more then it helpeth the deuill So that this thing of S. Iames maketh nothing agaynst mée but rather wyth mée Also you haue an other Scripture for you which is this Before God they are not iustified which heare the lawe but they which doe the law shalbée iustified Of this texte you glory cry opera opera workes workes But if yee would consider the mynde of S. Paule you should well perceaue that hée meaneth not how workes might deserue iustification for then coulde hée not haue concluded thys agaynste the Iewes for they did the workes of the lawe to the vttermost and yet were they not iustified Wherefore S. Paule meaneth by the hearers of the lawe all them that doe the outwarde workes of the lawe for feare or for rewarde or of hypocrisie or els by them to bée iustified The doers caulleth hée them that doe the workes of the lawe after the intent of y e lawe and as the lawe commaundeth them that is in the true fayth of Christ Iesus which is the very ende of y e lawe and the fulfilling of the law as Saint Paule sayth to all them that beléeue Wherefore all men bée but hearers onely of the lawe till the tyme that that they haue the fayth of Christ Iesus which is imputed vnto them for iustice And the workes of the lawe bée no cause of iustification but alonely an outward testimonie and witnes that the lawe is fulfilled inwardly in their conscience afore God and fulfilled that it hath no accusation against them for Christ hath made satisfactiō for them of the which they bée partakers by their fayth And so the lawe must bée content to admitte all these men to bée fulfillers doers of y e law And now that you shall not say that this is my dreame here bée S. Augustines wordes The doers of the lawe shall bée iustified So must it bée vnderstāded that wée may know that they cā none otherwise bée the doers of the lawe excepte they bée first iustified not that iustification belongeth vnto doers but that iustification doth precéede all maner of doinges c. Heare you not that iustificatiō is first geuen that men might bée able to doe the workes of the lawe This is also the exposition of your glose I haue meruayle you studie it no better Also you haue an other Scripture and that is this Cornelius a Gētile did great almes and prayd vnto God alwayes Vnto whome the Aungell spake on this maner Thy prayer thy almes are come vp into remembraunce in the presence of God Of this texte you gather that hys good workes did helpe to iustifie hym I aunswere The holy ghost hath opēly declared hymselfe there For hée sayth that this Cornelius was a deuoute man and one that feared God How coulde this bée without y e God had taught hym inwardely by fayth Yea how coulde hée know God and that deuoutly but by fayth Ergo hée was iustified afore God by his fayth but y e world knew not his iustificatiō And therfore y t holy ghost doth declare hys inward iustificatiō whē hée saith that hée was deuoute feared God And also doth shew openly the fruits of his iustification when hée sayth that hée did almes Moreouer you haue there that the holy Ghost fell on them afore they were baptised in water the which declareth openly that they were iustified afore God This is well declared also in your owne lawe whose wordes bée these Cornelius Cēturio being yet a Heathē mā was made cleane by y e gifte of the holy ghost Here haue you playnely y t hée was iustified by y t gifte of y t holy ghost afore all good works For hée was an heathē mā An other scripture yée haue which is this If I haue all faith so y t I may trāspose moūtaines and haue no charitie I am nothyng Of this gather you that fayth wythout charitie can not iustifie I aunswere This can you not gather of S. Paule for it is open that hée speaketh not of this thyng whereby that men may bée iustified but alonely hée teacheth how they that bée iustified must worke with charitie It is also plaine that hée speaketh not of fayth that doth iustifie inwardly but of that faith that doth worke outwardely The which is caulled a gifte of the holy Ghost As y t gifte of tounges the gift of prophesies the gifte of healing the gifte of interpretation as it is opē in the chapiter afore Now is this fayth not geuen to iustifie but alonely to doe myracles wonders and signes by And therefore sayth Paule If I had all fayth so that I coulde moue mountaynes Also it is open that certayne men shall say vnto Christ Beholde wée haue done myracles and cast out deuils in thy name And yet hée shall say to them truely I know you not So that this fayth is a gifte of God that iustifieth not no more then the gifte of science or prophesies And sometyme is it in the Church and sometyme not and it is neuer of necessitie there to bée But the faith that wée speake of which doth béeleeue the promises of God and sticketh fast to the bloud of Christ hath none other vertue but to iustifie and must néedes iustifie wheresoeuer hée is and hée sticketh so fast to Gods worde that hée looketh for no myracles Thys fayth is neuer out of the Church for it is the lyfe of the Church and it is that fayth that our mayster Christe prayde for that it myght neuer fayle And therefore S. Paule when he describeth this fayth hée caulleth it a fayth that worketh by charitie not that it iustifieth by charitie For as he sayth there playnely it is neyther circumcision nor yet vncircumcision that is of any valure in Christ Iesu but fayth Here doth hée playnely exclude from iustification the hyghest worke of the lawe circumcision and setteth fayth alone not the gyfte of fayth that doth myracles but the gift of fayth that worketh by charitie And that yée shall not thinke thys to bée a dreame here bryng I you Athanasius sayinge whose wordes bée these There are two maner of saythes one is iustifieng as that of the which is spoken Thy fayth hath saued thée An other is cauled the gyft of God whereby myracles bée done Of the which it is written if you haue fayth as a grayne of mustard séede c. So that here haue you playne that fayth doth iustifie onelye and perfectly before all maner of works that is fayth is geuē of God fréely into our soules vnto the which fayth iustification is all onely promised and is all onely imputed and rekened of God Neuertheles this fayth in tyme and place conuenient is of that strength that hée must néedes worke by charitye not for to bée iustified thereby for if he were not afore iustified it were not possible that hée coulde haue charitie For after your owne schoole men an Infidell cā not
into the world to condemne the world but that the world through him might be saued He that beleueth on him shall not be damned but he that beeleeueth not is damned alreadye Iohn iij. Paule Rom. 5. sayth Because we are iustifyed through fayth we are at peace with God through our lord Iesus Christ that is because that God which can not lye hath promised and sworne to be mercyfull vnto vs and to forgeue vs for Christes sake we beleue and are at peace in our consciences we run not hither and thither for pardon we trust not in thys fryer nor that monke neyther in any thing saue in the woord of God onely As a childe when his father threateneth him for his faâ—t hath neuer rest til he heare the worde of mercy and forgeuenes of his fathers mouth againe but assone as he heareth his father say Goe thy wayes do me no more so I forgeue thee this fault then is his hart at rest then is he at peace then runneth he to no man to make intercession for him Neyther though there come any false marchant saying what wilt thou geue me and I will obtayne pardon of thy father for thee Will he suffer him selfe to be beguiled No he will not buy of a wilie fox that which his father hath geuen him freely It foloweth God setteth out hys loue that he hath to vs. that is he maketh it appeare that men may perceiue loue if they be not more then stocke blinde In asmuch sayth Paule as while we were yet sinners Christ dyed for vs. Much more now sayth he seeing we are iustifyed by hys bloud shall we be preserued from wrath thorough him for if when we were enemies we were reconciled to God by the death of hys sonne much more seeing we are reconciled we shall be preserued by hys life As who should say If God loued vs when we knew him not much more loueth he vs now we know him If he were mercifull to vs while we hated his Lawe how much more mercifull will he be now seeing we loue it and desire strength to fulfill it And in the viij he argueth If God spared not his owne sonne but gaue him for vs all how shall he not wyth him geue vs all thinges also Christ prayed Iohn xvij not for the Apostles onely but also for as many as should beleue through theyr preaching and was heard whatsoeuer we aske in his name the Father geueth vs Iohn xvi Christ is also as mercifull as the saintes Why go we not straight way vnto him Verely because we feale not the mercy of God neyther beleue his truthe God will at the least way say they heare vs the sooner for the saintes sake Then loueth he the saintes better then Christ and his own truth Heareth he vs for the saintes sake so heareth he vs not for his mercye For merites and mercye can not stand together Finally if thou put any trust in thine owne deedes or in the deedes of any other man of any saint then minishest thou the truth mercy and goodnes of God For if God looke vnto thy workes or vnto the workes of any other man or goodnes of the saint then doth he not all thinges of pure mercy and of his goodnesse and for the truthes sake which he hath sworne in Christ Now sayth Paule Tit. 3. Not of the righteous deedes which we did but of his mercy saued he vs. Our blinde disputers will say If our good deedes iustify vs not if God looke not on our good deedes neither regard them nor loue vs the better for them what need we to do good dedes I aunswer God looketh on our good deedes and loueth them yet loueth vs not for their sakes God loueth vs first in Christ of his goodnes and mercy and poureth his spirit into vs and geueth vs power to do good dedes And because he loueth vs he loueth our good deedes yea because he loueth vs he forgeueth vs our euill dedes which we do of frailtie and not of purpose or for the nonce Our good dedes do but testifie onely that we are iustifyed and beloued For except we were beloued and had Gods spirite we could neyther do nor yet consent vnto any good deed Antichrist turneth the rootes of the trees vpwarde He maketh the goodnes of God the braunches and our goodnes the rootes We must be first good after Antichristes doctrine and moue God and compell him to be good againe for our goodnesses sake so must Gods goodnesse spring out of our goodnes Nay verely Gods goodnesse is the root of al goodnes and our goodnes if we haue any springeth out of his goodnes Prayer OF Prayer and good deedes and of the order of loue or charitie I haue aboundantly written in my booke of the iustifying of fayth Neuer the later that thou maist see what the prayers and good workes of our monkes and friers and of other ghostly people are worth I will speake a woord or two and make an end Paule sayth Gal. 3. All ye are the sonnes of God through fayth in Iesu Christ for all ye that are baptized haue put Christ on you that is ye are become Christ himself There is no Iew sayth he neither Greeke neither bond nor free neither man nor woman but ye are all one thing in Christ Iesu In Christ there is neither french nor english but the frenchman is the englishmans owne selfe and the english the frenchmans owne self In Christ there is neither father nor sonne neyther maister nor seruaunt neyther husband nor wife neither king nor subiect but the father is the sonnes selfe and the sonne the fathers owne selfe and the king is the subiects owne self and the subiect is the kinges own self and so fourth I am thou â—hy selfe and thou art I my selfe and can be no nearer of kyn We are all the sonnes of God all Christes seruauntes bought with hys bloud and euery man to other Christ his owne selfe And Col. 3 Ye haue put on the new man which is tenned in the knowledge of God after the image of him that made him that is to say Christ where is sayth he neyther Greke nor Iew circumcision nor vncircumcision barbarous or Scithian bond or free but Christ is all in all thinges I loue thée not now because thou art my father and hast done so much for me or my mother and hast borne me and geuen me sucke of thy brestes for so do Iewes and saracens but because of the greate loue that Christ hath shewed me I serue thee not because thou art my maister or my king for hope of rewarde or feare of payne but for the loue of Christ for the children of fayth are vnder no law as thou seest in the Epistles to the Romanes to the Galathians in the first to Timothe but are free The spirit of Christ hath writteÌ„ the liuely law of loue in their hartes whiche driueth theÌ„ to worke of theyr owne
hapned sithens kyng Richard the second his death to this Realme 207. a Entent of fastyng 229. b Entent of our â—eedes is all 217. b Epiphanius cut downe Images 325. b Erasmus 304. a. fauoured of More 251. a. partiall in iudgement 2. a Error may be saued 258. b Error of couetousnes 230. b Estulphus king of Lombardy 348. b Etymologie of this word Euangelion 378. a Euangelion called the new Testament 378. a Eucharistia 467. b Euerlastyng lyfe to whoÌ„ due 390. b Euill rulers not to be refused 119. a. signe of Gods wrath 118. b. whole some medecines 119. b Euill Priestes their prayers prosits not 300. a Euill outward to be auoyded 22. a. must bee recompensed with goodnes 413. a. Examples for our learnyng 5. a. of loue 332. a. of two poore men 94. b Examples very profitable 30. b. and 259. a Example of false expoundyng Scriptures 173. a. how to vnderstand ij regimentes 211. b Examples euill and their vse 4. a. of acceptable dedes before God 243. b Examination of consciences must go before the receipt of the Lordes Supper 472. b Exceptions in bowes 21. b Exempt from Christ who 403. b Exhortation generall to all people 376. a Experience is in the aged 345. b Exposition of the Pater noster 222. a. of this word seuen tymes 17. b Ezechias 299. b. face of y e law 383. b F. FAyth 42. a. 225. b. 16. a. 8. a. 226. b â–ª truly defined 42. b Fayth iustifieth expounded 187. a 225. b. 64. b. iustifieth before all workes 45. b. apprehendeth iustification 330. a. sufficient to iustifie vs. 431. b. and 62. a Faith that worketh not iustifieth not 333. b. 331. b. and. 303. a. 432. in Christs bloud onely iustifieth 336. a. onely bringeth to Christ 17. a. vnder no law 336. b. accompted to vs for righteousnes 63. b. in Christ fulfilleth the law 91. b Faith how it iustifieth compendiously declared 433. b Fayth eateth and drinketh Christes body and bloud spiritually 464. a Fayth in Gods promise saued the Iewes 12. b Fayth apprehendeth Christ 457. b Faith apprehendeth Christes death 418. a Fayth in Christ bryngeth to saluation 80. b Fayth loue and charitie thre sisters 286. b. casteth out deuils fasteth and prayeth 77. a. prayeth in all places 93. b. the lyfe of the righteous 463. b. expelleth Gods wrath Not idiâ— 430. b. chief part of penaunce 398. a Faith and charitie ioyneth with true prayer 82. a Faith y e fouÌ„datioÌ„ of Christes church 357. a. the holy candle wherwith to blesse vs at the houre of death 62. b â–ª foloweth repentaunce 18. b. styrred vp in Gods people 22. b. confirmed by ceremonies 12. b Fayth required of the Iewes 457. b God respecteth in prayer 221. and 239. b. bryngeth forth fruites of her selfe 65. b â–ª maketh vs gods sonnes 89. b. accompanyed with Gods spirit 64. b. maketh deedes of the law glorious 94. a. how it bringeth forth fruites 63. b. without fruites vayne 33. b Fayth maketh vs Gods heyres 67. b. 69. b. 419. b. maketh woorkes acceptable 335. b. knowen by her fruites â–ª 66. a. of two sortes 266. b. 294. lost through allegories 168. a Fayth of woorkes is darknes 232. b. contrary to the law in operations 184. b. cannot appeare without workes 225. a Fayth of the called not of the elect 294. b. coÌ„meth not by freewill 329. b. without fruite is a dreame 65. a Fayth and woorkes come not of our selues 66. a Fayth false and fained 42. b. without Gods promise is Idolatry 156. b Faith our victory 190. b. Gods gift 65. a. onely receaueth grace 45. b. the surest sheild 4. b. the roote of al goodnes 130. a. bryngeth lyfe 62. a Gods gift 329. b. possesseth Gods spirite 67. b. idle without workes 55. a. her power 225. a. vniteth vs to Christ 93. b Fayth feelyng 266. b. true and liuely 42. b. in Christes bloud 395. b. and 307. a. bryngeth loue 32. a. 117. a. 225. a. the mother of loue 419. a Fayth what it bredeth 246. b Faythfull haue all thynges of God 435. a. are in good state 448. b. though they slip yet fall not 259 b Faythles mans prayer 93. b Faythfull and vnfaythfull sinne diuersly 412. a Faythfull frutes 95. a False Prophetes who 241. b. how knowen 245. b. proue vnwritten verityes by similitudes 170. b. teach vs to trust in Saintes 158. b False worshipping 271. a. of martirs 333. a. delusions 285. a. miracles 119. a False prayer is paynfull 221. a False doctrine neuer persecuted 301. a False Popish bookes 3. 