of your saintes merites yea and of Christes merites to wherout by participation for mony he is readye to lash out this your marchaundise of merites and yet in nothinge to vse your wordes diminishing theffecte of christs passioÌ„ This is your diffamacion of merite whose good name ye ought to restore by gods worde if ye wil not be sene to stand vpoÌ„ your father the popes side Of what elles foundacion stode al your abbeis monasteries chauntries yea and youre bisshoprikes to but vpon these your popisshe merites in prayers and mysses for the deade to plucke them out of your fained purgatorye And therfore be thei worthely subuerted Christ so prophecienge of them Euery plantacion which my heuenly father hath not planted shal be vproted Your byshoprikes therefore do but tarye the verifienge of the same Neither I ne anye true christiane knoweth any other merites for sinne then the plenteouse merites of christes passion by his mooste preciouse bloude perfitly perpetually deseruinge for al that beleue in him forgeuenes of their sinnes And am certified by this his almyghtye euerlastinge worde That man is frely iustified by the grace of god thorowe faith in Iesu Christe so that this worde gratis frely excludeth all the merites of any worke of the law froÌ„ faithe iustyfyenge but not from the faithfull iustified man If this sayenge be sclaunderouse to meryte so be Hierome and Austen great sclanderers of Meryte whiche constantelye affyrme agaynst the Pelagyans man to haue no merytes If thou wylt sayth Austen be quite voide of grace bost thy merites And god croneth his owne giftes and not thy merites And the scriptures affirme euery where all rewarde celestiall to be geuen vs oute of the free mercye of god for christes sake and not for any of our merites Ye myght haue sene it clearely yf ignorauÌ„ce malice had not blyndened you by the so manye mightye argumentes made of Paule ex conteÌ„tione of these contraries workes and grace merite and free gyfte ryghtewysenesse of the lawe and of faith from vncertaine to certaine from to haue any thinge of grace and of dewtye deserued froÌ„ the waueringe infirme vnperfit deades of the lawe to the ferme promise receiued by faith that merites and grace ne faith and workes beynge so contrary in this cause of conteÌ„cioÌ„ can neuer be coÌ„currant into one and the same acte of our iustificacion The scripture holly consenteth that all our beste workes of the lawe be sinne filthy therfore not to haue that dignitie to deserue remission of sinnes as I haue sufficientlye proued it in my coÌ„futatioÌ„ of your false articles which ye haue not yet ne caÌ„ disproue The lawe is the wyll and mynde of god holy spirituall iuste and good and requireth suche perfit holy and iust workes as be not corrupte ne stained with any carnall affect of man but suche workes were there neuer perfourmed but onelye of him of whome the father testified This is he in whome I am pleased Wherfore man so longe as he is called fleshe can not deserue by doinge the workes of the lawe God promiseth rewardes to the fulfyllers of y e law but because it is impossible for man called fleshe to fulfyll it therefore he sent his sonne Christe to fulfyll it that his fulfyllynge by oure faith apprehended shulde be oures thus made of the father our rightewisenes our holynes wysdome c. And here I write it yet againe that ye laye so heuily to my charge Euen that god commaundeth to man so longe as he is called caro whiche is as longe as he lyueth thinges impossible as Paule and Christe and Austen testifieth saienge Man hath not in his power to be good eather not seynge for hys ignoraunce what maner one he oughte to be or els if he see it yet is he not able to be suche one as he seeth him selfe to oughte to be And therefore sayeth he in many places God coÌ„maundeth impossible thinges to man that he knowinge his owne imperfection and impossibilite shuld seke helpe of him in whoÌ„ is all perfection helpe in our nede And all to depresse mans arrogancy and to shewe him to hym selfe to be but a synner so to be saued only by the grace and mercye of god and not for his owne merites not to glorye in our selues Thus is the lawe the vssher of y e scole to take vs forth to christe it sheweth vs our synnes it woundeth vs but healeth not It prouoketh vs by faith to seke helthe in Christe that all the glory myghte be geueÌ„ to the grace of god in Christ Which geueth not his glory to any other nether by participation nor by retaliacion And then ye saye playne contrarye to all your owne doctryne in your hole boke thus Christes passion in the sight of god is onlâ— sufficient sacrifice for the sinne of all the worlde so ful and so perfite as nedeth not any addicion or supplemeÌ„t of any mannes desert to the appeacynge of gods iuste wrath against man for synne By this exclusiue onely youre absolute speche it shulde folow that all men without faith shulde be saued yea and without youre condicions to Ye shulde haue added therefore is onely sufficiente sacrifice to the beleuers in him But howe standeth this peece with your so manye good condycyons so full of youre workes to deserue your remyssyon which all ye saye be required to that tainement of oure iustification All your principles argumentes reasoÌ„s autorities violently wrested youre collettes versicles with sancte marie omnium sanctorum meritis With sancta maria ora pro nobis sancte Georgi with al your lyke papistry tend to the contrarye that ye haue here sayd For euen your owne praphane vaine voice of your participation maketh christe but halfe a deseruer halfe a satisfier and but a party patched sauiour For what is it els to merite and to satisfye as ye say by participation then to diuide part or halfe to him and part to vs. It behouethe a lyer euer to