out of my natyue lande from my frendes to wander and trauell in a strange contrye the more is my heuines and sorowe and payne especially in my syknes olde age wherof I may thanke you your popisshe impes persecutinge the gospell and diuisinge your vngodly and vncristen actes inhibicions enstructions condempnacions and articles wherby ye haue yet make many a pore man to smarte Sed dominus meus uideat inquirat et iudicet qui ius reddit ac uindicat omēs qui patiūtur istam iniuriam But the lorde wyll se to and serch it be your iudge whiche geueth true sentence vpon you delyuereth al y t suffer this wrong When I traueled to enstructe doctoure Barnes I declared to him this proposiciō Theffecte of christes passion hath a condicion nether derkely nor confuselye And why ye shulde so call it I see not for both the matter is certaine and the wordes cōmonly vsed and vnderstanden Theffecte of christes passion is the worke therin entended that is to reconcyle man to god to brynge hym to saluacion If your termes of cōdicion effecte had ben so playne as ye saye so had they neded no declaratiō to D. Barnes ne now to me ye know y t christes so plenteouse a passion broughte to man manye ryche and innumerable benefites and effectis as ye cal them And againe your confuse condicion wente greate with infinite condiciōs as your selfe declare hir to containe all the willes and pleasures of god And is it not nowe a confuse derke speache to saye Theffect therof hath a condicion◠who knoweth of whiche effecte and of which condicion amōg so manye ye speake Now ye declar◠theffecte to be the reconciliacion of man to god and the bringing of him to saluaciō And yet is it not so clerely ne clerkely declared seinge there be so many thinges yet contained in theffecte and betwixt it and mannes saluacion standinge the course of mannes lyfe I wyl therefore helpe you to declare it A reconciliation whiche is an atonemente or a peace makinge presupposeth a discord and inimite betwixte the parties wherof one hath offended the tother The parties at discorde were god and man The thinge that made the discorde was the synne cōmitted by mā againste god his creatore The atouemaker was christe god man by sufferinge his passion for the sinne commytted therby so apeacynge hys fathers wrathe and satisfyenge his iustice that the manne beleuynge in Christ to haue suffred for his sinnes and to haue rysen for his iustifycatyon shall neuer haue hys synnes imputed vnto hym but be cleane remitted and forgeuen And thus we haue your effect of christes passion to be the forgeuenes of oure synnes whiche is oure iustification and absolucyon vpon thys condicion that we beleue in christ Thus doth paul in many places declare it and also the fathers voyce out of heauen vppon Christ made for vs that oblaciō expyatory purging our synnes that we myght be perfitlye made ryghtwyse thorowe hym Now it is playn what is mente by your effecte Euen the remyssyon of our synnes thorow faith in Iesu christe And thus accordynge to the wordes of the scripture will I hence forth cal it and let your straunge termed confuse effecte passe wyth all youre confuse condicions saue onely faith in christ Which cōdicion who so haue it he enioyeth his remyssion and if he hath it not he is dampned had he done all Wynchesters workes contayned in his condicion Then ye saye Barnes and I agreed vpon faith to be one condicion And because he was my scoler I wolde learne him mo condicions then fait◠required for mannes forgeuenes of his sinnes euen this where in he openlye inuered against me in his sermone That is to forgeue my neighbour or els I shall not be forgeuen And concluded vpon that he had graunted to me before that the fulfyllynge of this condicion was not the diminucion of the glorye of christes passion Here ye shewe one of your iuglynge castes with doctor Barnes ye say ye wolde lerne hym mo condicions thē faithe and ye brynge in the precepte of the forgeuenes of your neighbour whose fulfyllynge is requyred for the forgeuenes of sinne say you And then ye runne thorowe as it were in washe waye to your conclusion that he had graunted you That the fulfyllynge therof diminisheth not theffecte of christes passion as thoughe the precepte were now fulfylled and you at youre wayes end krowynge vp your triumphe before the victorye But herken a lytle and lette me aske you thys one questiō Whether fayth in Chryst be your fyrst condycion goyng before your precept or no whervpon ye saye doctour Barnes and you fyrste agreed By your own saienge it is the first condiciō Then thus Faith in Christ implieth in it selfe y e ferme assiewred beleif in christ to haue suffered