there rideth a pryncely prelate a gloriouse Byshop to orne and honor an hole realme See what a clenly sorte of tall men he hath aboute hym what costely liueries geueth he what a many of idle belies dayly fedeth he Hath not Winch. lo wherof to glorye before men is not this a ioylye iustification Nowe foloweth his conclusion of him selfe sayenge ergo by the gyfte of god that is by these worldely gyftes I may do well before worldlye men of fleshely iudgement before I be iustified before God yet iustified gloriously in which I reioyce before men This is his Iewysshe iustification wherof the Pharisaies so highly reioyced in so muche that Christ tolde them that he came not to call suche iuste men but synners to repentaunce warnynge the people that excepte theyr rightwysnes abounded aboue the Pharisais good dedes they shulde neuer come to heuen And Paule sayth that men ignorant of the ryghtwisnes or rightwise makynge of god and sekynge to set fast as nowe dothe Wynchester their owne rigthwisenes they be neuer subiect to the rightwisnes of god Wynchester yet knoweth not the office of the lawe to shewe vs our synnes to worke wrath to make synne the more to abound as Paul proueth it to the Romayns so farre of must it be to iustify Neither yet knoweth he thoffice proper place of faith nor yet what thynge fayth is but conceyueth a certayne fantasticall opinion therof as doth euery speculatyue pharisay and idle hypocrite And a man shulde speke after the very order of nature and of the tyme he muste nedes sette faith before workes as is the tree before it blometh and the blomes before the fruyte The sead is cast into the erth before it groweth and fructifieth The seade is the worde of god saith Christe And nyghe vnto the is the worde of fayth euen in thyne herte and mouth Fayth is effectuouse and worketh by loue And the ende of the precept is loue out of a pure harte by fayth hartes are made pure sayeth Peter and a good conscience and of faith vnfayned I thinke Winc. is not so ignoraunte in his Gramer as to englysshe this texte of Paule Fides que operatur per dilectionem as dydde Iohn fysher the byshoppe of Rochester in hys sermon at Paules crosse and afterwarde prynted thus englysshed fayth which is wrought by charitie so settynge the carte before the horse and lyke an vngodlye gardener to peruerte and turne the rotes of his plantes and herbes vpwarde of whyche I harde as it were an olde prophecye .xl. yeres agoo that such an Antechrist shuld come to peruerte the iustificacion of faythe and turne Chrystes relygyon vpsedowne I am sewre he wyll not sette workes before fayth no not in the yong baptyzed infantes nor yet in Paule at his conuersion nor in the thefe hanging by Chryste crucified It is truth that workes being the frutes of fayth standynge in theyr owne place procedynge oute of fayth iustyfyenge dymynysshe not the effecte of Chrystes passyon For we are made in Chryste Iesu to do the good workes whyche God hath prepared that we shoulde walke in them We are saued frelye by faythe sayeth Paule yea and that not of workes for it is the gyfte of god that we be saued by fayth and not for oure workes leste anye man shoulde reioyce in his owne dedes But yf Wynch put his workes in the place and office of fayth as the condicion withoute the whyche no man is iustyfyed so dymynyssheth he yea he is iniuriouse and blasphemous vnto the effecte of Chrystes passyon for by this doctryne his diminute imperfecte and wycked workes shulde deserue vs forgeuenes of synnes as though Chrystes bloude and so plentuouse a redempcyon in Chryste were not suffycyente If by the lawe sayeth Paule men be made ryghtwyse so is Chryste deade in vayne Loue must fulfyll the condycyon sayth he ergo the workes of the lawe are his condicion Roma 13. Now let vs see what loue god asketh of vs for yf we haue not that loue we shall neuer fulfyll Wynch condicion God commaundeth vs to loue him with our hole hartes myndes soules and wyth all our strengthe and oure neyghbours ye and oure ennemyes to as our selues ye and that euen as Christe loued vs whiche dyed for vs beynge his ennemyes He byddeth vs to be perfyte and holy as hym selfe is not to be so angry with oure brother as to prouoke hym with any euyll worde to anger nor to desyre anye other mans good seruaunt wyfe c. no not to loue oure owne lyues in his cause but to hate our flesshe and dye for his sake Nowe tell me Wynchester yf anye one man hath this loue and so fulfylled your condicion or els dare your selfe affyrme to haue fulfylled it yf ye haue not ergo by youre owne wordes ye shall neuer enioye the effect of Christes passion and yet speke I not of the perfytte fayth and hope that euery man in God is bounde to haue beware therfore Wyn. howe ye set your