reader a boke belyke penned of you for it sauoureth euery where of your dampnable doctrine And therfore fearing lest it shulde haue ben writen against you amonge your selues haue armed it with the kinges title and autorized it with his name being afraid to iustifye your owne bokes And euer there were any traiterouse touche coÌ„mitted agenst his maiestie that was one and the most ingratitude so vnthankfully to abuse the ientle noble clearnes y e most benigne ientlenes of so gracious a prince to you which hath promoted you out of the donghill to sit felowlike with lordes and dukes And is this the thanke and honor and humble seruice ye rendre therfore to his maiestie to father a false boke vpon his highnes into y e denigracion of his cleare fame making his grace to sustaine the infamies and sclaunders of your damnable popish boke It is verely no smal offeÌ„ce subiects so to abuse the goodnes of their prince if it were well loked vpon The byshops and phariseis in christes time when they coud not by their own learninge suppresse christ and his doctrine then thei studied to extinguishe him his worde with the secular autorite and power abusing the simplicite of the magistrates I haue therefore iustlye by scriptures coÌ„futed your boke yours I call it and not the kinges boke so vnworthy his name or title whiche confutacion wold god his maiestye might reade once printed and iuge it by the scriptures to know you in fel and fleshe Take hede ye shal bewraye your selues at last and mashe your selues in your owne knit nettes But returne we ye say that man on his parte by his fre choice and assente receyueth the grace of god offred him And here ye harpe agene secretely vpon the same stringe but dare not make it to sowne ouerloud And then ye breake out boldelye as though I had graunted and not espied your iugling with your naked shaples beleif and ye ask it stoughtly as though your premisses coulde not be denied Do not here concurre in two workes god and man whiche lye both in one bedde couered w t one couerled to thacoÌ„plishmeÌ„t of iustificacion I auÌ„swere here is bothe god maÌ„ here be .iii. works one is y e receiuing of faith which is y e work of god in man as I haue proued it before for no man cometh to christe but his father draw him The secoÌ„d worke is the beleif into Iesu christe forgeuing the man his sinnes this is also y e worke of god Io. vi the iii is the remissyon of his synnes or iustificacion whiche is also the onelye worke of god Nowe is not youre bedde to shorte and your couerletts to skant in this act of iustificacioÌ„ to kouer containe your mans concurrant worke before his iustificacion Shewe vs here anye one worke of maÌ„ as his own not geueÌ„ hiÌ„ of god to do it For he is here but as y e yren or mater vnder the smythes handes to be made the sawe wherewith god entendeth to worke his workes and as the clay in the potters handes Then ye triumph w t a true text but falsely applyed saing Be not we cooperatores dei that is workers w t god yis verely as instruments in y e externe ministracion of prechiÌ„g his worde as Paule allegeth it but not in the hyd inuisible worke of our iustyficacion before god as ye falsely alledge it There Paule speaketh of another maner work which ye wold confounde with the worke of iustificacion And yet euen that worke of preaching do he not attribute to theÌ„ selues but to god onely esteminge them selues of no valewe but as britle vessels wherein god putteth his tresure as instruments wherwith he worketh as the sawer with his sawe and addeth iuxta gratiam dei accordinge to the gift of god geuen vs to worke with him A like key to cleaue your logge bring ye in of Gedions swerde which god vsed with Gedion as visible instrumentes to gete the victory of the Madianites As iustly might ye haue brought in this text in circuitu impij ambulant Byshops friers and monkes walk rounde about in their cloisters and galeries for your purpose which ye go so far about in compasse to proue that man worketh with god into the accomplishment of his iustification Thus ye snak rende out textes w tout any respect of the circumstance of the mater how impertinently soeuer thei be to the thinge ye wolde proue ye passe not therof so ye maye at all auentures cast theÌ„ at your aduersaries head as do the dronkerds in their fury what so euer come next to hande be it potte plater or candel sticke it flieth at his head Because thei called vpon Gedeon then a liue present in batail animating him to fight for theÌ„ therfore your a like reason is we must nowe lykewise cal vpon Gedeon and his swerd vpon saint George and siche lyke saintes dead which nether heare ne knowe vs. The lord asketh vs sharply saiÌ„g with a thretening Pro uiuis ad mortuos Wil ye seke helpe at the deade for men liuing Do not euery nacioÌ„ seke it at their own gods If we therfore be christians let vs fetch couÌ„sell seke helpe at our only lyuing god one alone for vs al sufficieÌ„t nether at Gedion ne at Georg The faithful uicerunr regna per fidem Thei had the victories vpon kingdoms thorowe faith what and if Gedions swerde was the worde of god promisynge him the victory gedion at last with faith apprehending it Pauls interpretacion maketh al for it Belyke as ye imagine of george to be called vpon in bataile so ye beleue that as he was valeant if there were any sich in batall so helpeth he now likewise fighting and florishing in heauen or in the ayer so that what he once didde aliue as to kill a dragon the same he now deade is yet redy to do ayen Hitherto teÌ„deth al your fond vain bablyng in hole two leues folowing crieng y e swerd of god of gedioÌ„ dnÌ„o gedioni After which sort knowing that god vseth the members of his chirche in the ministery of his workes with mutual prayer one to helpe another we saye Ioy. but the scripture neuer said it God and our lady helpe vs wherein god geueth the helpe our lady prayeth for it Ioy. what then doth christ if he be at home which is an help to obtayne helê‘ Ioye And who shall obteyne vs hir help
The refutation of the byshop of Winchesters derke declaratioÌ„ of his false articles once before confuted by George Ioye Be not deceiued by this bysshops false bokes Heare novve the tother parte and iudge truely of the trueth For the veritie vvyll haue the victorye M. D. XLVI To the reader THou shalt vnderstaÌ„d good reader that â—n the yere M. D. xivi at easter or pash time I receiued this bysshops boke called his Declaration writen agenst me what tyme for such trouble and vnquietnes as I sustained in flying fliting from place to place it was witsontide folowiÌ„g ere I could peruse his boke gather out these principals and as thou seest refute them And yet then because there went forth a straighte commandement fro the emperour by whose procurement I know not but wel I weet the byshop was in those partis ambassiador not longe before that no englysh bokes be no more priÌ„ted at Anwerpe ne in any other places of his nether partes of Germany I coulde not get this my answer theÌ„ printed without troublous tyme for that the popes frendes so fiercelye hunted for vs our bokes and resisted oure laboures with so greuous nihibicions coÌ„dempnacions banishmentes and burninges If this boke therfore seme to sharpe tothed consider in howe sharpe a tyme it was writen and