but must haue washed it aftir hir It is an argument a postetiore wherby the thinge is shewed to him that onelye gazethe vppon the externe workis and not of faith and proued of the euident signes folowinge faith as Christes similitude declareth it by the two detters This is the storye to ioyne the scriptures togither aftir your rule which your self so lowdly obserue Acertain pharisei bode Christ to dyner for no greate loue ye maye be sewer but as you and such lyke nowe a dayes will haue some good simple menne at your table ether so soucke out or to trappe them vnwares or to make a testinge stoke of their godly communicacion if thei speake the truthe so circūspectly y t ye cannot set hold of them And a non as thei wereset commeth in this notable sinner meruel y e holy pharisei stopped not his nose stādīg behind christ w t a boxe of oyntment wepinge at his fete washing them with hir teares runninge downe by hir chekes wyping them with hir heare and often kyssinge them in the anointinge Here was great oddes betwixt so holy a pharisaye and so sinful a woman In so miche that he thought If Christe had ben so holy a prophete as he was takē he shuld haue knowē who how greate a sinner she was that towched him and so aftir the pharisei to haue thruste hir out of the house But here Christ comen to call sinners to repentance and not siche holy phariseis so iuste in their owne conceight so ful of your good condicions of workis y t thei wil be iustifyed by their good workes breke open heuen gatis withe their holy dedis hauinge no nede of Christis merits by his passion putteth forth his similitude tectely comparinge the holy pharisei to the famose sinner present teachinge him and vs that the comon misse women beleuing in Christ and repentant shal go be fore y e holy hipocrits bishops and phariseis for al their holy holy workes into the kingdom of heuen and that he came not to call sich iust hipocrites that wil be iustifyed by your good condicions there own good workes but to declare them to be farther of from forgeuenes and saluacion then the publicans and misse women y t in faith acknowlege themselues sinners whom Christ is comē to cal to repētāce And here is to be noted y t christ by this smilitude of the two detters maketh the pharisaye in his own answere to condempne himself and to iustifye the sinful woman There were two detters saith he one ought fyue hōdred pence the tother .l. And when nether of them was able to paye their dettis where be now your meritis in your condicion to deserue remissiō where be your satisfaccions with your contentacions for your sinnes by partipacion Cum non essent soluendo saith christ when thei were not able to paye to satisfye ne to content ne to deserue then their creditor merciably frely forgaue them both Here ye must note where Christe placeth his forgeuenes whether before or after loue He saith when neither of them was able to paye he forgaue them Ergo not for their loue were thei forgeuen But nowe speake Simon ye pharisei condempne your selfe and your owne false doctrine of workes to iustifye whyche of these two shall moste loue his creditor Mary quod Symon I thinke he to whom is most forgeuen Thou hast iudged ryght lo here it is plain that forgeuenes goth before loue Ergo for hyr loue was she not forgeuen but because she was forgeuen mich therfore she loued mich And here christ inuerteth y e consequence turninge himself to the woman but spekinge to the pharisai sainge Seest thou this woman he saw the woman and hir workes of loue but not hir faith I am comen into thy house and thou haste done none of these tokens of loue to me he hadde geuen christe a dyner but neither of faith nor yet of loue Thou hast not geuen water to my fete she hath wasshed them with the teares of hir eyes c. For which thinge I tell the but the womā he told hir another cause Remittantur peccata eius multa that is lette hir greate and many sinnes be forgeuen as thou iudgest and beleuest because she hathe loued mich And nowe because we shulde see the inuersion of the consequence and the euydent probation to the pharisey more clearly Chryst clerelyer to vs and to her expresseth the remission to go before loue saienge To whome is lyttle forgeuē he lesse loueth whiche importeth To whome is miche forgeuen he most loueth declaringe loue and hir degrees to followe the