haue a good memory lest his wordes fight against him self compelled to vtter his lyes with his owne mouthe as your selfe hath here done openly Diuide not gods essenciall indiuisible names from him Halt not thus for shame with Baalis byshoppes into both partes as Ely the prophet forbiddeth you Eyther let christe be an hole entire sufficient sauiour deseruer and satisâ—ier for synne or elles none at all Diuide not his glorye to your synfull merites and satisfactions Christe is not diuided saithe Paule It was he that al alone trode the wine presse in his bloudye robes none of all the worlde to haue holpeÌ„ him Isaie .lxiii. Christ onely is our hope only Christe is our lyfe our waye onlye Christ is oure sauiour holly thorowly perfetly absoâ—utely totally entirely c. If christ be suche one then away with all your meritinges satisfaccions contentacions for sinne awaye with all your condicions
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
sinnes ▪ which is our iustificacion And yet ye saye before ye neuer went about to proue it ' that workes must iustyfye And yet in so sayeng as workes of penaunce to rekouer grace and remission ye bothe wolde proue it and also make grace no grace ne Christes passion of none effecte For a iuste confutation of this your doctrine I shal therfore proue it clerelye by scriptures that man muste be firste iustified by faith ere either he repent holsomely or be baptized with water And because ye haue diffamed true repentaunce and iuggled so longe with your do penaunce makyng the people beleue they haue done it when they haue done or sayde all their penaunce enioyned them by their goostly fathers ye shall know that repētance is a turninge to the lord god wherby we of y e syncere feare of god humbled aknowledge our synnes and all our hole lyfe we make newe So that the hole lyfe of a penitente faitheful is a perpetual mortificacion of his fleshe and a reuiuinge of the spirit euen the perpetuall custodie of his lyfe fygured in baptizme of water wherin the dopinge buriyng signifieth our mortification our synnes buried in Christe his deathe and the lyfting vp oute of the water teacheth oure arysinge wyth Christ reuiued into a newe lyfe Also the hebrewe worde his and the greke Metanoite in latyne Resipiscite signifye to be turned to a better minde or chaunge your lyfe Which worde Ioan and Chryste vsed sayeng Resipiscite in propinquo enim est regnum coelorum Repēt ye or chaunge youre lyfe or be ye turned in mynde for the forgeuenes of synnes is nigh And Chryste beganne his preaching lykewise sayenge Be ye turned or repente ye and beleue the good tydynges of youre remyssyon They preached not onely saienge repente ye as ye dreame and there stopped but they euermore in all their sermons as did his apostles added the cause why they shuld repent whyche cause implyed and conteined therin the promise of remission of their synnes sayenge for the remission of your synnes is at hande For so much signifieth the gospel the kingdome of heauen in those places Which promise apprehended by faith anon the herers prepared them to repentaūce turninge their myndes conuerted to god whome they before knewe by faythe beleuynge hym for hys mercyes sake in Christe to receyue and to forgeue them For who turnethe hym selfe to God whome he nether knowethe ne beleuethe to be mercyfull to hym ne loueth him before he turneth to hym For they preached fyrste the lawe whereby came the knoweledge of theyr synnes and eft sone the gospell of forgeuenes promysed in Chryste whyche by faythe apprehended then beganne the true repentaunce Also we are often commaunded to repent by these wordes of god spoken of the prophetes Conuertimini ad me salui eritis conuertimini ad me ego conuertat ad vos Be ye turned to me and ye shall be salfe and I shall be turned to you Where ye se that God commaundeth vs nothinge but he biddeth vs aske the same of him as Austē confirmeth and declareth it your selfe alledgynge his wordes sayeng Iube quoduis modo des quod iubeas Ergo we muste aske oure repentaunce and conuersion of god saing Conuerte nos deus salutaris noster and Conuerte me domine ego conuertar Conuert me LORDE and I shall be conuerted If thys prayer be of faythe as it muste nedis be if it be made to the father in christis name so must faith go before the conuersion and the peticion and prayer before the thinge obtayned therebye Agayne when I am promised of god to be saued if I turne to him there my faith first apprehendinge the promise procedeth to the precept in turning to him as doth the seruant beleuinge his masters promised couenant addresse him to his seruice and fulfillinge of his masters cōmaundements althoughe his seruice in folowinge his master be placed befor the cause as your self here after gyueth an example saing he that foloweth me is my seruant placinge theffecte before y e cause in your lxxxviii lefe seconde syde of this your boke in the lxxxix lefe ye saye In this speche I ioyne that is out of al kynde of causes to theffect as to folow me is no cause to be my seruant but rather ensueth of seruice and of the couenant which is the cause why that he folowth me importeth that he was my seruant before he folowed me Euen so do the scripture place theffecte of our conuersion before the cause which is faith first apprehending the promise in this lyke speches Be ye turned to me and I shal be turned to you be ye turned and ye shal be salfe Repēt ye for the remission is nighe And thus lo be ye confounded proued to teache false doctryne to peruerte the scripture by your owne wordis by your onwe exāple And that faith iustifyinge muste nedis go before repentance and our conuersion to god as the scriptur teacheth vs contrary to your popishe papistry But I knowe howe falsely ye