euery thinge is fixed and fastened in his place appoynted No conclusioÌ„ is by Luther more stoutly affirmed theÌ„ this â–ª with nailes riueted clenched with meere necessite This is the last conclusion of this teachinge But when I say this nowe I loke they wyll be in the toppe of me with exclamations with fye on me wretche that scorneth predestination and compareth the scriptures with idle reasoninge of the gentiles They vse the word papish to stop euery mans mouth withall And this they wyl aske me Thou papysh bysshop and folysh lawer doest thou denye predestination doest thou denye goddes knoweledge infallible If god knoweth it shall it not be so Be not those scriptures true that thou semest to reherse in scorne do not god indurate whom he wyl haue mercy of whom he wyll Hast any sophistry to auoyd this scripure Be not the wordes playne language and be they not wrytten to vs so playnlye that we may vnderstand them do not God knowe his and be not al our heares numbred To these men I wyll fyrst aunswer or I go any further with you mayster Ioye and say that I acknowledge gods predestination as whereof I am most certeynly assured by scripture and also confesse the textes of scripture by me rehersed to conteyne a moste certeine truth and ought therefore to be worshypped and reuerenced And am sory to se the high mysterye of goddes predestinacion the scriptures lykewise to be abused vnsemely by noughtye men to suche ende and effecte as the Grekes and infidels vsed the false opinion of destinye and that they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus I lamente to se the truthe so abused by mysvnderstandynge and anye sence to be taken of scrypture vnder the pretence of plainnes that shoulde be contrarye and repugnaunte to other scriptures that be as playne Note this similitude foâ— the vnderstaÌ„ding of scriptures And therefore as two stones that be knocked together put fourthe a sparke of fyer whiche appeared not in anye of the stones alone So two textes of scrypture compared together put fourthe a sparke of knoweledge and vnderstandyng whyche appeared in neyther of the textes alone And therefore all suche textes of scrypture as seeme to attribute to man power faculte of him selfe to do good howe playnely so euer they be I maye gather no sence or vnderstandynge of them but suche as may agre with those textes of scripture that shew how man of him selfe can not do any good thinge not so muche as thynke a good thought but it be by the speciall gyfte and grace of god And howe playne so euer some of the textes of scripture seme so to considre man as to reseÌ„ble him to an earth pot at the pleasure of the potter and onely to do as he is ordeined to do by god yet must we forbeare to make any other sence then such as may agre with other textes of scripture that declare mans fre choise to receiue grace when it is offred hym or to refuse it and continue in synne The sense of scripture is vniforme and plaine when it is founde and gyueth wysedome to them that be meke in spirite and not arrogant in presumption of knowledge Gregory â—zianzene â—â—eth how â— synes faâ—tie hath neâ—gence is ynâ— to them aâ— hardnes dâ—ligence carâ— estimacion but yonge in vnderstandinge knowynge them selfes to haue nede of more Mary the wordes of scripture written by the counsayle of the holye gooste hath many tymes an outward apparaunce of contradiction by occasion whereof to staye and exercise vs in serchynge of the true sence and to haue the more estimation of it when we haue found it And therefore it is a greate cause of temeritie and boldnes to beare men in hande that the wordes of scrypture be so playne and euidente where as in dede when christ opened the scriptures tâ— his disciples they perceâ—ued that before was hiâ—deÌ„ So mucâ— worketh righte openynge beynge the wordes appoynted to conteine so highe mysteries they be so placed and ordered as they do couer and hyde suche precious iewelles and require a conuenieÌ„t opening to shewe fourth that is conteined in them And therefore the wordes of scripture be not so playne and open as men wolde haue them to be estemed â—or want of â—is searche â—uche error taken for â—th but require a serche as Christ sayde Searche the scryptures And saint Peter saith that in saynt Paules epistels be many harde places whiche many haue depraued c. And albeit the true seÌ„se of scripture hath ben by the spirite of god preserued in the churche as certeine and