for hir synnes accordynge to gods promyse whych affyrmeth to the same beleuer that as he beleueth accordinge to hys promyse so commeth it to hym Wherefore this man must nedis be iustifyed ere youre second condicion be spoken of And yet ere ye come to your conclusion I muste staye youre hastye iourneye in the fulfilling of this precept of the forgeuenes of youre neyghboure euen as ye wolde be forgeuen youre selfe of god This is an harde precept of the law and is not so sone fulfilled of man as ye weene for It is not in mans power to forgeue his brother with the same affecte as Christe forgeueth vs beinge hys enemyes And therfore hys dyscyples hearinge this to harde a precepte for their free choice as ye terme it in continently prayed hym saing A dau ge nobis fidē encrease our faith teachynge vs fayth to supple the impossibilite of the preceptes that no man can so forgeue without the gift of faythe iustifyenge And therefore I wyll denye it vtterlye to be anye condicion required for the forgeuenes of our synnes tyll I be perfitlye assured you or any other to haue fulfylled it accordinge to the mynde of the lawe geuer and withoute faithe goynge before And the cause why I denye it and exclude it from the acte of iustification is this Paule excludeth all the workes of the lawe from the act of iustification this precepte in your condicion without faith is a worke of the law therfore I admytte it not into the attainemente of the remission of synnes as cause or condicion without whose fulfyllyng hys sinnes be not forgeuen Another cause is I consider this precepte of loue who sekith not hir owne profit but other mennes is geuen to man yet corrupte with his carnall affectes and stayned with a natural loue to him selfe and with hatred to him y t displease hym or hurt him and is his deadly enemye whiche is his neighbour notwithstandinge whom he is commaunded to loue as him selfe to diuyll and diuide this naturall loue from him selfe into hys enemyes bosome hym
iewysh workes before faith If a iewe or a turke shulde come to your scole wolde ye first teache hym your good workes and popish ceremonies before the true beleife into god thorow christ and baptize hym ere he beleue The Iewes and Turkes do such good ciuyle workes before men as ye teache men to be iustified thereby They praye they faste geue almose heare and rede the scriptures pay their dettes bye and sell and make their wares truely and iustely kepe matrimonye whiche they do not withoute the common helpe and grace of god and yet be thei not iustified by them before god but before men after youre iustificacion w tout and before faithe But we which haue professed the christen religion groūded vpon faith in Christ teache the good workes which be the frutes of the spirite of faith and not youre pharisaik rightwisemakynge ne your iewishe iustification For what hath belial with Christ the derkenes to do with the lyght The tree muste be firste good ere it bryngeth forth good frute And so if beleif be required before iustificacion there ariseth then a meruelous perplexite how I shulde worke well y e worke of beleife before I am iustified But as we saye my synnes be forgeven because I beleue so because my synnes were forgeuen I dyd beleue Go to and skoffe and deride God and his holy worde whiles the lorde that sitteth in heauen laugheth you to skorne and shall at last smyte you sodēly with his yerney scepter declaring your arrogante ignoraunce in that ye here affirme the worke of beleife to be mans worke when christe and Paule telleth it you if ye had euer learned so farre That hoc est opus dei non hominis ut credatis c. This is the worke of god and not of man to beleue in him whome god hath sente Neyther for the defence of anye errour as ye falselye reporte vs do we enter into so harde a matter of gods priuey counsell as ye call predestinacion and make it the immediate cause of oure saluacion as your selfe blyndely stomble in to it no occasion geuen you but to declare onely your ignoraunce as ye saye lest any other espienge it in dede shuld iustely preuent you with the same strype For we say w t Paul That god hath chosen vs in christe accordinge to his gracyouse good wyll and pleasure and not for oure merites before to worlde was made But wherefore to do what we lyste as reasoneth the forlorne saiēg If I be predestined to be saued so shall I be saued do I neuer so euel god forbyd but we be predestined saith paul to this ende that we shulde here be faithfull holye and blameles before god by loue which hath predestined vs to be his sonnes by adopcion thorowe Iesus Christe c. that the glorye of his grace shoulde be