by whose counsel and labour then most tirannously and vngodlye so many good bokes holy bybles â–ª testamentes yea the innocent christen holy members of christ were burned Beholde howe mercilessely and most cruelly and vniustelye with all spede good men were then vexed taken presoned and condempned for heretiques No maruell then if anye christen hert moued with pietie and zele to Christ to his holy worde and his poore chirche beholdinge this cruell persecucioÌ„ could ether coÌ„taine teares refraine speach or penne And I namely whom this byshoppe that yeare at Anwerpe diligentelie hunted for and in this his declaration nowe claundereth with heresye vntruely reporteth my wordes and gods holy wordes he violently wresteth vnto his false doctryne In this tyme therfore very sorowfull also I was to see so many simple vnlearned hauinge no iugement to decerne his false doctrine â—ro the true hitherto so perellousely deceiued and seduced into so many daÌ„pnable errours by his false bokes and falser preachinge For so longe as no aunswer was made ne his false doctrine confuted his fyrste tale so craftelye handled and painted myght appere to manye to seme trwe and the popes false doctrine to be the gospel especially to such as be more redy to beleue lyes then the veritie and to them whiche yet more fauour the romish religion then christs and so highly yet depend of esteme this byshoppes lerning that thei be addict sworne into it as into anye oracle oute of gods mouth Ryghte heuey I was thâ—rfore that this my answere cold not be printed so sone as it was writen that the diligent indifferent readers seinge and heringe bothe the parties might haue iuged which of vs standeth vpon the trwe parte whiche iugement he geuethe the that by his spirit geueth the discrecion to decerne al mens spiritis and doctryne thorow Iesus Christe Amen A. Ab ista tua malicia englyshed for this thy malice fol. xix b Thautoritie vnderstandynge of scriptures must depend of the bysshop of rome his chirch after Wynchest fo xlii b. Adam and Euâ—s repentaunce fol. xxiii b. Abolysh what it is fol. c.xli. b. Adsueraunce of saluacion fol. c.lviii b. Antichristen apprehender fol. c.lxxvii B. Barnes burnt in smythfeld fol. ii Barnes was vergiffen eodem Byshoprikes must fall fol. v. vi The byshop described of Paule c.xlvii b. Backewarde plantacions fol. c.lxi Byshop eateth his owne wordes fo â—ii iiii Byshops whom they abuse fol. cxxxi Byshop confounded with his owne example fol. xix Beleif is no worke of man before iustification fol. c.v. b. .xlvii The byshop writeth for the pope fo xlii b The byshop is afraide lest he shulde be iustified by faith onely fol. lxx b The byshop beleueth not his owne doctryn fol. lxxviii The bbshop omitteth .v. wordes in his allegation fol. lxxix The byshops workes fol. lxxxiiii b The byshops office fol. lxxxvi Beleif in Christe is none of Winchesters workes fol. lxxxiii Baptism cometh after faith fol. lxx b lxxi Baptisme is the testification to the chirch fol. lxxi c.lxii .lxxx. C. Contentation fol. xv Certaintie of our eleccion fol. xlviii Couered w t our brothers clothes lvii clxiii Charitie iustifieth not fol. lxi lxii and .cl. Christ before Ihon baptist fol. lxxv Commaundementes be not so lyte fo cxv Children dying before vaptisme clxi clxii Christ made our rightwisnes fol. clxiii Christ thought as he saide fol. cxxii Cause placed after theff cxxv b. xviii b cxxvi Charitie hath a sondrye operation from faith fol. cxliii b Concupiscence is synne fol. clxvii clxix Concupiscence lyeth lurkinge in â—he soule fol. clxix D. Degrees of heuines fol. xxii Dimisia sunt ei peccata expouned fo xciii Doctrine of the pharisais fol. cxxii Dead saintes called not vpon fol. cxxxi i Diuide not gods honour fol. clxxxxiii E. Exclusion of workes from faith iustifieng folio .xxxvii b. lviii Euil wedes grow with the corne fo lxxx b EnstruccioÌ„ boke foli cxxx b Eares of Idols cutte of fol. cxl b F Fayth material formed vnformed fol. lv b. Faith material god geueth it not fol. lv i. Fayth hope and loue distinct but not diuided fol. lvi cxxii Faith by whiche work it iustifieth fo lvi b. Faith iustifienge what it is folio .lv iii. Faith is the lyfe of the iuste folio .lxi Faith not works fulfil y e law lxvii cxvi b Faith certifieth vs of our re lxxvii b. clxx b Faith is an harde condicion foli cii b Fryer forests confiteor folio .cx Faith beleueth hope abydeth folio cxii Fleshe is a perellose Hydra foli cxv b Faith and workes lye not together in one bedde folio c xvii c.xxx c xxxi Frely for his penaunce workes folio cxx Foure thinges appropriated to god onely folio .cxxxvi. Faith hope and loue compared to .iii sisters folio .cxliiii. b Faythes proper workes fol. cxlv Faith is no bare foundation ne colde gifte fol cxlviii b Faith hope and loue ordered of Paule folio cxlviii b Faith as lytle as the mustard seade clxiii Faith and goddes promyses be correlatyues fo c.lxxiiii b G. God is honoured as him selfe prescribeth it folio .cxl. George is not to be called vpon fol. xxxiii b Gedions swerde Idem God maketh vs to worke w t hym cxxxii b God geueth vs comon giftes fo cxxviij God worketh a strange worke in vs. xxij b God is not honoured after oure deuises folio .cxxxvij. Graces thre in one soule fol. cxliiij b. Gratis what thinge it excludeth folio vi Good haithen dedes folio .xliiij Gods fotesteppes be not sene fol l. b. God necessiteth no man to euyll ne to good folio .lij God worketh al thinges in euery thinge
folio .clxxxiiii. Gyftes thre in the iustified fol. lv Gods giftes not idlâ— fol. lvi H In hope we be saued fol. xcix Hopes owne seuâ—rall operation fol. cxij Head of the churche chaunged fol cxli. Hope with hir workes folio cxlv Hertes two newe and olde folio .clxxx. Herte newe folio .clxxxij. b. I. Impossible is the lawe to be fulfylled of man folio vii.cxv cxbi Impossible thinges wherfore god commaÌ„deth folio .vij. b. lxx vii.cxâ—iiii b cxxvij. b Ioseâ—h wrought a straunge work with his brethren folio .xxii. b. IustificatioÌ„ how it is estemed of vs. xxviij Iustification by onely faith xxxvij Iustified before baptisme fol. lxxix b Ioyes fayth folio .xci. Iairus his onely fayth folio .xcii. Iacob doth on his elders brothers clothes folio clxiiii Iobs workes feared fol. clxv Iustifications .iiii. folio .clxxx. Iustificacions .ii. folio .clxxxij L. The lorde auengeth al wronge fol. xxxij Libertâ—e fre man hath not folio lii Loue to our selues depely roted xcxv b. Lerning to beleue is one of Wyn. workes before faith fol cvii. cxi Loue hath hir owne seuerall act foli cxii Loue iustifieth not folio clv. b clvâ— clvii M Man forgeueth because he beleueth cxxv Merit is diffamed folio .v. b Merits of Christ folio .vi. Merits be fallen Eodem Mercies many fol. clxxix b. and clxxx Merit by participation fol b iii b Meatenes called worthines clxxxvi b N Necessâ—tie voluntary fo xlix b Necessitie without compulsion Eodem Necessite to sin wher it shuld be sought lij Nisi an exclusiue fâ—lio .lviii b. No idle gyftes fol lix b Nature of man corrupt fol. clxv O. One the same worke is both good il lii b. One gift iustifieth fol lv Only faith iustifieth lvii lviii clii b cliii clxxii Office of faith fol lix Offices of faith hope and loue Eodem b Operor a â—erbe passiue with Win. fo cviii One mediator