thorowe faithe in his bloud c. Râ—â— Then agen obiecteth y â— Iewes as nowe dothe the ChristeÌ„ in the beginnige of the 4. ca What theÌ„ shal we suye to AbrahaÌ„ our father after y â— fâ—essâ—â— what gote he bi his workes Was he not iustified bi them If Abraham saith Paul were iustified by his workes so hath he wherof to reioyse but not before God And euen here is Iames question soluted Iaco 2. sayng Abraham our father â–ª was he not iustified by his dedes when he wolde haue offred his sonne Isaaâ—â—yes verely â–ª as here saith Paule he had to reioyse before men but not before God that is to saye he had that dede which iustified him aÌ„d declared him iuste vtwardly before men with the rightwisnes of y â— lawe for his obedience but as concerninge the rightwisnes of faith before God saith Paule AbrahaÌ„ beleued in god and it was rekened him for rightwisnes This is Paules firste argument to proue his prin cipal proposicion which argument he taketh of y â— example of Abraham father of the people of God In whom the forme of rightwismakinge was firste declared and set forthe for our example These â—onde argumente Paule deduceth of the diffinicioÌ„ of this worde Was Rekened whiche standeth in the sayd autorite of Genesis 15 and it signifieth a rekeninge a fre forgeuenes of a dutye which the dettoâ—r is not able to paye sainge To hi that wor keth is the rewarde not rekened of fauoure but of dutye And to him that worketh not but belâ— â–ª neth on hiÌ„ that iustifieth the vngodly Faith is rekened for rightwisnes faith sayth he aÌ„d not wor kes euen as Dauid sayth Blessed is that man to whome the lorde rekeneth not his sinnâ— he sayd not blessed is he that worketh but he to whoÌ„ God rekeneth not synnie that is to say althoughe he be a sinner and not able to come oute of dette yet wil not God of his mercy reken it vnto hym â—e laye it to his charge for that the penitent sinner beleueth that Christe made satisfaction for him payd the â—aunsome for it with his preciouse bloude And vpon this fre forgeuenes be sealed him a quitaâ—nce with the seale of circumcâ—sion which was a tokeÌ„ to hiÌ„ that he was iustified by his faith But we ha ue nowe a more suer aÌ„d liuelyer â—oken of our right wismakinge by faithe for god hath confirmed vs in Christe he hath anoynted vs he hath coÌ„segned vs vnto him and geuen vs his holy gost for an erneste of his promise to be iustified by faith 2. Cor 1 and Ephe. 1 thus sayng After that you harde the Gospel which is the worde of truth wherin ye beleued ye were sealed with the holy spirit whiche is to vs as an ernest peny to be assurede of our pro mysed heretage whych is purchesed vs by redemp cion into the prayse of the glorye of God Mo argumentes Paule maketh in the same â–ª 4. cap. to the Romans for the probation of hys sentence espye them oute yf you can and desyer God to geue you vnderstandynge Also ye shall knowe that Chryste came not as a lawyer lyke Moses but he was the very redemer and recoÌ„ciler of the beleuers thorow hys bloude into hys fathers fauoure grace The lawe was geuen by Moises but remissyon of synnes and the holy goost is geuen by Chryste Iohan 1. ye and that vnto all vpon all that beleue Ro. 1 Oh what consolation is in this one place set forth for feared and troubled consciences surely no â—on ge can expresse it for althoughe we wante good workes as we wante all for there is not one that doth good for we are all synners yet let vs beleue that for Chrystes sake we are receyued frely into our fathers grace Thys ryghtwysnes is set forth of hys mercy for vs wythoute the workes of the law wherfore surely it were great blasphemye against Christ and no lesse defiling of his mercy seate not to receyue the merites of hys passion that is to say the ryghtwysnes by fayth but to turne it into our synfull workes If any man be he neuer so holy shulde be iustifyed by his workes then had Christ â—ayth Paule to the Gala. in the secoÌ„d chapter dyed in vayne for that same man let vs therefore receyue Christes rightwisnes now offered vs let vs truste to hys ryghtwisnes and merites not to our own nor yet to any others for al our rightwysnes sayth I saye in the. 64. chapter are as the spotted and foule clothes of a meÌ„strouse It is verely a great blasphemie to refuse thys sure and fre forgeuenes in Chrystes bloude ye a dampnable thyng to repute it as heresye and to seke for workes of our owne inuencion vpon this hope and be lyefe to deserue heuen and to be iustifyed by them For thys article to be knowen Paule swet so sore in his pistles and laboured in hys preachyng But yet let not blynd carnal reason make this obyectioÌ„ agaynst hym sayng If fayth wythout workes iustifieth then nede we not to do any good workes Not so syr for by faith therfore are we iustified to â—hentente we shulde do good workes neuer cease and therfore