degrees of forgeuenes procedīg out of the degrees of the rote of faith iustifieng But in conclusion to certify the woman whose faith was known to him and to hir onely and not to y e pharisey that seeth and wondrethe only vpon his own holy works therby to be iustified and by his owne rightwisenes he telleth hir constantly affirming for the peace and tranquillite of hir conscience all dubitacion and doute set a parte sainge Thy faith hath saued y e go thy waye in peace as Paule saith we iustified by faith haue peace c. Here is plain by your owne rule of the conference of scriptures that of faith commeth forgeuenes out of forgeuenes cometh loue folowing faith forgeuenes into y e iust confutacion of al y t ye haue and shal hereaftir bring in for your charite to iustifye So that except ye frame the scriptures better and iustlier for your part ye shal as ye so scornfully and skoffingly tell it me bringe but your croked keyes to cleaue your knotty logges But sith ye will nedes stryue so fondelye and so vnlernedly againste the truth I shall by gods grace to my poore and litle talent by gods helpe defende it And tel if you euē here y t if ye were in very dede so well lerned in the scriptures as ye couet and glorye to be sene in your bokes and shewe youre selfe and as ye make foles to beleue and knewe it in hert descended vnto your self to see your own ignoraunce as with your lippes and painted pen ye faine your self to teach in your predestinacion ye wold neuer moue penne ne open your lyppes thus arrogantly ▪ and so blyndly so boldly ye and blasphemousely agenst the lorde and his annointed For I tell it you constantly that suche hipocritishe phariseis as esteme them selues better for their shininge vnfaithfull workes then be the sinners for their onely lyuely faith into christe do but byd christ and his to diner to trappe them and owe more vnwares then thei be ether able or willing to pay hī As lyke an vnhandsom hatchet to open your lockes make ye of spe saluati sumus that is In hope be we saued To open this locke that ye may see how lytle it maketh for your purpose I shal by y e ioining of y t as goth before and that as
vtter shame and confusion he tolde his y t the haithen kinges shulde be tikled with these flateringe titles and names of your lordship and your grace and saide to you uos autem non sic But se that you be not so called Thought he not therby to knocke downe your arrogant pryde and to teache you humilite verelye he forsawe and thought euen then vppon your pryde and lordeships to be exalted aboue him selfe But sone findeth the wolfe an occasion to deuoure the innocent lambe for drinking of the swete waters which shulde be comon to them both geuen of god to quench their thirst Here may euery reader see the venome of your kancred hart how gredily ye hunt for occasions to depraue bely and to sclaÌ„der me causeles ye say I alledge christes wordes in a sence of my nown imaginacion It is you and such popishe impes as yet defende his antichristen doctrine that wrest so violeÌ„tly the scripturs to your own damnable deuises For of al sich scriptures Si vis ad vitaÌ„ ingredi c. Si vis perfectus esse c. and forgeue and ye shal be forgeuen ye gather with pelagiane your fre choice and libertie to do good and to kepe the commauÌ„dements and to set vp your popishe merits and iustificacion of workes all damnable and iniuriouse to christes bloud as very enimies to grace and to god when christ proueth by siche textes man to haue no fre libertie to do good and his commaundementes to be impossible to man and that no man can therfore merite his remission ne saluacioÌ„ And eueÌ„ your own wordes fight against your own exposicions God commandeth vs things impossible to shewe vs to our selues nether to haue free libettie to do good ne to be able to merit oure saluacion that we shuld not glory in our dedis ne reioise iÌ„ our worthines but to render all glorye merits and dignitie to him and that we aknowleginge our own infirmite and impossibilitie shuld seke strengthe and power at him and that we shulde by faith enbrace his rightwisnes his holines his merits and satisfaccioÌ„s and his fulfillinge of the lawe for owr owne thus to geue all the glory and thankis to him for our remission redempcion saluacion thorow Iesus christ These saings Forgeue and ye shal be forgeueÌ„ and siche