inuiolable â—en may of â—alyce corâ—upt the worâ—es of scripâ—ure howe so euer it hath ben impungned in sundry ages yet haue some wordes of scripture in certayne places ben for a tyme maliciouslye chaunged sometyme left oute neclygently sometyme of ignoraunce peruerted and agayne by goddes goodnes restored but not withoute learnynge and senses exercysed in knowledge as doth appere by suche labours as good men haue emploied by goddes gyft and assistaunce for the clere expoundyng of the scriptures And thus muche I say to the facilite and easy vnderstandyng of scripture which many do arrogaÌ„tly presume to haue by them selfes atteyned As to the misterie of predestination whiche is goddes hyghe secrecye Predestinâ—câ—on scripture enforceth all men to confesse the predestinacyon of God in his sayntes wherof saynte Paule speaketh speciallye in the epystle to the Romaynes also to the Ephesians whiche is also noted and signified in the prophetes and spoken of and touched in euery parte of scrypture For as the tenure of the latter iudgemente conteyneth howe God hathe prepared a kyngedome So hathe he prepared a chosen people to enioye that kyngedome And this hath god wroughte as saynt Paule sayeth accordynge to the purpose of his owne wyll and goodnes in praise of his glory to be communicated vnto man significatiâ— of prâ—deâ—nation And so we may cal predestination the decree of god to helpe and directe men chosen to th ende of their glorification And so whom so euer god choseth he predestinateth Whom he predestinath he calleth Whom he calleth he iustifieth and whom he iustifieth he glorifieth Whereby appeareth howe god is the auctor thayder thassister and continuall helper to bryng man to felicitie And hereof god dothe assure vs that thus he worketh with his electe people comfortaâ— rememâ—ce of â—edestinatiâ—n wherof we shuld conceyue great consolatioÌ„ and comfort beynge perswaded that god is with good men And yf he be with vs what can we feare any man or deuyll And so longe as we remembre goddes election and predestinacion to this effecte it is profitable to vs. And when we enterpryse to vnclaspe the boke oâ—â—lyâ—e and wyll â—sume to deuour the apple of secrete knowledge to be lyke god in vnderstandynge and knoweledge of the good euil men and se howe god ordereth his election and decree of predestinacioÌ„ in
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
this knoweledge of my celestial father am I fermly persuaded Christ Iesu his onelye sonne both god and mā to be sente for my sake into this worlde to be the annoynted Messyas kynge and preiste to be my gouerner delyuerer auenger defender my heade redemer by hys passyon medyatoure my clensinge sacrifyce once for me and for all faythfull for euer offred vp on the crosse my onelye intercessoure nowe into heuen ascended my holynes myne expiacion my rightwisenes helth way lyfe and satysfaccyon satisfyinge my fathers iustice for my sinnes neuer to be imputed to me for my onelye faythes sake daylye iustifienge and absoluinge me contynuallye reuyuynge me wyth his holy spyryte anoyntyng me wyth the grace of the holye gooste so that nowe I by hys mercye and grace being in christe his electe might walke dayly in good workes pleasynge my celestiall father vnto this knowledge and beleef he calleth all his chosen for whome he hath forseene predestined and chosen them hath he called by his worde and creacyon of this world vnto this faith and knoweledge and whome he thus called the same hathe he iustyfyed and whome he hath iustyfyed them hath he glorified Vvinton̄ IN the processe of your iustification fyrst ye say saint Paule sayth we be chosen of God in Chryste before the foundacyon of the worlde was layde whyche be the wordes of the appostle And here ye make a true entrye Then ye saye that in the fyrst chapter of saynt Iohn̄s gospell and the fyrst epystle the fyfte chapter of saynte Iohn̄ it is conteyned that when we be borne anewe of the spyryte we are called to receyue faith If you can iustifie this to be true I wyll not further impugne youre iustification But your allegation of this scripture is lyke the spellynge of a yonge strypelynge I ones went about to teach to reade He wolde neades spell backewarde A.b. he spelled it Ba. and B.A. Ab. The scripture ye allege saith He that beleueth is borne of god ye say we be borne of god to receiue beleefe Scripture placeth fayth in ordre before the byrthe not in prioritye of tyme but