Paule after that he had suffycyently proued hys conclusyon dyd set to in the. 12. Chapter to the Romans mo good workes theÌ„ euer we are able to do settynge workes in theyr place and fayth in hyr place for yf the workes ar not â—one of fayth then are they synne Roma 14. ¶ Now master priour because you ar not greatly acqueynted with Paules doctryne although he be your patrone and paynted at your gates because his argumeÌ„tes ar to hyghe for them that neuer felt fayth nor yet tasted the fealynge of the spiryte of fayth in the schole of the crosse I wyl desceÌ„d with you in a more sensyble demonstratyon to proue Paules saiÌ„ges trew to daÌ„pne your opinioÌ„ Paul as he was goyng to persecute christes church was smiten downe a murtherer and rose againe a iustified maÌ„ which yet had done no good workes but only beleued in Iesu Christ that smyt hym downe and spake vnto hym ergo faith only iustified The yonge innocent nowe Chrystened and departed I thynke you wyll grauÌ„te is iustifyed but not by his workes ergo The these that hanged by Chryste was iustified vpoÌ„ the crosse but not for any workes y â— he ther dyd ergo for hys fayth only Whersore syr me thynke ye were to hastye to iudge me a Lutherane and an heretique for affyrminge or holdyng any saing of holy scripture whych I knowe wel you vnderstand not to impute vnto me that whyche I neuer sayd and so preuely to accuse me where vpon to auoyde the cruell tyrannye of my lorde your reuerent spirituall father with his adherentes that yet fyght agaynst the Lorde and hys anoynted â–ª I was coÌ„strayned to lese all that I had and to flee Syr stande you to your glysterynge good workes and gloryouse
whych saith in hys gospell there is nothyng so secretly done but it shalbe disclosed But it is your owne glory your own honour and ydle beles luste that you seâ—e hont for so gredely and not to deliuer Gods truth from heresyes for it is hys treâ—e worde and the very lyuely membres of hys poore church that you yet perâ—â—cute so cruely Which abhominable blyndnes yf you wyl not know repeÌ„t you at so many daily exhortatioÌ„s warninges and threteninges by goddes own word both in Latine and in Englyshe so mercyfull offred you loke for no nother but the vengeaunce and wrath of God now haÌ„ging ouer your heades shortly to be powred downe vpoÌ„ you Plages daily ar seÌ„t into your kyngdome and euen the Popes heâ— which is Antechrist to now broken Bobylon is fallen in dede and all her karuen and grauen goddes ar brast against the ground Isaie in the. 21. chapter Fle you therfore out of Babylon let euery man saue hys lyfe Ieremie in the. 51. chapter For there ar many thynges that threteÌ„ an heuy fal and chang to your Popeshe kyngdom The Lord of powers hath decâ—ede to abâ—te the pryde of all stoutenes to pluk downe all the great gloryouse of therthe Isaye in the. 23. chapter It is the worde of God I tell you yet againe that they and you persecute so cruelly It is Chryste whom you fyght agaynst in vayne so blindely and it is the breath of hys mouth that is to say his almighty word that shal destroie you But wherefore wolde you not that any creature shuld knowe that you accused me Merely Chryste declareth the cause in the thyrde chapter of Iohan sayng Men loued the darkenes more theÌ„ the lyght because their workes were euyll for euery maÌ„ that doth euyl haâ—eth the lyght nether cometh he to the lyght lest hys workes be reproued God be praysed whych lyke as at the begynninge he drewforth the lyght of darkenes now causeth the truthe to comforth thorow your false opinions letters AmeÌ„ Your spirituall father was negligent in kepynge your letters Maledictus homo qui confidit in homine et carnem facit brachium suum Ieremie in the. 17 Chapter ¶ Nowe Master Pryour yf you canne declare your opinions otherwyse and confirme theÌ„ by ho ly scripture truely and purely vnderstonden shewe forthe your mynde in the name of God and I shall gladly make answer agayne therunto but in the meane ceason as ryghte is and besemeth euery christeÌ„ I submitte this my answere to your letters 〈…〉 that can and wyll iuge it after the scripture by the spirit of God Qui miscreatur benedicat tibi Illuminet vultum suum super te vt congnoscas in terra viam suam et in omnibus gentibus salutate suum Amen ¶ Yours to hys litel power George Ioye ¶ The storie of my state after the bishop had receyued the pryours letters ON the Saterdaye seuennyght before aduent sondaye the yeare of our Lorde M. D. XXUII there were letters sent as from the Car dinall by one of hys offycers to Cambrydge delyuered to the vyce Canceller called Doctour Edmonds master of Peter college where I was theÌ„ feolwe In whyche letters he was commaunded to sense me vp to appeare at Westminster y â— wendesdaye folowyng at ix of the clok wyth Bylney and Arture for certayne erroneus opynyons