saluacyon vppon so harde a condicion leste ye come to shorte of the gates shuttynge with your .v. folysh virgens If you hadde once fulfylled as you neuer shal your condicion and so perseuering you nede not to praye Father forgeue me my dettes nor neuer to say your Pater noster For ye owe no loue neyther vnto God nor man ye haue payed all And yet sayth Paule owe ye nothynge to any man but mutuall loue shewynge loue to be a dette euer in payenge and neuer full payed We shall aunswer for euery ydle worde sayth Christe But yf Wynchester had accomplysshed his cōdicion so myght he go playe and iustle in iudgement with Christ for his saluacion hauynge no nede of Christes passion then myghte he clayme heauen of dewtye and make grace no grace whiche is a mere free gyfte vndeserued of any man and thus were he one of those iuste prelates whome Chryste sayde he came not to cal Is not he a proud foole to whome when god geueth a free iustification in christ yet wyll he refuse to take it but vpon a condicion that he deserue it with suche workes as hym self is neuer able to perfourme what arrogant foole wolde thus condicion hym selfe agenste gods wyll Peter consideringe this importable condicion sayde by faith god purifieth theyr hertes and wherefore then do ye nowe tempte god so much layenge such a yoke vpon mens necks which nether our fathers nor we be able to bere By the grace of our lord Iesu christ we beleue vs to be saued as were our fathers If we shuld saye that we haue no synne in vs so are we lyers Wherfore the scriptures conclude euery man to be a synner and infidele that of all men God moughte haue mercy And that the promyse oute of fayth in Iesu christe shoulde be geuen to the beleuers Only Christ fulfylled the lawe And yf Wynchester wolde mok out Paule sayenge that when he concluded so ofte man to be frely iustified by fayth onelye
a subiect so â—penlye to â—lude his pâ— souerayâ— lorde besâ—â— the iniury the truth and playnlye and directlye preacheth the contrarye of that he had recanted so euideÌ„tly as the Mayer of him self asked whether he shuld from the pulpete sende him to warde to be fourth commyng to aunswere for his contemptuouse behauiour to preache in the same place to the same people the contrary to his recantacioÌ„ But Barnes was not stayed ne spoken to whiles Iherome and Iherarde had bothe preached and folowed the same trade â—his neâ—lyâ—nâ—e was â—tablâ— in â—e late lorde â—mwelâ—â—ho not â—arkynge noughlye â—hat was â—ritten in â—em caused â—m self those â—ers to be â—dde to oâ—er and so â—lled Barâ—es and his â—owes â—naues The kinges maiestie had appoynted certayne to make reporte of the sermons before whiche report one that fauored them had written to his frend at the court howe gayly they had all handled the matter both to satisfie the recantacion and also in the same sermons to vtter out the trueth that it myght sprede without lette of the worlde and this letter by negligence came to light whervpon and report of the sermons they were al apprehended and by the secrete counsayle to whiche companye I hadde then none accesse ne hadde not almost a yeare before ne hadde not after so longe as Crumwels tyme lasted sent to the towre when Baâ—nes was sâ— to the towâ— I was 〈◊〉 of the priuâ— counsayle and therevpon ensued further proces by the hole realme whervnto I was priuie but amonge the reste And otherwise then I haue rehersed I haue not persecuted Barnes and as I haue toulde the storye so it was doone And thynke me not good reader so moche a beaste that all suche beynge yet alyue in whose presence and knoweledge these matters haue passed betwene Barnes and me I wolde vaynly faine in such a tale wherein I accompte not myne estimation to haue ouercome Barnes for he was not learned and shulde muche hyndre mine estimation if any man coulde in the I haue tolde reproue me of a lye For so moch the tale may be profitable to the reader to coÌ„sidre how thinges be blowed and blustered abrode with lyes how Barnes death is laide to my charge â—he numbre thre signiâ—th infinit â—â—d so often 〈◊〉 I forgiue 〈◊〉 and â—â—erefore am 〈◊〉 his 〈◊〉 and â—as as Daâ—â—d dyd perâ—â—â—ute Saul that haue onely suffred at Barnes hand and neuer dyd any thynge to him but euer forgaue him and he euer vsed forgeuenes neuer to amende but to delude tryfle And if any wolde note my blindnes in vayneglorye that because Barnes yelded to be my scoler of policie as Dauid fayned hym selfe madde before Achis I coulde not espie it Thus the 〈◊〉 exaÌ„ples 〈◊〉 scripture 〈◊〉 applied to â—uer lewde â—ens fautes â—hen they ly 〈◊〉 examinaciâ—n that is as â—braham deâ—â—d Sara 〈◊〉 they counâ—â—fâ—t that is 〈◊〉 Dauyd 〈…〉 fore this Exemâ—lum placet but take it in earnest I wolde to suche say that if