iugle with youre do penance in your boke of enstructions saing Resipiscite credite euangelio thus englyshing it sayenge Fyrst be contrite knowledge your synnes and then receiue the gladde tidinges of remission c Because theffecte is placed before y e cause therefore ye wolde make foles beleue theffecte to be before the cause cōtrary to your owne wordes in this your booke in the .lxxxix. lefe and by this placinge ye wold proue penace to be before faith iustifyenge But yf ye hadde redde but .ii. lines before in marke ye shoulde haue learned playnely the preachinge of the gospell that is of y e glad tidinges of y e promised remission of synnes which is y e cause of repentaūce as Io. bap affirmeth it Math. iii. to haue gone before theffecte of repentaunce commaunded But this licenciouse libertye to peruert the holy gospell that ye take to your selfe also by your do penaunce as ye do vpon Peters sayenge to Symon Mago Resipisce igitur ab ista tua malitia Englyshīg ab with fore thus sayenge Do penaunce for this thy malyce when the texte is Turne thy mynde from this thy malyce so fayne wolde ye holde styll your popishe sacramente of do penaunce to merite forgeuenes of synnes The true conuersion to god presupposeth the knoweledge of sinnes which commeth by the preachinge of the lawe It presupposethe also the preching of the gospel wherby commeth faythe and knoweledge of the mercy of god promising forgeuenes in Christ. wherfore ye se it necessarilye that repentaunce and the conuersion vnto god muste folowe faith iustifieng cōceiued by hearing the gospell Also faythe iustyfyenge muste goo before baptisme For Christe bodde his Apostles go forth and teache all nacions ere they baptized them And what thinke ye they taughte them Uerelye euen the lawe and gospell as he had commanded them and then as many as beleued they baptized them
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
to fede to comfort to helpe and to forgeue as hym selfe But this our loue to our selues is so depely roted in our hertes that we can hardely depart from it to geue it to our frendes muche lesse to oure enemies Also for the forgeuenes of my neyghbour whiche procedethe of loue I am commaunded of god to haue so perfyt loue and to be so affected towarde hym as was christe towarde me when I was his enemye whiche then dyed for me yea who is glad to die when he hathe deserued to dye yea a man wyll skante dye for hys frende This precepte therfore of loue and forgeuenes was once onely in one Iesu Chryste perfytlye fulfylled when bothe the preyst and the leuite the holyest order amonge you and the Iewes slypte by their wounded neyghboure lyenge halfe deade and neuer turned theyr faces towarde hym In our common forgeuenesses lurketh there no synne Shrewd subtyle false and vnserchable is the herte of man who knowth it who seeth his owne sinful secret nature Fro my secrete vnsene synnes to my selfe clense me lorde sayth the prophete who forgeueth without litle or miche of these affectis ether because he wold haue him stil to frende to do him seruice or pleasure or for a vauntage or for feare of displeasure or for shame or hatered or feare to be noted as no chrysten man with many moo then one man can serche out of a nother or espye in himself Also sith fayth loue be imperfit in maÌ„ corrupt with his concupiscence what perfit loue can procede into the forgeuens of his neyghbour The lawe is bothe holy iuste spirituall and perfet and requireth euen so persitly spiritually and euen of siche one to be fulfilled Be ye persit saith chryst as your heuenly father is perfit if we shulde saye that this worke of loue and forgeuenes were so perfitelye done that there remained in vs no synne but that y e dignitie of the dede deserued forgeuenes so neded that man not to praye in his pater noster forgeue me my dettes but suche a man Iâ—an calleth a lyer But admit the fulfillyng of thys your secâ—nde condicion after faith yet it foloweth not that this your forgeuer hath also fâ—lfilled all the other preceptes of the lawe as the loue of God aboue aâ—l with all his herte soule minde c. and the last precepte Thou shalt haue no concupiscence He is accursed saith the lorde that perfetly perfourmeth not ne abideth in al the precepts writeÌ„ in y e law wherfore a man is not iustified for fulfyllyng of one or two of youre condicions but he must fulfyll all written in the booke of the lawe or els he is accursed Nowe when you or anye other wyll come forthe and dare saye ye haue so perfitely as gods mynde is fulfilled this your condicion and all the rest of yours and all the lawe then wyl I dispute with you of your conclusion whervnto ye hasted so swiftly whether the fulfillyng therof dymynysheth the glory of Christes passion In the mean season I wyll tell you as Paule sayth If you or anye other coulde gette ye remission for y e dedes of the lawe workynge so were Christ dead in vayne for suche men God acciteth the man that wil be iustified by his workes vnto hys iugemeÌ„t seat and pleadeth with him thus sayenge Isay .xliii. Put me in mynd and we wyll reason the cause in iudgement Shewe me that thinge or worke wherby thou wilte trust to be absolued and iustified And here god beginneth with the firste man so commeth to the most holy fathers as Abraham and Moses and concludeth all men vnder synne none to haue deserued their forgeuenes by any of their workes but faith Thou haste made me thy seruaunte to bere awaie thy sinnes and thrustedst me downe ladeÌ„ with thy iniquities Man is therefore iustifyed saith Paul frely by grace thorow faithe in Iesu christ wherfore your condicion of workes cannot be placed in the accion of iustificacion I exclude therfore with Paule by this exclusiue Sola fide all the workes of the lawe from the said