c. Our master sent for me on the â—â—orow in to the coÌ„ trey and I came to hym on the mondaye He shewed me the letters I red them and sawe the Cardinals sygne manuell subscrybed in great letters â–ª and his seale I gote me horse when it snewed and was colde and came to Londen and so to Westmynster not longe after my howre when Bilney and Arture were in examinacyon Whyche thynge when I harde of and knewe but those two poore shepe amonge so many cruel wolues I was not ouer hastye to thruste in amoÌ„ge them for there wâ—s 〈…〉 with other of theyr factioÌ„ And I thought to heare howe these two lytell lambes shulde spede yere I wold put my selfe into those lyoÌ„s mouthes I weÌ„t to my diner taried walkyng in the cyte At last on the Saterday I came to a Master of myne called syr Wyllyam Gascoingue the Cardinales tresurer and shewed hym my errende but he knewe all the coÌ„uayaunce of my cause better theÌ„ I for I beleue yet he was the author of all my trouble and he had me go in to the chamber of preseÌ„s there do ctour Capon shuld present me to the Cardinall I was but a course courtyer neuer before hearynge this terme chaÌ„ber of preseÌ„ce ne knew where it was and I was halfe a shamed to aske after it went in to alonge entrye on the lefte hande and at laste happened vpon a dore knocked and one opened it when I loked in it was the kicheÌ„ then I went backe into the hall asked for the chamber of presence one poynted me vp a payer of stayers The re stode I in the chamber of preseÌ„ce when I wold wyth all my harte haue ben absent waytynge for doctour CapoÌ„ almost an hower for I was not ouer hasty to aske after hym there no maÌ„ knew me nor I them there was a great fyer in the chamber the wether was colde and I saw now and than a Bishop come out but I durste not stand nyghe the fyer for feare of burnyng theyr was in all aboute a dosen bishops whose solemne and lordely lokyâ— pleased my not Whom when I behelde betwene me the fyer as they passed forbye in good faythe me though I saw nothing els but the galouse and the hangmeÌ„ but as grace was noÌ„ of theÌ„ knew me Then the tresurer sent for me downe into his chaÌ„ber and there he tolde me that the Cardynal sente not for me Then I beganne to smell theyr secretâ— conuayaunce howe they had counterfeted theyr lordes the Cardinales letters And here the tresurer sent me to the bishope of Lyncolne tellynge me that a suffragane had accused me Whych suffragane I neuer see nor knew I weÌ„t a good pase toward the bisshops place ouertoke hys chaunceler called doctour Rains shewing him y â— I wold spea ke wyth my lord he shewed my lord of me and said that I must come againe the mornyng at vi of the clocke I dâ—d so wayted for my lorde at the stayers fote til it was about viii My lord came down and I dyd my dutye to hym he asked me be you M. Iove ye forsothe my lorde ê™ I. Abyde said he wyth my Chaunceler tyll I come agayne for my lord w t all the bishopes toke theyr barges to wayte vpon the Cardinall that mornyng to Grenewiche to the kyng I desired my lord to be good lord vnto me shew me eys pleasure what hys lordshype wold w t me wherfore I am thus sent vnto hym and he answered me like a lord bad me tary with his chaunceler sayd
The letters whyche Iohan Ashwell Priour of Newnham Abbey besydes Bedforde sente secretly to the Byshope of Lyncolne in the yeare of our Lord M. D. xxvii Where in the sayde pryour accuseth George Ioye that tyme beyng felow of Peter college in Cambrydge of fower opinyons wyth the answere of the sayde George vn to the same opynyons ☞ Euery man that doth euyll hateth the lyghte and comethe not to the lyght that hys dedas shuld not be reproued Iohan. iii. ¶ The fyrste opinion is as M. priour sayth that a symple preyst hath as large and as greate power to bynde and to lose as hath a byshopâ— or the byshope of Rome ¶ The seconde that he imputeth vnto me is that fayth is sufficient wythout workes ¶ The thyrde that he fayneth on me is that euery preist may haue a wyfe or a concubine ¶ The fowerth that euery laye man maye heare confessions ¶ v. And because he sayth that I had men going on pylgrimage in deâ—isâ—on I haue set to the scripture that dampneth worshippyng of images ¶ Tandem vincat veritas ¶ Qui operit odium suum fraudulenter reualabitur malicia eiâ—s in cetu Prouerbi 26. He that kouereâ—h hys hatered to hurte another his malice shalbe openly declared ¶ Qui voluit lâ—pidem reuerâ—etur ad eum Prouerbi xâ—vi He that rolleth a stone shall haue it rolleth hym agayne At laste the truthe wyll haue the vyctorye ¶ Here foloweth the pryours letters taken out of hys own hande worde for worde ¶ The superscription To our moste Reuerend father in Christ and speciall good lorde my lorde of Lyncolne our diocesan be thys deliuered wyth spede MOst Reuerende father in god dew recoÌ„mendations had to you