in natural order And ye place it after as it were also in the distaunce of tyme. The wordes of the scrypture in the gospell of saynte Iohn̄ be that so manye as receyue Chryste haue power gyuen them to be the sonnes of god suche as beleue in his name who be not borne of the bloodes nor the wyll of man but be borne of god By this texte to be the sonne of god faith muste neades go before The wordes of the epystle be these Euerye man that beleuethe that Iesus is Christe is borne of god Is not faith placed here in the order of the text before the birth as a declaration whereby to know what is signified by this to be borne of god that is to saye to beleue that Iesus is christ Not to beleue in tongue as saynt Iohn̄ sayth but to beleue in workinge that is beleued Christe teachinge Nichodemus oure regeneration seconde natiuitie of god sayeth Nisi quis renatus fuerit ex aqua spiritu sancto non potest introire in regnum dei Whiche natiuitie is ministred in the sacrament of baptisme And in thactes of thappostles when the Enuche desired to be partaker of this regeneration to be borne of god and sayde Here is water what letteth me to be baptised Phillyppe sayde to the Enuche If thou beleuest with all thy hart thou maiest And thenuche aunswered I beleue Iesus Christe to be the sonne of god And so was thenuche baptised whiche forme of baptisme the church obserueth styl in the christeninge of Infants offred to christ in the fayth catholique of their parentes And accordinge to this declaration the wordes of saynt Iohn̄s epistle be that eche man who beleueth that Iesus is Christ is borne of god not excludinge the sacrament of baptisme but declaringe that the foundacion of our regeneracion is this fayth where saynt Iohn̄ in a fewe wordes reuerentlye foldeth vp the hole misterye of oure fayth By your interpretacion ye wold haue men firste borne the chyldren o◠god then to receiue faith But Philyp expoundeth it that we receiue fayth to be borne the childrē of god therfore requireth it before the regeneracion semblable in other matters scripture preacheth penaunce to obteine remissiō of sinne and ye teache remission of sinne wherby to come to penaunce Scripture saith we do not forgiue our neighbour god will not forgiue vs. You teach that god must fyrste forgiue vs then we to forgiue our neighbour Christ calleth vs to him to be vnburdened of our synne And ye teach that we be vnburdened of our synne or we come at him And so throughly ye teach christ backward Scripture neuer taught him after that sort yet ye call vpon other for scripture and then ye wyll haue scripture playne as it is written to be vnderstāded streight of al men at the fyrst readynge whiche bearyng in hande of playnnes with a desyre that mans curiouse nature hathe to knowledge or for wante therof to be seen to haue knowlege the nūber that readeth after you saythe they vnderstand as ye do And yf suche one can say onely fayth iustifieth and a prieste is a knaue the masse is not in scripture and an Image is an idole ye prayse so much the lorde in hym and reioyse so muche as in a proselite that ye make hym runne through the scripture in thicke and thinne euen tyll he commeth to predestination and further to gods prouidence that some be so blynded at the last as they call al in doubte Ye be your selfe blynde in malice and take vpon you to be leaders of the blynd and so tumble al together in the pyt of errour with the miserable destruction of soule and body Let vs returne agayn to the scripture ye haue brought in which ye say signifieth that whē we be borne a new of the spirit we be called to receyue faith The wordes of the scripture be Eche man that beleueth that Iesus is christ is borne of god If ye wolde herein resort to grāmer and say This part is onlye to Ioye tha◠did before or pose me in my gramme◠bycause natus est is written in the preterperfitence and credit is writen in the presentence and thervpon fansy that natus est must be before credit I must aunswer you agayn by grāmer that the preterperfitens in laten signifieth the presentens as wel as the pretertēs for philophers affirme by reason of the cōtinuall mouing that tyme euer passeth nothing is properly presēt but only god And for declaraciō that the pretertence signifieth the presēt euery verbe passiue and deponēte boroweth in his preterperfittens of the verbe substantiue to ioyne with his participle both est and fuit so as natus est is properly the present perfittens and natus fuit the preterperfittens Now if the translation had been natus fuit then
