Chrysten head and a Christen head to haue AntichristeÌ„ ministers as ye haue studyed longe craftely to bringe it to passe in englond till your tyme daye becomen when ye maye agene ioyne your abolished head to his owne reserued body so craftely kepte of you for the same ende For ye knowe it ful well what muste nedis folowe so longe as the popis chirche stonde and his bodye lyueth amonge you And euen here if ye list take a taste of winchesters wylye witte to bringe home agene his in name and title onely with him and his holy abolished father To abolish a thinge is so to skrape and blott it out into naught that nether sâ—nt ne sauore ne any vestigie stepe or figne remayne therof But whether the popis faith religion with his rites ceremonies tradicioÌ„s be so abolished I reporte me to all y â— realme I bode ye in my former boke seke out y e text wher charite iustifyethe but yet haue ye not found it And therfore ye now fal to your own fonde witte with this foÌ„â— sophisticall argument God iustifieth god is charitie ergo charitie iustifieth I denye your argument for that your termes in the premisses and in the conclusion be not of one lyke significacioÌ„ as ye wel know TheÌ„ ye bid me reade a certain text of Paule agen do as plato was woÌ„t to do saing do it not touch me I haue red it agen here I write it to you againe to see whether ye caÌ„ yet se fele whether it toucheth you let all indiffereÌ„t reders be iuges whether it hit ye not set ye not out in your own colors it were apelles hiÌ„ self had paiÌ„ted you saing he y t wil be iustified by workes not by onely faith in Iesu christ is in the way of perdicion eueÌ„ in a corrupt mind caried away of coÌ„trary lustes and affeccions euer lerning neuer comeÌ„ to the true knowlege For sich deceiuers shal go forth worse and worse til their wykednes be rype leadinge other into errours theirselues beinge blynde and farre out of the waye auerted vnto vayne speche and false doctryne willinge to be sene Doctors and teachers and yet vnderstand thei not what thei say ne of what thing thei make their articles actes and enstruccions paraduenture ye wil say ye make theÌ„ not but I dare saye ye geue euil counsel bothe to the makinge and also to the cruel execucion vpon theÌ„ that will rather obey god then mens tradicions To the atteinment of iustificacion is required faith and charitie This sainge I confuted in my former boke thus Faith only saith christ and Paul is required to thatinment of iustificacion which is of God Nether is charitie diuided froÌ„ fayth but from the efficacie effecte office to iustifye for to this effecte and office is faith onely sufficient effectuously As from fyer or fro the sone we exclude not heat ne brightnes but yet hathe hir heate and brightnes their sondry effectes and offices for the heat warmeth w t hir brightnes she shyneth and geueth lihgt Here may euery reader se how falsely ye report my wordes and how maliciousely ye reporte of me faininge and forminge your owne false foundacion thus ye saye that charitie is ioyned with faith and ye take faith and charitie for .ii sisters but ye make faith the elder sister Hitherto ye say truth of me for in y e natural order of their proper operations faith worketh hir accion in knowledge of god and iustificacion before charitie worketh hirs in louinge god c And ye affirme that in iustification charitie that ye call the yonger sister is not excluded These be your wordes wherin ye saye the same Isay. No ye belye me deadly they be not my wordes as euery reader may see it But they be yours fained false wordes therevpon to deduce your false doctrine folowinge And here thrise ye rather your false inuented saing vpon me which I neuer said ne thought ne wrote them Isaye that chartie is with faith but yet excluded from thefficacy effect and office to iustifie so that she is not coÌ„currant with saith in the accion of iustification as I geue my plaine example but charitie hath a sondry act and operation from faith as to beleue in christ and to loue him be two actes as be to see and to here the sondry offices and actes of two distinct sences albeit thei be both together in one head And Isaye charitie is in the iustified man but not concurraÌ„t into theffect of iusâ—ification as anye cause formall with faith thereof as ye falsely report me Here maist thou see good reader what crafty falshed he vseth to argew ex non concesus of that I neuer graunted it him to make his false parte appere true I wrote more circumspectely addinge a plaine example for I knewe howe sinistrely capciouse this byshop is lest he shulde take any aduauntage at my wordes And nowe when his owne conscience telleth him that charitie is not concurrante with faithe in the worke of iustificacion contrary to his conclusion then he seketh his shiftes first in the xlvii lefe therto place loue because thei that abide in loue saith he abyde in faith whiche is the lyfe of the iust There he went about to proue charite to geue lyfe which I haue refuted iustly Then in the .lv. lefe he saith scriptur attributeth lyfe to charite but that scripture can he not yet finde And now at last as mistrustiÌ„g al this not to help him he saith That Isaye y e charitie is in iustificacioÌ„ y t I say y e same y t he saith belieth me falsly for I neuer said it as myboke testifieth Another variance betwene you and me is ye say Albeit both sisters faith charitie be in iustificacion yet charitie the yonger sister as ye terme it standeth stil idle and only waiteth vpon hir elder sister I neuer said these wordes as euery man may seeit it in my boke When theirwith wil not serueye then be ye compelled to flye to lyes In dede I call by waye of doctryne faith and charitie two sisters and faith to be the elder because she is the rote of charitie and is first in operation And nowe I wyll compare faithe hope and charitie to .iii. sisters or w t Sophocles to the .iii graces called charites so connexed hand in hande as it were inseperably linked togither ut gratia gratiam pariat uel trahat impugne the similitude if ye caÌ„ê These .iii. graces or giftes put into one soule are not idle giftes of god as ye blaspeme hys giftes but be in their continuall encreace vnto their proper distincte accions and may be well called after their autor or soule wherein they are Entelechia that is a lyuely perpetuall vnwearye workynge substaunce althoughe the body sleapeth which solicite the good tree to bringe forth hir frute in hir tyme. which graces
folio .clxxxiiii. Gyftes thre in the iustified fol. lv Gods giftes not idlâ— fol. lvi H In hope we be saued fol. xcix Hopes owne seuâ—rall operation fol. cxij Head of the churche chaunged fol cxli. Hope with hir workes folio cxlv Hertes two newe and olde folio .clxxx. Herte newe folio .clxxxij. b. I. Impossible is the lawe to be fulfylled of man folio vii.cxv cxbi Impossible thinges wherfore god commaÌ„deth folio .vij. b. lxx vii.cxâ—iiii b cxxvij. b Ioseâ—h wrought a straunge work with his brethren folio .xxii. b. IustificatioÌ„ how it is estemed of vs. xxviij Iustification by onely faith xxxvij Iustified before baptisme fol. lxxix b Ioyes fayth folio .xci. Iairus his onely fayth folio .xcii. Iacob doth on his elders brothers clothes folio clxiiii Iobs workes feared fol. clxv Iustifications .iiii. folio .clxxx. Iustificacions .ii. folio .clxxxij L. The lorde auengeth al wronge fol. xxxij Libertâ—e fre man hath not folio lii Loue to our selues depely roted xcxv b. Lerning to beleue is one of Wyn. workes before faith fol cvii. cxi Loue hath hir owne seuerall act foli cxii Loue iustifieth not folio clv. b clvâ— clvii M Man forgeueth because he beleueth cxxv Merit is diffamed folio .v. b Merits of Christ folio .vi. Merits be fallen Eodem Mercies many fol. clxxix b. and clxxx Merit by participation fol b iii b Meatenes called worthines clxxxvi b N Necessâ—tie voluntary fo xlix b Necessitie without compulsion Eodem Necessite to sin wher it shuld be sought lij Nisi an exclusiue fâ—lio .lviii b. No idle gyftes fol lix b Nature of man corrupt fol. clxv O. One the same worke is both good il lii b. One gift iustifieth fol lv Only faith iustifieth lvii lviii clii b cliii clxxii Office of faith fol lix Offices of faith hope and loue Eodem b Operor a â—erbe passiue with Win. fo cviii One mediator folio .c.xxxiiii. Originall synne fol. c lxvi P. Pretentat cornibus â—iam testudo cxxi Popis infinite treasure chist fol. v. b Participation to merit xxv Paules .vij. argumentes fo clxxij b Precept of forgeuenes to harde xxxiiii b. Popis faith folio .xli. Predestination xlvij b Preâ—estinatioÌ„ sought fouÌ„d iÌ„ crist xlviii b Penaunce foloweth baptis fo lxxiiii b Penaunce foloweth faith iustifieng xvi b R. Repentaunce what it is folio xvii Repentaunce â—resupposeth the preachinge of the lawe and gospel folio xx Repentaunce legal euangelike xx b. xxi Repugnance in Win. wordes folio .xxv. folio .xxvi fol lxxxiiii Recoâ—câ—liacion what it is fol. xxxii b. Repentâ—unce certifieth the congregacion folio .lxxx. b Rightwisenes two maner cliii Receites of the byshop clxxix S. Sclaunder geuen and receiued fol. v Scripture diuided in to the lawe gospell folio clij. b Scriptures must assure vs. fol. xv Synnes where we shulde behold theÌ„ xx b Sacrament of y e shepe skynnes fo xxiii b Skatre of sinne is synne fol. clxvii Strange workes worketh god folio .li Sum is gods name essenciall fol. liii Seruauntes wherfore we be vnprofitable folio lâ—iii Sacramentes geue not grace folio lâ—xiii Stoney hert first taken awaye fo cxxx b Saintes not to be called vpon fo cxxxvij b Suscepit Israel folio c lxxx b Stonney hert folio c.lxxxiii T To tast christes passion folio iâ—i b. Trayterouse touches of our bysh c.xxx b W Workes all our best filthey folio vii Workes iustifye not fol xxâ—vij lxxvi Worde exterior and interior fol xlv Wherfore we be predestined folio xlviii Workes and faith together maye not iustifye fol lxxvi b Workes make vs vncertaine fol lxxvii b Works eâ—cluded froÌ„ iustificacion lxxxviii Workes before iustification ar syn lxxxix Worke one in the myddes of the erth c b Workes and faith concurre not in iustificati fol. cxviâ—ii b Workes of god in man and not of man folio c xxix b c xxx c workers with god folio cxxxii b Workes thre in iustification foli c xxxi b Workes maye not sustaine the iugement of god fol lxxiiii Worthynes on our parte iustifieth clxxxi fol. clxxxâ—i Uayne vocables folio .xxvii. Uoluntarie necessitie folio .xlix. b Use of baptisme folio .lxxi Use of benefitis deserue not another benefit folio .cxiii Wynchesters collet fo clxxi b Winchester maintaineth the popes