not necessitie they say a good man doth frelye and necessarilye good and an euyll man frely and necessaryly euyll And as they do in the wordes of free wyll so they play in the worde necessitie whiche is taken two wayes Necessitie is taken twoo wayes For there is a mere and absolute necessitie that the lerned men call necessitatem consequentis and a condicionall necessitie whiche the lerned men cal necessitatem consequentie As in this example when I tell one he shall dye the corporall death I tell hym a mere necessitie for he shall nedes dye and it dependeth neither of iffes ner andes ne can not be auoided but that necessite of death coÌ„pelleth al meane causes to serue it necessarylye to the accomplyshment of it Therefore I maye say It is merelye and absolutelye necessary that thou shalte dye And this is necessitas consequentis For the thinge is ordered precisly so to be But if I sayâ— thus Forbearyng thy foode thou must necessarily die or it be longe this necessite is no mere necessite but dependeth vpon the condycyon of the forbearyng thy foode marye auoyde not the condicion but lette that stande true then the necessitie foloweth And of this sorte of necessitie the gentyles suche as hadde clearer vnderstanding reputed that they called destine fatum As put thy fynger in the fyer â–ª and it wyll necessarylye burne hauinge the natural cause no leâ— of operacion Nowe if it were asked whether thy fynger shoulde necessarilye burne I must saye no meanynge of a precise absolute and mere necessytye for thou neadeste not put thy fynger in the fyre and so the burnynge shall be auoyded But and yf thou puttesâ— thy fynger in the fyer then of a coÌ„dicionall necessitie it must neades burne Nowe marke the sophistry of this sect The sophistry of such as defende mere necessitie A good man they say doth necessarilye good and that is true in a condicionall necessite For if he be a good man he muste neades do well for as sone as he ceasseth to do good he is no lenger a good man and so in an euyll man he doth necessarylye euyll for yf he dydde well he were no more an euyll man And thys necessytye hathe in deede no compulsyon because the former parte of the speache is at lybertie withoute necessytie or compulsyon and the latter parte is made necessarye by the maynetenaunce of the trueth in the fyrste parte And therfore this speach is true Thomas beynge a good man dothe necessarylye well and IohnÌ„ an euyll man doth necessarylye euyll But this is not true the Thomas speakyng of the same Thomas doth necessarily wel or IohnÌ„ speaking of the same IohnÌ„ doth necessarily euyll For there is no necessitie at al in the matter but vpon vpholdynge the truth of the condicion whiche in these latter speaches is lefte out And thus I haue declared the difference of necessities the one mere and absolute and the other condicionall and I haue shewed howe the symple people not hauinge their senses exercised be deceyued by suche as be the deuyls apostels to seduce the worlde with intricatioÌ„ of speach and like false marchauntes shiftynge the wordes whiche be markes from the signification of one thyng to an other by such colors mainteine discorde disagremente in those thinges wherin it were most expedient men shuld agre This matter of free choice hath muche troubled the church by reason of such as wold presume to haue through knoweledge of all thynge after their discussion and so entangling them selfe with goddes high misteries haue ben authors of suche opinions of mere necessitie as not onlye impugne the hole processe of scripture but also subuerteth al staye of good direction and endeuoure eyther to godlye exercyse or polytyque behauoure It is the extremite of al mischeif to say that man can not chose whether he wyl vse gods giftes or no when they be offered hym whiche is the time of mans choice as afore for we must be persuaded that as god giueth to man his giftes frely without necessitie or compulsion so maÌ„ receiueth them frely without necessitie or compulsion to vse them As for the high diuinite ye speake of mayster Ioye I wyll not enquyre ye further of it but wold wisshe that diuinite were ordered godlye spoken of reuerentlye and semely with feare of errour with humble meke spirites not arrogantly not presuÌ„ptuously not by way of iesting not by way of raylyng not out of season nor amonges other pastimes to supply other communicacion Gregorye Nazianzene a noble clercke of the greke church scolemaster to saynt Ierome in whose tyme there were certayne called Eunomians who affirmed there was no waye to heauen but one to talke of god and dispute of goddes workes This Gregorye Nazianzene noted those meÌ„ Considre 〈…〉 a lessoÌ„â—his is for â—ut â—â—me of their itche in their tonge as he calleth it sheweth how they alledge scripture as meÌ„ do the chaunce of dyce take that commeth fyrst at all aduentures he noteth them how they troubled all good assembles with theyr talkes in scrypture And that talke waxed so common that women also troubled their nourseries therewith and by occasioÌ„ of their talke loste as he sayth the floure of their shamefastnes For whose reformacion at that tyme he sheweth that of God neyther al shuld be disputed that myght be spoken nor all men shulde speake of hym nor to all men nor in all tymes In speakynge of God he wolde mens capacitie shulde be considered For the time he sayth we shulde not mingle the talke of God at the time of other triflinge pleasures As for the audience he wold it were suche as the speakynge of God myght edyfie For them that shuld talke he wolde wysshe them either perfytelye clensed in their lyfe or at the leaste suche as endeuoured them selfe to amende in theyr lyfe lest beinge fylthy and corrupt in liuinge they shulde hurte them selfe as he that hath sore eyes is hurte by sight of the sonne This was the mynde of this good man at that tyme and when he had said thus muche he was afrayde they wolde haue misreported him that he forbad them to thinke of God alwayes For in suche wyse euyll disposed people are wont to make misreport of good aduertisement And therfore he saith I wold they shuld thinke of god as oft as they breath but I speake ê™ he of talkynge reasonynge and disputing of god whiche he calleth in one worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet I do not ê™ he improue that but the vntymelynes of it and the excesse of it And al thinge ê™ he hathe his tyme as Salamon sayeth And good is not good as Gregorye Nazianzene there sayeth yf it be not well done It is semely ê™ he for a woman to were a mans garment And after in the same worke do not saint Paule saye that all be not apostels ne all prophetes and finally concludeth the matter that yf the ytche of mens tongues can not