doctrine but eche one man to be a churche alone and therefore eche one man to fast alone if he fast at all without daies appoynted for the hole body to faste together Note wel tâ— inconuenieÌ„â— of alone Eche one man to praye alone yf he prayeth at all withoute dayes or houres appoynted for the hole bodye to praye together and so all to be alone alone alone myne owne self al alone And then to be deuoured of the deuyl alone without comforte in wildernes alone and so synge vp the free mannes songe of alone whiles we be here as thoughe there were none other life after this for thitherto wil resort the issue of the sore when eche man presumptuouslye geueth him selfe alone an vnderstandynge of goddes scriptures and contempnynge that other men deuout and lerned haue wrytten trust to theyr owne sense contrarye to the wyse mans aduertisement or rather lustelye so to bost forth for knoweledge that they lyke to saye they knowe because they wolde in dede haue it so taken whether it be so or no. Obstinacy in â—resumtyon â—f knowlege And suche men what so euer is sayde to the contrarie of that they ones say they knowe eyther they make a lyppe at it or yelde with sylence to seme to gyue place to auctoritie for the tyme or yf they dare speake lay theyr hande on their brest and saye they spake as theyr conscience serueth them or tell howe they haue prayed for grace can not beleue the contrarye some lyfte vp their eyes and wysh that the truth may sprede abrode that hath ben longe hidden And thus as they wolde haue it they wyll haue it be clerely deefe to any other teachynge And therfore as I haue rehereed after contempte of thexposicions of other they say gods wordes be playne to proue mere necessitie and yet they myght say otherwyse they wold for any necessitie that forceth theÌ„ so to say for the scriptures they bringe in enforceth theÌ„ not at al and that they know wel ynoughe myght therefore in the predestinacion election of god confesse with me ignoraunce yf they lysted so to do For of my selfe I shall saye thus what so euer opinion men wolde for their purpose haue persuaded of me abrode that I shuld vse carnall wytte and sophistrie in thentreatyng of scriptures I protest openlye and take god to recorde that I neuer yet durst be so bolde to gather any seÌ„se of the scripture but such as I had redde gathered alredy in good authors whose spirite I durste better truste then myne owne I knowledge and confesse myne owne pouertie therein I knowe none opinion of myne own fyndynge in scripture and what so euer gyfte other haue scripture is to me ouer darke to vnderstand it alone without the teachynge of other suche as haue lefte their labours therein in writinge behynd them Of whom togither with the scryptures I haue learned to speake of predestinatioÌ„ as I haue written and of iustification thus That god only iustifieth man accordyng to the scripture before alleged Quos uocauit iustificauit and in an other place Deus iustificat And herein the worlde maketh no controuersy A controuersie there is howe God worketh this iustification in man whether to iustifie man he giueth hym one gyfte of fayth or two gyftes of faith charitie And in this coÌ„trouersie one thing is very peruerse that those which saye that god iustifieth man with one gift of faith onelye wyll be seene more to extol god in his fauour vnto man then they that saye God geueth three gyftes in the iustificacion of man And because the worde onely that hath and doth meynteyne muche bablynge hath ben ioyned by theÌ„ to fayth to say that onely fayth iustifieth to defende that they trouble the people with a fyne distinction of offices say that in iustificacion of man it is the onely office of fayth to iustifie charitie and hope there waytynge without office whiles the man be iustified A prety shifâ— from onelye fayth iustifieth to faytâ— onely iustifieth and an aâ—row differeÌ„câ— to the rudâ— reader And so onely is nowe shifted froÌ„ fayth to the office of fayth And these be they that accuse other men of darknesse But the scripture telleth me that he who loueth not remayneth in death And therfore if the state of a iustified man be life in Chryste Charytye whych is godlye loue hath as well her offyce in iustyfycacyon to gyue lyfe as faythe hathe her offyce to be 〈◊〉 knoweledge the mooste certeyne grounde and foundacyon of it and hope her offyce to