iustification folio cx Wynchest peruerteth Peters wordes taking Ab for propter foli xc b Wyn parador xxxviii b Wynch defendeth the pope agaynst his aduersaries folio xliii Wyn refused gods callynge fol lxxxi Win spake into my fauour for the trueth folio .lxxi. b Win. sin yet sleapeth in the gates lxxxij b Win false faith correspondinge his iustification folio xâ— b Wyn. compareth Christes promise to the lyinge man fol. ci b Win. coÌ„futed w t his owne example lxxâ—i b Wyn. iustification .xl. yeres ago fol cix Win. abused vse to merit fol cxiii b. Win. diuisioÌ„ to make diuisioÌ„ cxvii cxviij Wyn. rydle nedeth an oedipus fol cxx Wyn relatyue which folio .cxx b Win is afraid to settle â—nd place his condicion cxxi Wyn. his confounde theÌ„ selues cxxiii b Wyn. workes before his iustification folio cxxviii c. Wyn. is but a feble defence for his Rome bysh folio cxxxvi b Wyn. playeth .ij. partes at once clxxxi b Wyn. denieth his own wordes iii. iiii Win. bryngeth into lyghte the thinge he wolde hyde fol. clxxi Wat the heremite cxv b We must aske to do that we be boden to do folio xviii y yoke of your condicions fol lxxxvii ¶ The refutacion of Wynchesters declaration YOur entrye to the mater is fitte for your processe for neither dyd I euer write suche articles ne Barnes was burnte for preachinge onely faith iustifiethe I was by Barnes choise his scolemaister at the which tyme we entreted the article of onely faith iustifieth as shal hereafter appere MY entrie into the matter was very fitte for my processe for although another might perchauÌ„ce write these articles yet do this your owne derke declaration and pertinate defence of theÌ„ shewe the same to be yours althoughe they had not borne your name For neuer did the child so lyuely resemble his owne father as do these articles their declaracion expresse the bysshoppe of Romes antichristen doctrine by you both preached and in your other bokes writen for his defence therebye declaring your selfe to be his owne obedient sworne sonne It had bene therfore more honesty lesse shame yea more godly for a christen bysshop beinge of a christen kinges couÌ„cell pretendinge to be his frend and faithfull subiecte for the estiewinge of so violente a suspicion yea rather so bold a manifest declaration your selfe to stande yet so styll vppon the popes parte agaynst your so gentle and louynge a prince to haue vtterly renyed and renownced them for your articles seing they be so directely against y e worde of god against the olde holy doctours againste the abolyshment of the pope only stinkinge of Pelagiane leauened with the popes pharisaical sower leauen Ye speke to me
alone saith he whiche for my nown selues sake do away thy sinnes not for thy patched merites It is I saith he y e trode the wyne presse all alone not one to helpe me It is I that wylbe alone and haue no pere ne match c. We esteme not therefore as ye do our iustification so vyle a thing as to be bought and deserued w t our sinful workes But we esteme it so preciouse as to be bought and deserued with the moost precyouse bloude of that innocente lambe our sauyoure Christ. The remission of oure synnes in whiche we affirme our ryghtewysenes to stand is so ryche and of so precyouse a price that it can not be recompensed ne satisfyed with any good dede of ours And therfore coulde it neuer haue ben gotten ne bought onlesse it had ben frely geuen vs. But so came it not to christe For it coste him no small price It coste him his owne most preciouse blode without which so worthey and so ryche a pryce the iustice of god coulde neuer haue ben satisâ—yed ne the redempcioÌ„ paide for vs. These thingis when we teache men then are they monished that as oft as they sinne so oft do they shede that most innocent bloude of christe Also we teche our filthines to be so lothely and stinkinge that it coulde neuer haue ben washed away but with the only fountaine of this most preciouse holy bloud This doctrine who so heare it conceiue they not thinke ye a greater horrour displeasure and feare for their sinnes then if we shulde teache them falsely as ye do their sinnes to be so easely wiped away w t a buzing absolutioÌ„ y â— prestes hand laide vpon their headis with a Lady psalter penaunce or with a wyll worke of oures with an euyll wyll doone as for the choyce of a meat and such lyke yea and yf there be any sparke of gods spirite in theÌ„ home afraid wil they be and tremble beinge once purged any more to walowe them selues wrapped againe in the myer wherby as much as in theÌ„ lyeth they trouble and infect the puritie of this so swete and cleare a fouÌ„taine I haue wasshed my fete saith the faithful soule and shall I defile them againe Nowe is it plaine whether of vs two make the forgeuenes of oure sinnes moste vyle do most sclaunder to the dignitie of oure iustificacion As for your popishe doctryne in this article is but a spightefull mocke and skorne to saye god to be appeced and pleased with your owne friuole synfull satisfaccions and merites that is with dirte and derme But we affirme the offence our synnes to be muche more greuouse theÌ„ w t such maner light trifles I cal theÌ„ no worse to be purged wyped away yea we teache y e offence commytted agaynste the high maiestie of god to be more waightye and therfore so muche the more to be abhorred then wyth these youre easye vaine of noughte worthe satisfactorye merites to be remitted And therfore it to be the only prerogatyue pryce of Christes bloude to satisfy and deserue our remissioÌ„ As for you if rightwisenes faile ye teache it to be restored by your owne satisfactory workes but we affirme it with goddes worde to be muche more preciouse then maye be compared and recompensed with any work at all ours And therfore for the restoringe therof we constantly teache almen to flye onlye to the mercye of god apprehended by onely faythe in Christe Iesu. But I dyd neuer vtter this proposition in these termes to saye that man must merit remission of sinne nor haue not redde it in this forme No. But ye saye it by participation and vnder your forme and colour of youre condicions ye speake it plainly Ye say that by the workes of penaunce men taste and fele Chrystes passion whiche the scripture sayth is tasted by felynge remission of synnes ye say that sinners be called to grace to do the workes of penaunce wherby to recouer remyssyon of theyr sinnes And in your collette ye praye ut mere amur assequi quod promittis That we myghte deserue to obtayne the thynge God promysethe whiche is remyssion of oure synnes And in youre seconde article ye saye They that wyll enioye the remyssyon of theyr synnes muste fulfyll poure condicyon whyche as ye declare it is stuffed ful of your merites and winchesters good workes And all youre argumentes reasons gatheringes and deduccions tende to the same popishe point Without I wold encounter with you in raylynge I haue nothinge to saye here vnto c. I raile not on you I tel you of your false doctrine confutinge it w t gods worde It is you that rayle vpon me and rebuke me mooste impudentlye causeles for writinge the truth and confutynge your popyshe Antichristen doctrine whereby ye seduce the people into errours into theyrs and your dampnation and in many places ye belye me deadely and sclaunder me most haynouslye with heresye and be not able to proue it It is you y t peruert falsefy gods worde to stablish your antichristeÌ„ heresies It is your deuillysh dryft wycked counsel to thrust gods holy eternal worde of saluacion out of that noble realme persecutynge it so cruelly w t swerde and fyer so mercylessely burninge the innocent lambes of christe for professinge Christe and his holye worde Ye can saye nothing against me alledginge the scriptures trulye as I do except ye wyll impugne the veritie as ye do ye haue not yet in al your bokes iustely soluted one texte that I haue brought against you as euery reader maye see it yf he lyst to compare our bokes together I for my selfe boste not my workes to the worlde but do the office of an hand at a crosse to saye this is the right waye c. Except ye do thoffice of a true hand and iuste minister not onelye poyntynge the right waye into whiche y e hande nayled to the crosse neuer entred it selfe ye shall not be so excused with onely pointinge before christes iudgement seat If ye be christes or his apostels successor ye must folow their exaÌ„ples which did not point to other the waye standynge them selues styll lyke idle handes but they wente before their flocke into the right waye bothe in trewe doctrine preachinge and also in example of godly lyuinge And ye must remember y t Chryst commandeth sclaunderouse and false pointinge handis as ye be one into wronge wayes to be cutte of from the body as he did euel eyes whiche be euel bysshops to be castoute of their bysshoprykes Nether do I iuge you otherwyse then god biddith vs iuge the tree by hir frutes and to be ware of you Ye call me a runner about and dare not appere euery where I am so i dede but for no offences committed agenste god and my prince ne agaynste any other whiche is my counforte in an vpright conscience before god and his holy chirche I am by you drouen