praised And that we be created of god in crist Iesu to do good workes prepared of god and not of oure selues that we shulde here walke in them ere we obtaine that promised saluacion And that we be after our election and predestinacion called to be regenered of the spirite by faith whiche spirite of faith in Christ certifieth vs of oure eleccion hauynge nowe the pledge and ernest of the spirite euen Christ hym selfe geuen vs testifieng to our spirites y t he hath chosē vs to be his This assewraunce in faith is taught vs euery where in scripture by gods promises sealed both with the interne obsignacion of the spirite of faith and also with the visible seales of his sacramentes testifienge to vs his beneuolence towarde vs in christ both by baptisme and his holy supper And dare you then so arrogātly saye against this holy assiewerd certaintie obsignation of the spirite in the promises of GOD receiued in the mooste certytude of oure faith and be so bolde as to impugne this ferme assewrance and perswasion of y e spirit of fayth to perswade any man as ye do to dubitacion ignorance vnbeleif to doute of gods holy promised eleccion and his predestinacion in chryste wyl ye saye agēst this That y e faitheful be saued by predestinacion and their eleccion in christe whom god hath predestined and chosen they shal be saued for god repenteth him not of his eleccion but it must necessarelye and immutably come so to passe in his elect accordinge to his ferme purposed decre in his euerlasting immutable prouidence so that it lyeth in no mannes hande to resiste his wyll ne to take any of his chosen from hym And therfore whiles we that beleue to be predestined and chosen in christe thus serche and treate the knowledge of oure predestinacion in christe and not in goddes secret counsayle ne in oure selues in Christ I say within the limites of goddes expresse wyll worde there is no such perill therin ne is it so harde a mater as ye make it but ioyouse swete and counfortable to euery faithful humble cristian But if ye leaue y e light and the waye of hys worde and will serche treate and measure it with your owne fond reason and curiositie of your witte as ye here do then be ye worthely caste vp of god into your owne forlorne sence and ignoraunce strayed awaye into labyrinths inextricable into your owne confusion compelled to peruerte and to falsefye the scriptures wresting them to seme to agre and to serue your ignoraunte reason for feare as ye saye of your mere necessitie all thinges to be done dreamed out of your owne feble brayne which cannot in the scriptures see wyth saynt Austen the necessyte in y e wyll of god predestenynge to stande with the free wyl of the predestined to do good And againe with the necessitie of reprobacion in gods wil to stande the libertie into euyl in the reprobated so that his dampnacion be imputed vnto hym selfe for his owne voluntary faulte Nether can ye see howe this necessitie is no compulsion ne constrained necessitie but a voluntary necessitie God wil haue mercye of whom he lyst and harden whom it lyketh him The cause inscrutable of his diuine secrete will is worthely hidden from vs so profounde are his iudgementes that mannes reason cannot attaine to thē and yet will your fonde witte be ready to accuse god of vnrightwisenes oneles he geue you a reason to your mynd and a rekening why sith all things depende of your mere necessitie ▪ and of the secrete godly iuste wyll he shulde dampne any man As thoughe the potter were bounde to geue a rekenynge to his claye wherefore he hath not made all his vessells therof a lyke in honoure And as thoughe gods depe inscrutable iugementes and wyll must be measured with your hyghe witte Oh myserable man that thou art sayth Paule whiche darest replye reason with and incuse thy maker on this maner as thoughe God were bounde to attemper the magnitude of his secrete workes to thy rude capacitie Are his diuine
ye see that thei must come bake and folow faith iustifyinge and not go before it For when Peter affirmeth whom ye alledge for Paule that by fayth hertes be made pure he sheweth it that by no externe visible ne materiall signes or creatures as causes essenciall as by water and suche lyke mens hertes be purified but onely of God thorow faith wher Chrisostom saith A sola fide illa assecuti sunt non operibus vel circumcisione Of onely faith haue they obtained those thinges not for workes or circuÌ„cisioÌ„ Then ye say By y t sacrameÌ„â— of your penaunce ye beleue to recouer the state of grace I perceue that althoughe ye be a lawier yet wolde ye seme to be sene in scole mater bringing in dunces and such fryers dead