accion affirming constantly with him That by fayth man is frely iustifyed without the workes of the lawe where is nowe your gloriacion in your confuse condicon exclusa est It is excluded saith Paule and yet ye wil haue no exclusiue as to say sola fide But skof it out wth your karoll alone alone Qua lege or quo iure by what autorite or condicion by the condicion or reason of workis No no saith Paule Imo per legem fidei But by the autorite of faith And therfore he concludeth Man by fayth to be iustifyed without the workes of the law what can be spoken more playnly agenst your condicion and merits for our free iustificacion by only faith all the workes of the lawe excluded from fayth in the accion of our iustificacion Thus ye see your operose condicion clene excluded froÌ„ this accion And now to your second Article that is to vse playn speche They that wil enioye the remission of their sins must beleue for faith ye saye is your firste condicion And because ye fantazie so many faithes and knowleges and belyke haue as many beleifes I wil restraine you to the only beleife in Iesu Christe to haue suffred for our sinnes And nowe let vs adioyne your next article in as playn wordis banishing youre effecte and this terme condycyon Sayenge thus The fulfillinge of faith for as yet I medle with no more of youre other condicions but with onely faithe youre firste condicion requireth the knowledge of faithe whiche knowledge say you we haue by faith And thus haue we your paradox That faithe is knowne by faythe Is not this a proper naked mouse wherof so great a gronynge mountaine hath so long traueled Who laughe not at this naked sayenge faythe is knowen by faith This is lo your confuse artycle wrapped in so many perplexe termes when it is resolued into playne speache and sifted from youre combrose condicions and derke effectes If you and your doctrine feared not the lyght it shulde neuer haue ben inuolued in such obscure vayne and perplex speache The symple playne truthe knoweth no deceytful coloured sophems ne any perplexed persuasions wherby as the serpent deceiued Eue so wold you deceiue the simple of whiche wyly deceite and deceitful wylines in suche teachers Paule diligently warned the EphesioÌ„s and abhorred it in the simple veritie to be myxed It may appeare in you euidently howe malice blyndeneth you when rehersynge my wordes ye aske me whether fayth goeth before workes c. Beware malyce hath not so blyndened you that when as once before ye were promoted ye sawe and professed the truth but now drowned with the worlde ye be so blynde that ye see not the sonne in the cleare myddaye Malyce blyndened me not for I perceiued your craftye iugglynge with your confuse condicioÌ„ therin
your selfe where ye set thē with Paule to be so contrary causes y t it is impossible for these two rightwisnesses to be concurrant into this one effect of iustificatiō iustificaciō of faith workes be so contrary that whereas is y e one y e other must nedes auoyde and geue place as Paule in contencion comparinge them togither estemed his own rightwisnes of the lawe as donge and dirte in respecte of the rightwysnes of faith before God and said that our rightwisnes which cometh of the lawe was the fall of the iews because thei goinge about to seke to stablish their own rightwisnes therfore were thei not subiect to y e rightwisens of god Agen sithe your doctryne is noman to be sewer certain of his forgeuenes by your text not wel vnderstanden nescit homo an dignus sit odio uelamore And our best workes as Isay saith be so sinful and spotted and therfore not to quiete and certifye our consciences and agene faith to be the ferme certitude that excludeth al dubitacion and vncertainte seing now that faith and workes be of so contrary effectes it must nedis be impossible these two inconsistents repugnātes to sich an effect to may go together into one the same effect and accion of our iustificacion And by this means of your merits yf ye coulde ye wold make Christ no hole intiere perfit sauiour contrarye to your sainge before Now if your condicion so ful of your good workes be in any of the .iiii. kinde of causes to serue your effect put it in formallye like a philosopher I shal by gods worde displace it But I can neuer thinke it that ye beleue your owne doctrine of workes to iustifye for if ye did sewrely ye wolde worke beter workes then ye do For what els do ye then wryte and striue against the gospoll yea ye worke your brother Cains worke slaieng your brothern for the truth ye preson ye persecute ye burne ye banish ye condempne al good bokes professours of gods word to set vp your own antichristē articles dāpnable popish doctrine Thē ye say The scripture requiret of a christē mā y t he be baptized wherby to be incorporated into christ it is true For noman wil baptize him tyll he hear his belif and know him to professe faithfully the Christē religion For the onely vtwarde baptisme maketh not a christian be fore God as ye se it in Iudas and Simon mago For a very christian must be first by his regeneracion of the spirit of faith incorpored into christ ere he by baptisme of water be incorpored into the congregacion for y e visible incorporacion auayleth not Saith austen without thinuisible incorporacion and sanctificaciō by faith At last ye bringe in this texte Baptizetur vnusquisque in remissionē peccatorum whiche as I remember is the frist scripture I haue herde ye allege yet for your false doctryne ye brought in a colet and a versicle out of your porteus to proue your parte besydis your participacion in dede And yet in this text ye make so great haste into remissionem peccatorum to be conioyned to baptizetur that ye leaue out .v. wordis and euen the chefe mater betwixt your first worde the last For