with humble obedience I your spirituall chylde louing subget and daily bedaman is gladde to here of your prosperous welfare y e which I and my brethern dayly praye to god to continew And where as your lordship wro te your louynge letters wyllynge them to be kepte secrete so I beseche your lordshyp that these symple letters of myne may be kepte secrete vnto your selfe Also where as my Lorde your suffragane informed your lordship one master Ioye by y â— know ledge that he had of me what erroneus opynyons he hylde forso the some be oute of my mynde and some I haue called to my mynde by the reason of your letters â—â—a opinâ—o erat quam ipse tenebat quam taÌ„ta et tam larga potestas ligandi atque soluendi érat data a deo simplici sacerdoti quanâ—a episcopo vel Romano pontifeci Allegauit et probauit suam intentionem opinionem per ista verba Christi dicentâ—s â—ta in vniuersum mundum predicate euange c. Quia sicut misit me pater et ego mitto vos Hec â—um dixisset insufflauit dixit eis seâ— in plurali numero Accipite spiritum sanctum et quoruÌ„ remiseritis per rer eis quoruÌ„ re re sunt ergo c. ¶ Seâ—unda opinio an fides sine operibus sufficit Ipse tenebat quam sic Et ego tenebaÌ„ contra quia diâ—us Iacobus aposâ—olus ait quam fides sin operibus mortua est â–ª Et sic pro contra inter nos Sed tamen in conclusionâ— sua ipse concessit quam opera fidei subintelliguntur in vera fide perfecta sic coÌ„clusionem fâ—ciebat quam sola fides sufficit ¶ â—erâ—ia opinio quam quilibet sacerdos potest habere vroreÌ„ vâ—l concubinaÌ„ et posuit exemplum in beato Petro qui hab â–ª bat vroreÌ„ ante vocationeÌ„ post vocationem Sed frater mâ—us celerâ—rius tenebat quam non vtebatur vxore sua post vocationem suaÌ„ ad apostolatâ— sicut ante sed Petrus faciebat vt apostolus Pâ—ulus aâ—â— in quadam epistola Qui habeÌ„t vxâ—râ—â— â—â—â—quaÌ„ non habeÌ„tes sint Et sic pro contra erat mâ—â—r â—os Et fraâ—â—r mens celerarius interrâ—gâ—bat ipsum quaâ—e Ecclesia militans hic in terris â—ta statuâ—t ac ordinauit quam ministri Ecclesie non habereÌ„t vâ—orâ—s vel concubinas nunc sicut tunc at ipâ—e respoÌ„debat NaÌ„ lex ê‘ Ro. poÌ„tificeÌ„ cuÌ„ suis Cardinaubâ—s Episcopis ac ministris est lex positiua per hoiâ—m facta quapropter poÌ„t per hoiÌ„em coÌ„fringâ— ac dâ—strâ—â— ê“ mâ—liorâ—propositâ— et allegauit illud dictum Quod eius est destruere cuius est condere ¶ Quarta opinio erat quamâ—libet laâ—cus poÌ„t audire coÌ„fessioÌ„es turâ—a illud diui Iaco. CoÌ„fitemini alteru truÌ„ pâ—taÌ„ vrÌ„â— c. Eâ— frat meê° celerariê° fatebatÌ„ hoc esse liâ—ituÌ„ in â—ê‘e magne necessitatis alias noÌ„ et allegauâ—â—quam uriste dicuÌ„t quam noÌ„ est licituÌ„ in lege necessitas facâ—t â—â—â—truÌ„ Sed ipse dicebat coÌ„tra atque tenebat quam in oâ—â—ê‘e ê‘ â—llud dictuÌ„â— Iaco. CoÌ„fitemini c. â—terea voluit habere hoies peregre proficisceÌ„tes in derisum ob quaÌ„ causaÌ„ noÌ„ venit nuÌ„c ad memoriam But for these diuerse other we haue bene sumtyme sine charitate ê“pter circuÌ„stantes sedeÌ„tes And sumtime I haue geueÌ„ hiÌ„ exhortatioÌ„ opeÌ„ly sumtyme secretely that he shuld leue such Lutronus opimoÌ„s â—lso M. chauÌ„celer made serche for him diuerse times wheÌ„ he came into the coÌ„tre but theÌ„ he was euer at CaÌ„brig in Peter house And M. chaunceler gaue vnto me strait coÌ„mauÌ„demeÌ„t in your lordshipes name y â— I shuld not suffer him to preche in noâ—e of your churches with out your licens writing with your sealle so he came nomore at me nor I praye to god that he do not except he ameÌ„de quia dictum vulgare infectionis with heresi inlisy frensy c but I beseche your lordship that no creature maye know that I â–ª or any of mine do shew you of these thinges for then I shal leusse the fauor of many in my â—ontre But I am haue ben wyll be euer at your commaundement Et sic valeatis in Christo Iesu sicut cor in corpore meo Your louing subget and dayly orator Iohannes prior de Newenham licet indignê° Â¶ More ouer I haue harde sume reportâ— y t when he haue ben amoÌ„g lay ê‘sons at festis or yoÌ„keres in the couÌ„tre he hath had many lewde opinions amoÌ„g the people some good folkys would murmer and grugge at his saynges some wold reioyse therin ¶ The aunswer of George Ioye or gye as he calleth hym MAster priour I maruel gretly coÌ„sidering the greate kindenes loue that you euer preteÌ„ded toward me neuer openyng your grefe minde to me so ofte resortiÌ„g to your place neuer moneshiÌ„g me although you say y â— you exhorted me opeÌ„ly secretly which is not trew y â— you ne uer made any insinuatioÌ„ vnto me of this your preuey odiouse enteÌ„te but rather shewed me outward ly a faier flatering coÌ„tenauÌ„ce desieriÌ„g me ofte to abide wyth you but as I