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
â—nd predestiâ—atioÌ„ of god â—o be worshipâ—ed in sileÌ„ce after our capacitie and so to worshyppe the election and predestinacioÌ„ of god in sileÌ„ce as we adde not therunto thimaginacion of an acâ— passed alredy in god by reason wherof we myghte dreame that in our choyse or endeuor when god offreth his gyftes vnto vs we came to late because god in our fansie hath determyned his pleasure alredy that can not be chaunged For the consideration of tyme whiche in our vnderstandynge passeth ouer compared with the acte of god beynge in dede withoute any tyme encombreth our wyttes and vnderstandynges in the conceiuyng of the matter where as the tyme beynge disseuered in our vnderstandynge from gods acte which tyme maketh to vs a thoughte of before after we be deliuered of the repugnaunce Note this that tyme dyd engendre and oure argumentes taken away from naturall wytte which were grouÌ„ded al vpoÌ„ time wherby we be dryuen from reasonynge to a silence meruelynge and worshyppyng as we shuld do alwayes the hyghe mysteries of god farre excedynge our capacite And in this wyse some haue learnedly reuerently entreated this matter not with presumption to discusse it absolutely but with an humble and reuerent meke spirite to note that myght be truely considered in the same and finally to lerne vs that in dede we knowe not ne can not knowe this high matter thoroughly because the meanes of oure knowledge be taken away and so the thynges hidden from vs wherin we may not do as arrogant artificers be accustomed to do who when they perceyue not in dede the counsayle of hym that deuysed fyrst any platte they take vpon theÌ„ neuerthelesse to set the frame together marre some principal postes or cast them out as vaine because they can not tell howe to ioyne theÌ„ with the rest whom such meÌ„ folow who because they can not tell howe to frame gods choise mans choise togither they mangle and denye mans choise and cast it away as vayne beinge a principall parte to be beleued in our religion Thus much as I haue redde and lerned I vtter it wherby to teach you soberly as muche knowledge as I haue that is to say ignoraunce in this matter In this ye mayster Ioye wyll agree with me that I haue toulde you ignoraunce and call it meere ygnoraunce and say I haue shewed my selfe in tossynge and syftynge of wordes to exercyse the crafte of ignoraunce not to teache but to blynd not to giue lyghte but to darken so as albeit ye rude men can not aunswere to the sophistry of the argumentes yet the matter in the vnderstandynge as ye wyll saye remaineth as it dyd for in what so euer wordes we shuld speake it or though we want wordes to speake it the thing is thus in your opinion as foloweth Fyrst god is before man was Anteque Abraham fieret ego sum Christ sayd And whether before signifieth tyme or no tyme whereof your playne scolers wyll say they can no skyll before is before and not after and why call we it the prouidence of god but because it is a foresight and none after syght ne withsight predestination lykewise a former decre prescience a former knowledge And to charge me further you mayster Ioye wyll note to youre scolers that I my self speake somtyme after the same sorte and say god choseth vs fyrst god preueÌ„teth vs with his grace and what is preuenteth but coÌ„meth before and god prepareth mans wil that is to saye maketh ready before And god calleth before he iustifieth and god iustifieth before he glorifieth And when scripture speaketh of this sort I my selfe also then ye wyll saye I make a trouble in the consideration of tyme and cause my tyme in wryting and yours in readynge to passe ouer without fruit For wheÌ„ ye rede me ye fynd your selfe perplexed entangled with wordes but wheÌ„ ye haue wound your self froÌ„ those thorny wordes the thing is in youre mynde as it was before Hereunto I wil say somwhat that if ye like your selfe in youre owne fansy so well as whatsoeuer ye conceiue for truth is euer also to you true in the sorte ye compreheÌ„d it I marueile not though my wordes be not frutefull to you for I go aboute to teache you ignorauÌ„ce you be so asotted and dotyng vpon the false persuasion of knoweledge that ye can not abide to haue your pleasaunt opinion remoued and taken from you As he that in his fransye thought all that he sawe to be his owne was sorye when he was healed of his fransye thinkyng him self to haue loste a greate losse to se hym selfe then so poore For els yf ye lyst to make this foundacion that man seeth no more of God then God hath shewed and reueled by his scriptures and that all the scrypture is so vniforme in sense as it is al but one worde which admitteth no repugnance or contrariete and therewith remeÌ„bre that wordes of scripture althoughe in respecte of the matter they conteine they be in dede be called holly so to be reuerenced and honoured as an ymage representynge gods wyll vnto vs and therefore at the speakinge of them in presence of the multitude do put of our cappe bowe Englysshe speache latelye made by englyssh men as we now speake it placed to expres god or any godly thing may be honored not with godly honor but with reuerent behauiour without daunger of idolatry yet those wordes as wordes be in dede wordes of our common language in Englysshe and suche as disseuered and remoued a part from that hollymatter men put to other prophane vses by reason whereof we may easlye deceiue our selues in them and be daylye deceyued And moreouer yf we coulde considre that it is a more shame coÌ„fusion and rebuke to vs to be noted in an error of blusterynge knowledge then to be accompted in the numbre of symple ignorauntes And finally that in consideration of god and his workes after knowledge by faythe that god certainly is we shuld rather study to knowe howe muche we knowe not of god then to presume to knowe all He that were thus instructed and prepared by gods grace he wolde as diligently lerne to condempne his owne knoweledge with his ignorauÌ„ce as to auauÌ„ce his vnderstanding to that may be atteyned And to suche one yf he considre that is before written I shall be seene not only to haue touched the wordes but also the matter which I specially entended wherin I laboured to declare that scripture whiche reueleth god vnto vs by faith doth not in the wordes alwaies fully signify that we gather of theÌ„ but be written sometime to do vs vnderstand the thing to be in god or wrought by him withoute cyrcumstaunce of the measure of tyme as we conceyue it For when christ sayd Before Abraham was I am the tyme in this speache is not after our measure for the presente Tens in God is placed in the speache before the pretertens