the text is Resipiscite baptizetur vnusquisque vestrum sub nomine Iesu Christi in remissionem c. Repente ye let euery one of you be baptized in the name of Iesu Christe into the remission of sinnes Nowe ye know that noman wil be baptized and ther by professe the name of Iesu Christ but he first beleue knowe what is Iesu christ and his name which is the anoynted sauiour which who so beleueth him sichone to be to him he is iustifyed by that same faith onely in Christe Iesu to be his sauiour But I will not gretly steke with you for this litle ouerskippe ye speke of a good rule in your boke How y e scriptures albeit thei seme contrary yet is the◠but one veritie and al one trwe word which muste be gathered out by the conference of y e places notinge what gothe before and what folowth which your own lesson if ye had ther diligently obserued ye had sene this text to haue made iustly against you For note first what went before preached of Peter in that longe sermone and ye shall see that he preached to them bothe the lawe shewinge them their sinnes in putting to deth the innocent blod christe author of lyfe quitinge a murtherer and also y e gospell of remission and saluacion in Iesu Christe as it standeth in euerye place of that sermon and playne it is that these men beleued that sermon whilis it was in preachinge as many as were predestined vnto lyfe wherefore thei were iustified first by their faith ere thei were baptized And to confirme this lette vs see what foloweth and conserre all together When Peter had all done his exhortation the texte saith Qui ergo libenter acceperunt sermonem eius baptizatisunt And thē All that hadde gladly receiued his sermon were baptized gladly to receiue his sermon what els is it then to beleue his sermō which receiuing by beleif ye see went before their baptisme But yet wherfore saith the text into the remission of sinnes verely Baptisme is the visible sygne of the former regeneration of y e spirit by faith and testificacion to the congregacyon that the baptized hathe hys synnes forgeuen hym and therefore to certifie the Churche that he is a member of them and hathe receiued signaclum iustitie fidei that is the seall and obsygnacyon of the ryghtewysenes of faith to be incorporated into them to pray to heare the worde in their societe is it added in remissionem peccatorum that thei nowe doute not of remissyon of hys synnes And therfore it foloweth immediatly Et accesserunt in die illo And there were commen into that cōgregaciō ī that daye aboute thre thousand soulis For before thei were thus certifyed of their religion and faith and remission of their sinnes by that externe seall testimoneall of baptisme with water they were not receiued into the chirche of the faithful So that to be baptized into the name of Iesu Christe into the remission of sinnes be fore the hole congregacion is by baptisme as by the visible sygne openly our professiō into christes religion to be declared and testifyed to the chirche and that we be conseigned with the seall and testimonye of the rightwysmakyng and remissyon by faithe A lyke phrase is vsed where it is writen Ioan preached repentaunce into the remission of sinnes he saithe not preached repentaunce as for or by the whiche dede they deserued or shuld deserue remission but that therby openly sene and knowen the congregacion shuld be certifyed as by a ferme and infallible testimony such repentant persōs to haue their forgeuenes not for their doinge penaunce as the papist teach for that false
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
for For albeit the faith of myracles were alone wâ—th the faith of saluacion which your autours abhorte because Christe sayde to Iairus beleue onely do that proue that christ requireth no nother whereby to atteine saluation Ye wolde mocke oute this texte by wyndynge in impertinentlye youre faith of miracles Whiche faith neither hadde Iairus ne christ ment it but onelye the true faith in Christe Iairus beleuinge hym to be the very Messias god and man and sauiour of the worlde And of this faith came Iairus to Christ and Christ speake therof onelye sayenge onelye beleue and thy doughter shal be salfe For the faith to do miracles is suche one as Paule speaketh of to maye be withoute charyte and without the faith iustifyenge as is in the enchaunters sorcerers and wytches whyche cannot stande with the faythe of saluacyon as ye dreame Wherefore these wordes of Chryste Onelye beleue make all for the purpose Onely fayth iustifienge to obtaine oure desyers of god in Christe whether it be remission of our sinnes our saluacion our helth or the reuiuinge of our soules as it obteined to Iairus the reuiuinge of his daughter a miracle necessary in the beginning of y e chirche to confirme the gospell And you could find so plaine a texte of loue as to saye Onelye loue me and thou shalt be saued or thy loue hathe saued the then yet mighte youre doctrine haue some appearaunce of truthe Neither because as ye blaspheme that Chryste bode Iairus onelye beleue and so to haue his doughter againe alyue therfore didde he discharge Iairus of all good workes neuer any to be done of him what peruerse papist wolde so gather of christes sayenges And you likewise inferre of onely faith iustifieth ergo saye you let vs do no good workes But we with Paule and the scriptures teache constantlye and inferre ergo we muste do good workes Nowe howe saye ye to the argument For it is impossible for true faith to be idle but is as Paule saith effectuously workinge thorowe loue although I see howe falsely and vnlernedly ye interprete the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a contrary significacion violeÌ„tly to wrest Paules wordes to your sinfull sentence Trewe faith wil be declared by