to fede to comfort to helpe and to forgeue as hym selfe But this our loue to our selues is so depely roted in our hertes that we can hardely depart from it to geue it to our frendes muche lesse to oure enemies Also for the forgeuenes of my neyghbour whiche procedethe of loue I am commaunded of god to haue so perfyt loue and to be so affected towarde hym as was christe towarde me when I was his enemye whiche then dyed for me yea who is glad to die when he hathe deserued to dye yea a man wyll skante dye for hys frende This precepte therfore of loue and forgeuenes was once onely in one Iesu Chryste perfytlye fulfylled when bothe the preyst and the leuite the holyest order amonge you and the Iewes slypte by their wounded neyghboure lyenge halfe deade and neuer turned theyr faces towarde hym In our common forgeuenesses lurketh there no synne Shrewd subtyle false and vnserchable is the herte of man who knowth it who seeth his owne sinful secret nature Fro my secrete vnsene synnes to my selfe clense me lorde sayth the prophete who forgeueth without litle or miche of these affectis ether because he wold haue him stil to frende to do him seruice or pleasure or for a vauntage or for feare of displeasure or for shame or hatered or feare to be noted as no chrysten man with many moo then one man can serche out of a nother or espye in himself Also sith fayth loue be imperfit in maÌ„ corrupt with his concupiscence what perfit loue can procede into the forgeuens of his neyghbour The lawe is bothe holy iuste spirituall and perfet and requireth euen so persitly spiritually and euen of siche one to be fulfilled Be ye persit saith chryst as your heuenly father is perfit if we shulde saye that this worke of loue and forgeuenes were so perfitelye done that there remained in vs no synne but that y e dignitie of the dede deserued forgeuenes so neded that man not to praye in his pater noster forgeue me my dettes but suche a man Iâ—an calleth a lyer But admit the fulfillyng of thys your secâ—nde condicion after faith yet it foloweth not that this your forgeuer hath also fâ—lfilled all the other preceptes of the lawe as the loue of God aboue aâ—l with all his herte soule minde c. and the last precepte Thou shalt haue no concupiscence He is accursed saith the lorde that perfetly perfourmeth not ne abideth in al the precepts writeÌ„ in y e law wherfore a man is not iustified for fulfyllyng of one or two of youre condicions but he must fulfyll all written in the booke of the lawe or els he is accursed Nowe when you or anye other wyll come forthe and dare saye ye haue so perfitely as gods mynde is fulfilled this your condicion and all the rest of yours and all the lawe then wyl I dispute with you of your conclusion whervnto ye hasted so swiftly whether the fulfillyng therof dymynysheth the glory of Christes passion In the mean season I wyll tell you as Paule sayth If you or anye other coulde gette ye remission for y e dedes of the lawe workynge so were Christ dead in vayne for suche men God acciteth the man that wil be iustified by his workes vnto hys iugemeÌ„t seat and pleadeth with him thus sayenge Isay .xliii. Put me in mynd and we wyll reason the cause in iudgement Shewe me that thinge or worke wherby thou wilte trust to be absolued and iustified And here god beginneth with the firste man so commeth to the most holy fathers as Abraham and Moses and concludeth all men vnder synne none to haue deserued their forgeuenes by any of their workes but faith Thou haste made me thy seruaunte to bere awaie thy sinnes and thrustedst me downe ladeÌ„ with thy iniquities Man is therefore iustifyed saith Paul frely by grace thorow faithe in Iesu christ wherfore your condicion of workes cannot be placed in the accion of iustificacion I exclude therfore with Paule by this exclusiue Sola fide all the workes of the lawe from the said accion affirming constantly with him That by fayth man is frely iustifyed without the workes of the lawe where is nowe your gloriacion in your confuse condicon exclusa est It is excluded saith Paule and yet ye wil haue no exclusiue as to say sola fide But skof it out wth your karoll alone alone Qua lege or quo iure by what autorite or condicion by the condicion or reason of workis No no saith Paule Imo per legem fidei But by the autorite of faith And therfore he concludeth Man by fayth to be iustifyed without the workes of the law what can be spoken more playnly agenst your condicion and merits for our free iustificacion by only faith all the workes of the lawe excluded from fayth in the accion of our iustificacion Thus ye see your operose condicion clene excluded froÌ„ this accion And now to your second Article that is to vse playn speche They that wil enioye the remission of their sins must beleue for faith ye saye is your firste condicion And because ye fantazie so many faithes and knowleges and belyke haue as many beleifes I wil restraine you to the only beleife in Iesu Christe to haue suffred for our sinnes And nowe let vs adioyne your next article in as playn wordis banishing youre effecte and this terme condycyon Sayenge thus The fulfillinge of faith for as yet I medle with no more of youre other condicions but with onely faithe youre firste condicion requireth the knowledge of faithe whiche knowledge say you we haue by faith And thus haue we your paradox That faithe is knowne by faythe Is not this a proper naked mouse wherof so great a gronynge mountaine hath so long traueled Who laughe not at this naked sayenge faythe is knowen by faith This is lo your confuse artycle wrapped in so many perplexe termes when it is resolued into playne speache and sifted from youre combrose condicions and derke effectes If you and your doctrine feared not the lyght it shulde neuer haue ben inuolued in such obscure vayne and perplex speache The symple playne truthe knoweth no deceytful coloured sophems ne any perplexed persuasions wherby as the serpent deceiued Eue so wold you deceiue the simple of whiche wyly deceite and deceitful wylines in suche teachers Paule diligently warned the EphesioÌ„s and abhorred it in the simple veritie to be myxed It may appeare in you euidently howe malice blyndeneth you when rehersynge my wordes ye aske me whether fayth goeth before workes c. Beware malyce hath not so blyndened you that when as once before ye were promoted ye sawe and professed the truth but now drowned with the worlde ye be so blynde that ye see not the sonne in the cleare myddaye Malyce blyndened me not for I perceiued your craftye iugglynge with your confuse condicioÌ„ therin
to wrap your workes to iustify And purposely I asked you whether fayth wente before workes euen to souke oute of your owne wordes the same truthe whiche ye impugned euen onelye fayth to iustifye which ye haue now graunted aunswering faith to haue the fyrste place Of whiche graunte let this be the principle The remissioÌ„ of our sins requireth faith iÌ„ christ in the first place Then thus who so beleueth his sinnes forgeueÌ„ in christ the same is iustified this man so beleueth ergo he is iustified he is iustifyed by no nother of your condicioÌ„s then by faithe ergo fayth onelye iustifyeth The maior is the scripture in an C. places That who so beleue in christe hath lyfe euerlastynge the minor is euident in euery beleuer in Christ. Also whersoeuer is fayth and beleif into christ to haue suffered for hir synnes there is remyssion of synnes here is faythe fyrste of all into Chryste wherefore here is remismission by youre owne graunte by only faith whyche is your fyrste condycyon For as thou beleueste accordynge to my promyse sayth chryste so commeth it to the but thou beleuest in me to haue suffred for thy synnes as I haue euer promysed ergo it muste nedes so come vnto the thus beleuinge Nowe if ye geue vs forth â—ny mo of youre condycyons after thys faythe iustyfyenge whyche is your firste condicion so come they al to late to iustyfy for the faythfull is nowe alredy iustified by onelye faith ere your other condicioÌ„s caÌ„ be made redy or fulfylled Then ye aske me a question wakyng because I sayd ye dreamed an externe knowledge In dede I then dreamed ye weÌ„t aboute such a thinge And now I haue my dreme for that ye say faith is knoweÌ„ by fayth And then ye coupled youre newe found faith as I said to an externe knoweledge of your outwarde condicioÌ„ so y t now by your owne wise deductioÌ„ we be comeÌ„ into this youre fynne narowe issew Faith is knoweÌ„ by faith for these be your words The fulfilling of y e coÌ„dicioÌ„ requireth first knowledge your coÌ„dicion ye say is faith the fulfilling of faithe is to beleue in christ Then is this y e playne sence To beleue in christ faith into hiÌ„ is first required theÌ„ ye adde which knowlege we haue by faith Now is this yo r saieÌ„g resolue it iÌ„to plain speche The remission of our sinnes by chrystes passion hath first faith into christe This beleife into christe diminisheth not the forgeuenes of our sinnes Then ye say they that wil enioye their forgeuenes muste beleue in christe To beleue in chryst requireth faith which faith is knoweÌ„ by faith And thus by derkening the trwe iustificacion with your vayne termes haue ye brought vs in two faithes one to be knowne by the tothere Nowe yf it shulde be asked wherby knowe you your first faith Ye must seke vs out a nother former faith therby to know it and so be we lyke to fall into infinite faythes And here let vs sette togither all your skatered sayinges folowinge towchinge this knowlege of faithe by your firste faith First ye saye by faith is all our certaine knowlege of gods wyl and pleasure And here it wold be knowen by whiche faith ye meane is al this knowlege by your former faith or by your latter sayth For ye said faith is knoweÌ„ by faith And theÌ„ ye say That Barnes you came to this that we must haue â—aith first of al to know what we shuld beleue And here ye iugled ageyn w t hiÌ„ in dede whiche I espiyd before in your two faithes by one to know the tother For I sawe it before howe priuely ye went about to bringe vs into the popes faith your popisshe beleue to be extolled aboue christis faith For the thinge that we shulde beleue is the word of god in the old new testament perfitly conteined vnto the which word redde or herde of siche as god hath ordeined to be saued faith is geuen to beleue it and to know god the father in christe to cleaue to it and lyue therafter But you and youre holy father anticryst of Rome haue dreamed decreed vs another former faith which ye here cal your faith firste of all to knowe whether the bible and the holy scriptures writen by the holy goste and withe the finger of god spoken out of goddis mouthe be the worde of god or noo as thoughe ye wolde w t the serpente the deuil deceiuinge Eue call it into doute whether we must shuld beleue the holy scriptures or no except ye had so admited it so to make the holy gost and the spirit of trewth euen god him selfe a lyer and to doute whether our faith geuen vs of god fully and fermely perswading vs theÌ„ to be gods very word be the trew crysten faith or no And thus bringe ye the vnlerned simple all that yet beleue in your popishe doctryne into doute of all y â— is writen in the holy byble as whether God created heuen and erthe and cryste be the sonne of god made man borne of the virgin and haue redemed vs w t his death and resurrection c. Into this dampnable doute when ye haue by your deuillyshe doctrine brought your disciples then to be delyuered theroute ye haue vsurped an autoritie aboue ouer gods worde by bringinge in this your former faithe to knowe what we muste beleue which your first faithe is ioyned and stayed vpon youre fathers holy decrees as ye well wete it No man so hardly to beleue or to receiue the scriptures as gods worde onlesse he with y e court church I shuld say of Rome had graunted admitted permitted and delyuered them to vs as to be the catholike scripture No ne any man so hardy otherwise to vnderstaÌ„d or beleue theÌ„ then as this antichriste of Rome and you his bysshoppes by your falsely vsurped power haue falsely expouned and interpreted theÌ„ So that this your first faith of al as ye cal it is plainly placed vpon correlatiue to the popes holy decrees And you folowiÌ„g your holy fathers steppes by your tirannous coÌ„pulsioÌ„ w t fier vsurping the same auctorite aboue god ouer his word compell vs yet so to beleue it as ye falsely expowne it in this your deuellishe derke declaracion in your other false bokis whose arrogant exaltacion aboue god his holy word Daniell Paul so lyuely describe and at laste afirme you to be slayne withe y e same breath of gods mouth whose course ye coÌ„tende so mightely this daye to stoppe and to suppresse And euen this is your popishe drift with your derke termed effect condicion and dowblinge with our onely simple plain faith to place the popis faith firste of all therby to knowe chrystis faithe euen anticryst euer contrarye to Chryste to his faithe and to his word to bringe vs in to the knowlege of chryste and beleife of his gospell which is