because the gospell hathe an ende to begynne at that god hath also an ende to begynne at for so hath euery thinge that begynneth as man conceyueth it or els there is not in oure ymaginacion a begynnynge we shoulde gather by saynt Iohn̄ that god is not eternall because he was in the beginnynge as the wordes of saynte Iohn̄ speake playnly to our ymaginacion such as our reason conceyueth fansyenge an ende to euerye begynnynge whyche ende when we can not fynde we saye that thinge hath no begynnyng as a rounde cyrcle in consideratiō of it selfe hathe no begynnynge because it hath no distinction in one place more then other to begynne at And yet speakynge of god without end we vse the word beginnynge for we haue none other worde to speake and so lykewyse of goddes knowledge election and predestination we speake by suche wordes as we haue signifienge them vnto vs as done and perfyt and so be they in dede but not as our actes be done and perfit and therefore to be called paste and perfytte whereby there shulde be in thaction a mouinge from the begynnynge to the ende but they be done as god worketh without tyme where is not paste and perfyt as god worketh most perfytely that is to saye in suche wysedome and perfection as mās reason can not comprehend ne cā therefore skyll to frame the doing of them with mans free wyll and free choise to be the cause of eche mans owne dampnacion without iust murmure of the want of goddes election And therefore if mās busye presumptuous wit could be cōtent to let alone that is not lerned hym to knowe but onelye to worshyppe and occupye hym self in that he is commaunded to do he shulde no more trouble him self herewith then amonge masons the hewers and squarers of stone trouble theyr mayster mason to question with hym howe such and suche a molde appoynted them to worke after aunswereth in the tracynge and wyll agree in the worke amonge whome because they haue conceyued a reuerente opinion of the mayster mason cōfessynge their ignoraunce not to atteyne his highe knoweledge euery man as is prescrybed hym worketh in silence somewhat leysurly men say of masons for their own ease but yet they worke God whose wysedome is incomprehensible whose knowledge is aboue all knowledge and connynge aboue all connyng hath traced the plat of the building of his church and hath for a mould where after to square the stones sent our sauiour christ into the world whom he hath willed vs to heare and folowe beynge his very ymage and the manifestacion of his wil commaundynge all his stones to be squared after that moulde wherwith because god for oure comfort telleth vs that he hath care of the squarynge of the stones and therfore hath before the begynnynge of the worlde chosen and predestinate those that shal be square stones we leaue workyng and squarynge after the mould deliuered vnto vs whiche is commaunded and fall to questionyng and musynge howe god worketh him self his secrete worke of election and predestination without exclusion of our worke in free choyce and free wyll the inquisicion whereof is forbiddē as aboue our capacite And therefore saynt Augustyne sayde Searche not who is drawen if thou wylt not erre and byddeth euery man praye that he maye be drawen whiche implyeth in his iudgemente howe that man maye be yet chosen and be yet predestinate as we can speake of it or elles why shulde he bydde him pray to be drawen And when we exhorte men by examples in the scripture to vertue our speach conteyneth the same And when saynte Paule sayeth he suffreth for the electes that they myght be salued and saynt Peter exhorting men to make theyr election certayne by good workes both these greate apostels do the churche of god to vnderstande in the buyldynge wherof they haue ben two principall stones that goddes election is so done by him as it importeth no necessitie in man but requireth a conformite in vs agreable for the same which conformite we can not haue but of god and yet not hauynge that we can not be called truly chosen and predestinate Saynte Paule to the Collossen wryteth in this wyse You that were sometyme abalienate and enemies in mynd in euyl workes nowe god hath reconciled you in the body of his flesshe by his death that he shulde bring you fourth holy without reproche without blame in his sighte so that you continue grounded and stable in fayth ne be not moued from the hope of the gospel Consyder this texte of the apostell which doth men reconciled to vnderstand that they must perseuer continue not be remoued frome the hope of the gospell signifieng that the reconciliacion of god implyeth no necessite of cōtinuaunce but they maye swarue they maye fall and therefore doth admonish them there of Wherefore he wanted not depe knowledge that said as scrypture doth vs vnderstand that Thomas predestinatus ioynynge those two wordes in the matter truly together non potest damnari for the deuyll can not take out of goddes hande that is his and yet neuerthelesse disseuer the worde with the matter of predestinatus from Thomas and speakynge of the same Thomas we maye saye by scripture Thomas potest damnari For goddes predestinacion as a superioure cause doth not violentlye worke to the compulsion of the inferior cause And god doth so worke in his knowledge election and predestinacion and with such secrecie as we can not take anye such knowledge of thactes of election and predestinaciō applied to any man whereby to disproue his sayenge to any man perticularly Thou mayest be damned by thine owne synne and lykewyse to euery perticuler man Thou maiest be saued by goddes mercy be the one neuer so vertuouse at the tyme of my speakynge or the other neuer so muche a synner But to whome so euer we maye trulye ioyne predestinatus we must saye of that man non potest damnari And albeit I shal be iudged of some to entangle this matter more then neadeth yet wrytyng to learned and vnlearned I had rather abyde that checke then to pretermytte any thynge that I thynke myght serue to the clearynge of suche notes as haue ben made of the scryptures by some of symplicitie some of crafte mischeif wherwith to encombre the truth of the catholique fayth wherin to comprehend suche persuasiō of god as though he wrought in election and predestinacion necessarily is a maruelouse subuersion of the hole as I haue before said and yet the wordes of scripture be marked to sound so as when scripture speaketh of the lytle flocke to be by god speciallye preserued and howe the electes can not perysshe and God preserueth his electe wyth the induracion of Pharao the reprouynge of noughtye men which truthes be moost certaynlye true For Deus uerax est and yet bicause it is euen as true that omnis homo mendax therfore as god can not fayle in his promysse so man maye fayle in the