4. a False preachers are murtherers 306. a Falsehode not all spyed in one day 326. b Fall of the Pope from God 302. a Fall of Adam made vs slaues to the deuill 381. b Fanon 277 â–ª b Fastyng 21. a. 228. a â–ª and 242. b Fastyng truly what 275. a true vse thereof 81. a. 227. a. which required of God 204. b Fastyng not onely in eatyng drinkyng 228. a Fasting papal is hipocriticall 229. b Fast superstitious which 81. a Father not knowen but by the sonne 405. a Feare 114. b. 418. b Feare of God not taught by y â— spiritualty but feare of traditioÌ„s 141. a Fâ—astyng fastes 229. b Fightyng slaying and loue may all be vsed at one instant to our enemyes 212 â–ª b Figures by Christ borowed of the old Testament 14. b Figuratiue speaches vsed in Scriptures 469. b Filthynes of the hart 193. a. of Popish doctrine 411. b Firye piller 283. a First fruites 273 b Fisher 182. b. his shameles iuggling 116 a Fish and flesh all one in heauen 313. b Fiue Doctours apprehended at Paris for the Gospell 454. b Flappe 277 â–ª b Flappes of the Albe 277 â–ª b Flesh described 43. b. how to be vnderstode in Scriptures 43. a. sinneth all generally 258. a. enemy to man 442. a Flesh and spirite what 43. a. 186. b. contrary 48. a Fleshe of Christe howe signified by bread 459. a Fleshe and bloud of Christ of whom eaten and dronke 458. a. b Fleshly Church 291. b Fleshly persecute the spiritual 268. a Fleshly minded voyde of iudgement 297 a Fleshly reasons for woorshyppyng Saintes 160. a Fleshly man sauoureth not spirituall thynges 90. a Fond saying 310. a Fond reasons of More 337. a Foolish Imaginations 274. a Forbyddyng of Mariage 312. a Forgiuenes 358. a Force of good workes 15. a Fountaine of true righteousnesse is Christes bloud 74. a Free wil. 113. b. 321. a. and 328. b. preuenteth not grace 321. a. ouerthrew our forefathers 16. a Freedome 113. a. from sinne and the law 46. b Free from the law who 46. b Free gift and desert are coÌ„trary 19. b Free Chappels 136. a Frenchmen 365. a French kyng 182. b. made a Monke 348. b. helped forward the Pope 348. a Friers 151. a. 292. b Frier Forest 366. a Frier Bongey 366. b Friers not bound to preach 277. a Friers and Monkes shoulde not preach 164. b Fruites of fayth and woorkes 45. b. of our loue
should recount the soule to be mortall whiche thyng after my iudgement is more suttelly gathered then either truly or charitably for seyng there was neuer Christen man that euer so thought no not the very Paganes what godly zeale or brotherly loue was there whiche caused them so to surmise for a good man would not once dreame such a thyng but I pray you why should we not say that the soule doth verely rise which through Christ rising from the filth of sinne doth enter with the body into a new conuersation of life whiche they shall leade together without possibilitie of sinnyng we say also of God by a certaine phrase of Scripture that he ariseth when he openeth vnto vs hys power and presence And why may we not say the same thing of the soule which in the meane season semeth to lye secret then shal expresse vnto vs through Christ her power and presence in takyng agayne her naturall body why should ye then condemne these thynges There is no man that can receiue venome by those wordes except hee haue such a spyderous nature that he can turne an hony combe into perilous poyson Therfore let vs looke on the residue Master Tracie And as touching the wealth of my soule c. Frith Héere he onely cleaueth to God and hys mercye being surely persuaded that according to the testimony of Peter who so euer beléeueth in hym thorowe hys name shall receyue remissyon of synnes Act. 15. Paule also affirmeth that who so euer trusteth in him shall not be cōfounded Ro. 10. And who can denye but thys is moste true when it is vnderstande of that fayth which is formed wyth hope and charitie which y t Apostle calleth faith that worketh by charitie Gal. 5. Now sith these things may be expounded so purely forsoothe he vttereth his owne enuie which woulde otherwise wrest the mynde of the maker of thys Testament And as touchyng the addition of this particle wtout any other mannes worke or woorkes it séemeth that he had respect vnto thys saying of Peter whych declareth that there is none other name vnder heauen geuen vnto men in whych we shoulde be saued Act. 4. Besides that S. Paule committeth the power of sanctifying to Christ only Heb. 2. where he sayth bothe he that sanctifyeth that is to say Christe and they that are sanctified that is to say the faithfull are all of one that is God and surely if we labored to precel eche other in loue and charitie we should not condempne this innocent but we shoulde rather measure hys wordes by the rule of charitie in so muche that if a thyng at the first sight did appeare wycked yet shoulde we take it in the best sense not iudging wickedly of oure brother but referring that secreate iudgemente vnto Christe whych can not be disceyued and thoughe they be disceiued by the pretence of charitie yet therein they may reioyse and therfore they would be lothe to condempne the innocent but lette vs passe these things and sée what foloweth Master Tracie My ground my beleefe is that there is but one God c. Frith Why looke you so sowerly good brethren why do you not rather giue hym great thankes syth he hathe opened vnto you suche a proper distinction by the whiche you may escape the scholasticall snares and mases he only deserueth the name of a mid dealer which being God became man to make men Gods And who cā by right be called a mid dealer betwéene God and man but he that is both God and man therefore sithe we haue suche a mid dealer which in all poyntes hath proued our infirmitie sauing only in sinne which is exalted aboue the heauens and sitteth on the right hande of God and hath in all thyngs obtayned the nexte power vnto him of whose Emperie all things depende lette vs come wyth sure confidence vnto the throne of grace Heb. 4. All other be calleth peticioners whyche receyue grace but are not able to empresse power therof into any other man for that dothe only God distribute wyth hys finger that is to say the spirite of God thorowe Christe I maruell that you are angrye with him that hathe done you such a great pleasure howe be it I doe ascribe this condemnation rather vnto the canonistes than vnto deuines For the godly deuines wold neuer dote so farre as to condemne so proper sayings but peraduenture this myght moue theyr pacience that he will distribute no portion of hys goodes for that entent that anye man should say or doe for the weale of hys soule are you so sore afraide of youre market Be not afraid ye haue salues inoughe to souple that sore ye knowe that he is not bounde vnder payne of dampnation to distribute his goodes on that fashion for then those holy fathers were in shreud cause which cōtinuing in long penurie scant lefte at theyr departing a halfe pennie Thou wilt peraduenture say that they shall suffer the gréenous paines of purgatorie be it so yet may they be quēched both with lesse cost labor the popes pardon is ready at hand where bothe the crime and the paine are remytted at once and verily there is such plentie of them in all places that I canne scantly beléeue that there liueth anye man that is worth an halfe peny but that he is sure of some pardones in store And as for thys man he had innumerable Notwithstanding this distribution is not of necessitie for vnto him that is dampned it profiteth nothing and he that is not dampned is sure of saluation why are ye so hot against thys man are not hys goodes in his owne power he shall giue a reckoning of them vnto God and not vnto you héere you maye sée of howe light iudgement you haue condempned these things nowe let vs ponder the residue Master Tracie And as touching the burying of my body c. Frith What hath he here offēded which rehearseth nothing but the woords of S. Austine If you improue these thinges then reproue you S. Austine himselfe Now if you can finde the meanes to allow S. Austen and charitably to expound his woordes why do you not admit the same fauour vnto your brother especially séeing charitie requireth it Besides that no man can deny but that these thinges are true although S. Austines auctoritie were of no reputation with you for if these thinges were of so great value before God then Christ had euill prouided for his martyres whose bodies are commonly cast out to be consumed with fire and wild beastes notwithstanding I would be afrayde to say that they were any thing the worse for the burning of theyr bodies or tearing of it in péeces Be therefore charitable towards your brother and ponder his woordes which are rather Saint Austines somewhat more iustly M. Tracie As touching the distribution of my temporall goods my purpose is c. Frith There is no man doubteth but that fayth is the roote of the trée and the quickning power
God 69. Christ sayth blessed are ye when men hate you curse you and excommunicate you for the righteousnes that is to say you nothing giltye nor worthy such affliction The Pope and Byshoppes saye that their curse is sore to be feared yea and that it maketh men as blacke as a coale in the sight of God though they haue not offended In so much that they must néedes be damned except they absoile them agayne howbeit Christ sayth that they are blessed wherfore Christ is false or els they are most vayne lyers 70. Christ sayde when thou makest a dinner or feast call not thy frendes kinsmen and neighbours that are riche but the poore lame and blinde which are not able to recompeÌ„ce thée then shalt thou be happye for it shall be rewarded thée in the resurrection of the iust The Pope and Byshoppes wyll call none such for they thinke it great shame but they call men of great authoritie and riches which wil receiue them wyth an other feast they had leuer haue their bellies well stuffed in this world then to tary for the promise of Christ They thinke it long a comming 71. Christ sayth eyther make y e trée good and his fruite good also or els make the trée naught and his fruite naught also meaning that the trée first shoulde be good and then bringe forth good fruite the fruite maketh not the trée good but the trée maketh the fruite good although we can not know that the trée is good but by hys fruite for we can iudge nothing but by his outward operation yet God séeth the quicknes in the roote which in the tyme that God hath appointed him shall bring forth his fruite And approueth y e trée to be good although he séeme dead vnto vs. The trée is fayth which is the mother of all good workes which euer worketh by charitie when he séeth occasion The Pope and Byshops say that the fruite maketh the trée good cleane contrary to all Scripture and reason And thus turne they the trées and the rootes vpwarde while they affirme that fayth springeth and is made good of workes And not the contrary eueÌ„ as a man would say the fruite bringeth forth and maketh good the trée And not the contrary O what madnes is is They woulde make men beleue if they shoulde longe continue that y e Moone is made of grene chese 72. Christ sayth I am the doore of the folde he that entreth not in by the doore but by some other waye is a théefe a murtherer and regardeth not the shéepe The Pope yea and all the cleargie for the most part enter not in by Christ but they runne in and are not called nor sent of Christ One entreth by a bagge of money wherewyth he buyeth a fatte benefice An other entreth by seruing great men and corying fauour An other because he is a great man borne must be made a Cardinall or els a Bpshop Some haue voysons of Abbayes and other places to speake a good worde for them to the kyng or other great men Some enter thorowe their curious singing and minyon daunsing fewe or none for vertue learninge 73. Christ sayth I am a good shepheard A good shephead geueth hys lyfe for hys shéepe The Pope and Byshoppes say also that they are good shepheards how be it they pille and shere the sheepe so nigh that they leaue not one locke of wolle on their backes And in all pointes may be likened vnto the shepheardes that Zacharias prophesied of which sayth I shall rayse vp a shepheard in the earth which shal not visite the thinges that are forsaken and shall not séeke that which is gone astray neither yet heale the diseased nor nourishe and mayntayne that which standeth but such a shepheard that shall norishe himselfe and not the shéepe and cryeth out of hym saying O thou shepheard and idoll thynke you that this shepheard wyll geue his lyfe for the shéepe 74. Christ sayth desire you not to be called master for you haue but one master which is Christ and all you are brothers The Pope will be called most holy hys Cardinalles most reuerend hys Byshoppes reuerend hys Abbottes and Priors most and other glorious titles haue they that passe master farre And except thou call them by those names and titles thou shalt runne farre into their indignation let Christ say what he wyll 75. Christ commaunded his Disciples that they should call no man father on the earth shewing them that they had but one father which is in heauen The Pope must be called most holy father if thou geue him not that name he will excommunicate you out of his sinagoge reason not with him you may shew him the scripture but it auayleth not for he will wrest it wring it into a thousand fashions And will neuer leaue it vntill he haue brought it vnto his owne purpose 76. Christes faithfull seruaunt Stephen sayd that God almighty dwelleth not in temples y â— are made with mans hands according vnto the prophetes saying Heauen is my seate and the earth is my footestole What house will you builde for me sayth the Lorde which is the place of my reste Did not my handes make all these thinges The Pope and his adhereÌ„tes say that he dwelleth in this place and that place the Friers say we haue hym you must bye hym of vs the Monkes say he is with vs be good to our monastery and you shall be sure to haue hym And so runne the sely soules froÌ„ Herode to Pilate But they finde not Christ for he dwelleth in no place but in the hart of a faithful maÌ„ which is the very temple of God 77. Christes Apostle Paule sayth We ought not to thinke that God is like gold siluer karâ—ed stones or any such thyng as man imagineth The Pope and his adherentes say that he is lyke a stocke and a stone causeth men to make images of hym though God commaunded contrary saying Thou shalt make no grauen image neither any maner of similitude of those thynges whiche are in heaueÌ„ aboue or on the earth beneath Neither of those thynges whiche are in the water or vnder the earth neither shalt thou honour or worshyppe them Good Christen beware of these Idolles as Saint Iohn councelleth thée truely I thinke it be one of the greatest causes of this exceâ—ation which God hath sent into the world for sinne 78. Christ sayd vnto Peter thou art Symon the sonne of Iona thou shalt be called Cephas which if it be enterpreted signifieth a stone as S. Iohn sayth in his Gospell The Pope sayth that Cephas signifieth the head and of that gathereth he to be head of all the Byshops here doth he playnly contrary to Gospell whiche expoundeth Cephas to bee a stone what impudencie is this I thinke he would say also that an Asse were a man if he thought to get any auauntage through it There