hir workes as the tree by hir fruites And therefore it is shame to you to gather vpon christis wordes to Iairus Onely beleue that Christ wold haue him therby to do no mo good workes but to lyue vngodlye in an idle false and fayned deade faith Ioye bringeth in another miracle of Christ when he sayde thy faith hath saued the. And here Ioy saith is no condicioÌ„ but faithe It is Christ that saith it adding no nother condicion then faith To this I saye that this is not all the sripture And he that wyll truelye iudge of scripture must ioyne altogither for that is not spoken in one place is spoken in a nother and all at laste must make one worde That is in some part attributed to faith as in this miracle is in a nother attributed to charite as when christ sayth Dimissa sunt ei peccata multa quia dilexit multum Can ye ioyne your scriptures no better to gether for loue to iustify truelye ye be but a yonge scoler or els ye haue hadde but a leude maister But hadde ye gonne as longe to scole with that conuerted peniteÌ„t woman as ye haue done with Symon that gloriouse phariseye that then bode chryste to dinner she had lerned you in the same parte of scripture euen the same lesson that christe taughte hyr sayenge Fides tua te saluam fecit Thy faith hath saued the go thy waye in peace ye wolde haue the scriptures ioyned togyther and howe saye ye nowe See ye not in the same place to y e same womaÌ„ spoken before the same Phariseye and for the same remission and saluacian sayd vnto hir of CHRIST Thy faith hath saued the And ye had red but .v. lynes farther of the same mater marked the hole conclusion of all ye shuld haue sene it playnly Thy faith hathe saued the. But belyke ye fetched out this versicle Dimissa suÌ„t ei peccata of your portews where it standeth alone without the circumstance of the hole gospell whiche hathe in the correcte text Remittantur peccata eius c. whiche maner of speche mode and tence differe miche from your versicle confer the scriptures and loke how ofte ye fynde Thy faithe hathe saued the onely beleue c. If thoue canst beleue c. by faith man is iustifyed and siche lyke and agene how oft ye fynd Thy workis haue saued the for thy workes or for thy loue thy sinnes be forgeuen the or saued for thy charitie and so for youre pourpose For the conciliacion therefore of these textes whyche as ye haue rend one out of your portews and the tother alledged of Christ in the gospell seme to be contrary one to make for you and the tother for me we must confer the hole context but firste to go to the breste of the mater be cause it were to longe to reherce the hole story ye muste note That the phariseis faith and doctryne was as now is yours that thei shuld be iustifyed by their workes and therfore christ when he had reherced the workes of this womanis loue vpon whiche siche false teachers onely gaze and wonder as vpoÌ„ only Ioans vtward camels cote and letherne girdle and not vpon the faithe wherof the workes of loue procede he added propter quod dico tibi For the whiche thinge I tell the y e I say which art a pharisay and lokest but vpon hir workis so that the pronowne hathe heir propir vehemency and pithe in the demonstracion to the pharisei whiche as he sawe but hir workis not hir faith so coulde he not beleue it no more then you that faith onely shuld iustifye but loue and hir workes of the lawe and therfor for the tother doctryne of onely faith to iustify thei as do you conceyued great hatered ayenst christ all his fore teachinge only fayth to iustifye so short away to heuen as thei and you fantazye And therfore to condempne his and yours hipocritish hatered and malice which fight so cruelly for loue and haue non at al to iustify to condempne Isaie your hatered with that sinners loue and it to be a testimony ayenst yours selues in your own opinion of your iustificacion ful of malice ranker and enuye let it be so said also to you y t loue not I wil or let it apere to you hir many sinnes in your sight and aftir your opinion to be forgeueÌ„ be cause she hath loued mich So that hir loue Christe made it not to the pharise the cause of hir remission but the probacion therof into his own codempnacioÌ„ iudging him self an holy pharisei for biddinge Christ to diner and the woman to be agreat sinner not worthi to haue had comen into his howse
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
to vs all remission vppon this onelye condicion that we beleue in Christ and not vpon your condicion of works as I haue iustly by scriptures hytherto proued it Nether therfore folowth it That then with out any endeuer almen shuld haue it Is not faith an harde condicion think ye Shal euery maÌ„ beleue in Christe when he lestethe and haue faith when he wil without the sharp assawtis of hir contrarie enimies as of infidelite desperation sin deuil and dubitacion shal euery man haue it encreased at his idle pleasyre loke vpon Abrahams faith so sore tempted vppon Iob Dauyd and of his that saide lorde I beleue but help my vnbeleif and loke vpon the apostles faith tempted vpoÌ„ the seas and in other places Faith is a rare and mighty gifte geuen not without the merits and intercession of our sauior Christ. And if euer ye shal fele y e batails of sin death hel the deuil the iugement of god and desperacion preassinge agenst the spirit of faith in you and wrestlinge with your spirit and litle faith to dryue you in to vnbeleif and dubitacion of forgeuenes desperacion whilis ye beholde your sinnes only in the lawe in your own conscience and iugemeÌ„t of god your aduersary accusing you not in the death of chryst with a constant and manly saith in him but to be brought into this desperat state to see your self wetingly and willingly of a set malice to haue resisted and thrusted the worde