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
I for the fyrst frendly dede I dyd him Sins which tyme at his repaire into England vnder saufe conduyte not to be touched for such sute he made vpon pretence that he had matter to shewe worthye to be knowen I chaunced to meete with him at HaÌ„pton court where in the presence of my lorde of Caunturbury that nowe is I layed that mysreport of me to his charge and there shewed him the boke to se saynt Austins wordes whiche in the fyrst part also last part condemned his Anabaptisticall opinion WherevpoÌ„ Barnes fyll downe on his knees and asked me instantly forgeuenes with promisse to wryte a booke to the world wherein to declare that he had belyed me Vpon which recoÌ„ciliation I had Barnes home to my house that nyght and made hym the best chere I coulde And hytherto I truste no man can iudge I shoulde persecute Barnes but Barnes me bycause I suffred hym not to be worthelye burnte But after he was reconciled I forgate that Barnes forgate also to purge me and blame him selfe to the worlde of his lye against me After this Barnes returned frelie into England and liued here triumphantlye tyll by his owne pride and arrogancy he sought his owne confusion and persecuted hym selfe The materiall poyntes of this story â—e eyther publique within memory or haue suche witnesse as all men wyl I thinke beleue for they be indifferent and the truth of the matter shulde much declare me and disproue such as rayle to the contrarye wherein I was onely an occasion as a stumblyng stone but otherwise no doer but a sufferer as in the trueth of the storye shall appeare In declaracion wherof thinke not amysse of me reader for I meane onely the reformacion of such as seduced by false prophetes be wronge borne in hande and haue fayned lyes tolde them of suche as they take for maisters in lerninge and other noted to be their aduersaries Among which aduersaries I haue ben noted as I haue not ben ne am angry at it but as I haue not merited and therefore haue taken it for a lesson what I shuld haue done and ought to do for elles I haue ben wonderful negligent to deserue any such brute amonges men Those helpe I neuer yet searched to vpholde the truth I deserue no prayse herein but only bycause I tell truth nether by freÌ„dshyp ne secret communication I haue not kepte one scoler at CaÌ„brydge or Oxford syns I was bisshop to be brought vp in the catholique opinion whiche is also myne I haue not gone about to allure by any worldlye entisemeÌ„t any man to it but haue folowed therin thadmonition of the worde of scrypture I wryte Vana salus hominis As I haue ben called in place I haue vsed thopportunitie and as I haue ben prouoked I haue written and spoken as I haue done to Bucer and as I do nowe to you maister Ioye but elles I am persuaded that beynge the trueth a matter which god hath to hart and vnder hym the kinges maiestie The sonday before in the court at dyner vpon coÌ„playnt of the Deane that he was vnprouided the orde great â—hamberlain â—amed me whiche I â—ouldâ— not â—efuse I may with vntymely busynes in it and oute of my place rather hynder then further Accordyng to which determination when I had preached the fyrst fryday in the beginnyng of Lent Anno. M.D.xxxix before the kinges maiesty vpoÌ„ the wordes of the prophet Clama ne cesses had cryed out somwhat that Barnes and some other lyked not I take hereâ—ies in the â—hurche to be â—ke byles in â— mans body â—hiche ouerâ—one lauÌ„ced â—are sorer â—nd in tyme â—trifie their â—atier and â—ele of their â—elfe with a â—yttell clenâ—ng playster â—f the cheife â—urgeon where I was desyred by a learned frende to procure that I might preach that day all the Lent to hym I aunswered that I was called sodenlye to make the sermon I hadde made and spake therein that I thought to be spoken but I wold not medle so farre as to auaunce my selfe further in the matter to make my selfe a capitayne againste them for myne opinion was that they shoulde not dissolue by pollycye agaynste them but by excesse of their owne malyce worke their owne confusion some confirmacion whereof incontinentlye folowed as I shal trulye tell wherof I haue witnes lyuyng I minded some sonday of that lent to preache at Paules crosse as I had ben yeres before accustomed and vpon the fyrste saturday in lent going to Lambehith there to be occupied all that daye I deuised with my chaplein that he should go that daye and know who shuld occupy the crosse that lent and to speake for a place for me on one of the sondayes not meanynge the sondaye that shuld be on the morowe for I hadde in my mynde more reuerence to that audyence then wythoute some conuenient premeditacioÌ„ to shew my selfe there Neuerthelesse my chapleine repayrynge to knowe howe the sondayes were appoynted and vnderstandyng that Barnes shulde preache the fyrste sondaye whiche was the morowe thought in his mynde rather to take that daye for me then any other specyally because he thought I wolde speake that was good and Barnes shulde be disapoynted to vtter that was noughte And so when I had doone my busines at Lambehith which ended not afore fyue of the clocke that saturday my chaplein theÌ„ waiting for me tolde me he had ben so bold ouer me to appoynt me to preache the next day at Poules crosse adding howe he thoughte better to disapoynt Barnes on the morowe then some other catholyque man appointed on other sondayes Whervpon I gathered my wittes to me called for grace and determined to declare the gospell of that sondaye conteynynge the deuyls thre temptacions the matter wherof semed to be very apte Apart of mâ— sermon at Pouls crossâ— the fyrst sonday of lent An. M.D.xxxix to be applyed to the tyme and good occasioÌ„ to note the abuse of scripture amonge some as the deuyll abused it to christ which matter in dede I touched somwhat plainlye and in my iudgement truelye And alludinge to the temptation of the deuyll to christ to cast him selfe downeward allegyng scripture that he shoulde take no hurt I saide nowe a dayes the deuyll tempteth the worlde and byddeth them cast them selfe backewarde There is no forward in the newe teachinge but al backward Now the deuyll teacheth come baâ—ke from fastinge come backe frome prayeng come backe from confession come backe from weping for thy synnes and all is backwarde in so muche as he must learne to saye his Pater noster backwarde and where we sayde forgyue vs our debtes as we forgyue oure debters now it is as thou forgiuest our debtes so I wyll forgyue my debters and so God must forgeue fyrst and all I sayde is turned backewarde And amonges other thynges noted the deuylles craft what shifte he vseth to deceyue man whose felicitie he enuieth and therfore coueteth to