folio .c.xxxiiii. Originall synne fol. c lxvi P. Pretentat cornibus â—iam testudo cxxi Popis infinite treasure chist fol. v. b Participation to merit xxv Paules .vij. argumentes fo clxxij b Precept of forgeuenes to harde xxxiiii b. Popis faith folio .xli. Predestination xlvij b Preâ—estinatioÌ„ sought fouÌ„d iÌ„ crist xlviii b Penaunce foloweth baptis fo lxxiiii b Penaunce foloweth faith iustifieng xvi b R. Repentaunce what it is folio xvii Repentaunce â—resupposeth the preachinge of the lawe and gospel folio xx Repentaunce legal euangelike xx b. xxi Repugnance in Win. wordes folio .xxv. folio .xxvi fol lxxxiiii Recoâ—câ—liacion what it is fol. xxxii b. Repentâ—unce certifieth the congregacion folio .lxxx. b Rightwisenes two maner cliii Receites of the byshop clxxix S. Sclaunder geuen and receiued fol. v Scripture diuided in to the lawe gospell folio clij. b Scriptures must assure vs. fol. xv Synnes where we shulde behold theÌ„ xx b Sacrament of y e shepe skynnes fo xxiii b Skatre of sinne is synne fol. clxvii Strange workes worketh god folio .li Sum is gods name essenciall fol. liii Seruauntes wherfore we be vnprofitable folio lâ—iii Sacramentes geue not grace folio lâ—xiii Stoney hert first taken awaye fo cxxx b Saintes not to be called vpon fo cxxxvij b Suscepit Israel folio c lxxx b Stonney hert folio c.lxxxiii T To tast christes passion folio iâ—i b. Trayterouse touches of our bysh c.xxx b W Workes all our best filthey folio vii Workes iustifye not fol xxâ—vij lxxvi Worde exterior and interior fol xlv Wherfore we be predestined folio xlviii Workes and faith together maye not iustifye fol lxxvi b Workes make vs vncertaine fol lxxvii b Works eâ—cluded froÌ„ iustificacion lxxxviii Workes before iustification ar syn lxxxix Worke one in the myddes of the erth c b Workes and faith concurre not in iustificati fol. cxviâ—ii b Workes of god in man and not of man folio c xxix b c xxx c workers with god folio cxxxii b Workes thre in iustification foli c xxxi b Workes maye not sustaine the iugement of god fol lxxiiii Worthynes on our parte iustifieth clxxxi fol. clxxxâ—i Uayne vocables folio .xxvii. Uoluntarie necessitie folio .xlix. b Use of baptisme folio .lxxi Use of benefitis deserue not another benefit folio .cxiii Wynchesters collet fo clxxi b Winchester maintaineth the popes iustification folio cx Wynchest peruerteth Peters wordes taking Ab for propter foli xc b Wyn parador xxxviii b Wynch defendeth the pope agaynst his aduersaries folio xliii Wyn refused gods callynge fol lxxxi Win spake into my fauour for the trueth folio .lxxi. b Win. sin yet sleapeth in the gates lxxxij b Win false faith correspondinge his iustification folio xâ— b Wyn. compareth Christes promise to the lyinge man fol. ci b Win. coÌ„futed w t his owne example lxxâ—i b Wyn. iustification .xl. yeres ago fol cix Win. abused vse to merit fol cxiii b. Win. diuisioÌ„ to make diuisioÌ„ cxvii cxviij Wyn. rydle nedeth an oedipus fol cxx Wyn relatyue which folio .cxx b Win is afraid to settle â—nd place his condicion cxxi Wyn. his confounde theÌ„ selues cxxiii b Wyn. workes before his iustification folio cxxviii c. Wyn. is but a feble defence for his Rome bysh folio cxxxvi b Wyn. playeth .ij. partes at once clxxxi b Wyn. denieth his own wordes iii. iiii Win. bryngeth into lyghte the thinge he wolde hyde fol. clxxi Wat the heremite cxv b We must aske to do that we be boden to do folio xviii y yoke of your condicions fol lxxxvii ¶ The refutacion of Wynchesters declaration YOur entrye to the mater is fitte for your processe for neither dyd I euer write suche articles ne Barnes was burnte for preachinge onely faith iustifiethe I was by Barnes choise his scolemaister at the which tyme we entreted the article of onely faith iustifieth as shal hereafter appere MY entrie into the matter was very fitte for my processe for although another might perchauÌ„ce write these articles yet do this your owne derke declaration and pertinate defence of theÌ„ shewe the same to be yours althoughe they had not borne your name For neuer did the child so lyuely resemble his owne father as do these articles their declaracion expresse the bysshoppe of Romes antichristen doctrine by you both preached and in your other bokes writen for his defence therebye declaring your selfe to be his owne obedient sworne sonne It had bene therfore more honesty lesse shame yea more godly for a christen bysshop beinge of a christen kinges couÌ„cell pretendinge to be his frend and faithfull subiecte for the estiewinge of so violente a suspicion yea rather so bold a manifest declaration your selfe to stande yet so styll vppon the popes parte agaynst your so gentle and louynge a prince to haue vtterly renyed and renownced them for your articles seing they be so directely against y e worde of god against the olde holy doctours againste the abolyshment of the pope only stinkinge of Pelagiane leauened with the popes pharisaical sower leauen Ye speke to me
an euident profe that ye stand yet vpon his syde to bringe him in againe w t his firste faith of all as your bokes declare you writen for his parte and doctryne ageynst the popis enemies I knowe it reported of diuerse papistes that the pope is more be holden to you for so defendinge him withe your penne agenste his aduersaries then to any other of his cardinals and bishops And therfore ye may be glad of so high commendacions prayse and so good a reporte of the popes frendis But we y t be chrysten men vnder our moste noble kinge haue renounced the pope with his false first faith and falser doctryne wil not admitte this your popishe assercion That we muste haue this his firste faith of all to knowe what we shuld beleue For we knowe it by our vndouted assewered faith which is the knowlege of gods mercye towarde vs in christe geuen vs of god that y e holy byble is his vndowted euerlastinge worde and constantly we beleue all that is contayned ther in when we read or heare it althoughe your holy fathers autoritie had neuer so affirmed ne admitted it For by y e word of faith as paul calleth it faith is geueÌ„ vs not by y e false decrees of antichrist And our faith stayed vpon gods holy word is the selfe same knowlege of god in christe Ioan confirminge the same i. Ioan. v. sainge we be certainelye perswaded that the sonne of god is commen hath geuen vs mynde to know him which is the trueth and we are in y e truthe At laste sith the scriptures be y e thing whiche we shuld beleue and your first faith of all must go before the knoweledge of the scriptures to be beleued so must your first faith be ioyned to and sustained not vpoÌ„ the scriptures and worde of god but vpon mans worde But euery man is alyer both your holy father and you to ergo your first faith of al must nede stande vpon and be stayed with lyes Theâ— I asked doctour Barnes if a gentil felte hâ—m selfe moued to go heare a preaching or read some part of scripture whether wolde ye call it well done of him so to do or were it sinne because it were before fayth seing faith is of hearynge And he saide it was good c It is good as the heithen philosophers call their ciuil morall vertewes good and the popes scole bona ex or in genere or moraliter not ex fide y t is a good haithen dede But seinge we be entred into the Christen religion grounded vpon