be placed and establysshed vppon them bothe In receyuynge of whyche gyftes how man worketh by goddes callynge to turne to hym and vse that is offered of hym accordynge to their effectes I shall speake after at large aunsweryng you mayster Ioye who semeth so to terme suche workes as I saye man doth to atteyne iustificacion as thoughe I mente daye workes or weeke workes and eyther not knowynge in deede what I ment with Barnes in workes before iustificacyoÌ„ to thatteynyng of it or elles dissemblynge youre knoweledge to engendre matter of skoffynge ye triumph of me at your pleasure whiche I shall pretermytte and somewhat open of what force your matter is that ye violently wrythe out of scripture And fyrst ye bryng in that if Winchester hath done al that god hath commaunded hym he is but a seruaunt vnprofitable And this text of scripture ye bringe in to dimynyshe the estimacion of good workes And thus gods holly scrypture is prophaned by you the wold be sene to vtter onely that the spirite of god telleth you with suche a mere sincerite that it hath nether hony nor waxe An expositioÌ„ of the scripture that we be seruauÌ„tes vnprofitable For this text of scripture is wrytten to admonishe vs what a good lord we serue of god who hauyng no coÌ„moditie or profyt by our scruyce doth neuerthelesse alowe and commend our seruice So differeth the seruice of god and the deuyll the seruyce of god from the seruice of man For the state of a seruaunte amonge men is to do their maisters profit and not their owne forsomuch as they be seruauntes And therefore to an euyl seruaunt it is said commonly as a rebuke Thou arte a leude seruaunt thou sekest thyne owne gaine and not thy maysters But in the seruice of god such as be seruauntes professe openly and truly affyrme that they be vnprofitable to theyr lorde god as the text by you broughte in testifieth who nedeth no seruyce of vs ne can not be increased or diminished by profyt or lacke of oure seruice And yet he hathe so muche care of our welth that albeit oure seruyce is not profitable to him yet he coÌ„mendeth it because it is profitable to vs and therfore saith to a good seruaunt Euge. Well sayde seruaunt that art good and faythful because thou arte faythfull in a fewe I shall appoynte the ouer more And moreouer declarynge howe our
inconuenience men haue deuised to say now I beleue not Luther nor Melancton nor Bewcer nor Suinglius nor Ioye nor Turnor And call them for the tyme knaues for Maledictus qui confidâ—t in homine but I beleue ê™ he goddes holy wordes which can not lye as men do And shall I not beleue the wordes of the byble I knowe what edifiethe me thankes be to the lorde of his gyfte my conscyence telleth me what is good and no man shall bringe me from that god teacheth me by his holye spirite Nowe yâ— wyll aske me And is not this well saide Verelye if man were neuer deceyued in the true sence of gods worde and were assured that god in dede taught him by his holye spirite the aunswere were graue but when so many errours are arrisen in the sence of goddes holy worde and the deuyll maye and hath transformed him selfe into the aungell of lyght suche speach in communycacyon is besydes the purpose For men doute not whether goddes holye worde is to be beleued but what is the sence of goddes holye worde And the maner of speache aforesaide beinge so precise serueth rather as ashes to couer fier to kepe an error close then with sobre communication eche man mistrustinge his owne learninge to trye out what other men whose spirite is commeÌ„ded vnto vs haue by one consent lefte written and testified what they vnderstande in the matter Mary you maister Ioye I praye you pardonne me for yf god hath so made you of his secrete counsel that ye can tel what christ thought as ye haue before arrogantly affyrmed ye may speake for so much with more aucthorytie then anye other But let vs considre ones agayne your And I say the contrary for albeit ye saye so in summe yet when ye declare your selfe afterwarde some wolde conster ye sayde otherwyse and that whether ye wyll or no ye agree with me For when ye call penaunce a turnynge to God youre sayenge implyeth that before suche a man as turneth by penaunce dydde by goddes callynge turne that man was out of gods fauour not iustified but turned from God and after that by grace turneth whyche ye call penaunce So as if ye maye be so vnderstanded ye saye that a man beynge a synner maye haue grace to turne