moste certeynlye beleue it A busy wittâ— must be confounded and so tamed like a yonge coltâ— in a newe falowed lande broughte to knowe his imbecillite â–ª But saint Paule doth rather go about to confounde mans iudgement more and more that wolde enterprise to discerne gods secrete iudgementes to that purpose bringeth in the aunswere of god to Moises when he prayed god to pardonne the synne of Idolatrye committed by them that worshypped the golden calf which auÌ„swer of god was that god wold haue compassion of theÌ„ that he thought good to pardon and shewe mercy to suche as it pleased him wherby appeared that amonge a multitude that offended a lyke to mans iudgement god in ministracion of mercy vsed the pleasure of his wil makynge a difference in distribucion of his mercy where mannes reason coulde perceiue no difference in the offence So as neyther mans wyllynge or runnyng atteyneth the effecte but by the mercye of God And after thys saynt Paule bringeth in the scripture of Pharao whome God stirred vp to shew his vertue in him and to shewe forth gods name in the hole earth in which Pharao the withdrawynge of gods mercy which he obstinatelye withstode notwithstandyng so many myracles wrought by goddes powre to call him to mercye the saide Pharaos induracion grewe and folowed in such sorte as mans reason wyll thereof gather and conclude whom so euer god wyll haue mercy on he ministreth it vnto hym and whose hart god wil harden he hardeneth And then it foloweth that if this be so god hath no cause to complayne of man as the murmerer sayth who is fashioned and placed after gods wyll which no man can resiste Preyde by boldnes encresith and stayeth not til it come to the highest Wherein saynte Paule learneth vs to what issue the presumptuouse searchynge of goddes secrete iudgementes commethe vnto whereby manne studyeth to impute hys faulte to goddes ordenaunce to arrecte all the blame to God and excuse our self And further saynt Paule teacheth vs howe to represse suche mennes arrogante temeritie to encountre with god and pertely to aske hym why he complayneth of that he hath hym selfe ordeyned for as he hathe wylled all thynge is such a rebuke as foloweth is verye mete and conuenient as what man art thou that canst vse suche language to god Shall the worke that is made aske the craftes man whye madest me thus may not the potter of one lumpe of claye make one vessell A presumptuous boldnes must be put to sylence to an honeste vse and a nother to a vyle vse In this wyse and wyth suche sort of aunswere shoulde the mouth of eche proude presumtuouse arrogante wytte be stopped that wolde attempt so to dispute goddes workes as in conclusion he myght deryue the verye cause of mannes iniquitie to be attribute to goddes ordenaunce as directed by his onelye wyl Howe vnsemely is it that the worke shulde stryue with the craftes man we shoulde be all in the hand of god as the claye is in the hande of the potter folowyng obedient styll quyet without reasonyng or murmuringe at goddes ordenaunce Note thiâ— vnderstandynge of saint Paulâ— in this placâ— And here saynte Chrisostome notethe that this simylytude of the potter is not broughte in by saynte Paule to declare that God hathe created men in the worlde as the potter makethe pottes specyallye appoyntynge thys man or that man to be dampned as the potter makethe certayne vyle pottes for then we shoulde affyrme a mere necessitie But this similitude of the craftes man and potter is broughte to declare oure parte towardes God not to reason with god of our state and controll his doynges but to honoure him obeye hym with contentemente of our selfe in our estate without all irreuerent encountryng with our craftes man god no more the other workes of men do with their craftes man Manes free choyse hath â—en a perpetuall true doctrine in christes churche So as in this passe of saynt Paule saynt Chrisostome is very diligent to note and conferme vnto vs that saint Paule myndeth not to empayre the true doctryne of mannes free choyce gyuen of God to be the cause of his owne dampnacion by refusynge goddes gyfte of grace whereby he myghte be saued and that the induracion of Pharao grew of his owne malyce only by goddes sufferaunce and permission and this doctrine hath euer ben in Christes churche from the begynnyng Symon Magus the fyrste auctor of mere necessite which Symon Magus dyd fyrste impugne and was the fyrste auctour of the heresie of mere necessitie whyche heresie hath ben in sundry ages renued as it hath ben of late by luther other and not yet extinct But let vs returne again to saynt Paule who after he hath stopped the vnshamefast mouth of the murmuringe Iewe that wolde unpute the reiection of the Iues to gods ordenaunce Saynt Paule entendynge to declare where the cause of the Iewes fall is to be sought and founde after certayne textes broughte oute of the prophetes Osee and Isaye sygnyfyenge before suche a reiection to be of the Iewes Saynte Paule asketh what shall we saye then yf if be not to be attributed to goddes faulte or iniquytye whyche is ouer greate blasphemye that the Iewes were caste oute and the ientyles receyued Quid dicemus what shall we saye where shall we fynde the cause of theyr reiection Wherunto it is aunswered and a cause declared as foloweth that the ientyles not folowynge the iustyee of workes embraced the very iustice by faith And the Israelites folowinge the lawe of iustice atteyned it not because they wente about to obteine it by workes and not by faith So as finallye this lesson we muste learne wherof saynt Paule spake in the begynnynge of the epistle Deus uerax est omnis homo mendax And we muste worshyp gods truth and accuse our owne iniquitie The cause â—f maÌ„s damâ—ation in â—ym selfe We must sâ—ke the cause of our dampnacion in our owne malice not in gods ordenaunce Perditio tua ex te Israel We must acknowledge the inscrutable wisedome of god that so disposeth all thinge swetely as all men haue cause to magnifie his mercy and no man by goddes ordre tempted to murmur of his iustice Those that be dampned muste lamente their owne miserie Those that be saued muste glorye in god who hath predestinate them called theÌ„ iustified them and glorified them And therfore death is a due sould for synne and lyfe euerlastynge due by the grace of god What shall I saye nowe haue I lerned you what is predestinatioÌ„ throughly nay for sothe Nor I haue taken that vpon me But thus much I know that predestination doth not impugne the free choyse of man ne restrayneth the goodnes of god with acception of persons or diminissheth that sentence of saynt Paule Deus uult omnes homines saluos fieri ad agnitioneÌ„ ueritatis uenire God wylleth all men to be saued and come