of workes is excluded and yet will you boaste your workes Heare you not playnely S. Paules sentence that iudgeth clearely wyth fayth and agaynst all workes How can this bée auoyded Is it not cleare What can bée aunswere to it Is not thys Paules proposition that hée tooke to prooue faith onely iustifieth It were but lost labour for Paule to proue that workes did helpe to iustification For that the Iewes did graunt and required no more but that workes might not bée clearely excluded They were Christened and content to receiue Christ for their sauiour but not onely and alonely This was the contentation In so much that they gloryed agaynst the Gentiles which had no maner of workes and for that dispised them as people vnworthy to bée iustified But paraduenture here wyll bée sayde that Paule condemneth the workes of the olde lawe but not the workes of the newe lawe Are you nowe satisfied in your conscience Thinke you that you haue well assoyled S. Paules argumeÌ„t Thinke you that this is sufficient to auoyde Saint Paule that hath takeÌ„ so great labour to prooue this cause Thinke you that you shall bée thus discharged afore God If you doe then goe boldly into the straite iudgement of God with this euasion and doubt you not but there shall you finde S. Paule as stifly and as strongly against you and your newe workes as euer hée was agaynst the Iewes and theyr olde workes And if hée did condemne the works of the law that were instituted by the mouth of God and the best workes that euer were Thinke you that those workes that you haue inuented shal be there alowed Briefely what workes can you doe or excogitate that bée good which bée not in the olde lawe and of the olde lawe Ergo hée speaketh of all maner of workes for the lawe includeth all workes that euer God instituted The highest and the best and most of perfection of all workes bée Opera decalogi the workes of the ten Commaundementes And these bée the workes of the olde lawe and can not iustifie after your owne saying Nowe what workes haue you of the nowe lawe other then these or better then these Our mayster Christ sheweth that in fulfilling ij of these Commaundementes bée all workes included What workes then bée of the newe lawe that were not commaunded in the olde Paraduenture you will say All those workes that Christ speaketh of in the v. of Math. bée of the newe lawe and not of the olde For Christ sayth I say vnto you He that calleth his brother foole or that looketh on a woman to desire her and such like doth offend These séeme to bée workes of Christ and not of Moyses Ergo there bée works of the newe lawe that were not coÌ„maunded in the olde and against theÌ„ disputeth not S. Paule say yée To this I aunswere that our maister Christ doth there reprooue y t false interpretation that the Scribes and Pharysies did set to the lawe but hée teacheth no newe workes nor is no geuer of any newe lawe For Saint Iohn sayth The lawe is geuen thorough Moyses but grace and veritie came by Iesus Christ Hée is the géeuer of grace and mercy as all the prophetes testifieth and not an other Moyses And therfore to purchace vs fauour hée dyed on the crosse and so did not Moyses But hée commaundeth vs to doe this and doe that But Christ sayth hange thou on my doing beléeue thou that I haue done for thée for thée and not for mée Now to our purpose Christ I say doth interprete and declare the olde lawe agaynst the Scribes and Pharyses which learned that the lawe was fulfilled and content wyth outwarde workes and that was their iustification This false doctrine doth our mayster Christ reprooue And sayth that the lawe doth require a pure and a cleane hart and will haue hys workes fulfilled out of the hart and not alonely wyth hand and séete and toothe and nayle as the Pharyses sayth and teacheth So that our mayster Christ teacheth no new workes but alonely expresseth the vertue of the olde lawe And thus doth holy Doctours declare this v. chapiter of Math. and specially S. Augustine Wherfore out of that place caÌ„ not bée prooued that there bée certayne workes of the new law that were ueuer commaunded in the olde Moreouer looke in the olde lawe whether these thinges bée forbidden or commaunded and you shall finde that the wordes of the law and Christes exposition doth agrée So that our mayster teacheth no newe thyng nor yet any newe workes But now graunt that there bée certayne workes of the new lawe which bée not of the olde yet haue you not nor caÌ„ not prooue that those shall iustifie For there can bée no more goodnesse in workes then were in workes of the olde lawe for they were to Gods honour and to the profite of our neighbour What goodnes can works haue more And yet you graunt that they can not iustifie How then shall your newe workes iustifie Blessed Saint Paule disputeth agaynst them that were Christened and had both workes of the olde lawe and also of the newe And yet concludeth hee that Christ alonely was their iustifier Marke his argument if righteousnes coÌ„meth of the law then is Christ dead in vayne As hée woulde say if the lawe helpe to iustifie for that was the opinion of the Iewes then is not Christ alonely your iustifier If hée be not your iustifier alonely then is bée dead in vayne How will S. Paule proue this consequent On this maner Eyther Christ doth thys thyng alone or els hée is dead in vayne for hée will haue no helper Thys must néedes bée the meaning of hys argument there Now will I take this argument of S. Paule and likewise dispute agaynst your newe woorkes If newe woorkes doe helpe to iustifie then is Christ deade in vayne But Christ is not dead in vayne Ergo new workes doe not helpe to iustify The first part is Paules The second you graunt Therfore the third must â—â—edes folow But let vs sée how S. Paule proueth this preposition by an example not of the olde lawe as though hée disputed alonely agaynst the works of the ould lawe But by that holy and excellent Patriarch Abraham whoÌ„ no maner of workes coulde iustifye but fayth onely Thynke you y t S. Paule doth speake here of the workes of the ould lawe nay doubtles For how could AbrahaÌ„ doe y t works of lawe there was no lawe geueÌ„ 400. 30. yeares after wherefore S. Paule constrayneth you to conclude that no maner of good workes though they bée soe good as Abrahams workes can helpe to iustificacion Note also S. Paules argument AbrahaÌ„ was instified so many yeares before y t lawe was geuen Ergo saith hée the lawe doth not iustifie So like wise dispute I agaynst your newe workes Men were sufficiently and perfectly iustifyed alonely by fayth afore any new workes were geuen or
preached Ergo the workes of y t new lawe doth not iustifie of necessitie The anticedent I proue thus Abraham Isaac Iacob and Iohn Baptist and all the holy prophetes were perfectly iustified afore any new workes as you take new workes were spoken of Ergo men were sufficiently iustified alonely by fayth If Saint Paules argument conclude so must mine also Wherefore say what you can Here standeth holy S. Paule stifly and strongly for mée and against you and sayth That we bée fréely and alonely iustified by fayth without all maner of works But let vs sée what S. Ambrose sayth to this text They are iustified fréely for they doing nothing nor nothing deseruing alonely by fayth are iustified by the gift of God c. Here you not y e men working nothing at all nor nothing deseruyng are iustified by fayth onely yea and fréely you were wonte to cry for Sola sola sola onely onely onely Here haue you him and to helpe him you haue also gratis that is to saye fréely and also dono Dei that is to say the gyft of God and Nihill operantes that is as much as working nothing at all If these words doe not exclude workes and alowe fayth onely I can not tell what words will doe it graūt these wordes and I will bée content I will also bring you Origyne on this same text whose words bée these Paule sayth that the iustification of fayth is alonely sufficient So that if a man doe beléeue onely hée is iustified though there bée no workes done of hym at all By fayth was the théefe iustified without the workes of the lawe For our Lorde did not aske him what hée had done nor did looke for any workes of him but did accepte him all onely for cōfessing of Christ It foloweth Wherfore a man is iustied by fayth Vnto whom as concerning iustification the workes of y e law helpe nothing c. What say you to Origine that sayth how men bée iustified though they doe no good workes at all for workes doe help nothing to iustification but fayth onelye Bée not these plaine words Graunt these wordes and we will aske no more of you Here haue you also Sola sola sola So y e you néede not cry no more for Sola Also Origine bringeth an opē example of the théefe that no man can deny Who can haue lesse good works then a théefe which is neither good before God nor man So y t all y e worlde may sée that this is no new opinion séeing that the scripture and also holy doctours doth teach it Also S. Paule in the 9. chapter bringeth in the Gentyle which knoweth nothing of God nor hath done any good works but cōtrary blasphemed God his name hath alwayes lyued in Idolatrye and béene an vtter enemy vnto al goodnes Hée bringeth in also the Iewe full of good workes of the law which hath also great zeale vnto God and to his workes yea of that Paule beareth hym witnes Briefelye hée bringeth in for him such a Iewe that no man can complaine of but is full of good workes Yea take all the best of the Iewes togither for it were madnes of Paule to speake of the damnable Iewes that were open wretches damned by the iudgment of the lawe with all their good workes and yet S. Paule doth exclude them repelleth them clearely from iustifycation with all their good zeale and with all their good workes and concludeth with playne wordes that the gentyl which is full of damnable wordes and had neither zeale nor loue vnto goodnes is iustified by fayth onely These bée S. Paules wordes we say that the Gentils which folowed not righteousnes haue obtayned righteousnes I meane y e righteousnes which cōmeth of faith But I sraell which foloweth the lawe of righteousnes could not attayne vnto righteousnes Wherefore Because hée sought it not by fayth but as it were by the workes of the lawe Bée not these playne wordes That the Gentiles which folowed no righteousnes nor had any minde therunto are iustified fréely by fayth Is not here Sola fides only fayth Moreouer the Iew is reprooued with all zeale with all his loue with all his studye and with all his good workes Is not this a merueylous thing yes verely And so merueilous that you shall neuer vnderstand it without you beléeue But peraduenture here shall bée sayd that the good woorks of the Iewes dyd not profite thē because they had no faith But if they had had faith then would they haue holpen to their iustificatiō To this I make answere Trouth it is good workes did not profyte the Iewes for lacke of fayth But this is false That workes should haue holpen to iustification if they had had fayth For S. Paule proueth clerely that good workes helpe nothynge to iustification nor euell workes let not the iustification y t commeth by fayth And this hée proued by the example of the Gentyll which had no good workes but all damnable workes yet is iustified by fayth Moreouer the Iewe had y t zeale of God and all manner of good workes w t all things that the world cā deuise yea also S. Paule speaketh of the Iewes y t were Christened all this could not helpe Wherfore no maner of works whether they bée in fayth or out of faith can helpe to iustifye Neuerthelesse workes hath their glory and reward But the glory and prayse of iustificacion belongeth to Christ onely Also S. Paule proueth playnely in these wordes that workes haue no place in iustification To him that worketh is the rewarde not geuen of fauour but of duetye To hym that worketh not but beleueth on hym that iustifieth the wicked man is fayth coūted for righteousnes How thinke you by these wordes bée they not opēly agaynst all workes Sayth hée not y t iustification is imputed vnto him y t worketh not but alonly beléeueth in hym y e iustifieth y e wicked mā I pray you what good works doth the wicked mā Marke also how hée sayth that righteousnes is imputed vnto him Ergo it is not deserued For that that is deserued is not imputed of fauour but it must bée geuen of duety How thinke you Is not this Sola fides onely fayth You know that there bée but workes and fayth that doe iustifie And S. Paule excludeth workes clearely Ergo fayth alone remaineth But peraduenture you will say y e workes with fayth doe iustifie Neuerthelesse of méekenes and lowlynes auoyding of all boast of goodnes you wil geue all y t glory to fayth as vnto y t principal thyng without the which no workes can helpe Notwithstāding workes bée good and helpe to iustification thoughe of méekenes you will not know it Is not this damnable hipocrisie yea and that with God which were intollerable if it were with men But how cā you proue by Scripture that workes are worthy of any glorye of