nowe perceaue al was to hoÌ„te out somwhat of me wherby you myghte thus Ind â—ily betraye me and so do your spiritual father and other such a secrete sacrifice Surely I had ne uer beleued although it was tolde me of many that you had thê° accused me had I not sene your own hand whych letters I wold haue wynited at as I do yet at other mennâ—s false reportes on me yf I had ben but gyltye al thinges as I am not which you do impute vnto me then I wold haue let your letters lye styll in darkenes after your desyer Or if they had ben but only harmfull vnto my boby name which I am bounde to defende yet I wold haue suffred sâ—fâ—e sileÌ„ce â— pacyeno to haue ben my patrones defeÌ„ders before god neuer to haue answerd you coÌ„fortig my selfe in my god the God of al coÌ„fort now expulset my natiue laÌ„de thorow your letters lesing my poore liuing forsakiÌ„g al my kiÌ„ne and freÌ„des being in great pouertye and kare in the which al you haue sette me for that I wold auoyd the cruel tyraÌ„ny of your spiritual father of other incenste by your letters I wold I saye haue conforted my selfe and do daily as god geueth me grace wyth this one coÌ„fortable saying of my sauyour Mat. 5. Blessed are you when meÌ„ cast rebukes and sclaunderouse reuilinges vpoÌ„ you persecuting you and reporte al maner of euell agaynst you belying you for my sake Reioyse and be glade for great is your reward in heaueÌ„ This one senteÌ„ce is ynough to answer for me â— to coÌ„forte me against al slaunders and false reportes and euen against your letters as touchyng my persone fame But in that your letters opinioÌ„s are sclaunderouse blasphe mouse against god and his truth I may not suffer them to be hedde in darkenes as you desyred your moost reuerend father to kepe them Wherefore I shall by goddes grace auenge delyuer hys truthe from your false opinions that by hys true word that yet if thus it wold please god to open your eyes shew you hys truthe call you to repeÌ„taunce ¶ Fyrst you say that one opinion was that I helde that as great as large power to bynd to lose was geuen of god to a symple preyst as to a byshop or to the byshope of Rome whyche is more Whych enteÌ„t opinion you say I proued by these wordes of Chryst saing Go your ways in to the world and preach the Gospel c. For as my father hath sente me so sende I you c. Syr fyrst ye shall knowe that what so euer the scrypture affyrmeth I holde it for no opinion but I beleue it to be true for there ie great dyfference betwene faith opinioÌ„ And as for these textes whych you saye that I alledged to proue my entent loke you whether they make for your opinion of byndinge and losing in secrete confession after your vnderstanding or rather to pertayne to the open preaching of the â— orde of God And turne to Mark in the. 19 chap. and loke whether this your texte Quia sicut misit me pater c. foloweth as you alleg it â—te in mundum vniuersum wyth a coniunction causale as you falsely bryng it in to shewe the cause of the senteÌ„â—e be fore But turne to Iohan cap. 20. there shall you se it stande wythoute a Quia as a propositioÌ„ fyrst propounded of Christ in a coÌ„parison or similitude and afterward there disposed the coÌ„parison declared both in the geuinge of the holy gost power to forgyue to holde synnes Nether dyd â— allege these textes as you do at rouers so confusely confoun dynge one Euangelyste wyth another to confute your false opinyon not yet added I any scâ—liret in plurali numero for Salomon warneth Prouerbi orum 30. that we adde nothynge to goddes worde lest we be reproued founde lyers And Christ spake his vordes in the plural noÌ„ber at the geuyng of hys keyes to all his apostles as ye may se Ioh. 20 withoute any scilâ—cet yf you knowe a verbe of the plural noumber from the singulare But I passe ouer your ignoraÌ„ce and shall prepare me to confirme the truthe into the coÌ„futation of your false opinions of the which The fyrste is that a bishope or the byshope of Rome by whoÌ„ you vnderstande the Pope hath a greater larger powr to binde to lose geuen them of god then a simple preiste That the truthe of goddes worde might be deliuered froÌ„ your false opinions and losed frome your vyolente wrestynge of holy scripture and that it appereth verily by your opinion that you knowe not what Christe ment by the keyes of the kingdome of heauen nether yet what is vnderstaÌ„de by binning and losyng ye shall knowe that when Christ asked hys disciples Mat. 16. WhoÌ„ say you that I am peter as the mouth of theÌ„ al answered that thing whiche they all beleued eueÌ„ thus Thou arte Christ the sonne of the liuyng god That they al beleued thus as Peter openly confessed the terte folowinge declareth For euâ— incontenently he warned not only Peter but all them whoÌ„ he asked the question that they shuld not tell any maÌ„ that he was Iesus christ Thys Iohan declareth in the. 6. chapter Where Christe asked hys disciples And wyl you go away to Peter answered as the mouthe for them all Lorde to whom