fayth iustifyenge I aunswer that he beyng as ye say a gentyle whiche is an idolater not yet beleuinge in christe his goinge his hearinge or readynge is naught and sinne before god though it apere good before men for the tre is yet euyll and vnto the vnpure synful saith Paule nothiÌ„g is cleane for his herte is not yet purified by faythe Wherfore as Paule saythe what is not of faith is synne But because ye saye he is moued I muste aske you farther whether thys mocyon telleth hym that hys haythen gentylysshe relygyon is false and dampnable and the christen religion to be the true waye to his saluacyon in Chryste which motion now thus conceiued by the spiryte of fayth I say this man goethe forth to heare the worde for the confirmation of his faith into chryste to be encreaced and more knoweledge of the same to be augmented thirsting his saluacion as did Cornelius the centurioÌ„ which had his faith iustifienge him ere he went forth to heare peters sermoÌ„ And as for your vayne replicacion of no graunt that heithen good dedes iustifye before faith whiche commeth of hearinge it is not worth a podyng For because Barnes graunted the gentiles dede to be good whiche had not yet herde the word therfore ye conclude to hastelye ergo men be iustified before faithe for thoughe youre gentiles dede be one of your good dedes yet iâ— iustifieth not ye aske how he shuld haue faith before he heareth the sermoÌ„ sith fayth coÌ„meth of hearing for Barnes ye say had graunted in that mocion he was iustified Youre argument therfore is naught worth For ye must learne by christes wordes that as there be two maner of wordes that is to saye the inwarde and exterior worde so are there two maner of hearinges For faith commeth not onely of the outwarde hearinge of the sowne that smyteth the exteriour eares but especially out of the hearing of the interne word that persethe the herte by the secrete instincte and mocion of the spirite regenerynge the faythfull Of whiche interne hearynge the scripture speaketh sayenge Audiam quid loquatur in me dominus deus I shal heare what thynge the lorde god pleasethe hym to speake in me And christ saith all that haue herde and be learned of the father they come to me and we be al taught of god of y t which eares and interne hearinge Christe when he had taught certaine lessons spiritually to be vnderstanden out of his allegorike speches he cried loude who so hath eares to heare lette him heare Of this interne word of faith speaketh Paule saienge Nighe in thine harte is the worde of faith and also in many other places And because they nether mynde to do any good dedes Ioye None of your gentile iewishe good deades They wolde perswade to the worlde that we can do no maner of good dedes till we haue no nede of them Ioye As thoughe a iustified man were not bouÌ„d ne obedieÌ„t to gods precepts lo for our saluacion That is to saye till we be iustified and clerely in gods perfit fauour assured by our own beleif of life euerlasting And as though we shuld say to god geue me my wages afore hand make me sewer that I shal haue heuen and then I promise y t I wil forgeue my neighboure Oh blasphemy pernyciousely peruerting christes holy worde doctrine oh wicked lye most impudente for neuer find ye these blasphemouse lyes in myne ne in any other christen writers bokes we exhort you to moo good workes in one lefe of oure bokes then ye be able to do all the dayes of your lyfe And euen this is a good dede with goddes almyghtye worde to confute youre popishe doctrine wherwith ye wolde yet mayntaine the pope and bringe him in againe at your daye so sore longed for It is a good dede to stande on gods part with his word to resist such antichristes with all your impes For all oure bokes if ye wolde suffer theÌ„ to be sene perswade and exhorte the readers to such good workes as god commaundeth and disswade and dehort al men from youre dampnable superstitious workes rites and tradicions of lyeng men we with christ laye firste the foundacion stone euen Christ him self in our ferme and constante faithe But you peruertinge goddes order in doctrine sette youre workes yea and that Heathen infidele
edification and profit of his bodye and membres whiche so doynge we be seruauntes faithfull and profitable for him and to other as the scripture calleth vs and thus we sanctifye and celebrate and magnifye his holye name as he commaundeth it Then ye chopin this text of zachary Vtsine timore c. To proue your merits to deserue deliueraunce from our enemyes and so to lyue and serue him in holynes and well doynge But ye sleyghtly leaue out hym by whose merits we be thus delyuered Ye shulde haue redde the verses before and then ye shulde haue seene that GOD the father hadde erected oure myghty helthe euen christ that by hym and his power and merites we delyuered from oure enemies myghte serue hym withoute feare in holy lyuynge But suche peces ye can omytte as impertinente to youre euyll purpose And these be the hatchets ye bringe in to open your lewde lockes And after this sorte thei vse predestinacion which being signified to vs for our counforte do declare what care god hathe of vs whereby we shulde be the more encouraged to worke hauynge god to oure helpe c. Why then in your boke of necessarie enstruccions commande ye the people to beware of predestinacion and not to medle therwith leste they fall into any vayne trust in it these be your wordes and teache that no man shulde be sewer therof ne of his election Nowe ye saye it is writen for oure counforte and anon ye feare men from it nowe it is a vaine trust and then it is a counfortable adsewraunce and anon ye put all men in dout therof and of their election in Christe makinge faith no faith but a waueringe doute ne gods promise of no effecte So inconstant and waueringe is youre doctrine Whiche predestinacion ye saye we vse it as your hatchet to open lockes And I say your selfe vse it as a nose of waxe against the fier But now I returne to you maister Ioye Ioye And I to you my lorde And where ye appose me whether when I considered theffecte of christes passion I beleued it or no I professe I beleued Then ye aske whether I beleued it to be effectuall to me To this I aunswere you That first I beleued it was and is effectual to me in my baptisme wherein I obtained remission of my synnes and renouacion of lyfe I perceiue ye lete great skorne to be apposed of me But yet I wolde ye aunswered me directely to my question For I asked you whether now seen your baptisme when ye taughte your scolers this conclusion then beinge a synner as euery mā is whē ye firste considered your sinnes in your self and loked vpon your effect that is remission in christes passion whether then I saye ere ye loked to any other condicion thē vpon onely faith whiche is your fyrste condicion ye beleued Christes passion to be effectuouse to you or not If ye dydde so muste ye neades be iustified by only faith by no other cōdiciō which ye must nedis graunt magry your tethe For as ye beleue accordīg to gods promise so must it infallibly cōe to you But in your answer fearing lest ye shuld be iustified by faith only ye shift frō this tyme to your baptism wher ye wold couple your faith diuided part to christ parte to your baptysme by bothe to gither to be iustifyed as though not