of saluacion from you when it was so benignely offred you to haue closed vp your eyes agenst the light to persecute the gospel to wryte and speke ayenst it to impugne y e trwthe and with your dampnable doctryne to haue seduced so many soulis into hell and with your false enstruccioÌ„s to bringe many into damnable errours and with your cruel vngodly actis and articles to be the autor of somiche innocent bloudshedinge w t infinite moo accusacions ayenste you ye shal fele them to be to laboriouse and hard an endeuer and harder a fre choise of you to assent with your faith to breke thorow and smit of and auoid all these heuye accusacions If this shal be so hard and heuey a batail ayenste the trwe faith loke neuer then that your false faith with your fre choise and assent to it when ye list shal stand sustain and abyde it ye shal fynde it no smal endeuor ne lyght batail to hold faste your faith in Christ if ye hade it as litle as the mustard sede Many an holy man felinge this stryff temptacion haue cryed Lorde geue me faith lorde encreace my faithe Lord strengthen my faith for christis â—ake lord lede me not into this temptacioÌ„ If ye had red the psalmes with faith and the story of Iob and trwly vnderstode them ye shulde haue sene how iuste menis faith hath ben tempted tried and ouerthrowen and how thei be first slayne ere thei be quikened in spirit first drouen down into hell ere thei be reduced into heuen first to tast of desperacion damnacion ere they tast of any strong faith and saluacion This is y e souldyers lyfe and Hercules labor by faith to fele remission and saluacioÌ„ assiewred vs in oure soulis and not so easye a pleasant passetyme as ye yet dreamâ— in your idle worldly welthines anâ— sinful securite Trewe faithe is nâ— idle assent ne acquisite qualite as yâ— list to haue it with your dremed endeuor But as y e course of y e wynd is not knowne so know ye not yet what faith is as your bok is playnly shewe your ignorance But here I omitte y e accusacion brought ayenst you for not doinge your pastorall office accordinge to godis vocacioÌ„ and lyke the successour of any one of the apostles in whiche office if any one of your floke be founde to haue perished for want of the very fode of godis worde purely faithfully and frely not preched of you his bloude shal be required at your haÌ„dis Now say on We muste take godes benefit as it is offered and not as we wold haue it ye saye trw For the benefit of our remission and saluacion is euerye wher offred vs in the scripture For our faith into christ and not as ye wolde haue it for the fulfillinge of your condicioÌ„s shewinge your selfe therin to be wiser then god and to inuent a nother and better way as ye beleue to heauen then by Christe as god hath decreed and ordined ye wolde belyke sette god to scole as ye did take vpon you to teache doctour Barnes better lerned then you Ergo by the gift of god I may do wel before I am iustified your handlynge of this my conclusion declareth plaine that ye vnderstande not what ye saye For ye â—ondely improue a conclusion that mighte stande and be true Ioy. yea after your truth with your â—onde paradox of onelye faith iustifieth onlesse in teachiÌ„g ye wil so haÌ„dle y e mater as Barnes dyd Thaia man is iustified before he beleueth For if beleue goth before iustificacion as a cause dothe theffect then seinge in scripture beleif is called a dede and procedinge from the gift of god must nedes be a good dede it foloweth necessarely ergo I may by gods gift do a good dede before I am iustified A wise argument lo as though to beleue in Christ were the dede of maÌ„ not as christ affirmeth it the work of god Ioa. vi saieng This is the work of god y t ye beleue in him whoÌ„ he hath sent ye shall know that by y e handlyng of your conclusion I vnderstand it better then ye wetesaffe haue iustly confuted it in my former boke as euery reder may se it your self know it if arrogaÌ„ce malice had not blyndned you to not se faith in christ iustifieng to be y e rote fouÌ„tain of al good works and what is not of this faith purifieng the hert to be sin I haue hitherto remoued al your coÌ„dicions as your penance baptism c from the place before iustificacion haue compelled you by scriptures to place them after faith iustifieng And now ye be brought to thê narow shift as to seme to proue beleif to go before iustification which ye say is a good dede ergo But I shal driue you as euery reader shall se it openly from this your last shameles shifte that al meÌ„ shal se you to stand naked of al euasions without any mo sterting holes First ye must graunt that faithe into christ is the gift of god now ye speak of beleif and ye set it confusely tantum as y e sophisters say without any thing into which y e accioÌ„ work of y e verbe shulde passe And if ye wil haue it stand so absolutely nothing added so is it as good a dede as y e deuil doth y e same For as Iames saith The deuils beleue the turkes and Iewes beleue But speake you like a
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
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
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