with his gyftes of truth and learnynge that vnderstandyng wolde serue to wype out all but that is not the sence of the scripture wherein is declared what man is destitute of god and lefte to hym selfe Mannes corrupt nature not illuminate nor directed by goddes grace deliteth in vayne thinges erreth wandereth loueth fansies seketh that hath no substaunce or beinge in it selfe and is therefor vayne and counterfayt and so a lye All wisdome all truth all vertue is of god without god man is blynded with vanities and lyes but our sauiour christ hath for our sake ouercome the deuyll destroyed death rysen for our iustificacion and ascendinge into heauen hath geuen gyftes to men and sent the spirite of truthe to be amonges vs whereby man is able to knowe the truthe confesse it vtter it to the edification of other agaynst which sort of men the scripture is alleged out of purpose to say he is a lyer because he is a maÌ„ And herein those that so improue all men generally they forgette that them selfe that so speake be men also and then by the general reprofe of men in their mouthe they proue them selfe to lye Mentiens is â—he name of a â—ophisme calâ—ed in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 parte of â—hâ— speach destroyeth an â—thâ—r of the â—me speach and if that be so theÌ„ that other men saye is truth speakynge contrary to them and thus the matter is brought in a circle to a confusion by a sophisticall speache called menciens by eche mans mistrust to an other and eche one there fore callyng an other lyer For if I wyl improue the doctryne of them that haue wrytten because some dissente from them howe shoulde any newe man require hym selfe to be beleued dissentinge from theÌ„ also mary no saith the Anabaptist and beleue not me withoute I brynge scripture Nor beleue not me sayeth the Sacramentary withoute I brynge scrypture Beleue not me sayeth the Arriane without I brynge scripture Vho flyeth most buselye to scripture Beleue not me sayeth Ioye withoute I brynge scrypture There was neuer heretique but bosted scripture as all the Iewes bosted Abraham for theyr father and scripture by goddes sufferauÌ„ce is subiecte to mannes peruersitie and is to good men Odor uite ad uitam and to euyll men Odor mortis ad mortem Scrypture is a swete pure flowre Scripturâ— of it self all truh whereof spyders gather poyson and bees honye As thou arte that cryeste for scrypture so shalte thou gather of scrypture Goo thyther instructed with holsome doctryne and there thou shalte se it confyrmed Goo thyther infecte with malycyouse opynyons and there thou shalte wrythe oute matter wherewyth to maynteyne them And so the deuyll dydde when he tempted Christ thence he fetched his armour wherwith to fight with christ And so do all heretiques to fyght with the churche As for the disseÌ„tion betwne the fathers of the churche in exposicions of scriptures hath not arrisen of purpose to impugne anye true catholyke doctryne but for defence of that hath ben impugned by malicious heretiques Amonge symple deuout men eche text semed to beare witnes to euery truth â—he simpliciâ— of tholde â—thers not â—ing with â—ritiques and where good men with good men entreated the matter so the conclusion were catholyke and true they semed not ouer curious to searche out the propre textes for confirmacion of that they affirmed not for necligence but for declaracion of the perfite beleue in the matter whiche when it beganne to be impugned of euyl men good men for defence of truth were fayne so to considre what they sayd or graunted as they gaue thereby none aduauntage to the aduersarie who studieth onely to inuade and violate the truthe Saynt Austen in contencion with the Maniches was very precyse for free wyll whiche they impugned and with the Pelagians was precise in defence of grace whiche they impugned and for defence of the truth whiche he sawe brought in daunger fought with scriptures lyke a stoute champion as Dauyd with his stones to ouerthrowe Golias wherin howe so euer saynt Austen dissented from the rest it is not to be accoÌ„pted as a disagremente in any truth necessarye for our edification but as the feate of a wyse warriar for defence of truth to eschue such occasion as noughtie men wold gather for the subuersion of the truth And in this wyse good men learned maye humblye disagre with a deuoute intente to defende the truth whyche we ought not so peruersly to take as though all suche good mens labours and trauailes in thexposicion of scriptures were to be contempned and as though eche man by hym selfe alone coulde vnderstande and expound scriptures in the true sense whiche asseueracion howe true it is the prodigiouse and monstruouse opinions whiche haue ben and be at this daye gathered of scryptures do declare wherein as god dyd in the buyldynge of the towre of Babylon to depresse that arrogant enterpryse confounde the vnderstandynge in one tunge ConfusioÌ„ of â—nderstaÌ„ding wiâ—h multitude of dyâ—erse strauÌ„ge opinions and deuyded it into many So in this tyme when eche man with a gaye pretence of resortynge to the scriptures and to the fountayne withoute the teachynge and instruction of other catholique men do arrogantly enterprise to builde them selfe a knowledge to reache to gods secretes one catholyque faythe is deuyded into as manye sundry opinions persuasions as was the one tunge at the building of the towre of Babel into diuers languages And therfore we must remembre althoughe scrypture be the foundacion and grounde of al truth yet it is darke and obscure to senses vnexercysed and god geueth not all the spirite of prophecye and yet god hath geuen it in his church to many who haue left it testified in their labours not so as sometyme they shewe not them selfes as men and to speake of theÌ„ selfe and therefore muste be so warelye and yet reuerently redde but so as their consonaunce and agremente togyther in the matter of doctryne where they agree may leade vs to considre the more certaynlye the truth in scrypture and those good men not vpon euerye alteration one from an other to be reiect or contemned of vs as lyers as men wolde nowe a daies haue it bearynge euerye man in hande that he maye so he vnderstande englysshe lerne him selfe alone whiche is the deuylles persuasion to spercle that is gathered and where we be a congregacyon to make eche man wander froÌ„ his felow eche man onely to beleue him self And therevpon to folow as you mayster Ioye teach afterwarde to be sayde to eche man As thou beleuest so be it to the and so the churche to be in no place a churche as anye polityque bodye neyther the churche of Englande ne the churche of Fraunce to be vnite within theÌ„ selfes in gouernemente and whervnto by scripture mens desperate faultes should be toulde neither in the hole to be vnite in sacramentes and true