an euident profe that ye stand yet vpon his syde to bringe him in againe w t his firste faith of all as your bokes declare you writen for his parte and doctryne ageynst the popis enemies I knowe it reported of diuerse papistes that the pope is more be holden to you for so defendinge him withe your penne agenste his aduersaries then to any other of his cardinals and bishops And therfore ye may be glad of so high commendacions prayse and so good a reporte of the popes frendis But we y t be chrysten men vnder our moste noble kinge haue renounced the pope with his false first faith and falser doctryne wil not admitte this your popishe assercion That we muste haue this his firste faith of all to knowe what we shuld beleue For we knowe it by our vndouted assewered faith which is the knowlege of gods mercye towarde vs in christe geuen vs of god that y e holy byble is his vndowted euerlastinge worde and constantly we beleue all that is contayned ther in when we read or heare it althoughe your holy fathers autoritie had neuer so affirmed ne admitted it For by y e word of faith as paul calleth it faith is geueÌ„ vs not by y e false decrees of antichrist And our faith stayed vpon gods holy word is the selfe same knowlege of god in christe Ioan confirminge the same i. Ioan. v. sainge we be certainelye perswaded that the sonne of god is commen hath geuen vs mynde to know him which is the trueth and we are in y e truthe At laste sith the scriptures be y e thing whiche we shuld beleue and your first faith of all must go before the knoweledge of the scriptures to be beleued so must your first faith be ioyned to and sustained not vpoÌ„ the scriptures and worde of god but vpon mans worde But euery man is alyer both your holy father and you to ergo your first faith of al must nede stande vpon and be stayed with lyes Theâ— I asked doctour Barnes if a gentil felte hâ—m selfe moued to go heare a preaching or read some part of scripture whether wolde ye call it well done of him so to do or were it sinne because it were before fayth seing faith is of hearynge And he saide it was good c It is good as the heithen philosophers call their ciuil morall vertewes good and the popes scole bona ex or in genere or moraliter not ex fide y t is a good haithen dede But seinge we be entred into the Christen religion grounded vpon fayth iustifyenge I aunswer that he beyng as ye say a gentyle whiche is an idolater not yet beleuinge in christe his goinge his hearinge or readynge is naught and sinne before god though it apere good before men for the tre is yet euyll and vnto the vnpure synful saith Paule nothiÌ„g is cleane for his herte is not yet purified by faythe Wherfore as Paule saythe what is not of faith is synne But because ye saye he is moued I muste aske you farther whether thys mocyon telleth hym that hys haythen gentylysshe relygyon is false and dampnable and the christen religion to be the true waye to his saluacyon in Chryste which motion now thus conceiued by the spiryte of fayth I say this man goethe forth to heare the worde for the confirmation of his faith into chryste to be encreaced and more knoweledge of the same to be augmented thirsting his saluacion as did Cornelius the centurioÌ„ which had his faith iustifienge him ere he went forth to heare peters sermoÌ„ And as for your vayne replicacion of no graunt that heithen good dedes iustifye before faith whiche commeth of hearinge it is not worth a podyng For because Barnes graunted the gentiles dede to be good whiche had not yet herde the word therfore ye conclude to hastelye ergo men be iustified before faithe for thoughe youre gentiles dede be one of your good dedes yet iâ— iustifieth not ye aske how he shuld haue faith before he heareth the sermoÌ„ sith fayth coÌ„meth of hearing for Barnes ye say had graunted in that mocion he was iustified Youre argument therfore is naught worth For ye must learne by christes wordes that as there be two maner of wordes that is to saye the inwarde and exterior worde so are there two maner of hearinges For faith commeth not onely of the outwarde hearinge of the sowne that smyteth the exteriour eares but especially out of the hearing of the interne word that persethe the herte by the secrete instincte and mocion of the spirite regenerynge the faythfull Of whiche interne hearynge the scripture speaketh sayenge Audiam quid loquatur in me dominus deus I shal heare what thynge the lorde god pleasethe hym to speake in me And christ saith all that haue herde and be learned of the father they come to me and we be al taught of god of y t which eares and interne hearinge Christe when he had taught certaine lessons spiritually to be vnderstanden out of his allegorike speches he cried loude who so hath eares to heare lette him heare Of this interne word of faith speaketh Paule saienge Nighe in thine harte is the worde of faith and also in many other places And because they nether mynde to do any good dedes Ioye None of your gentile iewishe good deades They wolde perswade to the worlde that we can do no maner of good dedes till we haue no nede of them Ioye As thoughe a iustified man were not bouÌ„d ne obedieÌ„t to gods precepts lo for our saluacion That is to saye till we be iustified and clerely in gods perfit fauour assured by our own beleif of life euerlasting And as though we shuld say to god geue me my wages afore hand make me sewer that I shal haue heuen and then I promise y t I wil forgeue my neighboure Oh blasphemy pernyciousely peruerting christes holy worde doctrine oh wicked lye most impudente for neuer find ye these blasphemouse lyes in myne ne in any other christen writers bokes we exhort you to moo good workes in one lefe of oure bokes then ye be able to do all the dayes of your lyfe And euen this is a good dede with goddes almyghtye worde to confute youre popishe doctrine wherwith ye wolde yet mayntaine the pope and bringe him in againe at your daye so sore longed for It is a good dede to stande on gods part with his word to resist such antichristes with all your impes For all oure bokes if ye wolde suffer theÌ„ to be sene perswade and exhorte the readers to such good workes as god commaundeth and disswade and dehort al men from youre dampnable superstitious workes rites and tradicions of lyeng men we with christ laye firste the foundacion stone euen Christ him self in our ferme and constante faithe But you peruertinge goddes order in doctrine sette youre workes yea and that Heathen infidele
doctrine the churche of christe neuer knewe it but for their faith onely in Iesu christe and so the chirche not to doute of their faith but to receiue them into their societe And this is also one of winchesters workes to go to god when he is called w t the help of the caller And this is also one of Winchesters workes when god saithe beleue I must beleue Why then went ye not to him when god called you in cambridge ere the cardinall called you to his seruice ye were there once so called that ye defended the truth against this papistry which ye now maintayne when I was brought before doctor Shirton dean of the cardinals chappell and before doctour capon his almonor sent to cambridge to enquire for vs that professed the gospell and for our bokes you standing by them at the cupborde in peter college aule did speak for me for my bokes as by name for pseugmata Chrisost vpon Gnes which Ihon Oecolampadius had translated And gaue vs both your good word so that I kept the boke stil. And what fauourable letters afterwarde ye wrote to maister George Stafforde to geue hym warninge when he was complained of to the cardinall for readynge and declaringe truely and faithfully the pistle to the Romains shewed him howe he shulde temper his lection in vtteringe the truth and excuse of him selfe c. I know it and remember it all For maister George didde euer shewe me your letters Also I saw M. Chikēs letters both sent vnto you yours sent to him agen as concerning y e cause of y e gospell then in growing fauored of you gretely as I thei perceiued by your letters wherin yet I remember and forget not your wordes And when I was sent for to the cardinall and accused by the byshope of lincolne langley by sir william Gascoine knight y e cardinals treasurer and by the prior of Newnahams letters whiche letters ye had it was shewed me what good words good counsell ye gaue me and euen after it I did and so escaped the cardinals and the byshops handes For ye saide I did wisely if I coulde kepe me out of their hands for that tyme did M Bylney and arture apere before him and I was sent for to kepe them companye to haue holpen them to bere fagots or els to burne for gods word or to recant But I thanke god and your good premonicion and counsell for that I toke another waye But ah lasse for pitie anon after y t yours so gracious a callīg of god to his truth in cambridge y e cardinal called you frō y e calling the world called you to promocions and he that called christ into the top of so high an hil shewed him al the pleasures glory of this wretched worlde called you vp to him also sainge that he wolde geue you them all if ye wolde fall downe worship and serue him And verily ye haue worshiped him highly and done him the most highe seruice in persecutinge and writinge ayenst gods holy eternal veritie whiche ye once tasted and fauored ye haue done satan great plesures in slaying and burning christis innocent faithful litle floke and yet ye ceasse not to serue him But take hede your Master is a false lyer and a murtherer from the begininge and thoughe he hath kept promise with you