loue not beinge so concurrant into the act of beleif in christ as to say with loue I beleue in christ as well as with faith As to saye in a like speach I am not iustified without my .v. senses and yet do thei not iustifye me ye speke in a lyke fallacie as the man told the boter wyfe y t she made hir boter with her eares It is truth quod she I made it not with out them but hadde them when I made it Your self lo now be ye come to daley with sich idle ridels For no iust argumeÌ„tes can ye make for your loue to iustifie Ye shulde impugne this sayeng That without faith and beleif in christ iustifienge I cannot loue christ And then let vs see what ye can bringe in for the yonger sister to helpe hir elder in iustificacion or theffect to helpe hir cause to worke ye argue as the creues goeth lyke y e peruerse gardiner of whom speaketh Alexander Macedo turninge the toppes oâ— your herbes into y e ground and the rotes vpwarde from theffecte to the cause from the toppe to the roote all backewarke and arsewarde But ye now preasse vpon me to shew ye scriptures in this forme of sillables charite iustifieth and yet ye haue no scripture so framed for faith as to saye faith iustifieth No but I haue scriptures to shew ye That christ faide often and to manye Thy faith hath saued y e Paul oftener saith that man by faith is iustified and what differeÌ„ce is betwixt these two sentences To him that beleueth in him that iustifieth the vngodlye his faith is rekened to hym for rightwisenes faith iustifieth what differenc make ye betwixt these two sentences By faith man is iustified and his faithe iustifieth hym And now shewe me as mich for your charite where ye haue but once this sentence By charite man is iustifyed and I wil graunte it you that charitie iustifieth but as I know ye shall neuer shew it nether in seÌ„ce nor sillables so shal I neuer to you grauÌ„t it But to aunswer you according to your folyshenes and to stoppe your mouthe who begin to appose me as children were wont eche other in their primers to aske where fynde ye me two deus withoute a meus This miche I say I find in Paul deus iustificat and then in Ioan deus est charitas and so I fynde charitas iustificat And is this all the scripture ye can fynde for loue to iustifye Then I se well ye haue not forgotten all youre boyes plaies nor yâ—t all youre bragginge sophistrye I am content to be called fole of you so worldly a wise but yet Paule telleth me agen That the folyshnes of this worlde is wisedom before god and the wise of this worlde be very foles before god But at leste wyse ye shulde haue rememberd the wysemans counsel biddiÌ„ge you Not to answer the fole accordig to his folishnes lest ye be made a folâ— your self In good faith I thought not of siche childish fashions and Plays when I saide Where fynde ye that charite iustifyeth but ment it simply and playnly askinge it you to shewe me the place in scripture which perchaunce meself had neuer sene ne hered of before but now ye knit vp your syllogisme thus sayng Deus iustificat deus est charitas ergo charitas iustificat For quicquid predicatur de subiecto predicatur de predicato And so if deus predicatur de iustificare to say Deus iustificat and then charitas predicatur de deo deus est charitas the scripture y â— faith deus iustificat saith also charitas iustificat And thus I geue ye wordes for words who deserue none other For els I know y t charitas que de deo predicatur est iucreata and so differeth it a charitate qua iustificamur Mary sir I thanke you with all my harte for thus haue ye soluted your own false argument as the sophisters solute such false sillogismes sainge non tenet syllogismus ubi ter mini non supponunt omnino pro eodem But yet here me thinketh ye haue forgotten youre sophistrye and knowe not whiche is subiectum copula and praedicatum in propositione Ye saye that in thys youre fyrste proposicyon Deus iustificat deus praedicatur de iustificare where ye shewe youre selfe not to knowe whyche is subiectum and praedicatum ne copula For copula nusquam incidit in subiectum uel praedicatum Ye saye deus predicatur loke beter of your maior and how your argument shuld staÌ„d in y e third figure if deus were predicatum in y e maior and subiectum in y e minor Ye be so hyghe in diuinite that ye haue forgoten your logik and sophistry But ye saye thei be but wordis for wordis ye geue me In dede wordis be taken for deceights without any trwthe as ye vse youre vayne wordis in all your bokis all verite set a parte But in erneste let these your trifles skoffes passe froÌ„ so graue a cause And shew vs in seÌ„ce seriously as I haue shewed you of faith iustifyinge albe it not in forme of syllables where it standeth iÌ„ scripture Charite iustifiethe For I nowmber not your syllables but I seke out of you the very trwe sence onely from which ye now slip lyke y e slyper ele and the deffe aspe into a nother tale sayinge thus Now where as ye say y t if the forgeuenes of oure sinnes and oure suluacion shulde depende of the condicioÌ„ of our workes we shuld neuer be sewer and certain of one iustificacion for al oure workes be vnperfit and foule Thus I aunswere you That what sewernes ye wolde haue I cannot tell but of this am I sewer that god hath thus ordeined that baptisme is necessarye to attaine saluacion and yet all children be not sewer to be baptized And this do scripture tell me assewerdlye that a man must perseuer in good doinge to th ende or els he shall not be saued And that he that standeth in vertu may fal and be cast out In all these your assewranees haue ye not one worde ne mencion of faith into god and Christe nor yet of his most adsewered promised forgeuenes apprehdesd by faith euen the very vndoubted certitude it self Wherby men may see howe faithles vnsewere is your doutfull waueringe popish doctrine which al these your assewerances the turke and iew may haue without faith iustifieng ye say ye cannot tel what sewrance I wold haue wherin ye say not tru For how oft haue I laid before you the assewred promises in Christe holden by faith agenste your waueringe workis And yet I tell ye agen That if the kinges maiestye wolde promyse you before all his nobles another bishopryke nowe perchance voide and therto put his owne seall and wrytinge to confirme his promise wold ye not reken your self sewer therof Miche more then If god y â— verite promise me forgeuenes iÌ„ christ