dreames now articled in louayn saienge That the sacramentes of the newe lawe iustifye and confer grace Sed hoc uerum est ubi non interponitur obex But y t is true where there is no lette to barre them out from y t high preuilege The scripture affirmeth Christe euery where to be the dore barre to let them and all other creatures from that priuilege to geue grace and remission of synnes for els he shuld haue dyed in vayne But ye muste aske your doctoure dunce and his fryerly faryne of lovaine by what scriptures he they proue this dreame and then are ye all set a grounde If your sacrament of penaunce shoulde recouer and geue ye grace and your penaunce a weary worke so were grace tediously deserued and then saith Paule grace were no grace Grace is a fre gifte geuen vs for christis merits only here ye do with the scole men tectely withe your rekouer declare your selfe a palliated pelagian Beware of suche doctryne for it is naught and vnkouer it agen with your rekouer For ye kouered this pelagians potte before with your penance as I haue iustely refuted it For and if ye were asked by whiche parte of your popish penance as whether by your confession auriclare or by your contricion or your insufficient satisfaccion or whisperinge absolucion or by any other dede inioyned you ye rekouer this state of grace ye shuld bringe vs forthe but a nakedneste out of your condicion For if ye beleue as ye saye ye do in any of the popis sacraments or in any part of them therby to enioye theffecte of Christis passion hauinge no worde of faith ne promise of christe therin ne worde of institucion of the same to stablish and sustayn your faith ye shall haue but a doutful waue ringe forgeuenes and as fearful and vnquiet a conscience when ye shal be apposed in y e article of death of your gostly aduersaries and assawted with synne desperacion the iugement of god death and hell For your faith in your sacramente of penance not sustayned of gods promise wil then fainte and haue a fall The mooste holy repentant men praid god not to entre into iugement with them accordinge to thir desertis for then shuld noman lyuinge be iustifyed in gods sight And ayen in the psalme If thou lorde shuldst loke narowly vpon our wykednesses Lorde who might abyde it Hitherto haue I proued constantly by scripturs Faith iustifynge to go before baptisme And now what condicioÌ„ of yours soeuer cometh aftir baptysme the same must folow iustificacion but your penance folowethe wrapped in clothes as rocked in cradle when y e worlde was yet And euen theÌ„ Adam by faith in that promised sead obtained remission and was iustifyed as were all the holy fathers longe before Ioan bap was borne and Ioan bap himself thinke ye not but that he was iustifyed before christ preched ye wold make a meruelouse world briÌ„g vs in a new strange doctryne if there were no remission of synnes tyl christ had preached suffered was he not the loÌ„be slayne from the begininge If ye loke well of abells oblacion and of the sheepe slayne to kouer adam and Eues nakednes with the skynes ye shal see Christes remission of sinnes longe before Ioan preched penance when Ioan preached sainge RepeÌ„t ye and be conuerted to God for the remission of sinnes is nighe and said lo this is the lombe of God that taketh awaye the sinnes of the world and who so beleue in him hath lyfe euerlastinge did he not preche the gospell annexed as the cause to perswade them to repentance yisse trwly thei beleued in Christe ere Ioan baptized them And thus ye may see vpon howe feble a Maxime as ye call it ye a rather a minime ye laid your false grounde to argewe your popish penance to precede remissioÌ„ wher fore tell vs plainly be shorte whether ye will teach men to be iusâ—ifyed by faith only or by workis onely or by faith and workes bothe togither If by faith onely so be we agreed If by workis onely without faith so were the haithen infidelis faithls iewes iustified and Christ dead in vayne and al the scripture ayenst you as Paul proueth it All men to be sinners no not one iuste by the works of y e lawe stoppinge euery mans mouth shewing al y e worldholden gilty obliged to sinne no fleshe by the workis of the lawe to be iustifyed be fore god and in an hundred places moo in the scriptures I shall saith the lorde disclose thy good workes as thou takest them and shew y e that they shal neuer profit the. Also Paule concludeth mightely and manifestly his sermon declaring playnly the lawe impossible to be fulfilled of vs and so to iustifye no man and therfore by onely faithe man to be iustified saing thus wherfore we conclude doing you to wete ye men and brethern that by this maÌ„ I say Iesus Christ the remission of synnes is brought vnto you the remisâ—ion and absolution I tell you from al the sins froÌ„ which it was impossible for you to be absolued by the law of Moises By this Iesus christ I tell you euery man y t beleueth is iustified And what so euer is not of faith is sin of faith saith peter purifieng y e hertes wherfore workes alone cannot iustifye Nether faith workes togither as concurrant into the same acte of iustificacion may iustifye For the workes of the lawe by whiche be vnderstanden al the ceremonial iudicial and moral precepts as Paule proueth it and al the old holy doctours especiall Austen called iustitia legis iustitia ex lege and iustitia operum be excluded froÌ„ that acte as contrary to the rightwisenes of faith as the scripture setteth them in so manifest opposition and contrarity that as the ryghtwisenes of the lawe was the cause of the reieccion and fall of the Iewes out of gods fauour so was y e rightwisenes of faith the liftyng vp of the gentiles into his grace and fauour as your selfe I thinke vnwares in the expoundinge of Paule in your predestinatioÌ„ here in your .xxvii. lefe haue said it against
vis ad vitam ingredi Si. vis perfectus esse c. he wold haue lerned you a truer lesson or if ye had lerned the promyses precepts contained in siche speches and consydered the proper cause with hir effect ye shuld haue sene the vnbeleif of the yonge scoler of the phariseis iÌ„ the promised perfeccion offred him of Christe to haue ben the cause of his departure and to not fulfill the precepte of sellinge his good and to geue it to the pore as is the beleif of the entrie into lyfe promised in these wordes If thou wilt entre into lyfe the cause why man endeuoureth him to the keping of y e commandements And yet is it god y t worketh bothe thought wyl and endeuour in vs to kepe them which when god commandeth vs to aske of him to kepe his preceptis ye se it not to be in our powr to fulfill them wherefore ye be to haasty so fyercely to run vpon me with so many excecracions and fulminacions out of hieroms mouthe for sayinge the trwth with Chryste and Paul that is The lawe to be impossible to man whiche your self haue herto before said and affirmed the same spekinge of mans imperfection and imfirmities sainge that the yok of the lawe is impossible to be borne of man Read Austen for this mater and conferre them to gither w t iugement as he wold haue al menis writings to be iuged tryed by y e scriptures the sciptures to be red with faith epist. lxxxix cc.xcv.li de coâ—rept gratia in psal lxx .cxviii. concio xxvii Ambro. ca. i. de lac uita bea ca. vi Aug. ad ualenti God coÌ„mandeth things impossible to vs that we might know what wâ— ought of him to akskeÌ„ As ye expowned my sayinges so haue ye expowned scripture onely as ye wold haue it or as ye gesse at it withoute any consideracion how one exposicion agrethe with another ye be lyke your self iÌ„ peruersitie thorowly c. My confutacion your declaracion be ioined together in one boke let the lerned Christen reders iuge bothe our exposicions and in this boke to if ye dare permitte it to be sene But in this peece ye triumphe ouer me ayen ere ye haue goten the victory as thoughe ye had me now vnder your fete But yet I stande haue you in my daunger to declare your ignorant blyndnes blynde ignorance how vnlernedly impertinently and peruersely ye alledge y e scriptures for your popissh doctryne as euery reader shal see here aftir When I had proued to barnes that it was vnaduysedly said of him that man might not do well by goddis grace before iustificacion I did first inproue that fond saing wherby he confounded y â— order of iustificacion And when I had declared that as I haue before touched then I told him how it folowed also that by the gift of god maÌ„ might do good towards thatainement of iustificacion How truely ye reporte of doctour Barnes I know not But and if ye had no nother probacion then of the good worke of your gentil idolatar going to heare a sermon it was but fonde and feble as I haue iustely before coÌ„futed it And here agen I say That as god geueth his sonne to shyne both vpon the faithfull and infideles and geueth them both forme beutye and riches so geueth he them of his common and general influence and grace as well to the turkes as to the christianes victories faier wether corne catell to moue to lyue yea and to kepe their promises faithfully in contractes and confederacions and lyue in a ciuile morall iustice as men saye that knowe them more iustely and faithfullyer theÌ„ some baptized with water Thei be merciful in helpinge eche other with almose thei faste