lyke containe in them bothe a precept and also a promise if ye godly expended them whiche promise assone as faith aâ—prehendeth she addresseth hirself effectuosly by loue to y e fulfillinge of y e precept iÌ„ forgeuinge hir neighbor For ther is nomaÌ„ y t forgeueth trwly onlesse he beleue first in christ is promise to haue forgeuenes hiÌ„ self And therfore when christ saithe Forgeue ye shal be forgeueÌ„ faith first setteth holde vpon hirowne promised forgeuenes in the later sentence and so of faith procedeth to do the precept your self heraftir can place theffecte before the cause yet tell vs y e cause to go before theffecte And canne ye not as well see and admitte the same order in Christes word is as in your own examples So that the man is not forgeuen because he forgeueth as ye arsewardly imagen but because he beleueth God to forgeue him therfore is y e beleuer both forgeuen himself of that faith he forgeueth his brother Ye shuld therfore acordinge to your owne example doctrine hereaftir of him y t folowth you to be your seruant haue coÌ„sidered lerned y t your forgeuenes of your neghbour is the effecte declaringe you to be forgeueÌ„ of god y e forgeuenes wherby god forgeueth you to be y e cause of your forgeuenes of youre neighbour thus y e effect to be placed before y e cause Sich inuersioÌ„s of coÌ„sequeÌ„ces in arguiÌ„g fro y e effect to y e cause called argumeÌ„tes a posteriore y e comeÌ„ speach y e scriptur oâ—teÌ„ vseth As to say y â— flowers be sproÌ„geÌ„ forth spred y e trees waxe grene ergo it is soÌ„mer And yet is somer y e cause of this effect theffect placed before y e cause And christ told the phariseye Hir sines be forgeueÌ„ hir because she loueth mich But iÌ„ declaring y e very cause w t theffect he expresseth hir forgeuenes of god to be y e cause of hir loue saiÌ„g To whoÌ„ is mich forgeueÌ„ thei be bouÌ„d mich to loue eueÌ„ thus declareth it christ iÌ„ his parable mat â— teachiÌ„g vs god first to forgeue vs y e greter detts to thiÌ„teÌ„t y t we seiÌ„g hiÌ„ self mercifull in forgeuing vs shuld be moued y â— more gladly to forgeue our brethern y e lesse dettes So that his former forgeuenes of vs is y e cause mouiÌ„g vs to forgeue other saiÌ„g Behoueth it not y e therfore to haue pite coÌ„passioÌ„ of thy felow seruaÌ„t seing y t I am so redy to forgeue y â— yea I had forgeueÌ„ y e before as y u knowst it therfore y u oughtest lykewyse to haue forgeueÌ„ hiÌ„ where it is plaine our forgeuenes of god to be y e cause which shuld moue excite vs gladly likewise to forgeue our neighbour y t y e forgeuenes of our neighbour is placed first as theffect befor y e cause as it is there iÌ„ other placs iÌ„ferred saiÌ„g Forgeue it shal be forgeuen you your own exaÌ„ple of your seruant folowing you hereaftir brought in of you coÌ„fouÌ„deth your self if malice had not so bliÌ„dned you for your malice god so worthely to haue hardened your hart against y e truth y t in rediÌ„g his word ye nether vnderstande it truely ne with feare reuerence enbrace it but abuse it into your owne daÌ„pnacion into the destruccion of many other soules If one shuld coÌ„e to you sekinge youre seruice and you couenant w t him sayinge Folowe or waite vpon me and thou shalt haue .xl. s. yerely Is not this comon couenant consented ther vpoÌ„ y e cause why he serueth you And yet is theffecte here in your owne wordis placed before the cause of his seruice for except the maÌ„ had beleued your promise and trusted to your wordis he wolde neuir haue done ye seruice And euen so iÌ„ this and lyke speches Forgeue and thou shalt be forgeueÌ„ we first by faith in gods promise apprehend our own promised forgeuenes of god which causeth vs to forgeue our brothern For excepte ye obserue this order ye shall fynde it but a faint fayned forgeuenes I wil not saye agenst it but that ye may be a good lawyer and a ciceroniane rethricion bold eloquent in doggish eloquence to perswade blasphemies and lies by crafty colours to turne whight into blak and to make foles beleue y e krow is whyght lest ye lese your estimacioÌ„ But as for any good godly lerninge or trwe vnderstandinge of the holy scriptures I know there is but litle or none in all your bablinge bokis Had ye counseld buâ— with S. Austen vpon siche texts Si
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