Barnes counterfaited in that submission he deceaued moo aswel as me and in dede a man in his owne prayse maye soone be made a foole And one of that coÌ„pany tolde me whom I take for my frend that he had not thought to heare so muche diuinitie of me ne se so moche charitie in a Bysshoppe Howe this matter shal be taken I remitte to the indifferencye of the reader I mente good fayth with Barnes and symplye and further medled not with hym then I haue rehersed wherein appeareth on my behalfe no malyce and there appeareth also vppon what occasioÌ„ I haue vttered such articles as Ioye wyl now confute for false whiche howe substauncially he doth by comparynge his and myne together I shall entreate hereafter He begynneth his booke thus Ioy. I Chaunsed vpon certayne articles entituled to the Byshop of Winchester called Steuen Gardener In this rekâ—nynge Ioy hath ouershot him selâ— which were written agaynst doctour Barnes his two felowes brent M.D.xxxix for preachyng onely fayth to iustifie VvintonÌ„ YOur entry to the matter is fyt for your processe For neither dyd I euer write suche articles ne Barnes was burnt for preaching onely faith iustifieth I was by Barnes choyce as is aforesaide his scolemayster at which time we entreated tharticle of onely faith iustifieth as shal hereafter appere Ioye By these his articles Winchester wold proue that workes must iustifie that is to say with our workes we must merite the remissioÌ„ of our synnes which doctrine as it is contrary to gods worde so is it infuriouse to Christes bloude whose godly name is one alone for all sufficieÌ„t euen that same precyous hyd treasour in the gospel in whome sayth Paule are all the treasours of wysdome and knowledge hidden for in hym dwelleth the moost perfitte fulnesse of god verely and in hym are we complete euen perfitly iustified without any inweyuinge of Winchesters workes This thyng do I tell you sayth Paule least any man as nowe wolde Winchester deceyue you with his apparaunt popysshe persuasyons This full iustification by onely fayth Paule expresseth clerely in these wordes also This our euerlastyng lyuynge priest and intercessour Christe abydeth for euer vnto this ende euen absolutly fully and perfytly without any lacke or breth to saue all them that through hym by fayth come to god the father Here are we taught Christe to haue an euerlastynge preesthode to saue perfytlye and sufficientlye through our faith onely and that he euer lyueth vnto the same ende wherfore for the defence of our so plentuouse and perfyt redemption and for the ryche fauoure mercy of our heuenly father and free forgyuenes in Christes passion through our fayth onely and that the glorye of his grace whereby he hath made vs his dearely beloued chosen chyldreÌ„ throughe his beloued sonne shoulde be praysed by whome we haue redemption through his blood euen the remyssyon of synnes accordynge to the ryches of his so plentuouse grace vnable to be mynisshed To defende this my lorde gods glorye I saye and to warne the symple vnlerned that they be not deceyued by such blasphemouse Byshoppes articles I shal by gods helpe iustlye by his worde clerely confute them although he yet teache preache them into his owne dampnation and deceyuyng of as many as beleue hym VvintonÌ„ IT is of lyke truth that ye affirme of me that I wolde by these articles proue that workes must iustifie I neuer wente about to proue that Howe so euer it liketh you to report of me I neuer wrote so I neuer preached so I neuer affyrmed so ne enterprised to teach Barnes so at the time he was my scooler As for youre that is to say with oure workes we muste merite the remission of our synnes I wold not be a ferde to vse that speache yf you and other had not to the worlde diffamed and sclaundered the worde meryte but nowe seinge ye haue beaten it into the eares of youre hearers and readers
realme sowing most pestilēt heresies yea and that wittyngly whiche is the synne agenst the holy gost whiche when all synnes be they right greuous shal be forgeuen yet shall this your vngodlye impiete be neuer forgeuen Vvin. Yet Vvin ix article YOu say that fayth is thassueraunce of the promyse of forgeuenes of sin̄es Ioye If faith be that same certitude and assured persuasion as Paule saith assuring you of your iustification why then adde you your vncertayne condiciō waueryng vpon your sinfull works which as they be vnstable vnperfit sinne so can they neuer make you a quyet trāquyl conscience nor certify you of your iustificatiō God so sayeng Thou labourest in the multitude of thine own wayes and yet thoughteste thou them neuer enoughe Adde no condycyon on your behalfe therfore oh Wyn. into your owne condempnaciō Christ neuer taught you to beleue vpon a condicion but saide symply