c. But before god in any good work of faith in Chryst thei haue not to reioyse of which good works christeÌ„ meÌ„ ought to treate teache and proue their partes and not as ye do of the turkes iewes faithles good works before men onely How proue ye that the turke may do well to thatainement of iustificacion when he neuer entendeth to knowne beleue in Christe to be God and man his sauior ne to be iustifyed by his passion but only by the good works of Mahumets lawe as ye by y e good workis of the popis lawe by which your good dedis nether thei ne you shal euer be iustified Where vnto herken a litle here how wysely ye speke in your iustificacion by onely faith This I aske who beleueth god or man I think ye wil say man by gods gift and so god geueth the gift of faith man receiueth it Do not here concurre in two workis god and man which lye bothe in one bedde be kouered with one kouerled to thacomplesshment of iustificacion And is god so ielouse then that he will not haue it spoken when he worketh and man also worketh with him by his gift helpe Be not we called cooperatores dei in scripture â— c. But herken you agen and behold here your iugglyng castes ye aske who beleueth god or man If ye had asked who beleueth his remission of his sinnes in christ I wold aunswer you y e iustified man or els I know the deuil beleueth and the turke to so absolutely as ye speake it but to speake of the true beleif into christe who so beleueth he is alredy in the same worke of beleif iustified And thus ye come to late to proue this man to do any good worke before he be iustified or any concurrant work with god to the same effecte For the very selfe same dede of beleif into christ iustifieng him is his iustification wrought of god in the beleuer in christ not of y e beleuer I se well enough your fallace in iuggling w t a truncate beleif omitting christ into whom y â— accion tendeth in the iustificacion al to forme your informe faith and material beleif I see also howe sleithely ye slip out from the iâ—uisible worke of iustificacyon into the outwarde offyce of mens prechyng called in that ministracion cooperatores dei the instrumentes of god in plantinge and wateringe god geuinge thencreace as Paule declareth them Can ye conueye no clenlier god and man into one bed I tolde ye before ye shulde finde the couerled to skant as Isaye saith to couer theÌ„ both in this one accioÌ„ of iustificatioÌ„ For to beleue in christ is not the worke of man but of god in man as christ telleth you And if ye aske who receiueth faith into y e maÌ„s hert so to beleue in christ I answer with Paul non ego sed gratia dei in me not I but y e spirit grace of god in me and not the man by yours and pelagiaÌ„s fre choce as ye he techeth like false heretikes enmies to grace For y e geuer of faith grace taketh away first the
Chrysten head and a Christen head to haue AntichristeÌ„ ministers as ye haue studyed longe craftely to bringe it to passe in englond till your tyme daye becomen when ye maye agene ioyne your abolished head to his owne reserued body so craftely kepte of you for the same ende For ye knowe it ful well what muste nedis folowe so longe as the popis chirche stonde and his bodye lyueth amonge you And euen here if ye list take a taste of winchesters wylye witte to bringe home agene his in name and title onely with him and his holy abolished father To abolish a thinge is so to skrape and blott it out into naught that nether sâ—nt ne sauore ne any vestigie stepe or figne remayne therof But whether the popis faith religion with his rites ceremonies tradicioÌ„s be so abolished I reporte me to all y â— realme I bode ye in my former boke seke out y e text wher charite iustifyethe but yet haue ye not found it And therfore ye now fal to your own fonde witte with this foÌ„â— sophisticall argument God iustifieth god is charitie ergo charitie iustifieth I denye your argument for that your termes in the premisses and in the conclusion be not of one lyke significacioÌ„ as ye wel know TheÌ„ ye bid me reade a certain text of Paule agen do as plato was woÌ„t to do saing do it not touch me I haue red it agen here I write it to you againe to see whether ye caÌ„ yet se fele whether it toucheth you let all indiffereÌ„t reders be iuges whether it hit ye not set ye not out in your own colors it were apelles hiÌ„ self had paiÌ„ted you saing he y t wil be iustified by workes not by onely faith in Iesu christ is in the way of perdicion eueÌ„ in a corrupt mind caried away of coÌ„trary lustes and affeccions euer lerning neuer comeÌ„ to the true knowlege For sich deceiuers shal go forth worse and worse til their wykednes be rype