for these .xix yeres yet wil he in conclusion paye youe with a contrary expectaciō If ye by faith turne not to Chryste repent and change your lyfe ye be yet caryed awaye of your worldly fleshly stronger affectes for vainglory And in a certain slomberinge securite your sinne lurketh yet hidden to your self w t cains brothers murther It sleapeth yet but where In foribus saith the text In the gates So that when your sinne shal be awaked at y e day which drawth nighe then not onely your selfe shall see and fele it a perpetuall gnawinge worme vpon your consience euen in the brode open gates where all men also goinge in and cominge out shal openly know that it is the very almighty word of god that ye persecute with powr penne and mouth ye saye when god callethe you ye will go and when he beddeth you beleue ye wilbeleue Ye knowe that god calleth you incessantly and biddeth you beleue at all tymes And therfore make no whēnes at it Nether go ye to him with your fete but by faith and beleife in Christ as Christ declareth it but as faith is non of your giftis so is beleif in christ non of winchesters workis but the worke of god Ioan .vi. ye saye to go to god and to beleue be winchesters workes In dede to go to god otherwise then by faithe may wel be one of your own workes and not gods worke And to beleue indiffinitly or absolutely without any addicion of christ as ye speke nakedly expressing nothing into which your beleife shuld tende may be wel also one of your workes for the deuyll so beleueth as Iames saith and the turke beleueth with suche a beleife that there is a god But to beleue in christ belike is non of your workes ye be so loth to expresse put to y t name to your beleife And when god biddeth you loue ye say ye must loue But yet ye do not so for then shuld ye neuer hate To beleue thus to loue euer as god biddeth you be no light ne easy burdens of y e law as ye make thē Then when ye haue reherced al the works of the lawe in fullyng al gods wyll ye say thus And all these workes which seme a great heape of workes be conteined in y e cōdiciō y t must be fulfilled for y e obteining theffect of christes passion being remission of sinne a new state of life And thus haue I told you plainly my faith also the workes I meane of before iustificatiō likewise y e cōdiciō which ye call so confuse blind And thus I taught Barnes otherwise then thus which is y e catholike beleife I thāk god I haue not beleued nor dare not c What is all this els then by your workes to merit your remission and to be iustified by your owne merits which ye said at first ye neuer went about to proue ne to affirme preache ne teache it and yet nowe ye saye ye taught Barnes thus and ye beleue it to If ye shulde find such shameles contradiction lies and repugnaūces in our bokes lorde how wolde you triumphe ouer vs But howe dare ye be so bolde as to set your saluaciō vpon so many harde and impossible condicions hauinge not one worde of faith to sustaine your beleife Ye haue in deade recited an importable heuy heapes of workes conteined in your condicion as I euer vnderstode it your self haue now dclared it and as I fyrst confuted it and yet ye say I vnderstode not your articles But and if ye cā fulfil
many of wincchesters workes but ye place theÌ„ in a wrong place vnderpropped with a false opinion ether to iustifye or to be placed before faith iustifyinge God commuandeth vs to be holy and perfit as is himself but this burden of the lawe ye will spotte it oute by youre particypation but yet will not this glose helpe ye before his iudgement seat Paul therefore to geue all the glory to god and non to our workes excludeth all the workes commanded in the lawe from faith in the accion of our iustificacioÌ„ tellinge the Galathians That if ye be circuncised Christe profiteth you nothinge By circumcision vnderstandinge the hole profession and lawe of the iewes as do we by baptisme the hole Christen profession vpon which place Erasmus a man of nolesse lerning then iugement writeth in his paraphrase thus perchaunce ye so please your selues sainge that we swarue not ne fal froÌ„ Christe but with Christe we couple the lawe that the expectacion of our saluacion might be the sewerer But Christ I tell you as he wolde this whol benefit to be comon to almen so wold he it to be thankfully accepted and imputed to faith onely He wil not suffer any to be his felowe ne matche in this mater For if ye trwly beleue your perfit sauinge helthe to may be geuen you of this onely Christe wherfore then plucke ye to you circumcision If ye mistrust christes onely remission so knowledge ye not yet the benefit of christ of whiche they may not be partakers that mistrust him For by onely faith and not for your merits is it geuen you These I think be sufficient for the refutation of this declaracioÌ„ of your condition stuffed â—o full of so manye meritoriouse workes to deserue your remission contrary to the iustification by onely faith yet here ye harpe mich of your good workes before iustification which as I haue tolde you oft because thei procede not out of a good roote whiche is faith purifieng the hert they muste nedes be synne as Paule and Peter affirme it and as Austen constantly writeth What good workes did Paule before his iustification he persecutâ—d the christians to death and yet he kept the lawe and precepts aâ—ter the pharisais fashion which is called y e ryghtwisenes of the lawe In which rightwisenes he saith if any shulde haue had confidence I might haue had as great a cause to reioyse as any other I was circumcised y e eight daye I was an Israelite in profession of the lawe as holye a pharisei as the best and so zelouse for my rightwisenes of the lawe that I persecuted the congregacion and was as touchinge the rightwisenes and iustificacion which is in the law blameles before al men But these good dedes whiche semed to me then so profitable as I beleued to be saued by them I nowe beter taught take theÌ„ for hindraunce and damage for that I now know christe to be my lorde and sauiour for whom I esteme theÌ„ all but for detriment and dunge that I might be more profitablye ioyned to christe and be founde in hym not hauynge my nowne good deedes and ryghtwisenes of the lawe but that rightwisenes which is thorowe the faith and beleif on christ whiche is the rightwismaking of god vpon faith phi iii. Upon the confidence of the texte ye bringe a lyke kaye to cleaue a logge sainge As thou beleuest so come it to the. Christe spake these wordes to Centurio allowing his faith so muche c. And it is a ioye to see howe ye wil apply this to al men how soeuer they haue coÌ„ceiued their faith whether it be catholyke or no. And then the arriane may be saued by his faith and the sabelliane the Lutherane the zwinglyane Ioye by their faith for the text serueth al As thou beleuest so come it to the. And if any beleued that glotony were no synne as thou beleuest so come it to the Nowe truely I meruell that siche a bishoppe as ye wolde be sene to be shulde be so farre caried awaye of these your so vngodly and corrupte affectes as so peruersely so falselye and so vngodlye to reporte me and so sinistrely to interprete my alledginge of Christes wordes Ye saye I applye them for all mens false beleife If I shulde haue so shamelesly belyed you or any man I hadde ben worthei the most shame and rebukes Tâ—rne to my wordes in your thirde article and loke whether I applye them not to you thus If ye beleue your sinnes to be forgeuen iÌ„ christes death thus sayeng If ye so beleue so be ye iustified by your faith onely ere any other condicion was knoweÌ„ or spokeÌ„ of or els ye must make christ a lyer whiche saith As thou beleuest so come it to the. Loke reader and these be not my wordes in that place alledged as christ spake them to the true beleuer centurio and to euery a like beleuer to the worldes ende beleuinge according to christes worde and promise But nowe I wil because I see you in a false beleife verefy your exposition vpon your own selfe sith ye haue ministred the occasion beleuynge youre selfe to be iustified by your workes euen so come it to you as ye beleue eueÌ„ a false faith to haue a false iustification and lyke saluacion to like faith and forgeuenes And as for Ioye thorowe the grace of god in his sauiour Christe beleueth to be forgeuen and saued by the only sufficient merites of christes passion and his resurrection and that CHRIST is made of my father my onely rightwisnes rightwismakyng my holynes my wisedome my satisfaction apeacyng my fathers wrath for my syns neuer to be iÌ„puted to me for my faith only in Iesu christe my fulfillyng of the lawe my free redemption expectation lyfe and resurrection and the implecioÌ„ of all my iust desires my faith and confidence is in him onely and not in any of my deades which I aknowledge to be sinful imperfit and naught worthei dampnacion And therfore this litle faithe whiche god hath geuen me of his fre benigne mercy and fauor in Christ for which with al his other giftes I daily geue thankes I praye to be encreaced and not to take his holye spirite ne worde of truthe at any time fro me certiâ—ieth adsiewerth me withoute any dubitacion of my forgeuenes saluacion in and for my onely sauyoure Christe And as I thus beleue accordinge to gods terme promise in Christe euen so am I in sewer hope and confidence in him onely to come to me to whom be glorye praise and thankes for euer AmeÌ„ And as christ vnderstode his saienge alledged of the true faith euen so do I and not of any mans false faith as ye so impudently belye me vnderstande it and alledge it and reade it withe beleife in hys promise to be fulfylled onelye of euerye trewe faythfull And it is as fonde that ye bringe in of Iairus and maketh nothing to the purpose ye bring it