iustification Is not this open lyeng on fayth to geue all to him yet as you say hée is not worthy of all for workes bée worthy of parte If fayth bée not worthy alone confesse it openly and gene workes his prayse and faith her prayse say not one thyng with your mouth and thinke an other in your hart For God searcheth the priuities of hartes Who hath required of you such a méekenes But I praye you how can workes helpe to iustification lesse or more when they bée neyther done nor yet thought of Who is iustified but a wicked mā which thinketh nothing of good works But these méeke lyes deserue none aunswere Wherefore let vs heare what holy Doctours say on this texte To hym that worketh not c. Saint Ambrose sayth on this maner It was so decréed of God that after y e lawe the grace of God should require vnto saluation alonely fayth Which thyng hée prooueth by the example of the prophet saying Blessed is that man to whom God doth impute iustification without workes Hée sayth that they bée blessed of whom God hath determined without labour without all maner of obseruation alonely by faith that they shal bée iustified before God Blessed are they whose sinnes bée forgeuē Clearly they are blessed vnto whom without labour or without any worke their iniquitios be remitted and their sinnes bée couered and no maner of workes required of them but alonely that they should beleeue c. Bée not these wordes playne God hath decréed that hée shall require nothyng to iustification but fayth And hée is blessed to whom God imputeth iustification without all manner of works without all maner of obseruations Also their sinnes bée couered no maner of works of penaūcered of them but alonely to beléeue Here haue you Sola fides and Tantum fides and here can you not say that S. Ambrose speaketh alonely of workes of the law but of all maner of works of all maner of obseruations yea and also of penaunce Peraduēture it will bee sayd as a great doctour sayd once to me that S. Ambrose dyd vnderstād it of young children that were newly baptised them their fayth should saue alonely without workes How thinke you is not this a likely aunswere for a great Doctour of Diuinitie for a great Duns man for so great a preacher Are not S. Paule and S. Ambrose wel auoyded and clerkely But I made him this aunswere that this Epistle was written of S. Paule to the Romanes which were men and not children and also the wordes of Scripture speake of the man and not of the childe And S. Ambrose sayth blessed is that man But at this aunswere hée was not a litle moued and sware by the blessed God let Ambrose Augustine say what they will hée would neuer beléeue but that workes dyd helpe to iustificatiō This was a Lordly word of a Prelate of a pyller of Christes Churche But what medlyng is with such mad men But yet peraduenture you will say how that I take a péece of the Doctour as much as maketh for my purpose Notwithstandyng hée sayth otherwise in an other place which I doe not bryng What is that to me yet is not my Doctour thus auoyded For you cā not deny but this is his saying and vppon this place of Scripture and this doth agrée with Scripture or els hée doth expounde Scripture euill Wherfore you must aunswere to the saying of the Doctour in this place for this is the place that is layd agaynst you and this is y e place whereby other places must bée expounded And if you dare deny him in this place then will I deny him in all other places by that same authoritie then bée the holy doctours clearely gone Neuertheles holy Scripture standeth openly agaynst you which if you deny then haue I a cause to suspect you Wherefore take héede what you doe But yet peraduenture will ye say that I vnderstand not S. Ambrose nor holy Doctours as my Lord of Rochester sayd howe I vnderstode not Tertullian hée had none other euasion to saue his honour with But this is not inough so to say but you must proue it other mē must iudge it betwéene you and me Here haue I translated a great many of their sayinges into English let other men iudge whether I vnderstand them or not Go ye to the Latin and let vs sée what other sense you cā take out But my Lordes remember that our God is alyue whose cause we defende afore whom I dare well say you are already confounded in your conscience wherfore doubt you not but that terrible vengeaunce han geth ouer you if you repēt not which whē it cōmeth cōmeth sharpely How are ye able to defend a thing that you cā not proue opēly by holy scripture Say what you will your conscience will murmour and grudge and will neuer bée satisfied with mēs dreames nor yet with tyranny Thinke you that your lawes and your inuentiōs can bée a sufficient rule for Christen men to liue by and to saue their conscience therby Thinke you that your cause is sufficiently proued when you haue compelled poore men by violēce to graūt it Then may we destroy all Scriptures and receiue alonely your tyranny But my Lordes this matter is not righted by your iudgemēt but by our master Christ and his blessed worde afore whose strayte iudgement you shall bée iudged and that straytly For when all your grace all your honour all your dignitie all your pompe and pride briefly all that your hartes doe nowe reioyse in shall lye in the dust then shall you bée called to a strayte rekening It is no light game nor no childes playe Marke it well for it lieth on your necke But what nedeth me to loose many wordes for if you be halfe so full of grace as you say you bée of good workes then will you recken it better then I can moue you But againe to our purpose S. Paule proueth the iustification of faith onely in these wordes No man is iustified by the workes of the law but by the faith of Iesus Christ and we doe beléeue in Iesus Christ that we may bée iustified by the fayth of Christ not by the workes of the law Marke how hée sayth that no man is iustified by the workes of the law no not S. Peter Howe thinke you doth not S. Paule exclude workes bringeth in alonely faith yea and that the workes of the law whiche were the best workes in the world and hée beleeueth to bée iustified onely by the fayth of Iesus Christ and not by workes and that proueth hée in these wordes of the Prophet A righteous man lyueth by fayth Here you not how a righteous man liueth by faith What call you liuing by fayth If hée liue any part by workes then lyueth hée not by fayth but partly by workes Thē is S. Paules probation vnperfite But let vs sée how your Doctours doe
expounde this texte Now doth hée plainly shewe that sayth alonely hath the vertue in him to iustifie and bringeth Abacuk saying Of faith and not of the law shal a righteous maÌ„ lyue Hée addeth well afore God for afore man peraduenture they shal be reckened righteous that sticke to the lawe but not afore God c. Here haue you Sola onely And also that this holy iustification is afore God and after his iudgemeÌ„t not after mens iudgementes Wherfore glory as much as you caÌ„ of your good workes They can not alonely iustifie you but also they bée of no valure but damnable and very sinne if there bée no fayth So farre are they from helping to iustification Thys doth S. Augustine witnesse in these wordes Those same workes that bée done afore fayth though they séeme vnto men laudable yet are they but vayne and I doe iudge them as great strength and as swift running out of the way Wherfore let no man couÌ„t his good workes before fayth where as faith is not there is no good work the intention maketh a good worke but fayth doth guide thee inteÌ„tion c. Here S. Augustine condemneth all your good workes afore fayth sayth that they bée nothing worth but vain and thinges out of the way How can such thynges helpe to iustification Marke also how that your good intention wherupon you boast that you doe so many good workes by can not helpe you for hée is blynde and knoweth not what to doe though he stand well in his owne conceite with out fayth which is his guide So that all thinges afore fayth are but very blindnes But as soone as fayth commeth hée doth both iustifie and also maketh the works good which were afore sinne But let vs sée what Saint Barnarde sayth of good workes I doe abhorre sayth hée whatsoeuer thyng is of mée Except paradueÌ„ture that that be myne which God hath made me hys By grace hath hée iustified mée fréely and by that hath hée deliuered mée from the bondage of sinne Thou hast not choseÌ„ me sayth Christ but I haue chosen thée nor I found any merites in thée that might moue me to chose thée but I preuented all thy merites Wherefore thus by faith haue I maryed thée vnto me and not by the woorkes of the law I haue maryed the also in iustice but not in the iustice of the lawe but in the iustice which is of fayth Now this remayneth that thou doest iudge a ryght iudgment betwéene thée and mée Geue thou iudgment wherein that I haue maried thée where it is open that thy merites dyd not come betwéene but my pleasure and will c. S. Barnarde doth despise all hys good workes and taketh hym onely to grace but you stycke partly to your good workes and not onelye to grace Had S. Barnarde no good workes to stycke to Marke that S. Barnarde is Gods child fréely by grace which can not bée if workes doe helpe lesse or more Was hée not a christened man Had hée no workes of the new law as you call them I thinke yes And yet hée sayth y e there was no merites nor any goodnes but that we were fréely chosen Wherfore hée prouoked you all such as you be to iudge righteously betwéene God and you the which hath preueÌ„ted all your goodnes and that of his owne will and of hys owne pleasure How can hée finde any goodnes that preuenteth all goodnes So that here haue you clearely that good workes of y e law or morall good woorkes as you fayne doe nothing helpe to iustificatioÌ„ afore God for they bée preueÌ„ted of iustification This is also well proued by Saint Augustines sayinge Wherfore these thinges considered and declared after the strength that it hath pleased God to geue vs we doe gather that a man can not bée iustified by the preceptes of good liuing that is not by the lawe of workes but by y e law of fayth not by the letter but by the spirite not by merites of workes but by frée grace c. Here you this not by merites of workes but by frée grace what call you frée grace but without al things sauyng graâ—e what call you not of workes but y â— workes helpe nothing For if workes did helpe then would hée not say not of workes but not of workes onelye but part of workes part of faith but hée excludeth workes fully onely Agayne the same thing that purchaseth vs remission of our sinnes doth also purchase iustificatioÌ„ For iustificatioÌ„ is nothing but remission of sins Now fayth purchaseth vs remissioÌ„ Ergo by faith we ar iustified Nowe that fayth doth purchase remission of sinnes it is well proued by this article of our fayth Credo remissionem peccatorum I beléeue remission of sinnes Now if I haue not this remission for fayth then fayth deceiueth mée for I doe beléeue onely because I woulde haue remission of sinnes What néedeth me to beléeue remission of sinnes if I may deserue it by workes Also our mayster Christ declareth openly y e no manner of works what so euer they bée can iustifye afore God These bée his wordes wheÌ„ you haue done all thinges that bée commaunded you yet saye that wee are vnprofitable seruauntes If you bée vnprofitable then bée you not iustified And if you can not bée iustified when you haue done all thinges how will you bée iustified When you doe in a maner nothing and specially of those thinges that bée commaunded you wherefore this is playne y e our workes can not helpe vs to iustification For wheÌ„ we haue done all things yet we are vnprofitable But let vs proue this by an open example I put this case my Lordes vnto you I speake that our noble prince would call you all before him and say My Lordes so it is that it hath pleased vs to cal you vnto the spiritual dignitie of Byshops to make you of our counsell and Lordes of our Realme and also of our parlameÌ„t Now wold we know of you which of you all hath deserued it or reckeneth hym selfe worthy by his deseruing les or more of this dignity What will you say to this What will you aunswere to the Kynges grace Is there one amonge you all that dare be so bolde as to say to the kinges grace that he hath not geuen it vnto hym fréely but that hée hath done the king so faythfull seruice that he was bouÌ„d to geue it vnto him Yea and that of his deseruinge If there were one that were so proude as to say this thinke you that y e kings grace woulde not laye to his charge how that hée had not done halfe his duetie but were rather bound to doe ten tymes as much more and yet the Kinges grace were not bouÌ„d to geue hym a bysshopricke for hée had done but his duetye and not all that Now if your good workes and all your faythfull seruice bée not able to deserue a
byshopryke of the kinges grace How will you bée able by your workes to deserue heauen and iustification before the king of all kynges When you haue aunswered to this before the kinges grace then come and dispute with God the iustification of your workes and yet shall they bée farre vnlike Wherfore I conclud of these scriptures and of these doctours that the fayth that we haue in Christ Iesus and his blessed bloude doth onely and sufficiently iustifie vs béefore God without the helpe of any workes And though y e all scripture bee no thing els but a holle probacion of this article that is alonely a perfect commeÌ„dation and a prayse of Christ and of his blessed merites that hée hath deserued for vs yet will I passe ouer to bryng in any moe places For they y e are not coÌ„teÌ„t with these scriptures wyll not bée satisfied nor yet content to geue al onely glory to God though I brought in all the newe testament Yea Christ hym selfe could not satisfie them if hee were here no nor yet though heauen and earth and all creatures therin were nothyng els but probations of this article it would not helpe Wherefore I let such infidels passe and leue them to the iudgement of God alonely certifieng them of this one thyng that is infallible how the day shall come that it shall repent them yea and that sorer then I can either write or thinke that they did not beléeue the lest pricke of this holy article But vnto our purpose The very true way of iustification is this First commeth God for the loue of Christe Iesus alonely of his mere mercy and geueth vs fréely the gift of fayth wherby we doe beleeue God his holy word and sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to nought yet God shall bée founde true in his promises for this faythe 's sake bée we the elect children of God This is not such a fayth as men dreame when they beléeue that there is one God and beléeue that hée is eternall beléeue also that hée made the worlde of naught yea and beléeue that the Gospell is true and all thing that God speaketh must bée true and fulfilled with other such thynges This I say is not the fayth that wée bée iustified by for deuils and infidels haue this fayth â—and also wée may attayne to these thynges by strength of reason But the fayth that shall iustifie vs must bée of an other maner of strength for it must come from heauen and not from the strength of reason It must also make mée beléeue that God the maker of heauen and earth is not alonely a father but also my father yea and that thorow the fauour that Christ hath purchased mée from the whiche fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide mée But to this sticke I fast that hée is not alonely my father but also a mercifull father yea and that vnto mée mercifull and so mercifull that hée will not impute my sinnes vnto mée though they bée neuer so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasure Hée is also a lyberall father yea and that vnto mée liberall which will not alonely promise mée all thynges but also géeue them me whether they bée necessary to the body or to y e soule Hée is also not alonely lyberall but myghty to performe all thynges that hée promyseth vnto mée Briefely this fayth maketh mée to hang clearely of God and of his blessed promyses made in Christ and in his swéete and precious bloud and not to feare death nor any affliction nor persecution nor tribulation but to despise all these thynges and not alonely these but to despise also myne own lyfe for Christes sake Finally of a fleshely beast it maketh mée a spirituall man of a damnable child it maketh mée a heauenly sonne of a seruaunt of the deuill it maketh mée a frée maÌ„ of Gods both deliuered from the lawe from sinne from death from the deuill and from all myserie that might hurt mée My Lordes this is the fayth that doth iustifie and that wée do preach And because it is geuen from heauen into our hartes by the spirite of God therfore it can bée no idle thing But it must néedes do all maner of things y e bée to the honour of God and also to the profite of our neighbour In so much that at all tymes necessary it must néedes worke well also bryng forth all good workes that may bée to the profite and helping of any man But these workes bée not done to iustifie the man but a iust man must néedes doe them Not vnto his profite but alonely to other mens profites euen as our maister Christ suffered hunger and thyrste and persecution and tooke great labours in preaching of his worde yea and also suffered death All these thinges I say did hée not to further or to profite himselfe but for our merites and for our profite So likewise doth a iust man his workes And as a good trée in tyme of the yeare bryngeth forth good Apples not to make hym good for hée is good afore nor yet this apple is not to his profite but vnto other mens notwithstanding y e good nature that is in hym muste néedes bring it forth So likewise the iust man must néedes doe good workes not by them to bée iustified but alonely in them to serue his brother for hée hath no néede of them as concerning his iustification Wherfore now here haue you the very true cause of iustification that is fayth alonely And also the very true way and maner of doynge good workes And how that no man can doe good workes but a iustified man as our maister Christ sayth Eyther make the trée good and then his fruite good or els the trée euill and his fruit euill for a good trée must néedes bring forth good fruite and a badde euyll fruite But now let mée aunswere to the Scriptures and to the reasons that they bring to prooue that workes doe iustifie First commeth the fleshly and dampnable reason and shée sayth If wée bée iustified alonely by fayth what néede wée to doe any good workes what néede wée to crucifie or mortifie our fleshe for all these wil not profite vs and wée shall bée saued though wée doe none of theÌ„ all Thus did blinde reason dispute with Saint Paule when that hée had proued that God of his mercy had deliuered vs fréely from the damnable bondage of the law Anone hée iudged that he might do what hée would for hée was no loÌ„ger vnder the law To this S. Paule auÌ„swereth y â— if wée obey vnto y â— workes of sinne then are we the seruauntes of sinne if we obey to the workes of iustice