and playnelye Beleue and thou art saued Adde not to goddes worde lest ye be condempned for a lyer Wynch tolde Martyne Bucere that he and his wolde not receyue the doctours as Wyn. wolde I coulde brynge Austen Hierom Origene and many other autentyk writers agenst hym selfe but let vs see whether he wyll beleue this one doctor saint Ambrose thus writing vppon the first epistle to the Corrinthes saienge This thinge is constituted of god that who so beleue in christe he is saued without any worke only by faith frely receiuinge the remission of hys sinnes What can be spoken more plainlye Nowe make an ende Wyn. and conclude your arrogant articles Vvinton̄ AS for your talke in the lawe it is not worth an hawe for it is besides the matter and before aūswered my sayenges ye can not improue sauynge that ye saye I may not adde to gods word whervnto I wyll aunswer that I adde not but only marke and note what gods worde conteineth And when I se so many tymes yf required of vs I knowe none other englysshe name to signifie what that is A discussio◠what is adding to god◠worde but a condicion And here let vs dyscusse what we shall cal addyng to gods worde If ye cal thinuencion of a newe worde whereby to discerne what is written in scripture as I or you vnderstand it an addicion to gods worde then do you and all your secte offende in deuysynge the wordes office and correlatiue to signify what fayth doth and howe it apprehendeth the promyse whiche I thynke the spirite wold not suffre you to do if it were addynge to goddes worde Moreouer I thynke ye call not addyng to goddes worde thaddynge of an other language wherein to expres gods worde by other syllables thē it was first spokē in For then were the world on both partes in a great offence being gods worde translate into so many tōgues nothing like the original tongues of greke or Hebrue Whereby appeareth that beynge the true sense kepte hole and entier the letters and sillables maye be altered withoute daunger as the language requyreth without any contradiction of this texte for not addynge to goddes worde Furthermore yf thexplayninge and openinge of scripture with mo wordes in the same language with similitudes also to giue more light to the true sense ye meane to declare were adding to gods worde I am sure ye wolde not haue trauailed so much in thexposicions of scriptures as ye haue doone in youre sundrye bokes And speciallye where ye make a drinking of christes holly supper ne haue vsed the similitude ye haue done of the sonne and fier for declaration of the secrete workynge of fayth alone yf ye had taken that for addynge to goddes word When ye rayle of me vncharitablye and deuyse for your purpose that is not true we can not cal that adding to gods word that is all besides it and contrarye to goddes word When I saye to you that it is pitie to see the giftes of learnynge in you and many other so abused and abhominacion most detestable to se the pretēce of gods worde to couer so many deuelyshe and detestable wordes of sclaūder malice myschief and heresy wyll you saye that I adde to goddes word herein bicause it is not there directlye spoken of you ye can not truely For albeit it be not specially wrytten of you yet because of a generall warraunt of scripture that we maye saye and wryte that is truth and edyfieth ye can not say I adde herein vnto gods worde but accordynge to goddes worde saye truthe And so likewise in euery other iuste honest and holy thynge Who then doth adde to goddes worde Only he that calleth scripture whiche is not scripture or reporteth the sence of gods scripture amisse For such one frameth hym selfe an ydol in his own fansy and worshippeth it for gods truth falsely Suche men adde to gods worde and reporte not god truely and therefore as the texte sayth shall be condempned as lyers And this is the true vnderstandynge of this texte broughte in by you Adde not to goddes worde Whyche I haue harde manye tymes vsed lyke a keye to cleue logges and therfore haue discoursed thunderstandynge of it As for the sayeng of saint Ambrose maketh nothing agaynst myne article For in the begynnynge when the contention was betwene christe Moyses lawe by faith was signified hole christ and by workes the lawe of Moyses and in this strife where fayth and workes stoode in contencion one against a nother the speache onely fayth was spoken of that good faith only to exclude Moyses lawe with the receyuynge or not receyuyng wherof christendome was troubled For els onely did neuer exclude the familiar companye of faythe with charitie that stode of the same side that faith doth And so you youre selfe vnderstande it that charitie is there and not excluded And the precyse wordes wtout any worke exclude onelye the workes of the lawe for