be frely iuâ—tified by your workes of penaunce baptisme c. both here and also in your boke of necessary enstruccions which is a lyke speche as to haue a dynner geuen me frely for my mony If ye can set these two contradictories togither in figure frely and the same for mony and frely for works so are ye he that can blow forth oute of the same mouth both hotte cold at once with one breathe But yet here is but a derke and a slyber shift that ye make to set frely and merits togither It is but an obscure ridle ye adde nedeth another oedipus to expoune it ye meane some falsehead in this pese to settle youre croked confuse condicion I can not wel tell wher ne vpon what vnstiethey stole ye say which I call the condicion my grammer master when he gaue me englysh to be made in latin and came to the relatiue whyche he wolde euer aske me whyche what because of the concorde with his antecedent And here it is necessary I aske you y e same which what call ye the condicion Before ye called the workes of the law with your penaunce baptisme and the fulâ—illyng of all gods wyll and pleasures the condicion in the lxix lefe folowing ye call oure worthynes youre condition And here goo before your relatiue whiche many antecedents oâ— whiche one is a fredome whiche I canne not tell whether ye take it for the fredome in iustifycacion wherein the spirite of libertie thorowe faithe into Christe maketh vs free from sinne or for yours and pelagians free choice and consent when grace is offred you either to receiue it or to refuse it as ye wryt in your enstruccion boke and agene in this boke iÌ„ your .lxviii. lefe which is euen playn pelagians herelye yet be there mo antecedents nierer your relatiue as the workinge in order and the orde it self the obseruing of the workinge in order here is a shrewd perplexe pese of work to settle your croked combrose condicion with frely It is hard here to knowe which is your condicion Here haue ye shapt oute shiftes enoughe and digged ye vp many but yet all to narowe and to straight sterting holes The blynd slymey snaile yet for fear of to harde and hurtfull resistence pretentat cornibus uiam gageth the way before with hir leithey hornes The fredome ye say is geuen vs frely in christ ergo we deserue it not by obseruing the order ye speake of so derkly Place once your confuse condicion vpon some certain seate and if ye be not afraied ne ashamed of your doctrine call youre condicion by one or other certain proper name It is a token that ye feare your part as false and naught that ye dare not speake in plaine wordes plainly and tell vs what thing here ye cal youre condicion ye say which I cal y e condicâ—on as for yours so callinge ye be but a maÌ„ euery maÌ„ is a lyer nether will I accepte your wordis in this cause for truth excepte ye confirme them with scripture or arguments grounded therof no man is bounde to beleue your condicion seinge ye dare not openly expresse it ne cannot proue it by scriptures to be the cause of your effecte you call it so but tell vs where the scripture so calleth it ye shulde haue added plainly with Paul speakinge thus Frely be we iustifyed by grace thorowe y e redeÌ„pcion by Iesu Christe by faith in his bloude not as ye falsely saye frely by workes of penance Ioye depraueth gods preachings so abhominably detestably as euen in this place God suffereth him to wryte so vndiscretly of him as hathe not ben lykly sene or herd For not beinge content to allege Christes wordis in a sence of his owne imaginacion he vttereth it thus christ so said or rather so thought c. Here ye rage here ye exaggerate and heap vpon me a thousand blasphemies for saing y e trwthe That chryst thought as he said as he expresâ—ed his thought by his worde The phariseis yonge scoler came to him to know by what dedis doinge as ye teache he might come to heuen For thei teache men to come thither by their free chose and liberty to do the works of the lawe their scoler not yet knowinge his owne weakenes to do it ne thimpossibilite of the lawe to his free libertie For the yssew and ende of this story is to declare man to haue no fre libertie of himself to fulfill the lawe and also thimpossibilite therof to man as Christe declareth it vnto this maÌ„ thus drowned and deceiued with y e phariseis false doctryne Christ reciteth certain precepts whiche all saide the scoler he had kepte frome his youth He hadde kepte them aftir the phariseis fashion and yours concerning the outward iustice and letter of the law but not as christe had expouned it of mens affectes to be repressed When he sawe the arrogante boldenes of this yonge pharisei he thought by a nother precept to bring him into the knowledge of his owne weaknes and how lytle fre libertye he had to do gods commaundemeÌ„ts and how muche free libertie and of your bonde choice to euil and to not do as Christ willeth vs to do and againe how impossible it is to man to to do that god commaundeth him herof commaunded him that thinge which as it laye not in his fre libertie to do it so was it impossible for hiÌ„ to fulfill it as christ expressinge his owne former thought saith Soner shal the camel go thorow the nedles eye then the rich enter into the kyngdome of heauen addynge That as is iÌ„possible to maÌ„ is possible to god Nowe howe saye ye Dyd not christ thinke to commaunde that rich man a thinge impossible when he said If thou wilt be perfit goo and sell all thou haste and geue it to the pore coÌ„e folow me If ye say he thought it not so make ye him a dissembler to saye one and to thinke another What so euer he then commaunded him he thought the same but he coÌ„maunded him a thinge impossible Ergo he thought the same y e minor is Christes wordes solue the argument if ye can Whiles I tel you yet mo of Christes thoughtes when he saide he came not to cal iust men but sinners to repentaunce he thoughte not to call such obstinate arrogante pharisais that wolde be iustified by their condicion so full of good workes as is yours Also when god said let their owne table be turned into their owne snare thoughte he not to halter you with youre owne pleasaunt policie whereby ye thinke to banyssh and to suppresse his gospelâ— ye alledge the scriptures for youre false doctrine and ye be haltered and confounded with your owne textes ye make bokes thinking by the same to extinguish the verite and to confound vs and se ye not therby the truth the wyder to be spred and the mo to knowe it into your owne
in their encreace be knowen by their orderly operations and frutes Faith in christ firste beleueth into hym and iustifieth and teacheth man al his good workes to be wrought in him of god and not of himself faith purifyeth hertes and maketh a quiete conscience whiche is our holy sabboth and rest so oft commanded in the lawe to be sanctifyed of vs. By hope we continue iÌ„ the thinge now known and promesed By faith and by expectacioÌ„ paciently tary for it Faith beleueth God to be trwe hope taryeth tyl God exhibeth his trwth in tyme when thoccasion shal be geuen Faith beleueth God to be hir father hope taryeth tyl he declare him self fatherly to vs. Faith beleueth eternall lyfe to be geuen vs for christis sake hope waiteth for the daye where in it shal be reueled vnto vs. Faith is y e fouÌ„dacioÌ„ stone wher vpon hope and charitie reste and leane fast to it charitie extendeth hir to god knowen by faith and to hir neighbour These .iii. giftes I may also by waye of doctrine compare to .iii. diâ—tinct knids of leades throne into one and the same grounde whiche albeit anon thei apere not aboue the grounde yet nether is the earthe ne the seades idle as ye taunt and terme it but by the secrete power of the moost high seadisman worke their naturall distinct operacions and officies ere thei appere and fructifye their distinct frutes Neither adde I anye onelies otherwise to faith then the scripture and all the olde holy doctors do as hir onely proper distincte operation requireth In the iustified man they be al .iii. but not concurrant into the one and same effecte of iustification but eche gifte seuerally tendeth into hir proper accion and be not idle no notherwise then wheÌ„ the man hauing both eies eares nose seeth with his eyes onelye yet be not therefore his eares ne nose idle sences Then by an other false supposicioÌ„ wold ye deduce a falser conclusion sayeng In dede theffect of faith is properly to illumine the vnderstanding of charitie to warme Now if the iustificacion of man implyed only thexpulsion of derkenes froÌ„ mans vnderstaÌ„ding theffect of faith wold suffice but seing god in iustification moueth mannes hert and kindleth loue in it why may not these two vertues with their two effectes by gods working concurre in mans iustification Fyrst the scripture teach you that to illumine the vnderstandynge is not so properly attributed to faith but also to the declaracion of y e word saienge Declaratio sermonum tuoruÌ„ illuminat intellectum dat paruulis The declaration of thy wordes illumineth and geuethe vnderstandyng to the litle ones And agen praeceptum domini lucidum illuminans oculos The precept of the lord is pure bright illumininge the eies of oure vnderstaÌ„ding And in another place lucerna pedibus meis uerbum tuum thy worde is lanterne and light to my fete If ye had red diligently and vnderstanden the psalmes ye shulde haue sene this propertye attributed to the worde but I will not steke w t you for so litle ignorance Then ye saye If the iustificacion implyed onely thexpulsioÌ„ of derkenes theffect of faith were sufficient As thoughe if the iustificacioÌ„ implyed not onelye that effecte but many other it shuld not be sufficient but it implyeth manye mo effectes besyde youre warnynge with charitie and yet is it sufficient For in the iustifycacion by faith onely God purifyeth the herte In the iustificacion is implied thexpulsion of dubitacion of the remissioÌ„ and is implied the peace and setlinge at reste of a tranquill conscience and yet all these impâ—yings let not faith onely the lesse to iustifye But what and if I saye that God by faith warmeth the hert and kindleth it to loue as by the rote of charite I am able to proue it Thus God geueth no cold faith into manis hert but a warme faith effectuouly to warme ergo Faith warmeth charite and kindleth loue with oute the which warminge faith your charite were as colde as yse Nowe is this youre wyse argument God in iustiâ—icacion kindleth loue in man ergo charite iustifyeth I denye your argumeÌ„t proue it if ye can For God kindleth not loue by loue but kiÌ„dleth lou by faith For if loue be not warmed by faith it shal be but a cold and faithles loue I meruel ye be so blyndened wil not see the trwth but so sinistrely of malice to seke these feble childish shiftis had ye rede but this one text of Paul malice not blyndinge your vnderstandinge Porro finis precepti est charitas ex puro corde coÌ„sciencia bona fide non simulata Th ende of the precept is loue procedinge out of a pure hert and out of a good conscience and out of faith vnfayned ye might haue sene plainly out of what rote charite springeth and faith iustifienge purifienge and makinge a good conscience to go before charitie But herken what foloweth a quibuâ— quod aberrarunt quidam defeceruÌ„t ad uaniloquium uolentes legis esse doctores non intelligentes que loquuntur neque de quibus asseuerant from the whiche doctrine and order of faith and charitie c. because some men haue erred and gone