then are we the seruauntes of iustice So that if we truely haue that same fayth that iustifieth vs we shall desire to doe none other workes but those that belong to iustification not that the workes doe iustifie but that we must néedes do these workes as the very true frutes of iustificatioÌ„ and not as the cause of iustification And therfore those men that will doe no good workes because they be iustified onely by fayth bée not the childreÌ„ of God nor the children of iustificafition For the liuyng spirite of God is none authour of ilnes nor of sinne but hée crieth in our hartes Abbapater And of that is this a sure and an euident token for if they were the very true children of God they would bée the gladder to doe good workes because that they are iustified fréely Therfore should they also bée moued fréely to workes if it were for no other purpose nor profite but alonely to doe y e wil of their mercyfull God y e hath so fréely iustified theÌ„ and also to profite their neighbour whoÌ„ they are bound to serue of very true charitie Take an example here is a théefe that is condemned by right the law to bée hanged whom the kings grace of his mercy doth fréely deliuer from the gallowes and geueth him his pardon Now this théefe thus deliuered will not kéepe hym selfe a true man nor doe those workes that belong to a true man to doe but falleth agayne to stelyng because the kyng pardoned hym so fréely and reckeneth that the kyng is so mercyfull that hée will haÌ„g no théeues but deliuer them all of his mercy without their deseruing Now how thinke you wil y e king bée mercifull vnto this théefe when hée coÌ„meth againe to y e gallowes Nay truely for hée was not deliuered for that cause but for to kéepe hym selfe a true man Then commeth my Lord of Rochester and hée sayth that fayth doth begyn a iustification in vs but workes doe performe it and make it perfite I will recite his owne wordes Per fidem initiari dicitur iusticia solum non autem consummari nam consummata in sticia non aliter quam ex operibus natis in lucem editis acquirâ— potest opera consummatè iustificant Fides primum in choat c. What Christened man would thinke that a Byshop would thus trifle and play with Gods holy word Gods worde is so playne that no man can auoyde it how that fayth iustifieth alonely and now commeth my Lord of Rochester with a litle a â—ayne distinction inuented of his owne brayne without authoritie of Scripture and will clearely auoyde all Scriptures and all the whole disputation of S. Paule But my Lord say to me of your conscience how doe you recken to auoyde the vengeauÌ„ce of God sith you thus trifle despise Gods holy word Thinke you that this vayne distinctioÌ„ will bée alowed afore Iesus Christ for whose glorye wée doe coÌ„teÌ„de striue afore whom we doe handle this matter I doe thinke verely that your owne conscience doth sore accuse you for thus blasphemyng the holy worde of God Wherefore my Lord for Christes sake remember that you bée aged and shall not long tary here and these vayne distinctioÌ„s that you haue inuented to the pleasure of men and to the great peruertyng of Gods holy word shall bée to your euerlastyng damnation And at the lest wayes if you feare not y e terrible vengeauÌ„ce of God remeÌ„ber the shame of y e world thinke not that all men bée so mad and so vnlearned as for to bée deceiued by this triflyng distinction seyng that the worde of God is so playne agaynst it Doth not S. Paule say that our iustification is alonely of fayth not of workes How can you auoyde this same Non ex operibus Not of workes if that workes doe make iustification perfite then are not Saint Paules wordes true Also S. Paule sayth that we bée the childreÌ„ of God by fayth And if we bée the childreÌ„ we are also the heyres Now what imperfection finde you in childreÌ„ and in heyres ChristeÌ„ meÌ„ desire no more but this and all this haue they by fayth onely And will you say that fayth doth but begyn a iustification Beside that you know well that S. Paule doth proue in all the whole Epistles to the Romanes and also to the Galathians that fayth doth iustifie yea and that by contention agaynst workes Now how can you bryng in workes to make iustification perfect And S. Paule hath excluded them Moreouer why did not the Iewes against whose works S. Paule disputeth bryng in this distinction for theÌ„ Briefely what will you say to all the Doctours that I haue here recited which say that Sola fides onely fayth doth iustifie But doubtles if it were not to satisfie other men this distinction were not worthy an aunswere An other damnable reason is made that is an open a playne lye which is this Thou sayst that workes doe not iustifie nor yet helpe to iustification but fayth onely Ergo thou destroyest all good workes and wilt that no man shall worke well but alonely beléeue I auÌ„swere if there were any shame in men they might well bée ashamed of these open lyes Tell me one that is learned that euer did say or teach that men should doe no good workes Many there bée that say workes do not iustifie as S. Paule and all his scholers but no maÌ„ denyeth good workes But I marueile not at them for they doe but the workes of their father whiche was a lyer a murtherer from the begynnyng I pray you what coÌ„sequent is this after your owne Logike works doe not iustifie Ergo wee néede not to doe them but despise them for they bée of no valure Take a like consequent You say that the kinges grace doth not iustifie Ergo you despise him Ergo hée is no longer kyng Also the Sunne and Moone doe not iustifie Ergo you destroy them But such a damnable lye must S Paul néedes suffer wheÌ„ hée had proued that fayth onely did iustifie Then came your ouerthwarte fathers and sayd Ergo thou destroyest the law for thou teachest that it iustifieth not God forbid sayth S. Paule for we doe learne the very waye to fulfill the law that is faith whereby the law alonely is fulfilled and without the whiche all the workes of the law bée but sinne So doe we likewise teach the very true way wherby all good workes must be done As first a man by faith to bée iustified then a iust man must néedes doe good workes whiche afore were but sinne now bée all good yea his eatyng drinkyng sléeping are good But beside all these haue they certayne scriptures First of S. Iames whose wordes bee these Wilt thou vnderstand O thou vayne man that fayth without déedes is dead Was not Abraham our father iustified of his dedes When hée offered his soÌ„ne Isaac on the aulter
Lykewise was not Rahab the harlot iustified when she receiued the messengers and sent them out an other way S. Augustine doth declare in diuers places y t blessed S. Paule and S. Iames semed for to bée contrary in this matter And therefore S. Agustine willing to saue the estimacion of this epistle doth declare how that S. Paule doth speake of workes that goe béefore fayth and S. Iames speaketh of workes that folow fayth And yet S. Agustine will not bée compelled by the wordes of this epistle to graunt y e any workes doe iustifie by the reason that Saint Paules wordeâ— bée so appartly and vehemently to the contrary Wherefore séeing that there sheweth a controuersy here in two places of y e scripture it standeth with all reason and learning that the same place which séemeth for to bée féeblest also darkest should bée expounded and declared by that part of scripture that is clerest and most of autorite Now is this of truth that the auctoritie of S. Paule hath alwayes in the church of God béene more of estimacion and strength then euer was this epistle though that this epistle hath bene receyued and especially in this cause y t we now here speake of For in all the scripture is not this article of iustifycation so playnely and plenteouslye handled as it is by blessed S. Paule this must euery learned man graunt Wherfore it standeth with reason and lerning that this saying of Saint Iames must néedes bée reduced and brought vnto blessed S. Paules meaning not S. Paule vnto S. Iames saying Now therefore in as much that both blessed S. Paule and also Saint Iames meaning is that good workes should bée done and they y e bée christeÌ„ men should not bée idle and doe no good because that they are the childreÌ„ of grace but that they should rather in their lyuynge expresse outwardlye their goodnes receiued of grace and as blessed S. Paule sayth To geue their membres to bée seruantes vnto righteousnes as they were afore seruauntes vnto vncleanes For this cause I say S. Iames saying must néedes bée vnderstanded for to bée wrytten agaynst those men that bosted them selues of an idle and vayne opinion that they thought theÌ„ selues to haue which they reckened to bée a good fayth Now S. Iames to proue that this fayth was but an idle thing of none effect doth declare it clerely by y e that it brought forth in time and place conuenient no good works And therefore hée cauleth it a deade fayth Hée bryngeth in also a naked brother the wich hath néede of clothing vnto these men y t boasted their fayth which hath no compassion of his necessitie Wherefore hée concludeth y e that they haue no true fayth And therefore hée sayth vnto them shew vnto mée thy fayth without workes and I shall shew vnto thée of workes my fayth Heare is it playne that S. Iames would no more but that that fayth is a dead fayth and of no valure y e hath no workes For workes shoulde declare and shew the outwarde fayth workes should bée an outward declaration and a testimonie of y e inwarde iustification receiued of fayth not y e workes can or may take away our synne or els bée any satisfaction for any part of synne for that belongeth all onely to Christ As blessed S. Iohn sayth and also S. Paule hée hath appered once for al to put sinne to flight by the offering vp of hym selfe And that this is S. Iames meaning it is declared by that that foloweth Thou séest sayth hée that fayth wrought in Abrahams déedes through y e déedes was his fayth made perfect Marke how fayth wrought in hys déedes That is his fayth because it was a lyuyng fayth brought forth wrought out y e high worke of oblation Also his fayth was perfect through his déedes That is his fayth was declared and had a great testimonye afore all the worlde y e it was a lyuyng and a perfect and a right shapen faith that Abraham had So y t his inward fayth declared him afore God his outward workes afore the worlde to bée good and iustified And thus was his faith made perfect afore God and man Now vnto this doe we all agrée that y t fayth alonely iustifieth before God whiche in tyme and place doth worke well yea it is a liuyng thing of God which can not bée dead nor idle in man But yet for all that we doe geue to fayth and to Christes bloud that glory that belongeth to them onely that is to say iustificatioÌ„ remissioÌ„ of sinnes satisfieng of Gods wrath takyng awaye of euerlastyng vengeaunce purchasing of mercy fulfillyng of the law with all other like things The glorye of these I say belongeth to Christ onely we are pertakers of them by fayth in Christes bloud onely For it is no worke that receyueth the promise made in Christes bloud but fayth onely Take an example God sayth to Abraham In thy seede shall I blesse all people Now can Abrahams workes doe nothyng to receiuyng of this blessing nor yet can they make him hang on that séede but hée beléeueth God and sticketh fast by fayth to that promise and thinketh that God shall bée true though hée bée a lyer and so is hée partaker of the blessing made in y t séede Note also that this blessing is promised in Abrahams séede and not to Abrahams workes Ergo Abraham is blessed because hée hangeth on the séede not on his workes Also blessed S. Paule doth driue a sore argument agaynst workes in as much as Scripture sayth in semine non in seminibus quasi in multis sed in vno Now if workes doe helpe lesse or more to iustificatioÌ„ then must néedes the promise bée made and pertaine to many and not to one onely y e which were sore agaynste blessed S. Paule Wherefore I conclude that the glory and prayse of iustification belongeth onely to fayth in Christes bloud and not to workes in any wise NotwithstaÌ„dyng we doe also laude and prayse good workes and doe teach diligently to doe good workes in as much as God their maker hath commaunded them yea also to profite their neighbours by their good workes and furthermore that other men which blasphemeth the veritie might bée moued through their vertuous liuyng conuersatioÌ„ to the holy religioÌ„ of Christ For these causes and other moe I say doe I teach good meÌ„ to liue wel and vertuously yea also wée teach that good workes shall haue a reward of God as scripture testifieth but not remission of sinnes nor yet iustication for their rewarde Wherfore this saying of S. Iames must néedes bée verified against theÌ„ that boasted them selues of vayne fayth that was indéede but an idle opinion and no true fayth for it did worke thorough charitie And therfore S. Iames disputeth well agaynst them that this fayth was but a dead fayth and coâ—â— not helpe them no