the workes of receyuynge and vsynge the giftes of fayth loue must nedes be there as is before declared And nowe to the article that foloweth in youre boke whiche article ye call myne and I am very glad so to take it it foloweth thus Vvin. x. article A man beynge in deadly synne maye haue grace to do the workes of penaūce whereby he maye attayne to his iustification Ioye And I say the contrarye That a man beynge in deedly synne maye haue no grace to do the workes of penaunce as I feare me it wyll be verified of Win. hym selfe But the Lorde conuerte him ones so that all men maye se his open frutes of repentaunce for his greuous persecution of Chrystes membres and heare hym openly with teares recanting his false doctrine wherby he hath seduced many a symple soule This is lo his doctrine A man must do the workes of penaunce before he be iustified and so by suche workes merite and deserue his iustification and forgyuenes of synnes Here thou seest christen reader that suche a man hath no nede of Christes death but for such men sayth Paule Christ is
haue no scripture so framed for faith as to say faith iustifieth neuerthelesse to auÌ„swere you according to your folysshnes and to stoppe your mouth who begynne to appose me as chyldren were woÌ„t eche one another in their primers to aske where they found two deus neuer a meus An aunsâ— mete for 〈◊〉 that wyll 〈◊〉 stryue for â—lables Thus much I say I fynd in saint Paul deus iustificat and then I fynd in saynt Ihon deus est charitas And so I fynde charitas iustificat For quicquid predicatur de subiecto predicatur de predicato And so if deus predicatur de iustificare to saye deus iustificat and then charitas predicatur de deo deus est charitas the scripture that sayth deus iustificat sayth also charitas iustificat And thus I gyue you wordes for wordes who deserue none other For els I knowe that charitas que de deo predicatur est increata and so differeth a charitate qua iustificamur Thus for my recreacion I aunswer you as you be worthye who from seriouse discussion of the true sense wyl bring the matter to sillables and yet in dede ye haue no suche syllables for fayth what so euer ye saye as you wolde haue me fynde to serue for charitie for scripture hath neither fides iustificat nor charitas iustificat in syllables but the sense of both is conteined in scripture as before is declared As for workes of the lawe serue you only for matter to talke on As for frenes in iustification I affyrme al to be of gyft and there is nothing freer then gyfte I speake of no glorye but only of gods glory in whome we shulde glorye as saynt Paule teacheth vs. Nowe where ye saye that if the effecte of christes passion shoulde depende of the condicioÌ„ of our workes we shuld neuer be sure and certayne of our iustification for all our workes are vnperfite and foule Thus I auÌ„swer you that what surenes ye wolde haue I can not tell but of this I am sure that god hath thus ordeyned that baptysme is necessary to attayne saluacion and yet all chyldren be not sure to be baptised And this doth scripture tell me assuredly that a maÌ„ must perseuer in good doing to th ende or elles he shall not be saued and that he that standeth in vertue may fal and be cast oute I am assured by saynt Paules admonition in his epistle to the Romaynes byddynge the gentyle take hede that he fal not And saynt Austen sayth If we continue in goodnes we may be assured of god that he wyl not fayle but whether we shal continue no man knoweth And therfore suche assuraunce as ye speake of without regarde of the condicion and obseruing of it also I haue not redde Thus haue I lerned in scriptures yf we turn when god turneth to vs If we beleue when god illuminateth vs. If we loue as god kyndleth vs. If we be baptised as God commaundeth vs we shal be iustified Conditions required in scripture of man for his saluacion If we walke in iustification as god by christ hath taught vs and therein perseuere we shal be saued and glorified And I knowe none other englyshe for so many iffes but to call them condicions and workes also to be done by vs whiche workes be vnperfite in vs that be our selfe vnperfite and as touchinge vnperfitenes faythe therein differeth not from charite for they nede both daylye increase of perfection and therefore Iob sayde Verebar omnia opera mea whiche maye comprehende fayth also But al oure imperfitnes is supplied in christes perfitnes and so christ supplyeth vs and we supply not christ We shulde do all as christe dyd for he is our example to folowe but we can not for we haue the dregges of synne and be compassed about with infirmities as punyshmeÌ„t for the synne of our father Adam So as the powers of oure soule vpon occasion of the worlde and the flessh and suggestion