faith only in christe ne christes deathe were sufficient But I wil stoppe ye in from that stertinge hole therby not so to escape And muste by your leaue appose ye yet agen aske you whether before your body was doped into the fonte with the wordis of baptisme ye beleued or no. If ye saye no so make ye your godfathers and god mother lyers and your selfe to which all affirmed in your person Credo I beleue or els the preist had chrystened an infidele For the order of Christis doctrine is y t the doctrine and profession shulde go before the baptisme as ye see it bothe in infantes and waxen If one shuld come to you to be baptized ye wold first enstructe him in our faith and heare him openly professe it ere ye put him into the water as chryste taught and commanded his apostles to do sayinge Go and teache all nacions my gospell and whatsoeuer els I haue taught you them that beleue baptize into the name of the father and c. This order obserued the apostles in their actes first preachinge y e lawe to shew them their sinnes and then the gospell of remissiō in christ whiche thinge beleued the hearers be iustifyed before god regenered of the spirit of faith therby obsigned and sealed certifyed of their eleccion in christe And then is the exterior obsignacion of baptisme with water the testificaciō to the chirche added to certifye them the same persone to haue had receyued y e spirit of faith and to be regenered before of god so that as circumcision was to the Iewes chirch signaculum iusticie fidei that is the exterior seal testimoniall of the iustification by faith lo is baptisme with water the exterior seal testifienge to vs that the baptized is iustified also by faith and certifieth the congregacion as a testification of the beneuolence of God towarde the baptized and of his spiritual giftes receiued For the water saith Austen is but an elemente and nothing withoute the worde of promise whiche is the worde of faith iustifienge before the persone be baptized Baptizme with water therfore is the testificacion and seal certifyenge the hole congregation of his incorporation and member of christes chirch to be admitted into their societe to praye to heare the worde with them and to receiue the lordes supper Besides that baptisme in figure is y e perpetuall custodi of y e christen life by mortificaciō repētaūce signified by the dopinge into the water in the death and burial of christe and his resurrection vs to ryse vp continually into a new lyfe as Paul teacheth vs. Rom. vi Thus did Philip first enstruct the queens courtyer of Candace and then asked him whether he beleued with al his hert that is constantly and purelye before he wold baptise him And Paule and Silas obserued the same order with the keper of the presone when the keper beinge in a desperate mynde for feare they had ben fled wolde haue slaine him selfe but otherwise aduertised by Paule he comen to hym selfe saide Maysters what must I do to be saued whiche aunswered Beleue into the LORDE Iesu and thou with all thy house shalte be saued After whiche beleife they were baptized This is sufficient to declare the vse of oure baptisme with water that we be iustifyed by faith only before it ere we can repent frutfully thus is al your popish trysh trash contayned in your other second condicion cleane wypt awaye frō thatainment of iustificacion And if ye haue any workes els in your condicion
against y e kinges vtter foo the pope whiles you w t mouth pē fight sore for y e pope stand vpō his part in his defēce against vs his enemies whiche haue and shal be the fall of him whom ye sweat so sore to sustain and set vp ye knowe that his and youre iustificacion .xl. yeres agoo stode vp on merits satisfactions by works vpon his penaunce absolucions and receiuing of his inuented sacramentes and euen vpon his false faith antichristen religion and yet it standeth vpon the same feble foundaciō as your selfe may see it in this youre defence of him and his iustificacion declaring your selfe stifly to stande vpon the popes parte whiche sith it be so greate an offence against your prince I meruel it is not espied ne loked vpō It shuld be quickely espied in me or in any other thus openly by bokes as ye do for the popis defence to wryte ayenst the popis enimies and to succoure the pope his false doctryne in all that ye may to retaine him or to brynge him the easilier in again at your day so sore lōged for For what els is the pope to be still in englond then his faith his doctrine al his religion there to be mainteined stil depelier autorized fermilier roted then euer it was before For this iustificacion which ye so strongly defend is y e principal foūdation stone of y e rome chirch which so long as it stil remaineth in englōd colour it couer it as ye can the romish foxe is not put out of his hole And he y t mainteneth this his chefe erth castell couert he muste nedes be y e foxes frend Whē d. Butte herd frier forest ī saīg his cōfiteor for his absolution for he had once recāted was comē to ideo p̄cor added ideo beatam Mariam et beatissimum ac sanctissimum patrem franciscum orare pro me By my trowth quod he and this fryer proue not a false herlet let me brent for him and in dede it proued euen so For he fill to his vomit ayen and was brent with the idole of wales And if ye will not turne but still affirme the same popishe iustificaciō y t hathe ben taught these .xl. yeres of the popis disciples and of his apostles standinge still in his faith and defendinge his religion truste you whoso will ye come not into my crede When ye make answer to the bokis agenst your vnaduysed vowes and to the croppe eared foxe handle them craftilier wryte more circumspectely for bewrayinge your selfe Ye bid me go bake fro my bakwared iustificacion c. But I tell you by gods grace I wil neuer go bake from chrstis rightwysmakinge by faith onely in him to the popis and yours antichristen absolucion as ye do openly and so declare yourselfe by your own hand writinge And if I do not ye say I must place your studiouse worke of your lerninge to beleue with y e work of baptisme c. before iustificacion To this ye be answerd oft before except ye take the studiose worke of y e lerninge of your beleif for the spellinge and redinge that childrē lerne ere thei cane their credo which as I haue proued it enioied their iustificacion before their baptisme and lerne their beleif aftirward But take it for the lerninge of y e beleif in Iesu Christe to haue dyed for our sinnes printed in our hertis so be all thus taught of god blessed as hathe the psal Blessed is he whom thou teacheste O lorde out of thy lawe So that god by his spirit in teachinge geueth faith into Chryst and his scoler in lerninge receiueth it at y e same tyme and is belessed in teachinge taught in his blessed iustificacion by the same lerninge And as for the baptisede with water God biddeth and teacheth vs to prepare them before bothe by the lawe and gospell taught them by the lawe to shewe them thir sinnes and by the gospell to conceiue faith into christ for their remission and thus the faithful regenered first of the spirit be often asked whether thei beleue the articles of our faithe recited and if thei saye credo c. then must thei be baptized and not afore aftir your arswarde popis iustificacion plantinge