persecutour 250 Church truely declared 253. 254. 256 Counsailes haue erred and may erre 255 Councell of Constance forbad the Sacrament in both hyndes 302 Coūcell of Nice thought it meete for a Byshop to haue a wife 320 D. DAyes are no one better nor higher then an other 206 Doctours of the law geue euill counsayle 208 E. ENemy to a true mā is a theef 189 Extreme law is extreme miustice 208 F. FAyth onely iustifieth 226. 235 Fayth without workes iustifieth 228 Fayth is accompted for righteousnes 231 Fayth in Christ attayneth saluation 231 Fayth bryngeth forth good workes 236 Fayth that bryngeth forth frute is the fayth that iustifieth 238 Fayth iustifieth before God good workes declare our iustification to the world 239 Faythes are of two sortes 241 Fayth that iustifieth is geuen vs frely of God 241 Faythfull beleeuers in Christes merites are the right holy Churche of God 244 Faythfull congregation cannot erre 247 Fayth is the mere gift of God 277 Fisher Bishop of Rochester sworne to the Pope 197 Flocke of Christ is litle 247 Fleshly reason refoned frowardly 270 Fridericke the Emper our deposed 191 Freewill of man without Gods grace can doe no good 266. 267. 268 Freewill without grace is sinne 269. 270 Freewill wherein it consisteth 276 Frutes of fayth 235 G. GErmayne a Popes Sainte a straunge hystory 190 George Stafford a learned man 221 God onely is omnipotent and almightie 351 God is to bee obeyed before men 295 God doth wōderfully worke to saue his flocke ibidem Gods commaundements are impossible to our nature to bee kept 272 Gods mercy is the onely cause of our saluation 179 Good counsaile geuē to the Bishops 215 Good workes what goodnes is in them 229 Good workes cannot deserue remission of sinnes 235 Good workes are to be done though they iustifie not 237 Good workes are the frutes of good fayth 249 God disposeth his mercy to whom it pleaseth him 278 Gospell preachyng is no cause of insurrection 184 Gospell profitable to England 194 Grace without deseruyng 224 Grace findeth our hartes stony 273 H. HErode kept his brothers wise 188 Hipocrisie abhominable 189 Holy dayes why they were ordeyned 205 Holy Church truely defined 243 Holy church that is the true church of God is to the worlde inuisible 244 Holy Church is the grounde and piller of trueth 245 Holy Church is built vpon the Apostles and Prophetes 250 I. IAcob is elected and Esau reiected 178 Idols and Images described 344 Idols Images are all one ibidem Ignoraunce made vs worshyppe stockes and stones 341 Images are neither to bee honored nor worshypped 340 Image of God is thy poore Christian brother 345 Images or Idols are not the workers of any miracles 345 Insurrections whereof they came 192 Indifferent thynges are to bee obeyed 298 Iohn kyng of Englād cruelly handled by the Clergy of England 189 Iustification is not by the lawe of of workes but by the law of fayth 234 Iustification how it commeth 236 Iustified personnes cannot abstayne from doyng of good workes 240 K. Kynges ought not to bee deposed though they bee wicked 187 Kyng Iohn was cruelly handled of the Clergy of England 189 Kyng Iohn poysoned 189 Kynges brought by violence vnder the Popes foote 195 Kynges of the kyngdome of heauen what they are 257. 258 Keyes of Christ abused by the Byshops 262. 263 L. LAw why it was geuen 275 Liberties of holy Churche may not bee impugned 217 Losing and byndyng what it is 259 M. MAn is Lord ouer all creatures 274 Mans dominion restreyned 275 Man is the lyuely and true Image of God 346 Mariage of Priestes is allowed of God 317 Mariage hath a greater crosse then virginitie 313 Mariage of Priestes is neither agaynst Gods law nor mans law 328 Mariage is all one beefore Priesthode and after Priesthode 336 Masse made of many patches 357 Masse welbeloued of the Papistes for gaynes sake ibidem Ministers of the Churche ought to bee no Lordes 262 Money is the popes best marchaūt 265 Monkes of the Charterhouse and their superstition 299 Mores holy Church are the Pope Cardinals and Byshops 252 Moses chayre what it is 297 N. NAturall reason is a blynde iudge of the Scriptures 307 Naturally all men desire Mariage 323 O. OBedience to the higher powers taught by Christ and his Apoles 185 Obedience to the Prince wee owe with our bodyes and to God with our soules 300 Officers are Byshops hangmē 211 Offendours of the common weale may not breake prison but paciently suffer that the law doth determine 293 Orders in the Clergy hath two significations 202 Othe the Byshoppes made to the Pope 195 Othe to the Pope last made by the Byshops 200 P. PApistes and Schoolemen peruert the Scriptures 180 ▪ Papistes charge the Preachers of Gods word with heresie 185 Papistes teach disobedience to Princes 185. 186 Papistes shamelesse doynges 186 Papistes and Protestantes wherin they differre 191 Papiste is an vnnaturall subiect agaynst hys soueraigne Lord and Lady 202 Papistes are arrogant and proude 209 Papistes are craftie iugglers 223 Papistes crueltie 225 Papistes are trappers of innocents 223 Papistes are tyrantes 224 Papistes are blasphemers of Gods holy word 286 Papistes preach lyes 287 Papistes and S. Paule are contrary 285 Papistes are the norishers of ignoraunce and darknes 290 Papistes finde faulte with gnattes and swalow Camelles 308 Papistes make blynd reasons 308. 309 Papistes carnall reasons 351 Papistes worshyppers of stockes and stones 352 Papistes blynd and malicious 353 Papistes foolish arguments soluted 354 Paule dispenseth with vnlawfull vowes 314 Peter the Apostle had a wife 325 Petition of Doct. Barnes to kyng Henry the viij 205 Philip the Euangelist was maryed 325 Popes depose kynges 186 Popes shamelesse arrogancy and tyranny ibidem Popes dispense with othes that subiectes make of obedience to theyr Princes 188 Popes procurers of warre and destruction of people 193 Pope agaynst Pope one cursing an other ibidem Popes alter the Byshops othes as semeth best for their purpose 195 Popes and their lewdenes truely described 197 Pope how hee cōmeth by the name of Lord. ibidem Pope Clement excōmunicated kyng Henry the viij 198 Popes what maner of men they are that are chosē to that dignitie 199 Pope Clement the sonne of a Curtisan ibidem Pope a monstruous hypocrite 198 Pope and hys lawes agree not 199 Popes are not chosen after Sainte Paules rule ibidem Power of kynges is immediatly of God 202 Popes Saintes worke straūge miracles 190 Pope absolueth all rebellion agaynst Princes but pardoneth none that hath beene agaynst hym selfe 201 Popes regalles ibidem Pope calleth Councelles as it pleaseth hym 202 Pope hath libertie to say do◠what hee list 204 Popes pardōs haue beene good marchaundise in England 212 Pope may not bee controlled of any man 213 Popish law is tyrannous 218. 219. 220 Pope and the true holy church how farre they differre 242 Pope and his maners agreeth nothyng with the holy Church ibidē Pope
shamefully abuseth the holy Church 243 Popes Church glory in trash 251 Popes Clergy is condemned by S. Augustine as heretickes 264 Pope and Christ are contrary 284 Pope and his Clergye are the very Antechristes 288 Pope a persecutour of holy church 242 Pope selleth God and all hys ordidinaunces 265 Popes condeÌ„ned for heretickes 247 Popes own lawes both agaynst him selfe and his Clergy 305 Pope defameth Priesthode 324 Pope and his Clergye feare not to breake Christes institution 306 Pope forbyddeth mariage 315 Pope accompteth whoredome matrimony to bee all one 321 Popes doctrine condeÌ„ned by a CouÌ„cell 322 Popes lawes agaynste mariage of Priestes 316 Pope alloweth y t kepyng of whores 317 Pope wil not suffer any persoÌ„s maryed to bee Byshops 320 Pope is a renter and tearer of the Scriptures 334 Pope maketh a hotchpot of mariage ibidem Pope accompteth whoredome better then Matrimony 335 Pope a blasphemer of God ibidem Practise of Prelates 203 Practises of Papistes to cause Images to worke miracles 343 Preachers of true doctrine teach obedience 185 Preachers of true doctrine are sufferers 184 Preachers of false doctrine are persecuters 184 Preachers agaynst the Pope are accompted heretickes 205 Prelates caÌ„not vse obedience to their Prince 202 Prelates are blynd guides ibidem Prelates will obey the pope but not the Prince 203 Priestes rore and mumble out their Diriges and Masses 216 Priestes may marry wyues by the law of God lawfully 309 Priestes must marry for auoydyng of fornication 310 Prophetes neuer styrred the people agaynst the Prince 184 ProtestaÌ„tes and Papistes how they differre 191 Power temporall described 292 R. REason deuotion that is agaynst the will of God is mere blyndnes 307 Righteous man lyueth by fayth 233 Rochester agaynst Winchester 206 Rochesters great iudgement ibidem Rochesters vayne distinction 237 Rochesters rule to know the difference betweene the Pope and the Councell 247 Rochesters wordes vppon Christes wordes 303 S. SAcrament forbydden to bee receaued in both kyndes 301 Sacrament vnder both kyndes 305 Saintes can obteine nothyng for vs. 347 Saintes how they ought to bee honored 349 Saintes are boly but they are no Gods 351. Scriptures are to be read of all men 182 Scriptures in the common tounge teach all obedience 184 Scriptures iudge the true Church 250 Scroupe Richard Archbyshoppe of yorke a rebell 188 Scriptures are the iudges of Councels 248 Scriptures not suffered by the Popes Clergye to bee in the mother toung 283 Scriptures teache the commaundementes of God 288 Scripture is profitable to bee read 289 Scriptures is to bee made knowen to all men 291 Solutions and argumentes to the Scriptures 236 Spiritualtie ready to helpe the pope 194 Spirituall power 297 Stafford George a learned maÌ„ 22â— Stokesly Byshop of London a foolish and malicious Papist 291 Stockes and stones the Papistes honor as Goddes 342 Subiectes must obey and in what maner 294. 295 Supplication made by D. Barnes to kyng Henry the viij 183 Supersâ—â—tion of the Monkes of the Charterhouse 299 T. TRaditions agaynst God are to be rooted vp by the rootes 298 Tunstall Byshop of London 215 V. VIrginitie is a state indiffereÌ„t 313 Vncharitable sutes are to bee reproued 209 Vniuersall Church is not a generall Councell 248 Vowes that haue vnlawfull conditions are not to bee obserued 319 Vrbane Pope agaynste Clement Pope 193 W. WOrkes which bee of greatest value and are accompted for the best 228 Workes are good and helpe to iustification 231 Workes without fayth are but sinne 233 Workes of the new law 234 Whoredome is lawfull in no case 311 ¶ FINIS AT LONDON Printed by Iohn Daye and are to bee sold at hys shop vnder Aldersgate An. 1572. ¶ Cum gratia Priuilegio Regiae Maiestatis A liuely picture describyng the authoritie and substaunce of Gods most blessed word weyghing agaynst Popish traditions ☞ Iudgement indifferent How light is chaffe of Popish toyes if thou desire to trye Loe Iustice holdes true beame without respect of partiall eye One ballance holdes Gods holy word and on the other parte Is layde the dregs of Antichrist deuisde by Popish arte Let Friers and Nunnes and baldpate Priestes with triple crowne of Pope The Cardinals hatt and deuill him selfe by force plucke downe the rope Bryng bell booke candle crosse beades and mitred Basan bull Bryng buls of leade and Popes Decrees the ballance downe to pull Yet shall these tares and filthy dregs inuented by mans brayne Through force of Gods most mighty word be fouÌ„d both light and vayne Magna est veritas preualet Great is the trueth and preuayleth 3. Esdra 4. Tyndall a vertuous and godly man Wilfull malice agaynst opeÌ„ trueth The authors that Popishe Pristes doe studie Vniust dcaling of the Papistes Notorious blasphemy of a Papist Tyndall remoueth from M. Welshe Tyndall sueth to be with Tonstall Byshop of London but coulde not obtayne The Scripture in the vulgare tongue a speciall manifesting of the trueth IgnorauÌ„ce of Scripture cause all mischife erroures in religion The reprobate are alwayes offended at y e trueth Henry Phillippes a wicked and dissembling Iudas Tyndals simplicitie pitied of the officers Tyndals godly zeale to his Prince A testimony of Tyndals godly life euen by his aduersarye The fayth of Tyndall shewed by a manifest myracle The reason that the papistes make agaynst the translation of the scripture into English A subtile shift of the popes clergy to couer their euill How the Papistes were vexed with Tindals translation of the new testament The Papistes shamed not to wrest the scriptures The Papistes haue wrought wonderfully to haue suppressed y â— scripture As owles abide not the brightnes of the day so cannot the papists abide the lyght of the gospell What first moued W. Tyndale to translate y â— Scripture into englssh This bishop of LoÌ„don was then Tunstall which afterward was bishop of Durham The popes chaplens pulpet is the alâ—house Christes apoitles dyd mekely admonish but the Popes sectaryes dyd braule and skold Parcialitie sometyme in men of great learnyng How Tindale was deceaued Roome enough in my Lordes house for belly chere but none to translate the new testament Tindale could get no place in the bishop of LondoÌ„s house Tyndals submission is to all such as submit themselues to God Not the toung but the life proueth a true Gospeller The truest touchestone or Religion is Christes Gospell The scripture of god is y â— sworde of the Spirite TribulatioÌ„ is the gifte of God What we ought to seeke in the Scriptures A goodly comfort agaynst desperation EnsaÌ„ples of their euils not to bolden vs but to feare vs froÌ„ sinne and desperation Howe we ought to prepare our selues to the reading of the scriptures Fayth our surest shield in all assaultes We may not trust in our workâ— but in the word and promise of God God burdened with hys promise The holy ghost breateth where and when it pleaseth hym Conscience of euill doynges fyndeth out 〈◊〉 ‑ 〈◊〉 men Of
Tyndall vpon the Gospell of Luke The Prologue of W. Tyndall vpon the Gospell of Iohn The epistle to the Romaynes to the excellentest part of the new Testament Here you must note these wordes law sinne c. Law how it is to be vnderstand The law of God requireth the bottom of our hartes S. Paul was a great persecutor of the christians If we be not willing to do good then doth sinne raign in vs. No man can fulfill the law but Christ onely The pâ—â—e and perfect kepyng of the law is to do the â—aâ—e of 〈◊〉 〈…〉 but oâ— inward loue The law encreaseth sinne The law is spiritual The spirite of god maketh a maÌ„ spirituall The law is good righteous and holy Workes of the law the fulfilling of the law are two things By the workes of the law no man can be iustified As the law is spiritual so it must be fulfilled spiritually Where true fayth is there is the spirit of God Our iustification is by fayth in Christ Out of true fayth springeth all good workeâ— Oâ—synne Sinne what it is Sinne in y â— scripture is chiefly called vnbe liefe Grace how it is vnderstand in the scriptures Gift what it is God for Christes sake receaueth vs. There is no damnation to theÌ„ that are in Christ Faith what it is False and fained faith True faith is liuely Fayth is not idle The true definition of fayth Good workeâ— cannot be separate from true fayth Righteousnes how it is to be vnderstaÌ„d Flesh spirite what they are â—ow to vnderstand them How this word fleshe is to be vnderstand in the Scripture Increduâ—â—tie is the chief of all sinnes Fleshe is here well described What soâ—euer procedeth of faith is spirituall A necessary and profitable instruction for all preachers The maner of S. PauÌ„les doctrine Nature is so blinde that we caÌ„not see nor vnderstand the goodnes of God hys mercy shewed vnto vs in Christ Iesu hys â—owne S. Paule coÌ„demneth all hipocrisiâ— How S. Paul rebuketh hypocrites The difference betwene the Iewe the Gentile All men are sinners The waye howe wee must bee made righteous Faith obteineth the fulfillyng of the law S. Paule auÌ„swereth to the caueling question that our Papistes vse agaynst iustificatioÌ„ of faith onely Good workes are ouâ— ward signes of true fayth Wee are first iustified theÌ„ foloweth good workes Gods mercy moueth vs to fayth in his promises so that God in al things worketh our iustification Gods mercy saueth vs and not we our selues If we lack Abrahams fayth we cannot be Abrahams children Fayth onely receaueth the grace that coÌ„meth by Abraham The frutes workes of fayth Fayth before all workes iustifieth Good workes are the fruites of fayth Where true fayth is there are good workes Where fayth lacketh there is all euill workes As by â—â—aÌ„ came sinne so by Christ came saluation The principall work of faith and the battaile betwen the spirite and the flesh What it is not to be vnder the law What