of the deuell be ready to rebellion And herein aswel the power of the soule the properly receyueth fayth to diffidence and doubt agaynst the certaynte of godly fayth as also the power of the soule that receyueth charitie to contempte or negligence towardes the obseruation of gods pleasure with some confusion in hope also as aduersities encombre vs or pleasures make vs wanton For althoughe the gylte of oryginall synne be taken awaye in baptysme yet the scarre of it as it were the matter of it doth remayne whiche as it troubleth and letteth mans perfection in vertue and therby is maynteyned a continual strife and debate so is it not to be accompted our synne tyll we conceyue it by enbracyng agreynge to such carnall motions And therefore saint Iames sayeth that concupiscence when it conceyueth bringeth forth synne And lyke as in euery kinde the female is commenlye barren onlesse it conceyueth of the male so is concupyscence barren and voyde of synne onlesse it conceyue of man the agreymente of his free wyll consentynge to the euyll motion And bycause no man hath ben so perfytte but hath in the contynuall fyghte yelded althoughe men myght be by grace wythoute synne yet bycause no man hathe excepte oure Ladye as saynte Augustyne sayeth who is alwayes to be excepted yf we shoulde saye we hadde no synne we were lyars as saynte IohnÌ„ sayeth and therefore after saynte Austens mynde do not onelye for humilite but also for trueth praye in oure common prayer dayly for remission of our synnes And so mayster Ioye to returne to oure matter yf ye wolde for policie flee froÌ„ the worke of loue to the worke of fayth because ye wolde be assured ye be no more assured in respect of your owne worke by faith then ye be by charitie but all oure assuraunce is in goddes promyse For deus uerax et omnis homo mendax and therefore howe so euer ye and yours wyll Ieste at it I wyl returne agayne to the common prayer of the church Omnipotens sempiterne deus da nobis fidei spei charitatis augmentum ut mereamur assequi quod promittis fac nos amare quod praecipis Which prayer beynge so olde in the churche they haue ben affrayed for reuerence of auncientie to banishe in Germany although it repugneth and disproueth their teachynge in this matter Wherefore as the suÌ„me of our helth beginneth continueth is accomplysshed by gods mercy Quia neque volentis neque currentis sed miserentis est dei so the assuraunce of our helth dependeth vpon goddes promyse Mary ê™ you and that is truthe and here ye wyll clap your handes and extolle the strength of truth that bresteth out although we pharisais as ye saduces call vs wolde oppresse it The promise of god is all Et ideo ex fide say you and these wordes scrypture hath ut firma sit promissio A consideration of the argument how fayth apprehendeth the promyse And nowe ye wyll percase bringe
in MelanctoÌ„s correlatiues whereof ye make mention in the ende of your booke of fayth and of promyse And that the cause whye we be iustified by faith sayth he not by charitie is because promise can not be receaued but by fayth And in this poynt they meruayl of the grossenes of our wit that vnderstande not the nature of correlatiues and se not howe a promise can onely be appreheÌ„ded by fayth and that is the grounde that moueth them to saye Onely faithe iustifieth And thus they reason Seinge our saluatioÌ„ dependeth vpoÌ„ goddes promise a promise can not be apprehended but by faith onely we must nedes saye only faith iustifieth And to make the matter playne they brynge in a similytude If one man promiseth an other xx.li howe can he to whome the promise is made apprehende the promise but onely by beleuynge him that promiseth And this is the newe scoole of Germany where sophistry is not banished but hath a newe garmente and is clothed with a pretence of simplicitie For in this teachynge is a meruelouse apparaunce of playnnes and throughlye considered conteynethe a meere deceyte And note well reader that thou mayest perceyue this iuggelinge sophistrye where it deceyueth the. It is not denyed but onely faythe apprehendeth the promyse therin is no controuersy but marke well this when god iustifieth man god ministreth mercy to vs which was the thing god promised to giue vs as the prophet zacharie prophecied god wold giue him self who is all mercy whervpon is grouÌ„ded oure saluation wherin we must coÌ„sidre distinctly a parte the promyse of god and the thynge by hym promysed whiche is mercy The promise is one the thinge conteined in the promise is an other As in their exaÌ„ple for I dare make no newe when one freÌ„d promiseth an other Goddes promyse of mercy sheweth the promyse to be the boÌ„dâ— mercye the thinge promised xx.li. the promise is the bonde the thing promysed is