many of wincchesters workes but ye place theÌ„ in a wrong place vnderpropped with a false opinion ether to iustifye or to be placed before faith iustifyinge God commuandeth vs to be holy and perfit as is himself but this burden of the lawe ye will spotte it oute by youre particypation but yet will not this glose helpe ye before his iudgement seat Paul therefore to geue all the glory to god and non to our workes excludeth all the workes commanded in the lawe from faith in the accion of our iustificacioÌ„ tellinge the Galathians That if ye be circuncised Christe profiteth you nothinge By circumcision vnderstandinge the hole profession and lawe of the iewes as do we by baptisme the hole Christen profession vpon which place Erasmus a man of nolesse lerning then iugement writeth in his paraphrase thus perchaunce ye so please your selues sainge that we swarue not ne fal froÌ„ Christe but with Christe we couple the lawe that the expectacion of our saluacion might be the sewerer But Christ I tell you as he wolde this whol benefit to be comon to almen so wold he it to be thankfully accepted and imputed to faith onely He wil not suffer any to be his felowe ne matche in this mater For if ye trwly beleue your perfit sauinge helthe to may be geuen you of this onely Christe wherfore then plucke ye to you circumcision If ye mistrust christes onely remission so knowledge ye not yet the benefit of christ of whiche they may not be partakers that mistrust him For by onely faith and not for your merits is it geuen you These I think be sufficient for the refutation of this declaracioÌ„ of your condition stuffed â—o full of so manye meritoriouse workes to deserue your remission contrary to the iustification by onely faith yet here ye harpe mich of your good workes before iustification which as I haue tolde you oft because thei procede not out of a good roote whiche is faith purifieng the hert they muste nedes be synne as Paule and Peter affirme it and as Austen constantly writeth What good workes did Paule before his iustification he persecutâ—d the christians to death and yet he kept the lawe and precepts aâ—ter the pharisais fashion which is called y e ryghtwisenes of the lawe In which rightwisenes he saith if any shulde haue had confidence I might haue had as great a cause to reioyse as any other I was circumcised y e eight daye I was an Israelite in profession of the lawe as holye a pharisei as the best and so zelouse for my rightwisenes of the lawe that I persecuted the congregacion and was as touchinge the rightwisenes and iustificacion which is in the law blameles before al men But these good dedes whiche semed to me then so profitable as I beleued to be saued by them I nowe beter taught take theÌ„ for hindraunce and damage for that I now know christe to be my lorde and sauiour for whom I esteme theÌ„ all but for detriment and dunge that I might be more profitablye ioyned to christe and be founde in hym not hauynge my nowne good deedes and ryghtwisenes of the lawe but that rightwisenes which is thorowe the faith and beleif on christ whiche is the rightwismaking of god vpon faith phi iii. Upon the confidence of the texte ye bringe a lyke kaye to cleaue a logge sainge As thou beleuest so come it to the. Christe spake these wordes to Centurio allowing his faith so muche c. And it is a ioye to see howe ye wil apply this to al men how soeuer they haue coÌ„ceiued their faith whether it be catholyke or no. And then the arriane may be saued by his faith and the sabelliane the Lutherane the zwinglyane Ioye by their faith for the text serueth al As thou beleuest so come it to the. And if any beleued that glotony were no synne as thou beleuest so come it to the Nowe truely I meruell that siche a bishoppe as ye wolde be sene to be shulde be so farre caried awaye of these your so vngodly and corrupte affectes as so peruersely so falselye and so vngodlye to reporte me and so sinistrely to interprete my alledginge of Christes wordes Ye saye I applye them for all mens false beleife If I shulde haue so shamelesly belyed you or any man I hadde ben worthei the most shame and rebukes Tâ—rne to my wordes in your thirde article and loke whether I applye them not to you thus If ye beleue your sinnes to be forgeuen iÌ„ christes death thus sayeng If ye so beleue so be ye iustified by your faith onely ere any other condicion was knoweÌ„ or spokeÌ„ of or els ye must make christ a lyer whiche saith As thou beleuest so come it to the. Loke reader and these be not my wordes in that place alledged as christ spake them to the true beleuer centurio and to euery a like beleuer to the worldes ende beleuinge according to christes worde and promise But nowe I wil because I see you in a false beleife verefy your exposition vpon your own selfe sith ye haue ministred the occasion beleuynge youre selfe to be iustified by your workes euen so come it to you as ye beleue eueÌ„ a false faith to haue a false iustification and lyke saluacion to like faith and forgeuenes And as for Ioye thorowe the grace of god in his sauiour Christe beleueth to be forgeuen and saued by the only sufficient merites of christes passion and his resurrection and that CHRIST is made of my father my onely rightwisnes rightwismakyng my holynes my wisedome my satisfaction apeacyng my fathers wrath for my syns neuer to be iÌ„puted to me for my faith only in Iesu christe my fulfillyng of the lawe my free redemption expectation lyfe and resurrection and the implecioÌ„ of all my iust desires my faith and confidence is in him onely and not in any of my deades which I aknowledge to be sinful imperfit and naught worthei dampnacion And therfore this litle faithe whiche god hath geuen me of his fre benigne mercy and fauor in Christ for which with al his other giftes I daily geue thankes I praye to be encreaced and not to take his holye spirite ne worde of truthe at any time fro me certiâ—ieth adsiewerth me withoute any dubitacion of my forgeuenes saluacion in and for my onely sauyoure Christe And as I thus beleue accordinge to gods terme promise in Christe euen so am I in sewer hope and confidence in him onely to come to me to whom be glorye praise and thankes for euer AmeÌ„ And as christ vnderstode his saienge alledged of the true faith euen so do I and not of any mans false faith as ye so impudently belye me vnderstande it and alledge it and reade it withe beleife in hys promise to be fulfylled onelye of euerye trewe faythfull And it is as fonde that ye bringe in of Iairus and maketh nothing to the purpose ye bring it
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
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
operati siue iustitie baptismi after your scole men that is the sacrament or seall of the rightwisenes of workes or of the rightwisnes of baptism with water and man thereby to be iustified as ye dreame and so Christ in vaine to haue dyed Besydes this it is the fygure of our perpetuall mortificacion and repentance as I haue oâ—ten declared the vse therof before And as touchinge the imperfeccion of faith and charitie in man as ye saye Albeit our faith I saye be as litle as the mustarde sead and as imperfit as was his that saide lorde I beleue but yet helpe my vnbeleif yet god accepteth it for our iustificatioÌ„ for christes sake bidding vs daylye to praye for thencreace therof Then ye saye all our workes be imperfitte ' It is truthe that ye saye And in so sayeng ye haue condempned al your own doctrine of merits satisfaccioÌ„s and condicions of workes to deserue remission For no imperfitte workes may deserue perfit remission ne make perfit satisâ—accioÌ„ as ye well know it And for this cause of our imperfeccion indignitie impossibilite by workes to merit our remission saluacioÌ„ god hath taken it out of our handes and from our workes layd it vpon christ as ye se in the prophete Isaye him by his perfit fulfilling of the law by his so perfit workes to merit to satisfye fully and perfitlye and so to obtaine vs y e remission and saluation for our faith into him And thus is he made of his father ours for vs our iustificacion our rightwisnes redeÌ„ptioÌ„ our holines our wisdom our satisfaccioÌ„ our implecion of y e law whiche all we by faith receiue as our owne for that he is geuen to vs holy with al his that he ether dyd or suffred in his blessed innocent body and soul. And euen these be our elder brothers clothes done vpon vs by faith so swetely sauouring which so delite and please our celestial father as did Iacobs elder brothers fragrant vestures sauor in his father Isaac his nose that he gaue him his brothers blessing as shal our father for y e same doing on by faith not for your participatioÌ„ of our elder brother christe