your herbes withe y e rotes vpwarde God iustifyed noman without the gifitis of faith and loue this ye gaunt Ioye Yea and put in hope to Which when man receiuethe he reciueth by them iustificacion No sir not by them but by faith only he receiueth it saith the scripture Ye wold fayne I perceiue by your by worde By them tomble them in both togither as the causes of iustificacion But therfore I denye your by worde By them as by siche causes for only faith hath that office and strength sufficient and is the Cause formall or instrumentall by which only man is iustifyed I wyll disclose your iuglinge By thē in a playne example Albeit a man hathe bothe eyes eares and nose all togither in their places in one head as be faith hope and loue togither in one soul yet it folowth not but is a grosse absurditie to say the man seeth by them or heareth by them but as he seethe and heareth but by one onely sence so is he iustifyed but by one onely gift geuen him for the same office cause For as we geue to euery sence hir distincte seuerall accion so attribute we to euery distincte gifte of faith hope and loue hir proper seuerall operacion distinct accion Faithis proper acion is to iustifye in apprehendinge y e promsed remissiō in christ hope by expectaciō waiteth for the saluacion conceiued knowne and beleued before by faith ▪ Charite loueth the thinge knowne before by faith and waited for by hope Now go to and say on When man receiueth faith and loue he receiueth by them iustificacion wherin I call mans deserte and meryte Ioy you so call it but not the scripture so calleth it onely the vsinge of the benefits offred of faith and loue Lorde what a confuse perplexe blyndnes is there in these latet wordes wherin I cal mans deserte and merits in vsinge c. wherin ye saye In which wherin mean ye In faith or in loue or the receiuinge by them iustificacion or in the iustification it selfe Me thinke ye wolde the man to merit in the receiuinge by them iustyfycacyon but as no man receiueth by them but onelye by faithe iustificacion so can no man merit by or in suche a false receiuing your receite by them is false and vngodly as I haue proued it ergo the meritinge therin is as false and vayne here wold ye buyld your merits vpō a false grounde and cleue them to the vsinge of crystes benefitis as before but that false foundacion withe the reste of your popish tymbringe ye se I haue clerely ouerthrone and subuerted it I meruel ye haue so sone forgoten yourself saying
vtterly detested And euen then were y e last dayes and houre as Ioan and Paule testify wherof his sacraments and articles and his doctrine be called y e last y t shuld be taught delyuered vs the fathers voice with greate maiestie out of heuen commaunding vs to heare his sonne as the last and sufficient most perfit teacher maister vs not to wayte for any other after hym lest any thense forthe shulde be deceiued by any further vayne expectation and loking for any false techers and writers as haue this bysshoppe with his Antichristes hitherto seduced men withe their false bookes and falser doctrine from y t which our lorde preserue and defende this his church of englonde to whom be prayse for euer Amen And now vnto you my lord send I this fyrst pece to occupy your selfe in makinge aunswer It was Easter ere I had your boke theÌ„ had I litle tyme skant .xx. dayes to read it to make this answer and lesse quietnes to wryte For in dede ye made me a runner about into vncertaine seates and vnder and otherwhiles aboue vncertaine sower elements But the lorde see to it and â—e iudge which taketh out of your handes into lyberte all that yet suffer wronge of you Steuen Gardines the bysshop Ioye Barneâ— was vâ—rgiâ—ffâ—n The bysshop Ioye when I alledge thenâ—ber and the leafe of hiâ— boke it is of his first â— priÌ„ted bokâ— in the greater volume ioan 6. The bys Ioye A sclaunder geuen and a sclauÌ„der receiued Math. 5â— Rom. 3. In his pistle to etesipho dialo i. AusteÌ„ in psal xxxi lxx in his pistle .lii. c. Ro. iiii .xi Rom. viii i. Cor. i. Rom. viii i.li. retract ca. ix In enâ—h ad â—auren de gratia â— li. arb ca. xvi homili in Io. xxix et episto xxiiii i. Cor. i. Ephe. ii Ephe. i. The bys Ioye To merite by participation The bys â–ª Ioye The bys Ioye The bys Ioye The bys Ioye Ro. xiiii Isay. 64. Ps. c â—i Rom. â—x The bys Ioye Hebre. vii viii.ix.x CoÌ„tentatioÌ„ The bys Ioye Repentaunce foloweth faith iustifienge faith iustâ— fienâ— is befoâ—e baptiâ—â— Mat. xxvii A note worthy to be obserued ii Cor. vii Rom. vii Rom. vii Isa. xxviii Genes xlii xliii.xliiii Ioseph in this straung worke with his brethren fygured god in chryste Exo. xxxiii Gen. iii. The bys Ioye Mal. ii â— Cor. iii Math. vi Rom. vii i. timo vi Psal. 111 â—phe 4 6. gal 3. Rom 13. colloss 3. Canti v. The bys Ioye The bys Ioye The bys Ioye zâ—par 24. Psal. 103. The bys Ioye rom v. i. cor v. collos .i 2. cor v. The bys Ioye â—uke .xvii. rom iii 1. cor x 1. Phi. 2. Mat. v Phi. ii collos iii. Rom. v. Iere. .xvi Psal. xix Ioan. i. â—eut xxviâ— Gala. ii rom iii The byshoâ— his .ii. articlâ— His. iii. aâ—â—â—cle WiÌ„chesters paradox Ephe. v i. cor ii The bys Ioye Only faith iustifieth by his owne graunt The bysshopâ— two faithes folio .xviii. and .xix. â—â—e popes faith Acte xiii Fayth fyrste of all Thauctoriâ—e and vnâ—erstanding â—f the scripâ—uâ—e must do â—ende vpon â—he pope â— Gardiners â—â—en mouth To be confedered with the popes frendes and to wryte against hys enemies is a shrewd tokeÌ„ of a papiste 〈◊〉 lâ— â—om 10. â—oh 17 â—sai 53. Collos. â— The bys Ioye 〈…〉 Rom. 10. The bys Ioye gal 5. The bys Ioye Ioan. vi Ephe. 1. 2. Ephe. 1. Ephe. 2. Ephe. 2â— 1. coâ— 1. Ephe. 1. Rome 8. Our predesâ—ination election sought and founde in christ onely â— volunâ—ary necesâ—ite Mat. 20. prour 16. â—sal lxxvi Isay .x. Isay xxviiâ— Rom xv Psal. 13. c 2.14 The bys Ioye Gardiners faithe formed and vnformed shapt and shaples by whiche worke faith iuâ—tifieth Gene. 27. The bys Ioye faith iustifyinge rom 3. Gal. 2. luke 18. The bys Ioye The officie of faith of hope â— of loue The. bys Ioye The bys Ioye The bys Ioye after â—udolph in vita Christi math v. 〈◊〉 xvii 〈◊〉 xix 〈◊〉 xvii rom iii. x cetle xxxii how faith not worke fulfilleth the lawe The bys Ioye The bys Ioye the bishop is afraide lest he shuld be iustified by onelye faith the vse of baptisme Bapâ—â—â—me is the testification to â—he churche of the regeneration of the spirite ephe iiii collos ii gal iii. act xvi act xv our workes may not sustaine the iudgementâ— of god rom iiâ— Esay lvii â–ª â—et xiii 〈◊〉 xiiii â— xv li. iiii de spaÌ„ et littera philip iii. rom ix .x. Workes make vs vncertaine faith câ—rtifeth vs al dubitation excluded Baptism is the seal testimoniall to the churche of the remission of sins The bys Ioye gene iiii Io. vi Hebrew .xi. The bys Ioye â—he bishops â—â—ndicioâ—s i. cor xi ii timo ii â—om vii act xv â—eut xxvii The bys Ioye The bys Ioye Agens sciâ— occultâ— innata sibi â—â—rtute The bys Ioye The bys Ioye Luc. vii Thinnersion of tâ—e coÌ„sequence rom v. cap. viii Hope The bys Ioye lxxiii The bys Ioye rom i. The bys Ioye The bys Ioye The bys Ioye Io. vi Mat. xv Ioan. 3. â— v The bys Ioye liii xv The bys Ioye â— timo i. The bys Ioye Hebr. xi The bys Ioye Faith beleueth hope abydeth and waiteth for Charitie leueth