the xx.li In which example though I graunt that I apprehend my frendes promise with beleuing him yet I apprehende not that is conteined in my frendes promise with beleuing him for I appreheÌ„d that with my haÌ„des yf it be payed me And so although we apprehend gods promise with our belefe yet the exhibicion of the mercy of god which is the thinge coÌ„prehended in gods promyse we apprehend that with all such partes of vs of bodye and soule as be comforted and healed by that mercye And in the workynge of chrystes myracles the promysse of helthe in body and soule was receaued by fayth in the vnderstandynge lyghtened by God but the healthe was receaued in all the partes healed of body and soule Nowe if he wyll yet wrangle and saye that the promyse of god is mercye and god wyll surely fulfil his promyse So as he that apprehendeth the promyse apprehendeth also mercye I wyll not vary with him therein to saye that the promyse is for the certaine hope of the thing promised mercy For as our Ladye sayde in the spirite of prophecy Suscepit Israell puerum suuÌ„ recordatus misericordiae suae God hath taken to him Israel his seruaunt remembryng his mercy that is to say according to his mercifull promise which the nexte verse declareth Sicut locutus est c. yet ye shall note here a distinction in degre of mercye betwene the mercy in the mercyfull promise when our Lady sayth recordatus miseri cordiae suae the very receyuyng of Israel to his seruice which god doth in iustification of man for then he taketh Israel the beleuer that seeth god to his seruauÌ„t whiche is a further mercy and the very mercy promysed So as Israel apprehendeth the mercifull promyse by faith but beynge taken to seruyce receiueth the further mercy ê“mised in receauing a newe hart a new spirit which god createth in man with the gift of charite resuscitateth in man lyfe beyng al lyfe and charite hym selfe Wherefore we may not properly saye we apprehende iustification by faythe whiche is the exhibition of mercy promysed by god to iustifie man onlesse we wolde call the promise of god and the exhibition of the thinge promysed all one God wyl do assuredly that he promyseth yet his promyse the thynge promysed be distincte the promise the exhibitioÌ„ of the promise distinct but assuredly knit together without fayling for god can not faile yet disseuered in consideration of the scripture And herein is the sophistry in this newe scoole slythly to passe ouer and iuggle as this man speaketh of vnder bord from the promise to the exhibition of the thing promised which their sleight is not of the rude easelye espied bicause in common speach we vse sometime to signify by the worde promyse the thynge promysed and so we do when we saye we be saued by gods promisse meaninge his mercy promysed and yet be the promysse and mercy promysed diuers in coÌ„sideration of the thinge as afore As soone as man beleueth God procedeth to the fulfillynge of his promyse for his part and giueth vs a newe spirite and a newe harte and so iustifieth vs if we receiue it and assente by our free choice vnto it and worke with it which is the effectual receiuyng and the worthynes on our parte whereby we be iustified And note wel this that there must be on our parte a worthynes and therefore howe so euer ye wyll smyle at it The churcâ— hath alwaâ— labored in â—membraunâ—â— of gods pâ—mises to pâ— vs in remeâ—braunce oâ— our wortâ—nes it is a good prayer Ora pro nobis sancta dei genitrix ut digni efficia mur promissionibus christi In this prayer we call vpon our Ladye as a lyuely membre of christes misticall body to praye to god for vs and with vs that we maye be made worthy the promises of christ In which prayer we acknowledge and truely professe that the promises of god require in vs a worthynes For the promyses of god be not to all men withoute condition absolute for then all shulde be saued but onelye to suche as be worthy to enioye theÌ„ And of this worthynes the scripture speaketh the thyrde chapiter in the booke of wisedome â—sedome â—archeth seâ—nge them â—at be worâ—ye her sayenge god hath teÌ„pted them and founde them worthy him And Centurio in the gospell when he humblye wold haue auoyded the comminge of Christ into his house sayde Lorde I am not worthye that thou shouldeste entre into my house Nowe if we shall so presse the signification of this worde worthy as we meane somtime when we say Dignus est operarius mercede sua no man can be founde worthy the mercy of god but if we can be content in the vnderstandynge to absteyne from the extremite and take worthynes for metenes after gods acceptation then all such may be accompted worthy as coÌ„forme them selfe to goddes pleasure and vse suche giftes of god as whereby god maketh vs worthy both the