his swete clothes of his rightwisnes merits c. For who so euer be baptized of the spirite by regeneration of faith they haue done christ thus vpoÌ„ them And thus w t Iacob be we made Israelites And thus be we all made y e sonnes of god for that we haue beleued in Iesu christ saith Paul not as ye say for y t ye haue done youre good works fulâ—illed your coÌ„dicioÌ„ Thus ye se how Paul IoaÌ„ Peter christ speke of y e baptism of y e spirite not of y e visible baptism of water to geue remissioÌ„ saluacion ye geue imperâ—eccion to our works to faith to loue it is truth But yet muste ye coÌ„sider y t thimperfeccioÌ„ in our works so minisheth takethe so awaye the goodnes dignite or worthines of theÌ„ that thei may not be called good ne meritoriouse But faith Isaye â— being imperfit as litle as the mustersede or as weke as his y t said help lord my vnbeleif yea or so matched in perel with temptacion w t feare dubitacioÌ„ as was peters faith so boldly leaping into y e sea to mete his maister christe when the sourges arose agenst him so highe that with his litle weake faith he began to sinke yet as litle as it was it was y e good gift of god saued hiÌ„ for christes sake froÌ„ drowninge For it is our perpetuall byshop and onely intercessour in heuen that continually prayeth as he dyd for Peter his felowes lest our faith faile vs euen in the middes of the stormye tempestiouse floudes of the troublous sea of this world For the giftes calling of god be sich as it cannot repent him of them in hys chosen Then ye say Iob sayd I feared al my workes in which faith ye say may be comprehended But it appereth that ye vnderstand not Iobs wordes for he neuer feared his faith but his works only which were euil imperfit And the ebrw or chaldie worde signifieth erumnas and labores meos omnes that is to saye I feared al my miserable workes and laboriouse miseries which he called his own euil workes for it foloweth sciens quod noÌ„ parceres delinquenti knowing that thou woldst not spare the trespasser So that here ye see how that ye manakle and rende oute by patches the textes for youre wicked purpose not consideringe what gothe before ne foloweth nor yet what the wordes properly signifye If ye coulde comprehende faithe in Iobs works so wolde ye make faith no gift of god ne beleif gods worke but Iobs worke so feared of him self And all the scriptures agre w t Iob so speaking of his owne workes only and not of faith For manye holye men fearing y e same desired god not to enter into iugement w t them ne to iuge them after their workes Then ye take in hand to describe the sinfull nature of man as borne out of Adam and Eue sayeng that the powers of our soule properly receiue faith and loue and vpon the occasion of the worlde and the flesh suggestion of the deuil be redy to rebellion c. In whiche saienge ye speke not truelye of maÌ„ in his corrupt nature as borne out of Adam conceiued in synne roted in his soule called altogether in scripture flesh the olde man the body of sinne and deathe inimitie ageÌ„st God naturallye the childe of wrath a contynuall rebellyon agaynste gods spirit For occasion or no occasion geuen sich one is he before he be regenered as god painteth him saienge after the hebrewe verite Euery imaginacion of mannes harte is onlye euyll is sayth the texte and not prone or redye as ye terme it yea and that at all times euen from hys youthe withoute the spirite of God regeneringe hym he is brydeles runnynge into the free felde of all carnall lustes Of the power of this corrupt mans nature ye speake as by his fre choise to receiue faith with loue c. Uerilye this man hathe no suche a Pelagianes power of hym selfe to receiue faithe no more then hadde ADAM him selfe power to come to God when he fled from his voice in paradise so ferefullye with shame sekinge where to hyde him froÌ„ his presence There is no sich proper power properly as ye terme it in maÌ„ to receiue faith or any grace except that naturall proper powr be properly taken a waye and pourged with the spirit of libertie by faithe purifyeng the herte so makinge in him a newe hert prepared to receiue faith makinge a new and free powr from his naturall bondage to synne So that your fre choice to receiue grace may not here be placed withe pelagians errour enimie to grace to set vp your fre choice bonde libertie to syn For