farre from it therfore are they fallen back from the truth vnto vaine and lieng spech false reasons and arguments agenst the veritie willinge to be seene and to be doctours of the lawe and teachers of gods law not vnderstaÌ„ding what they speke ne of what thinges they make assertioÌ„s articles and sich lik affirmacioÌ„s enstruccioÌ„s c. now how say ye haue not S. Paul liuely described you here set ye forth in your iust colors Blame not me for recitinge these words but Paule for writinge them and your self for verifieng them of your selâ—e with youre owne dedes wordes and writinge Trewely not with all the learninge subtilite rethrike and witte ye haue shall ye proue charitie to helpe faith to iustifie but only faith to do it for ye striue against the truthe and as christe tolde Paul It is to harde for ye to kick against y t prick God once illumine your hert w t his word to se once onely faith to iustifye amen As for Paul declareth â—lainly that albeit he speketh sometime of faith without meÌ„cion of charitie yet he meaneth not faith as a bare foundacion but faith with charitie to iustifye Albeit ye be the popes lawer and doctour to yet do I not take ye to be of so highe autoritie as to beleue these your bare wordes concerninge the vnderstanding of Paules mynd But if Paule haue so plainly declared his minde as charitie wyth faith to iustifye seinge ye be so well seene in Paule expresse Paules mynde with Paulis wordis for this mater lyke a lerned bishop Nether we ne Paule ne Christ call faith onely iustifyinge a bare foundacion for god geueth no siche idle bare cold giftis as ye prate of nether christ buylding his chirche
of that rocke of faith onely in him wold haue it called a bare foundacion al this your extenuacion of faith to make it youre material shaples faith I tell ye wyl not serue your popishe purpose the almighty power of gods euerlastinge worde preaseth to sore vpon ye for onely faith iustifyinge Ye coud neuer haue coÌ„tended in a more difficile yea impossible argument and mater to proue then not oneli faith to iustifye but charite to be concurrant ye shulde haue red it Hebreus .x. how Paul declareth his mynde and order of these giftis sayiÌ„ge and affirminge vs to come to our great priste Christ with pure herte in the certaintie and asseweraunce of faithe ourr hertis sprincled and theuil conscience put a waye the body wasshed with pure water we holdinge the confession of hope not waueringe for he is â—aithful which hath promised consider we one another into this enâ—e that we maye prouoke vs to loue to do good workis where ye see in what place fayth first standeth with hir proper seueral operacion wher hope with hirs and laste of al charite placed with hir workes whiche order of these .iii. giftis the scripture euery where obserueth placinge faith as the foundacion and rote of hope and charite of al other vertews so y t as Paule saithe what soeuer is not of faith is synne And here aftir your longe vain bablinge of faith y e bringeth knowlege and faith that hath not charite as though trwe faithe and knowledge contrarye to Isaye were not all one or were withoute charite and faithe not to geue lyfe but loue to be y e lyfe of y e iuste coÌ„trary to all the scriptures then ye wold haue youre onely onely ioyned to onely god not to faith As thoughe when the scriptures with y e doctors saye by onelye faith man is iustified thei wolde exclude god the principal cause efficient from our iustiâ—ication and remission whiche plasphemye to think who is so madde and brutish And to confirme your deuillish drift ye adde stoughtly And this iâ— the plaine teachinge and agreable with scriptures whiche muste be vnderstanden as one parte be consonante w t another without siche hacking as ye make of it But not one worde of scripture bring ye for your teaching ne agreablenes but lordly ye say Thus we must vnderstand them as though ye had y e same falsly vsurped autoritie ouer y e scripture our faith as hath your aÌ„tichristeÌ„ father of roÌ„e to coÌ„pel coÌ„mauÌ„d vs to beleue to vnderstaÌ„d what ye list which is y t vsurped powr honor aboue god wherof daniel and Paul speke For when Christ euer referred his doctryne to the lawe and prophetis yet will this blody beaste and hir whelpes compel men to beleue their false doctryne falser faithe for their owne popishe persons vsurped false autorite only God gaue abraham faith where with to beleue in him and charite wher with to loue him And abraham as he beleued in God so he loued him bothe to gither Ioy It is trwe if he coud do bothe at once with one acte Here haue ye condemped your self For fyrst ye saye God gaue Abraham faith to beleue in him And now as touchinge this firste gifte what saith the scripture credidit AbrahaÌ„ deo et imputatum est ei ad iusticiam Abraham beleued in God and it was imputed him vnto rightwisenes here ye se that same only acte of beleif in God to be rekened to him for his rightwysnes ere loue procedeth to hir proper worke for loue presupposeth the thinge knowne by faithe ere she canne loue it As your selfe saith within .xii. lyues before and that faith briÌ„ging knowledge must nedes procede loue and yet blyndely ye forgetting your self harpe still of this your onely vntewned stringe Charitie loueth ergo charitie iustifieth your selfe see it ye say and write it that faith loue being two distincte giftes muste nedes tende into two sondrye and distincte effectes and yet be ye so blynd that ye wolde violently make them concurrant into the one effecte of iustification And ye saye charitie iustifieth which speche of faith as to saye faith iustifieth offendeth your dilicate eares because I speake it As thoughe all lyke speches saue suche as come out of your mouth thorowe malyce and arrogancy yea and that so proudly shuld stinke as saith the psal lxxii vpon you I maruell ye sweat so sore with so many wordes for charitie to iustifye and haue so litle charite your selfe and lesse loue to faith iustifienge whiche is truth And as often as Paule nameth faith not speaking of loue so ofte and oftener speaketh Ioan in his pistles of charitie without mencion of faith If the often speaking of a thinge shulde proue so do Ioan speake as often of synne withoute mencion of faith as doth Paul of faith without mencion of loue I wonder ye shame not thus fondly to reason But shew vs where saith Ioan charitie iustifieth as oft as Paule saith by faithe we be iustified who seeth not by these your vain shiftes and febler weak arguments how falce is your parte when ye can neither by scripture nor reason proue it howe oft saith Paul in one chapter By faith all oure fathers haue deserued the testimonye of rightwisenes Then wolde ye by as fâ—nde a profe make it appere that charitie iustifieth because christ saith The father drawethe vs to him by faith which to make it somwhat like ye falsely expowne christs words by putting to your owne dreame saing that by loue we be drawne to Christ. But and if ye had red but two lynes forther ye shuld haue sene Christ to haue expowned himself sainge vs to be drawne and to come to him onely by faith thus concludinge Euerye man therfore that hath herd of my father and is lerned of him he cometh to me To hear of y e father the scripture expowneth it to beleue and to haue faith geuen vs of him as christ affirmed it to peter and as Paul declareth it faith to come of hearinge And therfore to hear of god and to be lerned of god and to beleue in him thorow christ be alone Paul calling it auditum fidei that is the hearing of faith or faith had by hearinge And turne to y e pistle to the hebrews and loke whether we come not first to God by faith ere we loue him ye had nede go studie the scripturs yet beter lerne to conferre y e places not thus to allege theÌ„ at rouers Ye say a litle before Thei muste be vnderstanden as one parte be coÌ„sonant to the other without hackinge as I make of theÌ„ but in so saing ye twich your selfe by the nose Yt here openli chop your hackinge knyfe into your own sower herbes with a false glose hackt into your owne potage For ye neuer obserued the context ne conference of the places which is a token but of a popish lerned
doctor And as for me I haue not ne desyre I any other waye as euery reader may see it to confute your falsely alledged falselyer expowned autorites then by the circumstance conference of y ◠context by lyke places nether can I ne will I vse any other weapen to confute your false bokis And as for the speche of onely faith iustifieth the scripture hath it not And yet hath it ben spoken by some lerned men to exclude the workes of moses lawe Albeit the scrpture hath it not in the same syllables yet it hath the very self same sence as I shall so manifestly shewe it and proue it that ye shall not be able to auoyde it For christ saith as it is written bothe in Luke and Marke Only beleue and thy doughter is safe nothinge els requiring of the man for the restoring of his daughter but faith onely into him In a nother place he sayde If thou canst beleue I can helpe the all thinges be possible to him that cā beleue here is nothing els required then faithe of the man for driuinge out that euil spirite of his sonne In all other his saluacions and helpe hearing and grauntinge their peticions christ required onely their saith into him as all the story of the gospell testifieth Now commeth Paul as the most faithfull treater and expouner of the lawe and gospel whiche diuideth the hole scriptures and the ministracion of the preachers apostles of christ into y e preaching of y e law and of the gospel And here he proueth the state and cōdiciō of euery man ether to be vnder the lawe or vnder the grace of the gospell wherof he deduceth two maner of rightwysmakinge or rightwysenesses one rightwysnes of the lawe and the tother of the faithe of the gospell excluding with expres wordis mightely and clerely the rightwisnes of the lawe from the iustificacion by faithe as one contrary to the tother affirminge constantly and often That we be siewer and certain man to not be iustifyed by y e workis of the lawe which iustificacion he euery where calleth the rightwisnes of the lawe but by faith And we conclude man to be iustifyed by faith without the workes of the lawe And clerely to exclude al the workis rightwysnes of the lawe that the onely rightwisnes of faith might stand clerely in sight he saith men be iustified frely thorow grace by faith Now ye see That ther be but two thingis in controuersy one contrary to the tother to iustifye that is to saye the workis of the lawe the gifit of faithe But Paul constantly excludeth y e works