The bys Ioye rom â—i ii cor iii. The bys Ioye â—atte the heremite The bys Ioye rom vii The bys Ioye rom viii gala iii. i. cor i. titum iii. The bys Ioye The bys Ioy. The bys Ioye â—om iii. The bys Ioye psal lxviiâ— lib. ii de preâ—atorum merites â—a ii iii The bys Ioye The bys Ioye The bys Ioye i cor iii the workâ— of god iÌ„ maÌ„ not of maÌ„ Ezec. xxx Philip. ii ii cor iii philip i i cor iii God maketh vs to work with him Isai 6â— â— ephe vi â—he bys Ioye gala iii i timo ii Gen. xxvii Gene. xxiii â—n epi â— craâ—ill iâ— cor i iiii thinges giueÌ„ to god onely The bys Ioye rom i mat xv rom x timo i. The bys Ioyâ— The bys Ioye deuter xii The bys Ioye The bys Ioye The bys Ioye To abolish The bys Ioye The bys Ioy. The bys Ioye Ioye The bys The bys Ioye The by Ioye timo â— The bys Ioye â—aith Hope Loue. The bys Ioye The bys Ioye Mat. xvi The bys Ioye â—n your 4 article The bys Ioye The bys Ioye The bys Ioye The bys Ioye The bys â—oye Ioye The bys â—oye Psa. iiii Baptisme Roma vi The supper of the lorâ—e The byâ— Ioye i. pet iii. Titu iii. Ioan. iii. i. Ioan. v Ioan. i Isai x. Baptisme i. Pet. iii. Rom. viii Genes 27 Gala iii. i. Ioan. v. Rom. xi â—â—â—es vi viâ—i The byâ— Ioye Rom. v. The byss â–ª Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss The byss Ioye The 〈◊〉 Ioye The byss Ioye The byss Ioye â—is receiâ—is 〈◊〉 â—oy◠〈◊〉 The byss The byss Ioye The byss Ioye 〈…〉 The affectes of the flesh be inimitie to god Rom. viii i. cori xv i. cori xii Rom. iiii His worthines is now calle metenes The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye i. Cor. iiii Collo ii Heb. i.
wold gore me thorow with your byforked hornes and thrust me downe quyck into helwith a. M curses excecratioÌ„s And yet here your self saye the same again againe to nothinge afraide of Hieroms curse But he that knoweth our infirmities taketh in good part our imperfection for our sauiour christes sake vpon whom our saluaciou is grounded and neither vppon workes ne faith with your diuision It is impossible for our weke sinfull fleshe perfitlye to fulfyll the law And therfore god sente his sonne to fulfil it for vs y t our faith reachingâ— to vs his fulfilling might couer ouâ— transgression with his rightwiseneâ— so to do christ vpon vs. Or els if yâ— take it absolutely as ye speake it sâ— were euery mans imperfeccion takâ— in good worthe and after you euery man shulde be saued Wherefore to haue spoken perfitely and plainelyâ— after the scriptures ye shulde hauâ— added for our faith in our sauiourâ— christ god taketh oure imperfeccioâ— in good worthe and thus expressed the condicion for christes sake ye say And shal I be so bold to add to makâ— all se wer not for your merits ne for the meriting to vse his benefites as ye say Upon whom ye say our saluacion is grounded and nether vppon workes ne faith with my diuisyon Then tell vs after your deuise and diuision howe saluacion in christ is grounded vpon faith with your wel deuised diuision Christ spekinge to Peter without any diuision of saith grounded his chirche vppon plaine faith as ferme as the rocke And Paule sayth one LORDE one faith one baptisme one chirche one christe and one saluacion ye wolde not I se haue me to diuide faith in christ from your condicion of works ne from your first faith of all but ioyne them together as Iermans lippes to be the ground of saluacion But Paule telleth you workes and faith to be so contrarye vnto this effect that thei may not both lye together in the foundacion for when the benygne loue of GOD oure sauiuiour toward vs was declared he saued vs not for oure good workes which we did but of his mercye dyd he saue vs lo he excluded oure good workes called opera que sunt in iustitia Yea saye also ne vpon faith w t my diuision wherof I deceyue the simple peple In good faith when I speake of faithe iustifyinge and faithe sauinge I diuide it not into manye members but saye onelye faith in Christ so make no diuision therof For I speake plainly w t Chryste paul and all the olde lerned doctours excludinge from the acte of instificacion all the works of the law And I place works aftir iustificacion as the frutes of the iustifyed tree declaringe hir obedience loue to God and to his lawe But ye be to busye withe your terme of diuision to make siche diuision contencion brawlinge aboute wordis when ye espye your parte is naught ye goaboute to make sectis and diuison heresies in Christis chirche w t your â—rophane vayne vocables of Diuiâ—ion participacion to merite the vse meritinge to be the vse vse meritinge one dede to deserue another to merite grace learninge to come to beleif Fayth to come to the knowlege of faithe works to vse the giftis a faith firste of al with many mo siche monsirose prophame speches to consound men and to make diuysion heriseis and sectis amonge y â— simple people TheÌ„ ye adde saying As though works were at a contencion with faith verely Paul so setteth them a sonder in contencion and contrariete in the acte of iustificacion that he vtterly excludeth workes froÌ„ faith in plain and many wordis froÌ„ that act to set faith onely to iustifye as maye euerye man se it where he settethe iustitiam legis contrarye and agaynste iustitiam fidei and commonlye vseth his arguments ex conteÌ„tioneor a loco contrariorum whiche is the moste euident and strongest kynde of argumentacion Also the contrary effectis of faith and workis as I haue often out oâ— paul declared them shewe them to be so contrary in the cause of iustificion that thei in no wise may be concurrant into y t effecte It is sone sene by your maner of argewinge that ye neuer knewe the stacion or state of the cause of the pistles to the Romans and gala Ne vnderstande ye the arguments of them except of a sette maliciouse porpose whiche God forbyd ye so wilfully so openly and not of ignorance impugne the verite Nether knowe ye Pauls woÌ„t and proper phrases in these wordis lex iustitie iustitia legis iustitia exlege iustitia nostra and agene Iustitia dei iustitia ex fide and lex fidei iustificatio legis iustificatio fidei ne the difference of these contraries ye know not For when ye adde sayinge lyke as the works of Moses lawe were at a contentioÌ„ with faithe ye vnderstande not of what works â—f Moyses lawe Paule speakethe â—hen he so oft mencioneth circumciâ—ion and the workes of the lawe exâ—luded from faith nether knowe ye what faith is And some talke of faith wherwith to apâ—rehend gods mercy as though faith had â—aÌ„des to take and hold fast and loue none â—nd thei graunt that noman is instified w t out charitie but yet faith properlye thei say apprehendeth the iustificacion wherof how properly thei speke I shal speke hert after at large Ioye and I shall aunswer you as largely We speke of faith truely and reuerently according to gods worde and not after your own vayn imagined material and formal faithes And we saye by faith we set holde of gods merciable fre promises iÌ„ christ and our setting hold is beter vnderstanden of the lay man then your apprehensâ—on And we and our readers know as well â—aith to haue no materiaâ—l handes as faith to haue no fete when Paule saith by faith we come to god And christe biddeth vs all that be burdened come to him If 〈◊〉 liâ—t of your liberalite to geue to louâ— handis fete and winges to to sethold fly to god aftir faith iustifyiÌ„g hath enbraced him in Christ and shewed him now knowne by faithe to loue I wil not ageine saye ye cannot tell what condicious Barne â— I spake of Of what condicions soeuer ye spake ye say y t he you agreed of faithe to be one and the first And here ye declare your second coÌ„dicion to be full of Winchesters good workes as your selfe cal them again the which good workes to iustifie I wrote and confuted them and therefore I know of what condicions ye mente as your self now declare them I euer affirmed that we be frely iustified and frely saued And yet god in geuing vs this fredome for christe worketh so in order and so willeth vs to obserue it which I call the condition As for wante therof we shall ether not obtaine this fredome or lese our fredom when we haue obteined it Ye euer affirmed that ye