shall we go thou haste the wordis of euerlastige life we beleue he sayd not I beleue alone knowe that thou arte Christe the sonne of the liuynge god Here Peter answerd for theÌ„ al the same thing that he coÌ„fessed Mat. 16. vpoÌ„ this therfore so faythfull a knowlege beliefe senâ— in theÌ„ al he promised theÌ„ Mat. 16. the keyes of the kigdom of heuen for wher he sawe like a fayth there wold he geue lyke office And as Bede saith in the Homelte of the same texte WheÌ„ all were asked in ge nerall Peter alone for all answerd so that the same thynge that Christe answerd Peter answered to them all in Peter sayng Blessed arte thou Simon bariona c And to the shal I geue the keyes of the king doÌ„e of heaueÌ„ that what so euer thou shalt lose in the erth it shalbe losed in heauen And what so euer thou shalt bynde in earth iâ— shalbe bounde in heuen That he promised theÌ„ all these keyes it is manifeste in the performinge of them Iohn 20. â—a Where it is tolde when these keyes here promysed were geuen to whoÌ„ they were geuen and what he ment by them mark in the. 16. Luk in the 24 â–ª both to telling the same storie They were geuen the same day that Chryste rose from death at the eauenyng the discyples gathered togyther in an house for feare the dores shyt to theÌ„ vnto whom Chryste entred in salutyng them sayng Peace be wyth you But fyrst let vs se what Christ meÌ„t by these keyes your
coÌ„stante and fast persuasion in our hartes assured vs by the holy gost certifyeng vs of the goodnes of God and of his promises towardâ— vs by the which persuasion we beleue verely hys wordes and ar assured in our hartes the holy gost testifyeng it in vs that he is oure God our father to vs an almyghty helper and delyuerer and that we are receyued in to hys fauour by the deth and merites of hys sonne Iesus Christ our sauyour vpon the whych belyefe and assured persuasioÌ„ we loue hym so ernestly agayne that we cease not the occasyon and tyme offred to fulfyll hys pleasures in doyng the worker of loue or charite to our neighbours Of thys lyuely faith Paul speaketh alwayes which by loue is mighty in ope ration ad Gala 5. and mente no more deade fayth in this his sentence A man is iustified by faith theÌ„ he mente of a deade man wheÌ„ he alledged the prophete Abakuc saing the rightwyse shall liue of his fayth for dede fayth geueth no lyfe ¶ To be iustyfyed or to be made ryghtwyse bfore God by thys fayth is nothyng els but to be absol ued from synne of God to be forgeuen or to haue no synne imputed vnto hym of God ¶ The rightwisenes which is allowed before god that cometh of faith is sometymes in scripture cal led hys mercye or fauour toward vs in vs wher by he is moued for Christes bloudes sake to promise vs forgeuenes And sometimes it is taken fo hys truth faythfulnes in the performyng of hys ê“mise of this is he called iust or ryghtwise faith full and true Wherfore the scripture comenly ioyneth these two wordes mercy and truthe or fayth fulnes togyther especially in the psalmes as I no ted in the argument of the 89. Psalme and as Da uid prayeth god in the. 31. psalm to deliuer hym for his ryghtwysnes sake that is for his mercies sake or for his truthes sake and in the. 5 â–ª Psal lord lede me forthe for thy ryghtwysnes sake The mercye wherby god is moued to ê“mise vs his benefytes goeth before and hys truthe in performynge foloweth nowe the maner of the scryptures is to vse the one for the tother as the kyngdom of heueÌ„ for the gospell whych goth before and is the knowleg of the way to the kyngdom and because of hearin ge the worde cometh faith Ro. 10 therfore to heare in scripture is sometymes takeÌ„ for to beleue as Iohn in the. 6. Euery man that hath harde and is learned of my father cometh to me that is to say euery maÌ„ that beleueth on the father c and in the same ca. He that cometh to me shal not hoÌ„ger whi che saing the sentence folowyng expoundeth thus He that beleueth in me shal neuer thyrste or shalbe euer satysfied here to come to Chryst which foloueth fayth in him is takeÌ„ for â—o beleue in hym and sometyme that at gothe before is taken for that at foloweth as maye apeare wel to them that are excercised in reading of holy scripture as the keye of knowledg and the gospell are all one for that one cometh of the tother Forthermore Paule in the. â— 19. ca. to the Ro. in the. 3 to the Phyâ—â— declareth two maner of ryghtwysenes one he calleth the rightwisenes of the law or our owne rightwisnes the tother the rightwisnes of god or of faith The rightwisnes of the law is that at is gotteÌ„ by workes of the lawe the ryghtwysnes of fayth is that wherby God of hys mercye rekeneth vs ryghtwise for our fayhtes sake Outward workes shewe vs rightwyse before the worlde but faythe iustifyeth vs before God Abrahams vtwarde dede in obein ge God and goyng forth to offer his sonne Isaac Gene. 22. and Iames. 