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
deade in vayne Thus ye se the conclusyon of his articles to be That he maye do well before he be iustified But as I sayd before it behoueth a learned diuine to coÌ„clude what ought to be done what god wylleth to be beleued by his manifest word and not what Winch. may do by his owne blynde reasonyng without gods word He maye do well by the gyfte of God sayth he whiche is faythe ergo his fayth goeth before his well doyng and his iustification and his good workes must be thrust betwixt both if the place be not to narow for them so that he hauynge his faith and his good workes is not as yet iustified neyther by his faith nor by his good workes for they muste serue him but toward the attainment to his iustificacion Paule christ ioyned faith iustificacioÌ„ euer inseparably together but this scismatike iewish Hieroboam and deuillish deuider of al christeÌ„ vnite wil thrust his good works betwixt theÌ„ not suffring fayth to cleue to immediatly her owne obiecte euen the mercye of God promysynge remyssyon of synnes in Chrystes deathe He wolde thruste in here the workes of penaunce before iustyfycacyon whyche thinge howe folysshe it is ye shall se Fyrste ye knowe that penaunce muste go before her workes as is the tree before her frutes Penaunce is a turninge to god whereby of the syncere feare of god a man humbled acknowelegeth his sinne and so al his whol life he maketh newe Who turneth to god but he fyrste beleue and knoweth god for christes sake to be so mercyfull vnto hym that at his turnynge to hym he receyueth him and forgeueth hym hys synnes whiche faithe and knoweledge what els is it then his iustification god the father so affirmynge it in his prophet Isai sayeng In the knowledge of hym this euen my seruant shal iustifye many Here ye se that this knowledge and faithe iustifieth before the workes of penaunce are done For God is knâ—wen in Christe ere we turne to him of the which turning to god there folow the frutes of repentaunce in doinge them all our lyfe longe as to feare god to humble our selfe to confesse our synnes to him and to renewe our lyues mortifieng continually our flesshe VvintonÌ„ TO this article your aunswer is peremptorye and ye trauerse the matter so plainlye after the lawiers pleding as you haue fashioned it mete to be remitted vnto the couÌ„try And herein I shall speake to you againe somewhat lyke a lawier Ye handle me in youre aunswer lyke one of youre secte and do the worlde vnderstaÌ„d hereby whervnto this vnreuereÌ„te reasonynge disputynge and talkynge of goddes truth wyll come to at the last that is to saye to diuision debate hatred and stryfe when in that all shulde saye one eche shal aunswere other as ye do nowe me with I saye the contrarye And so learnynge is all paste and the matter resteth vpon twelue men wherein ye labour the countre as faste as ye maye And ye flatter the world with lycentiouse doctrine and offer them to pull from theyr neckes all suche yokes as ye thinke dyd at any tyme let or impeche them either in thought or dede Ye promise them libertie of al thynge And then to rydde them out of dette ye translate saint Paule thus that we owe nothyng to no man but loue Ye flatter the couetouse maister with pullynge away holy dayes that he maye haue the more worke done hym for hys yeres wages Ye flatter again the seruaunt with pullynge awaye al opinioÌ„ of fast by abstineÌ„ce froÌ„ any meat either in leÌ„t or otherwise Ye offer priestes wyues to wyt they can winne them to you Ye rydde all of confession and wepinge for synne Ye take awaye distiction difference of apparel days times and places Ye take away ceremonies whiche in dede do muche let good chere in asseÌ„blies of good felowes Ye gyue women courage and libertie to talke at their pleasure so it be of gods worde and to make the husbande amendes for that encombrye ye teache men secretly and so as you may denye it agayne if nede be tyll it be time to come abrode that they maye haue as lawfully two wiues at ones as one so they wyll finde them bothe I do not herein fame or lye for I knowe they haue not written in any matter more seriouslye ne more fondelye but yet maliciously and vntruly then to proue it lawfull for a man to haue two wyues at ones though the first be neuer so chast And so wheÌ„ women be so ernest to set forth youre enterpryse they be suffred of god for punysshmeÌ„t to worke there owne confusioÌ„ And after the same sort by other intisemeÌ„tes lerned meÌ„ to depraue lerning prestes to trauel to destroy prysthode And in this wise for punishmeÌ„t of our sinne eche part laboureth by a meane to scourge trouble their owne astate And in the meane time your secte hopeth to winne the countrey and therefore the postelles of your secte although they preach not much now a days yet they write diligently and sende the bookes abrode buselye with Venite emite absque argento and in significacion ye call men to fredome ye giue your bokes abrode frely with all such allueremeÌ„tes as may serue to make the countrie yours and suche as shuld giue euidence agaynst you them ye depraue and blaspheme with all kynde of vyllany wherewith to distroy theyr credite in so muche as among you a bysshop or a preist hath a newe sence in englysh to signifie a knaue Ye haue a great while awayted to haue the panel returned but the kinges most excellent maiestye who hath the highe shiriffes office in his hande vnder god coulde neuer yet be induced to retourne the Iurye as ye wolde haue it And therfore I haue seene you often tymes fall in a non sute and lyen styll in wayte as they that haue euel tytles to landes to haue the shirif for your purpose How saye you now haue I not commened with you lyke a lawier and truely declared the councelles of your secte Thenglyssh of this latiâ— dominum eâ— christum iâ— god and the kynge wherin ye conspire Aduersus dominuÌ„ et aduersus christum eius I wold lawiers had alwaies their tales tolde them of their clientes so truly as I haue tolde this and then the worlde shulde not be troubled with so many longe sutes as it nowe is But now to your contraryenge of me whiche ye fashyon thus And I saye the contrary If I were lyke you I shoulde saye agayne Mary and I saye the contrarye to you And then thicker you lye and you lye and I can tel as well as you and I as well as you And shall this fruyte growe of goddes worde and so you wyll haue this broughte againe of the prymatyue churche that our hearers and readers of oure bookes shall say I beleue Ioye and I beleue Wynchester Ego Cephe Ego pauli but yet to auoyde some parte of that