be frely iuâ—tified by your workes of penaunce baptisme c. both here and also in your boke of necessary enstruccions which is a lyke speche as to haue a dynner geuen me frely for my mony If ye can set these two contradictories togither in figure frely and the same for mony and frely for works so are ye he that can blow forth oute of the same mouth both hotte cold at once with one breathe But yet here is but a derke and a slyber shift that ye make to set frely and merits togither It is but an obscure ridle ye adde nedeth another oedipus to expoune it ye meane some falsehead in this pese to settle youre croked confuse condicion I can not wel tell wher ne vpon what vnstiethey stole ye say which I call the condicion my grammer master when he gaue me englysh to be made in latin and came to the relatiue whyche he wolde euer aske me whyche what because of the concorde with his antecedent And here it is necessary I aske you y e same which what call ye the condicion Before ye called the workes of the law with your penaunce baptisme and the fulâ—illyng of all gods wyll and pleasures the condicion in the lxix lefe folowing ye call oure worthynes youre condition And here goo before your relatiue whiche many antecedents oâ— whiche one is a fredome whiche I canne not tell whether ye take it for the fredome in iustifycacion wherein the spirite of libertie thorowe faithe into Christe maketh vs free from sinne or for yours and pelagians free choice and consent when grace is offred you either to receiue it or to refuse it as ye wryt in your enstruccion boke and agene in this boke iÌ„ your .lxviii. lefe which is euen playn pelagians herelye yet be there mo antecedents nierer your relatiue as the workinge in order and the orde it self the obseruing of the workinge in order here is a shrewd perplexe pese of work to settle your croked combrose condicion with frely It is hard here to knowe which is your condicion Here haue ye shapt oute shiftes enoughe and digged ye vp many but yet all to narowe and to straight sterting holes The blynd slymey snaile yet for fear of to harde and hurtfull resistence pretentat cornibus uiam gageth the way before with hir leithey hornes The fredome ye say is geuen vs frely in christ ergo we deserue it not by obseruing the order ye speake of so derkly Place once your confuse condicion vpon some certain seate and if ye be not afraied ne ashamed of your doctrine call youre condicion by one or other certain proper name It is a token that ye feare your part as false and naught that ye dare not speake in plaine wordes plainly and tell vs what thing here ye cal youre condicion ye say which I cal y e condicâ—on as for yours so callinge ye be but a maÌ„ euery maÌ„ is a lyer nether will I accepte your wordis in this cause for truth excepte ye confirme them with scripture or arguments grounded therof no man is bounde to beleue your condicion seinge ye dare not openly expresse it ne cannot proue it by scriptures to be the cause of your effecte you call it so but tell vs where the scripture so calleth it ye shulde haue added plainly with Paul speakinge thus Frely be we iustifyed by grace thorowe y e redeÌ„pcion by Iesu Christe by faith in his bloude not as ye falsely saye frely by workes of penance Ioye depraueth gods preachings so abhominably detestably as euen in this place God suffereth him to wryte so vndiscretly of him as hathe not ben lykly sene or herd For not beinge content to allege Christes wordis in a sence of his owne imaginacion he vttereth it thus christ so said or rather so thought c. Here ye rage here ye exaggerate and heap vpon me a thousand blasphemies for saing y e trwthe That chryst thought as he said as he expresâ—ed his thought by his worde The phariseis yonge scoler came to him to know by what dedis doinge as ye teache he might come to heuen For thei teache men to come thither by their free chose and liberty to do the works of the lawe their scoler not yet knowinge his owne weakenes to do it ne thimpossibilite of the lawe to his free libertie For the yssew and ende of this story is to declare man to haue no fre libertie of himself to fulfill the lawe and also thimpossibilite therof to man as Christe declareth it vnto this maÌ„ thus drowned and deceiued with y e phariseis false doctryne Christ reciteth certain precepts whiche all saide the scoler he had kepte frome his youth He hadde kepte them aftir the phariseis fashion and yours concerning the outward iustice and letter of the law but not as christe had expouned it of mens affectes to be repressed When he sawe the arrogante boldenes of this yonge pharisei he thought by a nother precept to bring him into the knowledge of his owne weaknes and how lytle fre libertye he had to do gods commaundemeÌ„ts and how muche free libertie and of your bonde choice to euil and to not do as Christ willeth vs to do and againe how impossible it is to man to to do that god commaundeth him herof commaunded him that thinge which as it laye not in his fre libertie to do it so was it impossible for hiÌ„ to fulfill it as christ expressinge his owne former thought saith Soner shal the camel go thorow the nedles eye then the rich enter into the kyngdome of heauen addynge That as is iÌ„possible to maÌ„ is possible to god Nowe howe saye ye Dyd not christ thinke to commaunde that rich man a thinge impossible when he said If thou wilt be perfit goo and sell all thou haste and geue it to the pore coÌ„e folow me If ye say he thought it not so make ye him a dissembler to saye one and to thinke another What so euer he then commaunded him he thought the same but he coÌ„maunded him a thinge impossible Ergo he thought the same y e minor is Christes wordes solue the argument if ye can Whiles I tel you yet mo of Christes thoughtes when he saide he came not to cal iust men but sinners to repentaunce he thoughte not to call such obstinate arrogante pharisais that wolde be iustified by their condicion so full of good workes as is yours Also when god said let their owne table be turned into their owne snare thoughte he not to halter you with youre owne pleasaunt policie whereby ye thinke to banyssh and to suppresse his gospelâ— ye alledge the scriptures for youre false doctrine and ye be haltered and confounded with your owne textes ye make bokes thinking by the same to extinguish the verite and to confound vs and se ye not therby the truth the wyder to be spred and the mo to knowe it into your owne