2. was a testymonye of hys faith and declared hym rightwyse before men after the rightwisnes of the law but hys fayth iustified him before god â—oÌ„ge before yeâ— Isaac was bor ne Gene. 15. Also we are iustified before God only in that we are chosen in Chryst before the worlde was created Eph. 1. Of the which election and iustification our faith when god geueth it vs certyfyeth our hartes afterwarde wheÌ„ our fayth breketh forth in to good workes for trve faith caÌ„ not be ydel theÌ„ are our workes a testimony before meÌ„ of oure foyth so that our fayth is a secrete and a suere persuasion to our selfe of our election before God and oure workes that procede of faith are a testimony of our fayth to the worlde of the which outward workes the worlde iugeth vs rightwyse after the rightwisnes of the lawe But here let mâ— take hede lest they despise the rightwisnes of faith as heresie staÌ„de to the righwysnes of their owne workes Ot whoÌ„ thus speaketh paul â—o 10. They are ignoraÌ„t of the rightwisnes whyche is alowed before god go about to stableshe their own right wisnes wherfore they are not vnder the ryghwisnes of God There Paule as I poynted you to be fore bringeth in Moyses Leuiti 18. in Deutero 30. describing these two rightwisnes as one coÌ„tra rie to the tother of the which descriptioÌ„ I wyl not here tarye rede the places and Paules pistle to the Ro. to the Gala. vnderstaÌ„d it if god wyl geue it you Thys is therfore Paules sentence to the Romans in the thyrde chapter We suppose that a man is iustified by fayth wythoute the workes of the lawe vnderstanding it of iustification and of that ryghtwisnes that is of lyuely sayth alowed before God as I haue declared it before And for the probatioÌ„ of thys sentence the Prophetes christ hys owne felâ—e and hys Apostles spente all theyr labours and lyues especially Paule labourynge aboue all other to coÌ„fyrme it as it appereth in hys pistles and especially in his pistle to the Romans Wherin he layed thys sentence of the iustyfyinge by fayth at the begynninge as hys principall proposition and chefe fouÌ„dation grouÌ„ded of the testimonie of Abakuc the prophete Against the whych proposition the Iewe which sought for the rightwisnes of workes as nowe do the false Christen a non obiected saing as you do now If faith only iustifieth wherfore then is the lawe wyth so many good workes coÌ„maunded vs to fulfyl it Paul answereth By the lawe come men into the knowled ge of theyr syunes And because ye shulde vnderstand by the law he mente the morall law not the â—eremonial He gaue exâ—ple in the 7. ca. of y â— moral law saing I had not knoweÌ„ y â— coÌ„cupisceÌ„se had bâ— sinne except the law had saide Thou shalt not lust And nowe therfore saith he Rom 3 the rightwisnes of God is made manifeste with oute the lawe by y â— Gospel from faith to faithe which rightwis nes was sometime preached of the Propheâ—es and proued by the testimony of the lawe And now are men iustified frely by Goddie mercy and by the re dempâ—ion that is â—â— Iesu Christ
for such occasyons faste ynough to bryng hym away and therfore he bad the man now healed go shew hym selfe to the preiste that the prest myght haue hys priuylege in the iugement of hys clensyng of the leprye addyng to thys commaundement that he shuld offer the gyft thaâ— Moyses commaunded to be offered for thys was that morsell that the couetouse pre ste gaped so gredely for and Chryste wolde not the preste to be disapointed of hys proye adding also these wor des In to a testimony to them selfe that is to testi fie to the prestes hartes that althoughe they hoÌ„ted to take hym as a breaker of Moses lawe yet here in thys cure they mygh well see him obserue it into theyr own coÌ„dempnatioÌ„ if they did other wise accuse him as any traÌ„sgressour therof as thei did not with standing at the last theyr own coÌ„sciens wytnesyng agaynst them And euen of the violeÌ„t wrestyng and false interpretyng of hys owne texte to â—erue for our spiritual belyes and theyr ambiâ—youse impery men may gather and see playnly many other places and textes of holy scripture to be lyke wise peruerted and tourne into theyr tradycions But God auenge deliuer once his pure holy wor de from the captiuite of these pesteleÌ„t skornes and gloriouse glosyng hipocrites Amen Of pilgrimages and worshypping of Images THen you say that I wold haue men inderision that weÌ„te on pilgrimag for what cau se it came not theÌ„ into your minde â—ok you can call the cause in to your minde who tolde you â–ª this â–ª for I caÌ„ tell you full well who coÌ„spired w t you to obserue me to write my saynges and to coÌ„ceyne such secret letters but the lord wyll se to it aueÌ„ge Ero. 5. Syr I mocked theÌ„ not â–ª but he that sitteth in heueÌ„ hath theÌ„ inderisioÌ„ It is the lorde that