it is to be vnder the lawe The right fredome libertie froÌ„ sinne and from the law Example Our consciences bound and in daunger to the lawe by olde Adam so loÌ„g as he liueth in vs. The law requireth of vs that which we cannot pay The law doth vtter and declare what sinne is What wâ— may do of our selues and what we may not do Where feare and shame is away there all wickednes is committed The fleshe is contrary to the sprite The sprite lusteth contrary to the flesh There is no daunger to theÌ„ that are in Christ The right worke of fayth is to mortify the flesh Predestiâ—… cion is in the handes of God How farre we may proceede in predestination Predestinâ—tion is not rashly to be disputed of Which are good workes mete to be done Loue is y â— fulfilling of the law We must deale louingly with our weake brethren The weaknes of our brethren is to be considered In the epistle to the Romaines is conteyned a sufficient doctrine for a Christen man Beware of the traditious of men This epistle declareth it self Weake and yong consciences as to be stubborne for the last shal receiue the equall reward with the first Loue fulfilleth the law It is the parte of a good shepherd to veÌ„ture hys lyfe for hys sheepe tribulatioÌ„ for the Gospell sake maketh vs sure of eternall lyfe All that repent are iustified thorough saith by Christ and not by workes The law condeÌ„neth but the beleuyng of Gods promises iustifieth In sekyng any other satisfaction theÌ„ Christ we beceauâ— our selues Hereby are we warned that workes saue vs not but the word that is the promise Mannes righteousnes zeale or imagination without Gods worde is odious For fayth when it is preached bringeth y e spirite and power to fulfill the law Who so hath a pure fayth can not but abouÌ„d with good workes Not the receauyng of the Gospel but the coÌ„tinuaunce to the latter ende maketh vs blessed He meaneth therby lest they should fall from the worde they had already receaued PatieÌ„ce in persecution for Christs sake rewarded with y â— crowne of euerlasting ioy and felicitie Hereby haue we euident signes that the latter day is at hand The office of a bishop The Pope his Prelates are here playnly set forth for what Christ loosed freely the Pope did bynd it to lose it agayne for money Vertuous Byshops are worthy double honor Byshops must be vigilant in their vocationâ— This hath already ben fulfilled in our spiritualtie What maner a man a Byshop or Curate ought to be Good deedes please god so farre foorth as they are applied to the kepyng of the commaundements but Christ onely iustifieth Christ is all to a Christen man MeÌ„ ought to rule theyr wiues with godâ— word To watch is not onely to abstaine from slepe but also to auoyde all occasions that may drawe vs to sinne As god reioyceth not in the dede it selfe â–ª so doth he not in â—…dle faith without works Good workes are a shew of our fayth as the fruit is of the tree He prophesieth of the popes spiritualtie The condition of the worlde shall waxe worse and worse Where 〈◊〉 true fayth is there are also good workes Christes bloud purchaseth forgeuenes of sinnes and not mans workes Whether this were Paules epistle or no great learned men haue doubted Some deny it to haue bene written by anye Apostle and refuse it as not Catholike A solution of the former doubts This not to be denied to be Paules Epistle Mercy is locked vp from hym which wilfully yeldeth his body 〈◊〉 soule to sinne No place in the scripture so plainly describeth the significations figures of the olde testament as this epistle doth This epistle for that it agreeth with the rest of the scripture ought to be of equal authoritie with the other This epistle is to be taken as holy scripture The papistes alleage this text for their purpose thorough misunderstandyng the same Fayth only
they â—oâ— NegligeÌ„ce 〈◊〉 doyng â—…ed brynâ—…th vs to desperation Two apte similitudes 〈◊〉 well and â—…l doings Promise He that professeth not a newe lyfe hath no promise of mercy in Christ Prayer Workes must be seasoned with Gods worde if they shall please God Prayer What it is and how many wayes it may be named prayer Chamber To shut thy chamber doore what it meaneth Prayer Gods commaundement and promise shuld moâ—â— vs to pray The Pater noster That prayer is vayne wherein y t hart is not ioyned with the toung False prayer is painefull True prayer to pleasaunt Sion Shenâ—… Not the multitude of thy â—ordes but thy fayth 〈◊〉 praying God doth respect The Dater noster is expounded To honour Gods name what it is Kinges must commaunde nothyng nor forbid to do any thing contrary to Gods worde When we request any thing at Gods haÌ„d we must pray that his will be done not ours Dayly breade whereby is vnderstoode all that pertaineth vnto the necessitie of this lyfe A surer way then pardons How thou mayst bee sure of pardon for thy sinnes We cannot of our selues but â—all into 〈◊〉 Small occasions drâ—… vs to 〈…〉 〈◊〉 we are 〈◊〉 ly prone Who shuld thinke hym selfe to be without sinne were as euill as Lucifer Kynges 〈◊〉 subiectes are all one afore God A couenauÌ„t where with God is bounde to forgeue vs and we to forgeue ech other Gods couenaunt is a sure absolution to all that keepe Leauen how many wayed it is taken Faith what power it is of and the fruites that spring thereof Loue is righteousnes Faith bringeth loue Workes Loue. Fayth As Leauen can not be seene in a â—oafe without smell or tast so cannot saith in vs without good workes and y â— intent of the same be seene or appeare That fayth iustifieth what iâ— meaneth Fayth Workes are sacramentes Baptim Christ Fayth Fast If fasting be vsed to any other and then to tame the fleshe that thereby we may be the more prone to serue God it is abused To annoint the head what it meaneth Fastyng The heape of inconueniences that spring by â—…rate superfluous 〈◊〉 and drinking Fastyng dayes or dayes of abstmence are to be ordained for common weales sake Almose Prayer Fasting Almose prayer and fasting how necessary Almose prayer and fasting are inseperable Fasting is not in eating and drinking onely Workes make hipocrites 〈◊〉 y â— true entent be away Rulers be ordained for theÌ„ that cannot rule theÌ„selues Preacher The office of a true preacher Note this well ye temporall magistrates Prophets Priestes yea and Kynges of the old TestameÌ„t zealous Preachers Papistes haue often bene called to the Popes couenaunt but seldome to the Lords Obiection Solution Payne How God delueth in our payne takyng Fast The intent of fastyng what â—…s Fast How the Iewes did fast Fast The popes fast A feasâ—yng fast Faslyng The true intent is away from the Popes fastyng Monkes made the Pope a â—…od for his dispensations Couetousnes 〈◊〉 at a 〈…〉 〈◊〉 is 2. Pet 〈◊〉 Couetousnes cannot but erre More Couetousnes blinded the eyes hardened y e hart of Sir Thomas More The coÌ„modities that folow couetous and worldly rich men â—uke xij Luke xiiij Couetousnes maketh the salte of Godes worde vnsauery Couetousnes maketh a false Prophet Darckenesse Couetousnes causeth darcknesse Darckenesse The daâ—â—nes of the Popes doctrine here plainely appeareth Fayth in workes is darcknesse Darcknes Mammon what it is Mammon is a God Mammon maketh meÌ„ disguise theÌ„ selues The seruauntes of Mammon are not oâ— Chriâ—â—es Church The seruaunt of Mammon to no true preacher To bee MammoÌ„s seruaunt what it is MammoÌ„s seruaunt how he is knowen The goodnes of god towarde mankynd Byrdes beastes teache vs to put away care Care Mammon Actes 〈◊〉 ConenauÌ„t keepe couenaunt with God and he shal keepe promise wyth thee Kingdome of heauen what Righteousnes of the kingdome of heauen what it is Iâ— thou folow Christ thou canst not 〈…〉 sufficient liuing Care What we ought châ—â—â—â—est to care for Tempte Why God letteth hys children be tempted with aduersitie What care is forbiddeÌ„ Care whâ—… care euery man ought to haue Gods commaundement is mans lyfe Exod. xx Why God suffereth tirauntes to prosper Iudgyng What iudgyng is to be rebuked All dayes are indifferent to do good dedes to y â— prayse of God the profite of our neighbore The beame Ceremonies hee that breaketh vnitie for zeale of ceremonies vnder slandeth not Gods law Ceremonies Measure â–ª Dogges who they be what is signified therby Swyne truly described Praâ—er is a commauÌ„dement Belefe To beleue in God what Luke 18. Prayer By prayer we wynne the victory onely and therefore is it of all thyngesâ— most necessary False Prophetes what their wickednes 〈◊〉 Mark xiij Math. 24. Thy hart must be ioy ned with thy prayer The riche must pray for dayly bread To thinke our selues saued or preserued by any other meanes then by Gods â–ª is Idolatry Faith must be ioyned to our prayer Though God differ thy request yet must thou not saynt Doubtes How to â—oyle doubtes Note Note Law what the fulfillyng therof is The end of all y â— lawes betwen mâ— and man is to loue thy neighbour as thy selfe Strayte gate The narrow way Few finde the narrow waâ— and whâ— Peter Paule â–ª Christ The false prophetes who Sheepes clothing what it meaneth â–ª 〈◊〉 Thess 2. Sheepes clothing Rauening wolues The obedience pouertie and wilfull chastitie of our spiritualtie Pouertie Chastitie Charitie Fasting Prayer Thornes beare no Figges The aunswere of cloysterers to such as shall desire â—elefe at theâ— haÌ„ds A corrupt tree beareth no good â—â—ute Fayth is the kernell of all our good frutes Faith maketh the â—oorke â—oâ—d and acceptable An example howe thy workâ— or deede may be pleasaunt and acceptable before God â–ª Handy craftes are the commaundement of God The Iewes Turkes geâ—r almes as we doe yet for lacke of fayth it is abhominable God is aswell pleased when we thankefully receaue his benefites as when we do geue for his sake Hipocrites exâ—oll their owne workes to destroy the workes of God The holynes of hypocrites wherein it is Aske the 〈◊〉 steÌ„ Friâ—is why they murthered one of their felowes at London Who is y â— spiritualty IgnoraÌ„ce 〈◊〉 not if we wâ—â— notâ—câ— False prophetes how to 〈◊〉 â—here they be Beleuers without 〈◊〉 workers without fayth are built on 〈◊〉 The 〈…〉 〈…〉 the◠〈…〉 in Iesus Christ Fayth what it breedeth Loue. The word of God 〈…〉 〈◊〉 a man into 〈◊〉 parts 〈…〉 y t fleâ—â—e to hold one â—ay and 〈◊〉 spirite to draw an other Iohn 16. The holy ghost shall rebuke the world for lacke of true iudgement 〈◊〉 Cor. 2. The spiritual iudgeth all thynges spiritually Math. 22. Rom. 13. Math. 22. The spirituall man searcheth 〈◊〉 the cause why 〈◊〉 ought to loue hys neighbour â–ª Man is Lord ouer all the creatures of the 〈◊〉 〈◊〉 Reg. â—1 Circumâ—…oÌ„ not trequented in 〈◊〉
they can not make payment but rather shall perish and dye in prison whiche thyng is agaynst charitie therfore it is sinfull Extreme law is extreme iustice The euill counsell of the Doctours of law 1. Cor. 6. Math. 5. I doe not condemne suing but in a case The spiritualtie forbiddeth Priestes to sue in causa sanguinis et tamen non daÌ„pnaÌ„t leges Athanasius S. Hiere ad Cor. 6. These doctours wyll not nor can not destroy all iudicialles but onely vncharitable sutes Haymo ad Cor. 6. Luke 6. If it bee a counsell than can ye not condemne it for heresie 14. quest 1. His ita They vnderstoode myne answere so well that they were than conteÌ„t with mee The sixte article Tit. 1. The Cardinall and Doctour Barnes reasoned togither But therefore was I an heretick O sigmeÌ„tuÌ„ If I fayned sutâ—… thynge 〈◊〉 shoulde bee an heretick Athanasius Chrisostome The vij article The viij article Officicers bee but byshops hangmen God amende it The ix article The x. article The xj article 2. q 7. Secuti sunt cap. Nos si The xij article 2. Pet. 2. The xiij article The popes pardons hath beene the best marchaundise in England The xiiij article The xv article The xvj article Alexander Duns Bonauenture in iiij sent The xvij article The Pope may not bee conptrolled of any man The xviij article The xix article No man may speake agaynst the pompe of Prelates The xx article Byshops myters coÌ„meth from the Iewes The xxi article 3. King Byshops vse vayne foolish ceremonies What the two hornes of the myter meaneth The xxij article The meanyng of the Byshops crosier staffe Cardinall Wolsey lyked well hys pyllers pollaxes Where bee they now Tunstall Byshop of LondoÌ„ had intelligence where D. Barnes was become I am now here what saye to you me Good counsayle geuen to the Byshops The xxiij article Phil. 4. Iaco. 1. The xxiiij article The articles as euill as they were layd of myne aduersaryes Iohn 14. The xxv article Liberties of holye Churche may in wise bee impugned All the auncient learned fathers cry out vpoÌ„ the pryde lewde lyuyng of the Byshops An earnest petition made by Doctour Barnes 1525. Doct. Batnes inhibited of preachyng The Popish law is tyrannous Doctour Barnes is accused of contention sedition and heresie The bodye of the Vniuersitie stirred vp Here yee may note the course of y t Popes lawe A subtile craftie and popishe Chauncelour A protestation D. Barnes answere to the articles alleaged against him Note here the craftiâ— and willy Foxes Note here the most false and â—euilishe practise of the popishe cleargie God to helpe his true preachers styrreth vp some good men O cruell mercylesse Papistes Barnes arested by a Sergeaunt of armes Cardinall greatly delighted and estemed his crosses and pollaxes Nothyng els The maner of the examinatioÌ„ at Westminster Here ye may note the crafty iugglyng of the Papistes The more innoceÌ„t the sooner trapped and condemned among the Papistes Epist c. xix Doctour Barnes forbydden preachyng Note here the tyranny of the Papistes That was the lest Grace with out deseruyng Note here what crossing tossing y â— Papistes vse The gloriâ—us assembly of the papistes The Cardinall had put the matter to hym God saue me from such speaking Math. 1. 1. Cor. 2. Esay 53. Christ is all in all Actes 4. Actes 13. 1. Iohn 2. 1. Iohn 4. 1. Iohn 4. The Papistes deniyng onely fayth to iustifie denye the nature of Christ Apoc. 5. Christ onely hath wrought our redeÌ„ption Christ is our onely redemer iustifier Roma 3. Roma 11. Faith with out workes iustifieth Roma 3. A crafty subtile euasion All good woorkes are coâ—teyned in the law of God Iohn 1. Christ suffered for our sinnes August in ser Domini de monte Exod. xx Leuit. xix What goodnes is in good workes Galat. 2. Rom. 4. Galat. 3. Ambro. ad Rom. 3. Orig. ad Ro. lib. iij. cap. iij. Fayth onely and alone iustifieth Roma 9. Roma 10. Roma 9. We can neuer attayne to saluation but by faith in Christ Roma 4. Fayth is accompted for righteousnes Ambrosi Sola fides iustificat D. Wetherall Gallat 2. Abacuc 2. Athanasius Galat. 3. The righteous man lyueth by fayth not by workes Aug. in prolo Psal 31. Good workes without fayth are but sinne Barnar super Can. ser lxvq Workes of the newe law Aug. despiri lit câ— â–ª xij No man can bee iustified by y e lawe of workes but by the law of faith in Christes bloud Luke 17. Good workes can not deserue remission of sinne The maner of iustification Fides historica Fides iustificans Roma 8. The frutes of fayth An exaÌ„ple how fayth bryngeth forth good workes Math. 7. Solutions and argumentes to the Scriptures Roma 6. Good workes are the frutes of true fayth A very good example â—â—ti 2. The Byshop of Rochesters vayne distinction Ephe. 2. Good workes are to bee done although they iustifie not Roma 3. Iam. 2. Aug. 83. quest c. 76. Roma 6. Fayth that bryngeth forth fruite is the fayth that iustifieth and yet the fruite doth not iustifie 1. Iohn 2. Hebr. 9. fayth iustifieth before God and good wordes declare our iustification to y t worlde Gala. 3. The reward of good workes is not remission of sinnes Roma 2. August de spiri lit Glosa Actes 10. The man that is iustified before God 〈◊〉 not bee idle but must doc good ij Quest 〈◊〉 Non omnes Episcopo Math. 7. Iohn 17. Gala. 5. Atha ad Rom. Fayth that iustifieth vs is geueÌ„ vs freely of God Fayth onely iustifieth because by fayth we attaine the benefite of Christes death which onely iustifieth vs. It is no new doctrine that is nowe taught The Pope and hys Churche agreeth no more with the maners of holy Churche then darkenes light The Pope is a persecutor of holy Church How farre the Pope doth differ with his Churche from the true holy Church The foule and greate abuse of the Pope in takyng vpoÌ„ hym that hee and his were y e holy Church What difference is betweene a Byshop the deuill Nume 20. 3. King 8. 1. Cor. 4. 1. Cor. 11. Ephe. 5. The holy Churche truely defined The true holy church is that which is sanctified made holy by Christ 1. Cor. 1. Augustinus de verbis domini ser so Iohn 6. The faithful beleuers in Christes merites are y t ryght holy church of God God is not to bee ruled by any state or degree of person The holy Churche which is y t true church of God is to y e worlde inuisible The true holy church is the piller and ground of trueth August ser 〈◊〉 de tempore The holy Church is the congregation of faythfull men where soeuer they bee in the world Lyra in mat ca. 19. Math. 6. 1. Iohn 1. Ephe. 5. The holy Churche how it is made pure and cleane without spotte or wrinkle Augustinus