The differeÌ„ce yf we vnderstande you thus betwene you and me is that you expresse the worke of penaunce whyche ye call turnynge And I speake of the worke of penaunce in general and yet I haue not contended with you what be the workes of penauÌ„ce And for ought I here of you in the workes of penaunce I shall not contende with you muche but agre with you for all this bablynge that turninge to god is the worke of penaunce so it be a hole turne whereof scripture speaketh with a mannes hole harte in fastinge wepynge and waylynge and as the church hath declared our turnynge shuld be and not halfe a turne as some of your scole teache and amonges all your turnyng Turnor whom god turne into the right waye But afterwarde ye handle your turninge otherwyse wyll so vnderstande your turninge as a synner shulde be iustified before he doth turne wherein you turne the matter so aboute as it is inexplicable for by you a sinner turneth not as your speache purporteth but a man that was a synner now beleuing and iustified hauing his synnes forgeueÌ„ turneth and so he that is turned all ready in iustificacion yet remaynyng thaÌ„ turneth agayn in penaunce and then the seconde turninge shulde be from god yf the turninge in iustificacion were to god as it muste neads be for in remyssyon of synne and iustificacion god turneth man to him And so the playne man whom ye take vpon you to teache playnly wolde vnderstand it For when ye say that a sinner before his turnyng by penaunce beleueth and is iustified that is one turne where he was before from god now to be towardes hym And then if there be yet after a turnynge againe in penaunce that turnynge must nedes be from god For a seconde turne muste nedes be contrarye to the fyrste as a simple man aunswered when one told him the world was turned Then ê™ he all is well for I harde my graundfather saye in his tyme the worlde was turned And then the worlde was nought And therfore by the seconde turne he concludeth it shulde be good For in two turnes one succedinge a nother yf the first be one waye the seconde is a nother And yet you wolde haue a synner fyrst iustified by fayth wherein he is turned to god and then turne by penaunce If ye wolde call me nowe Pelagian bycause I shuld speake as thoughe man myghte turne of him selfe withoute belefe then I wolde saye ye spake as besemethe the person ye mainteyne I haue learned and therafter speake that a sinner can not turne without the grace of god which god dystributeth by degrees as the soÌ„ne sheweth her selfe in the morninge in whom there is encrease by successe tyl the sonne come to the highest at noon Men fall sodenly downe the hyll from god but they be drawen vp the hyll to hym by degrees And the degrees of helth be signified in the miracle of christ of the blynde man to whome christ restored not his perfit syghte at ones but by degrees We preache to meÌ„ to rise in the mornÃng orto iam sole for Vanum est ante lucem surgere and ye bydde men lye styll whyle it be noon that the sonne be at the highest this causeth your fonde stoicall scoole of extremities whiche admytteth no meane I haue bene somewhat mery with you for my owne relefe beinge vexed and weried with your fond talke whiche is suche as maketh onely a coÌ„fusion of that ye speake of without frute or edifienge And yet I can not pretermytte to note somewhat in your iustification which ye declare thus Ioye Now let vs se the order of our iustification before god accordynge to the scriptures Firste sayth Paule we are chosen of god in Chryst before the foundacion of the worlde was layde And when we be borne anewe of the spirite we are called to receyue fayth Ioan. i. and .i. Ioan. v. which gyfte of faith certifyeth vs of our election geuynge vs the knowlege of god the father in and by Christe Whiche knowledge as nothynge can be sayd breiflyer so is there nothynge more excellent sweter more full and perfit holsomer more comfortable and ioyouse For when I knowe god the father in Christe by the holy gost I knowe these .iii. persons to be the onely one God the most hygh goodnes hauynge his beinge of him self and all other creatures to haue their being lyfe and mouynge of hym euen that one alone my very lyuynge God for me and for all sufficient mercyful benygne louyng almyghty to me my delyuerer defender and keper longe suffring iust true my presente sauyoure and forgeuer of my synnes gyuynge me frelye for Christes sake eternall lyfe and beatitude In