world not to cōtente your eyes but haue shewed my self not dismaied with your controlementes yet I confesse I haue by your occasion at some time called for grace to refrayne worldly tentacions Your cause I iudge extremely nought to thextinction of goddes honour and subuersion of the worlde and therfore the more ye mislyke me and the wurse ye speake of me the more cause haue I to thanke god to suffer so easely for his sake as your malyce and enuye shuld engendre me an honest reputacion in the world in honest mens hartes to be noted aduersary to you And as I lerne in the scriptures and suche holy men as haue expounded them whereby to iudge your enterprise abhominable So the malicious rayling of you that be the maisters and the spitefull hatred without cause of them that be your scolers daily more and more confermeth vnto me the detestable noughtynes of that ye intend The falsehed ye teache in the vnderstandynge of scriptures corrupteth all other truthes in you and transformeth them into lyes Your learning can not be of god that preache so lyke the deuyll How so euer ye diffame me of crueltie I knowe it is not my faulte and yet I am a synner and haue many other faultes I neuer enterprised to defende the truth but in my place of ordre where the kynges moost excellent maiestie hath placed me farre aboue my deserte and expectation You triumphe out of your place make your self high iudge of the realme whereunto god hathe not called you Can ye fynd in your hart to do so much iniury to the kinges maiesty as to thinke the state of this realme to be directed not by his high wisdom to whom god hath cōmytted it but as I such other for our purpose as ye note wolde haue it gouerned And if ye thinke therin otherwise then ye saye as for the mutual intelligence in the fraternite ye can not in your absence but knowe howe publique thinges go is this the charitable diuise in the brotherhed to chose out me for a raylynge stocke and in iestinge at your pleasure of me brynge to the kynges maiestees knowledge that ye wold he shuld here spoken of you Suppose ye the kinges maiestie can not vnderstand what ye meane by Winchester when ye attribute all the fashion of the state of the realme to Wynchester call the actes that myslyke you Wynchesters all statutes Wynchesters all iust punishmentes howe so euer ye cal them Winchesters and charge al vpon Wynchester that in so doynge ye name Winchester not for Wynchester but vse the name of Wyn. in stede of that ye dare not name and speake oute Ye abuse herein to muche the kynges maiesties moost excellent giftes I am ashamed that any part of his maiestees glorye in defense of religion frō your corruption shulde be deriued vnto me by any meane who haue deserued no part of it And so shall it appeare in th ende howe soeuer ye sclaunder it in the meane season I wyll no further aunswer to your raylinges in the conclusion of your boke but exhorte you to call for grace that ye maye turne as Ieremie saith and clappe your selfe on the hyppe remembre with repentaunce how many mens consciences ye haue perplexed with your controuersie in religion and labour as ye can to refourme what ye may Ye haue scourged vs sharpely with youre owne torment in the meane seasō If I delited in your punishmente as ye wolde it were persuaded of me I coulde not wysshe you a more myserable state then thus to here you rore and crye oute lyke beastes by excesse of malyce to speake ye wote not what Prison bodelye death be not estemed of al men alyke and ye haue vsed them for a tyme as false wytnes to conferme youre falsehod for truthe with sclaunder of the iuste mynysters therof Nowe that hath for a whyle ceased and ye by lurkinge be at libertie in talke ye haue so disgorged your abhominacion that laye hydden in your breste as no man lenger nede doubte what ye be We coulde neuer get so muche by examinacion as ye confesse in bookes and professe Ye shulde by iustice haue died with opinion of symplycite amonge some nowe ye lyue with a manifest declaracion what ye haue euer ment and intended Ye sette your selfe in pryson of an encombred conscience dye dayly yet liuing in prosecutynge youre mischeuouse enterprise But returne you vnto God returne to youre soueraine lordes obeysaunce returne to be a good christen man and an english man For what so euer our faultie workes haue ben they nothing serue to the iustificacion of youre doctryne Let vs all praye together for mercye mercye mercye nowe mooste necessarye vnto vs. The name and workes of god haue ben so familiar in our talke that the reuerent feare of his maiestie is almost extinct amonges many Vnhappy be we in whose tyme learnynge shulde be ministred to suche effectes God graunte vs to knowe hym truely and according to his wyll so to worshyp and honoure him in bodye and soule togither as all contencions debates malice and hatred clearely extirpate and pulled out we maye lyue here lyke christen men with christen men and englyshe men with english men which of a good season hath ben by dissention of opinions somwhat letted and hindred whereof those haue mooste cause to be sory to whom any part of the faulte may be ascribed And yet all must be sorye for that is amysse eche man for his part begyn to amende with the prayer of the churche continually praye Deus qui errantibus ut in uiam ueritatis possint redire ueritatis tuae lumen ostendis da cunctis qui professione christiana censentur illa respuere quae huic inimica sunt nomini quae sunt apta sectari Per christum dominum nostrum Amen ¶ Imprinted at London in Aldersgate strete by Iohannes Herforde at the costes and charges of Robert Toye dwellyng in Paules church yarde at the sygne of the Bell. Anno dn̄i 1546.