of the lawe and admitteth and affirmeth onely faith to iustifye For nothing els then faith is annexed and ioyned to this iustificacion wherfore it is must nedis folowe only faith to iustifye in the iustificacion of fayth Also man is not iustified by any thīg els then by faith ergo only faith iustifieth man seeth not with any sence els then only with his eyes ergo his eyes onelye see What beast is so brutishe as to denye or cauill agenst these so plaine speaches Of these Paules argumentes christes wordes all the olde holy doctours gathered this ferme conclusiō Only faith iustifieth which you ne anye els can iustly impugne ye haue hitherto therfore shet out al your shaftes at a wronge marke which yet could not see ne euer hit the truth ne vnderstād what Paule meaneth by the contrary position of these his wont words Iustitia fidei iustitia legis iustitia ex fide iustitia ex lege iustitia pro pria iustitia dei w t such like phrases often he saith by faithe man is iustified but neuer by charite ne in any place of the scripture is it writē And yet you of a set proposed malice conceiued agenste the veritie contende thus arrogantly to impugne y e truth and all to shew your wily witte and high lerning in perswading blasphemies to foles leste ye shulde lese the false opinion and vaine estemacion whiche the vnlerned haue conceiued vpon you ye saye some learned men haue so spoken it as onely faith iustifieth And be ye so highly learned in your own conseit y t ye be ashamed or let scorne to speke y e same but thus arrogantly vnlearnedly to impugne such learned mens sainges ye saye they sayd it to exclude Moses lawe And I tel ye that Paul also therfore said it euē to exclude Moses law frō the act of iustificacion And why wil not you say the same also with the same lerned men to exclude the same lawe of Moses ar ye so wyse as to varye and agen say these lerned mē what other law wold ye exclude then moses lawe Be not the .x. preceptis conteined in Moyses lawe which I haue constantly proued by the scriptures bothe here and in my former boke that Paule and Peter vnderstode and proued it playnly euen by the workis of the lawe the .x. commandements whiche ye call the moralls to be excluded from faith in the acte of iustificacion as in nowyse to to be concurrant into that effecte Which ye cannot auoid ne solute w t all the learninge ye haue And for the texte ye bringe in of Paule Neque circumcisio c. maketh directelye againste you as I haue playnely declared it afore And he that hathe not charitie is nothinge And why because he hath not faythe into Christe which is the lyfe of the iuste and rote of charitie Then this is your argument He that hath charitie is somewhat ergo charitie iustifieth your argument is naught Nether yet this God makethe his promise to them y e loue as well as to thē that beleue ergo charitie iustifiethe this is naught also A lyke argumēt God maketh his promise to him that worketh writeth honoureth his parentes is paciente ergo workes writinge c. iustifye these argumentes be worthei the wisedom of him whō god hath blyndned and made folish his wisedom snarled in his owne wily craftines Ioan sayeth he that loueth not god knoweth not god And why because he hath not faithe into christe whereby he shulde know god the father in christ So that without loue I cannot frutefully beleue no not the beleue of knowelege c. ergo loue iustifieth Loue is not the cause of beleif in christ but the beleif into christ is the cause of loue ye must I tel you leaue your iugglynge cast with your truncate absolute beleue and lyke a christen beleuer put to christe in your beleif or elles the deuyll and the turke beleue without loue with the beleife of your knowledge with an historike faith ye say ye cānot beleue frutefully w tout loue I beleue ye wel y t nother w t your loue ne without it cā ye beleue in christ But I and all other faithfull to whome god geueth his gifte of faith in Iesu christ we cā beleue in him
nedes be receiued by faith onely For our iustificacion were promised in vayne if we our selues might deserue it by works For not by the works of the lawe saith Paul cometh the promise to Abraham or to his seade him to be the ayer of the world but by the rightwysenes of faith For if they that wyl be iustified by the workes of the law be therefore made the heyres so is faythe and beleife in vayne and the promise voyde and frustrate For the lawe worketh wrathe and where as is no lawe there is no transgression Wherefore out of faith is y e heretage geuen as out of grace that the promyse shuld be the more ferme sewer vnto all the seade not to it onelye that is oute of the lawe as be the Iewes but also to it that is oute of the faythe of Abraham euen to the gentyles whyche Abraham is the father of vs all yf we resemble him in lyke fayth Into this playne peese when this bysshoppe hadde broughte hym selfe so wrapped and masshed as it were in a nette so accombred that he coulde in no wyse wynde oute hym selfe then beginneth he to mocke to rayle and to ieste vppon Paules wordes with Ideo ex fide saye you and these wordes hath the scripture saye you ut firma sit promissio saye you And ye saduces tell vs phariseis we wolde oppresse the trueth The promyse of God is all saye you And ye Saduces wolde extolle the strengthe of the trueth Ioye It is Paule the vessell of God that saythe all these wordes and not we And why shulde not we Christianes extol gods trueth and defende it agaynste you popishe Pelagians and with the scriptures confirme it agaynste you Antichristes Be ye angrye that we extoll honour and prayse trewe faythe ioyned to gods promyses agaynste you rancke phariseis peruerse popyshe pelagians Be ye not contente that we take gods parte to defende his honoure and magnifye his glorye agaynste your deuyllyshe doctrine oh antichristen papistes And nowe ye wyl percase bring in Melancthons correlatiues of faith and promise And that y e cause why we be iustifyed by charite saith he is because the promise cannot be receyued but by faith It is not Melanch that sayth the promyse of god in christ is not receiued but by faith onely It is Paul it is Christ that say it For what auaileth a promise and no man beleue it Be not faith and gods promises correlatiues in the faithfull beleuers to whom god maketh his promises CaÌ„ ye separate the faith of the iuste from gods promises or his promises froÌ„ their faith Can ye confute Melan. doctrine in so teaching ye scorne his lerning and iest vpoÌ„ his doctrine of all the learned men this daye whiche write in Germany And why verely because with their pennes and by goddes worde they haue geuen your gostly father of rome his deadly heade wounde ye may mocke Melanchton and scornefullye skof and ieste of the lerned Germaines as ye do but confute their doctrine iustly ye cannot ne attaine to their knowledge and learninge ne come nighe their cleare iudgement But it is the propertye of all arrogante papistes to contempne and mocke them whose bokes they be not able to beare after them And thus they reason Seing our saluacion dependeth vpon gods promise and a promyse cannot he apprehended but by faith onely we must nedes saye onely faith iustifieth And to make the matter playne they bringe in a similitude If one man promyse another xx.li how can he to whoÌ„ the promyse is made apprehende the promyse but onely by beleuynge him that promyseth And this is the newe scole of germany where sophistrye is not banysshed but hath a newe garmente and is clothed with pretence of simplicite For in this teachinge is a maruelous apperaunce of plainnes and thorowly coÌ„sidered it containeth a mere deceyte And note well reader that thou maiest perceaue this iuglynge sophistrye where it deceaueth the. It is not denied but onely faith apprehendeth the promyse therin is no controuersy If ye this graunt what deceitful sophistrye what iuglinge call ye it man to apprehende gods promise by his faith only God promiseth me remission in christes death affirminge him to be iustified and to haue lyfe eternall that beleueth in hym and by faith apprehendeth this promyse of god Call ye this iuglynge sophistry and mere deceite to beleue gods promyse Here lo reader maist thou see whother this popish byshop is caried of his arrogante affectes so blasphemousely to raile of onely faythe apprehending gods true promises He graunteth him selfe onely faithe to apprehende gods promise and yet he impugneth onely faith to iustifye to make god false of his promise as though Christe neuer sayde As thou beleuest so come it to the. Now let vs see how ye can wynde your selfe oute of the bryars But marke well this when god iustifieth man god ministreth mercy to vs whiche was the thinge god promised to geue vs as zachary ê“phecied God to geue him selfe to vs who â—s all mercy whervpon is grounded our saluacion In this prophecy of zachary it is playne that God of his merciable goodnes and not of any mannes desertes had made a promise to AbrahaÌ„ and to our fathers to sende vs that blessed seade Christe oure sauyoure which promise who so beleued had remission of their synnes Of mercye was the promyse made and the thing promised was remyssion of synnes in Christ. And who so beleued the promyse was iustified wherefore onelye faith iustifieth now what can ye iugle or discant vpon this Sing on a goddes name Wherin we must considre distinctly and apart the promise of god and the thinge promised which is mercy I thought as mich ye wold iugle w t mercy which in zachary is taken as euery maÌ„ may se by the conference of the text for the fre merciable fauour goodnes wherof without any merits of man god was moued thorough Christe to promyse and now ye wold make it the thinge promysed wyth whiche alteringe yet am I concente yf ye take mercye as the scripture oft taketh it in other places for the forgeuenes of sinnes in christe to the beleuers But yet go to procede iÌ„ your wycked porpose tyll ye haue haltred your selfe againe As â—n their example for I dare make no newe when one frende promiseth another xâ— li. the promyse is the bonde the thinge promysed is the xx.li In whiche example though I graunt that I apprehende my frendes promyse with beleuing hym yet I apprehende not that is contayned in my frendes promise with beleuinge hym For I apprehend that with my handes if it be paid me And so althoughe we apprehende gods promyse with our beleâ—f yet the eâ—hibicioÌ„ of the mercy of god whiche is the thinge comprehended in goddes promyse we apprehende that with al sich partes of vs of bodye and soule as be conforted and healed by that mercy Be not here ioly