leadinge other into errours theirselues beinge blynde and farre out of the waye auerted vnto vayne speche and false doctryne willinge to be sene Doctors and teachers and yet vnderstand thei not what thei say ne of what thing thei make their articles actes and enstruccions paraduenture ye wil say ye make theÌ„ not but I dare saye ye geue euil counsel bothe to the makinge and also to the cruel execucion vpon theÌ„ that will rather obey god then mens tradicions To the atteinment of iustificacion is required faith and charitie This sainge I confuted in my former boke thus Faith only saith christ and Paul is required to thatinment of iustificacion which is of God Nether is charitie diuided froÌ„ fayth but from the efficacie effecte office to iustifye for to this effecte and office is faith onely sufficient effectuously As from fyer or fro the sone we exclude not heat ne brightnes but yet hathe hir heate and brightnes their sondry effectes and offices for the heat warmeth w t hir brightnes she shyneth and geueth lihgt Here may euery reader se how falsely ye report my wordes and how maliciousely ye reporte of me faininge and forminge your owne false foundacion thus ye saye that charitie is ioyned with faith and ye take faith and charitie for .ii sisters but ye make faith the elder sister Hitherto ye say truth of me for in y e natural order of their proper operations faith worketh hir accion in knowledge of god and iustificacion before charitie worketh hirs in louinge god c And ye affirme that in iustification charitie that ye call the yonger sister is not excluded These be your wordes wherin ye saye the same Isay. No ye belye me deadly they be not my wordes as euery reader may see it But they be yours fained false wordes therevpon to deduce your false doctrine folowinge And here thrise ye rather your false inuented saing vpon me which I neuer said ne thought ne wrote them Isaye that chartie is with faith but yet excluded from thefficacy effect and office to iustifie so that she is not coÌ„currant with saith in the accion of iustification as I geue my plaine example but charitie hath a sondry act and operation from faith as to beleue in christ and to loue him be two actes as be to see and to here the sondry offices and actes of two distinct sences albeit thei be both together in one head And Isaye charitie is in the iustified man but not concurraÌ„t into theffect of iusâ—ification as anye cause formall with faith thereof as ye falsely report me Here maist thou see good reader what crafty falshed he vseth to argew ex non concesus of that I neuer graunted it him to make his false parte appere true I wrote more circumspectely addinge a plaine example for I knewe howe sinistrely capciouse this byshop is lest he shulde take any aduauntage at my wordes And nowe when his owne conscience telleth him that charitie is not concurrante with faithe in the worke of iustificacion contrary to his conclusion then he seketh his shiftes first in the xlvii lefe therto place loue because thei that abide in loue saith he abyde in faith whiche is the lyfe of the iust There he went about to proue charite to geue lyfe which I haue refuted iustly Then in the .lv. lefe he saith scriptur attributeth lyfe to charite but that scripture can he not yet finde And now at last as mistrustiÌ„g al this not to help him he saith That Isaye y e charitie is in iustificacioÌ„ y t I say y e same y t he saith belieth me falsly for I neuer said it as myboke testifieth Another variance betwene you and me is ye say Albeit both sisters faith charitie be in iustificacion yet charitie the yonger sister as ye terme it standeth stil idle and only waiteth vpon hir elder sister I neuer said these wordes as euery man may seeit it in my boke When theirwith wil not serueye then be ye compelled to flye to lyes In dede I call by waye of doctryne faith and charitie two sisters and faith to be the elder because she is the rote of charitie and is first in operation And nowe I wyll compare faithe hope and charitie to .iii. sisters or w t Sophocles to the .iii graces called charites so connexed hand in hande as it were inseperably linked togither ut gratia gratiam pariat uel trahat impugne the similitude if ye caÌ„ê These .iii. graces or giftes put into one soule are not idle giftes of god as ye blaspeme hys giftes but be in their continuall encreace vnto their proper distincte accions and may be well called after their autor or soule wherein they are Entelechia that is a lyuely perpetuall vnwearye workynge substaunce althoughe the body sleapeth which solicite the good tree to bringe forth hir frute in hir tyme. which graces