scorneth theÌ„ â–ª Psal 2. and that worthely bycause they forsake hym the liuing god alone for all sufficient and euer ready to helpe all that call vpon hym in fayth veryte and wyll runne after straunge goddes â–ª into hylles wodes and soâ—yâ—ary places there to worshype stockes stones ye paâ—aueÌ„â—ure to do worse thynges of mannes making Are not these men to be laughed at or rather to be lamented that may and ought to worshipe god at home in theyr chamber and yet wyll forsake wyfe chyldren and housholde whose presens they behoue and spende both body and goodes in longe and wâ—arye tranclynges to fall downe and worshipe a stocke or a stone made with mannes hande Are not these the people scatered so brode thorow out al the lande of Egipte to seke chaffe Erodi in the. 5. chapter Reade the seconde precepte as it staÌ„deth Erodi in the. 20. chapter reade the lawe the Prophetes and the new testament and loke how greuouslye God threateneth these godgoers and saincte sekâ—rs that shulde haue but one God hym only to honour and to serue as Chryst testifyed in the. 4. chapter of Mathew and that in spiryt and truthe euen at home in theyr hartes Stande it not written Erodi in the 22 chapter He that offereth to any goddes that is to say vnto any ymage saue unto the Lorde onely let hym dye wythoute redempeyon He abhorred straunge goddes so sore that he forbode his people to name them Exod in the. 23. Chapter Heare what I saye saith in the. 65 chapter I haue stretched fort my handes all thys longe tyme past vnto a nation that forsaketh me and seketh straunge Goddes â— hych nacyon goth not the ryght waye that is to saye not after my mynd and commaundementes Whych nacyon ex aspereth and angreth me beynge present and yet go they forth to offre in groues and wodes doynge sacrifices there at autares of stone sytting and knelyng by toumbes and shrynes sleaping in chuâ— rhes full of images let the schole men excuse thys fallyng downe before images kissing of theyr fete kneling prayng holding vp of handes steking vp of candles and geuynge them gyftes â—c callynge for theyr helpe in siknes perel of making their vo wes vnto them Let them cloke theyr worshyppe with Dulie and Hyâ—erdulia and yet shall it be Idolatria when they haue made the beste for them that they caÌ„ God wyl not be worshyped with our inuencions but as he him selfe hath commaunded he forbode euen the makyng of Images For he se that they shulde steale awaye his worshipe Thus sayd he Isaie in the. 4. chapt I am he that is called the lord whych geue not my glory to any other creature nether yet my prayse to any karuen Ima ges Excepte you be ashamed of your stockes and I doles in wodes and hylles in whom you delighted and leaue your groues and gardens whych ye chose for your selues you shalbe lyke okes whose leaues fall a waye and lyke a gardeÌ„ with out water for the glystâ—ryng glory of these Images shall be turned into stubbe and the makers of them in to sparkers of fyer and both of them shalbe burnte vp to gyther noman quencâ—ynge them I saye in the fyrste chapter Reade in also in the ende of the seconde chapter And heare what the prophet Baruch saith of those Idolatres in the. 6. chap. Their goddes verely haue goldeÌ„ crownes vpoÌ„ their heades from whom the prestes fetche golde and siluer and bestow it vpon theyr selues Also they geue of the same golde and Iwels to hores and make gaye theyr harlettes theyr wyth and after that these harlettes haue offered them agayne they receyue them and decke theyr goddes with the some And yet are not these goddes cleane from rouste wormes althoughe they be kouered dect wyth purple they muste wype awaye the duste frome theyr fates for theyr houses are full of duste â—c Reade the. 44. Chapter of Isaye A 〈…〉 you put your most reuereÌ„de father in miÌ„de for forgeting saing But I beseche your lordship y â— no cerature may know that I or any of mine do shew you of thiÌ„ges for theÌ„ I shal lese y â— fauour of many in my couÌ„try c. Oh â—uel fauourde oules backes night â—aues that thus feare the lyght O nâ—gotiuÌ„ perambuloÌ„s in tenebris O priuy poysoÌ„ walking in derkenes Fered you theÌ„ more the god Had you leuer lese y â— fauour of God then of men Is thys the zele you bare to gods worde Had you leuer let it lye styll strangled wyth hesesye theÌ„ you shalbe dysclosed and lese the fauour of meÌ„ Whâ—â— christeÌ„ maÌ„ wold wyth draw you hys fauour for auengyng Gods truthe from heresye These ar the godly spirytuall that take so great payne in persecutyng presoning putting to doth with so great labours study the poore innocent soules menbres of Christe for the pure zele they haue to god to hys word secretly they dare accuse but not opeÌ„ly In darkenes dare they staÌ„de and shot forth their are wes dipped in venome but not in the lyght They thynke to make the truth a lyer