restreynt with the Lubeckes After this he went agayne to Whittembergh to the Duke of Saxson and to Luther and there remayned to set forth his workes in Print that he had begonne And from thence shortly after he returned agayne into England in the tyme of Quéene Anne Boleyn and continued a faythfull preacher in this Citie of London all the time that shée remained Quéene And was well enterteyned and promoted After this by the meane of the Lord Cromwell he was sent Ambassadour from K. HeÌ„ry the viij to the Duke of Cleue for the mariage of y t Lady Anne of Cleue betwéene the king and her and was well excepted in that Ambassade and in all his doinges vntill the tyme that Stephen Gardiner came out of Fraunce But after he came neither Religion prospered nor the Quéenes maiestie nor Cromwell nor the preachers who after the mariage of the Lady Anne of Cleue neuer ceased vntill he had graffed the mariage in an other stocke by the occasion whereof he began his bloudy broyle For not long after the dissolution of y t sayd mariage betwéene king HeÌ„ry y t viij and y t Lady Anne of Cleue y t sayd Doctour Barnes with two of his brethreÌ„ felow preachers named Iherome and Garret were apprehended and caried before the kynges maiestie to Hampton court and there were examined where the kynges maiestie séeking the meanes of Barnes safetie to bring Winchester and him agréed at Winchesters request graunted him leaue to goe home with the Byshop to conferre with hym and so he did But as it happened they not agréeing Gardiner his comparteners sought by all subtile meanes how to entangle and intrappe them into farther daunger which not long after was brought to passe For by certayne complayntes made to the king of them they were enioyned to preach iij. SermoÌ„s the next Easter folowing at the Spittle beside London At the which Sermons besides other reporters which were thither sent Stephen Gardiner Byshop of Winchester was there present sitting wyth the Maior either to beare recorde of their recantation or els as the Phariseys came to Christ to trippe them in their talke if they had spoken any thing awry When the aforesayd thrée had preached their Sermons among whom Barnes preaching the first SermoÌ„ and hée séeing Stephen Gardiner there present humbly desired him in the face of all the audience to forgéeue him and that if he forgaue hym to holdâ—… vp his hand and the sayd Gardiner thereupoÌ„ helde vp his finger Yet notwithstaÌ„ding by the meanes of y t said reporters they all iij. immediatly after they had preached were sent for to Hampton court and from thence caryed to the Tower by Syr Iohn Gostwyke and there they remayned vntill the xxx day of Iuly next folowing TheÌ„ ensued processe against them by the kynges counsaile in the Parliament to the which Gardiner confessed himselfe to be priuy among the rest Whereupon all the aforesayd thrée Saintes and true Martyrs the xxx day of Iuly not comming to any auÌ„swere nor yet knowing any cause of their coÌ„demnation without any publique hearing were drawen on herdelles from the Tower to Smithfield where they preparing them selues to the fier had there at the stake diuerse sondry exhortations amongest whome Doctour Barnes first beganne with this protestation folowing I am come hither to be burned as an heretike and you shall heare my beliefe wereby you shall perceaue what erronious opinions â–ª I holde God I take to record I neuer to my knowledge taught any erronious doctrine but onely those thinges which the Scripture leade me vnto and that in my sermons I neuer mainteyned any errour neither moued nor gaue occasioÌ„ of any insurrection Although I haue béene slaundered to preache that our lady was but a Saffron bagge which I vtterly protest before God that I neuer ment it nor preached it But all my study and diligence hath beene vtterly to confound and confute all men of that doctrine as are the Anabaptistes which denie that our Sauiour Christ tooke any fleshe of the blessed virgine Mary which sectes I detest and abhorre And in deede in this place there hath beene burned some of them whom I neuer fauoured nor mainteyned but with all diligence I did studie euermore to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ And now harken to my fayth I beléeue in the holy and blessed Trinitie three persons and one God that created and made all the world And that this blessed Trinitie sent downe the second person Iesu Christ into the wombe of the most blessed purest virgin Mary And heare beare me recorde that I doe vtterlye condemne that abhominable and detestable opinion of y e Anabaptistes which say that Christ tooke no fleshe of the blessed virgine For I beléeue that without the consent of mans will or power he was conceaued by the holy ghost and tooke fleshe of her and that he suffered hunger thirst colde and other passions of our body sinne except according to the saying of S. Peter he was made in all things like to his bretheren except sinne And I doe beléeue that he liued here among vs and after he had preached and taught his fathers will he suffered the most cruell and bitter death for me and all mankinde And I doe beléeue that this his death and passion was the sufficient price and ransoÌ„e for the sinne of all the world And I beléeue that through his death he ouercame the deuill sinne death and hell and that there is none other satisfaction vnto the father but this his death and passion onely and that no worke of man did deserue any thing of God but onely his passion as touching our iustification For I knowledge the best worke that euer I did is vnpure and vnperfect And here withall he cast abroad his handes and desired God to forgeue him his trespasces For although perchauÌ„ce said he you know nothing by me yet I doe confesse that my thoughtes and cogitations be innumerable Wherefore said he I beséech the o Lorde not to enter into iudgmeÌ„t with me According to the saying of the Prophet Dauid Non intres in iuditium cum seruo tuo domine And in an other place Si iniquitates obseruaueris domine quis sustinebit Lord if thou straightly marke our inniquitie who is able to abide thy iudgment Wherefore I trust in no good worke that euer I did but onely in y e death of Christ I doe not doubt but through him to inherite y e kingdome of heauen Take me not here that I speake against good workes for they are to bée done and verely they that doe them not shall neuer come to the kingdome of God We must doe them because they are commauÌ„ded vs of God to shewe and set forth our profession not to deserue or merite for that is onely the death of Christ I beléeue that there is a holy Church
sake onely And that we haue néede of nothyng towardes our saluation but of hym onely and wée desire no other saluatiō nor no other satisfactiō nor any helpe of any other creature eyther heauenly or earthly but of him onely for as Saint Peter sayth there is no other name geuen vnto men wherein they must bée saued And also S. Paule sayth by hym are all that beléeue iustified from all thynges Moreouer S. Iohn witnesseth the same in these wordes Hée it is that hath obtained grace for our sinnes And in an other place He sent his sonne to make agréement for our sinnes Now my Lordes here haue you Christ and his very nature full and whole And hée y e denyeth any thyng or any part of these thyngs or taketh any part of them applyeth them or geueth y e glory of thē to any other person then to Christ onely the same mā robbeth Christ of his honour and denyeth Christ and is very Antichrist Wherfore my Lordes first what say you to this and vnto the propertyes of Christ If you graunt them thē are we at a poynte For they proue that fayth in Iesus Christ onely iustifieth afore God Secondarily if you denye if as I am sure you will for you had leuer deny your Créede thē graūt it How can you thē auoyde but that you bée the very Antichristes of whō S. Iohn speaketh For now haue we tryed your spirites that they bée not of God for you deny Christ That is you deny the very nature the propertie of Christ You graunt y e name but you deny the vertue You graunt that hée descended from heauen but you deny the profite thereof For hée descended for our health this denye you and yet it is your Créede You graunt that hée was borne but you denye the purpose You graunt that he is rissen frō death but you deny the profit therof for hée rose to iustifie vs. You graūt that hée is a Sauiour but you deny that he is alonely y t sauiour I pray you wherfore was hée borne to iustifie vs in part to redéeme vs in part to doe satisfaction for part of our sinnes so y e we must set a payr of old shoes a lompe of bread cheese or a lousie gray coate to make satisfactiō for y t other part Say what you will if you geue not all and fully alonely to one Christ thē deny you Christ and the holy ghost And S. Iohn doth declare you to bée contrary to Christ This may also bée proued by a playne Scripture of the holy ghost which is this No man in heauen nor in earth neither vnder the earth was able to open the booke or to looke on y e booke till the lambe came vnto whom the seniours spake on this maner Thou art worthy to take y t booke to open the seales therof for thou wast killed and hast redéemed vs by thy bloud How say you to this my Lordes In heauen was there none founde neither by the aungels nor yet by the seniours worthy to open the booke but Christ onely And will you finde that they could not finde will you set an helper to Christ whō they set alone But I pray you tel vs what bée shall bée All the world knoweth that they hée good workes But now from whēce come your good workes whether from heauen or out of the earth or frō vnder the earth If they were in any of these places where were they when the aungels and the seniours sought them Haue you founde them whom they could not finde but let this passe I praye you what will you lay for your good workes or by what title will you bryng them in to ioyne them with the lābe in openyng of the booke The seniours haue layd for them that the lābe alonely was worthy to opē the booke because hée was slayne and redéemed them with his precious bloud Now what cause laye you for your good workes The lābe hath alonely dyed for vs The lambe hath alonely shed his bloud for vs The lambe hath alonly redéemed vs These things hath hée done alone Now if these bée sufficient then hath hée alone made satisfaction and is alonely worthy to be our redéemer and iustifier Moreouer they that bée in heauen confesse that this lambe is alonely worthy to redéeme them Bée your workes better then theirs or cā your workes helpe them If they can then is not the lambe alonely worthy to redéeme them Moreouer the seniours fall downe before the lambe geuyng him alonely prayse And shall your good workes stande vp by the lambe Then bée they better then the seniours But let vs proue this thyng by open Scriptures S. Paule tooke so great labours to proue this article as hée neuer tooke in any other all because hée would make it playne and stoppe the mouthes of the agaynesayers But all this will not helpe them that haue not the spirite of God Neuertheles we will by Gods fauour doe the best we can to confounde the crooked enemyes of Christes bloud thoughe we can not make them his frendes yet at the lest we will so handle them that they shall bée ashamed openly so to speake agaynst him as they haue done longe tyme and so will we handle them by Gods helpe that all the world shal know that they glory in Christes name and by hym bée they also so high promoted in this worlde that they can not bée higher And yet deserue they of Christ worst of all men But let vs goe to our purpose S. Paule sayth All men bée sinners and wante the glory of God but they are iustified fréely by his grace thorough the redemption that is in Christ Iesu What is this that all men haue sinned yea and are iustified fréely How shall a sinner doe good workes How can hée deserue to bée iustified what call you fréely if there bée any deseruing lesse or more then is it not fréely What call you by his grace if it bée any part of works then it is not of grace For as Saint Paule sayth Then grace were not grace Here can bée no euasion the wordes bée so playne If you bring in any helpe of workes then for so much is not our redēption fréely nor yet is it of grace as concerning the part that commeth of works but partly of workes and then doe you destroy all Saint Paule and his whole disputation For hée contendeth agaynst workes clearely excludeth workes in iustification and bryngeth in grace onely Nowe that that is excluded in the whole by contention can not bée brought in in parte to the cause This is open in his wordes where hée sayth Where is now thy reioysing It is excluded By what lawe by the lawe of workes Nay but by the lawe of fayth We doe iudge therfore that a man is iustified by fayth without y t workes of the lawe Heare you not that the gloriation
iustifieth The cause why W. Tyndall put his name to some bokes left it out in some William Roye a falâ—e Disciple Ierome a brother of Grenewich 2. Timo. 2. 2. Timo. 3. 2. Thess 2. 2. Cor. 10. 1. Cor 3. Actes 6. Antechrist what it is Scribes Phariseis were very Antechristes The properties of Antechrist 2. Cor. 11. Antechrist hath bene among vs a loÌ„g tyme. Iohn 〈◊〉 Antechrist accompteth it treason to bee acquainted w t Christ Galâ— 4. Luke 16. Math. 2â—… 2. Timo. 3. 1. Cor. 1 â–ª and. 2. Roma 10 â–ª Faith onely iustifieth Roma 1. Faith bringeth lyfe The law bryngeth death 1. Cor. 3. Ephe. 2. The Gospell is the ministratioÌ„ of righteousnes Resiste the deuill with the shield of fayth Faith is y â— holy canâ—de wherewith we must blesse our selues at y â— last houre Roma 3. Roma 4. Fayth is accompted to vs for righteousnes Gal. 3. The children of fayth are the children of Abraham Gal. 2. Fayth only iustifieth vs. Math. 7. Mat. â—2 A principle taught by Christ Fayth beyng ioyned with the worde of God bringeth forth good fruit Acts. 15. The law cannot iustify vs. Gal. 3. Fayth in christes promises doth iustify vs. Christ is the store-house of mercy for vs. The definition of true fayth Faith that bringeth not forth fruite is but a dreame Mat. 9. Faith is the gift of God Ephe. 2. The spirite of God accompanieth Faith Fayth of her selfe bringeth forth good frutes that is good workes True fayth is not with out good workes True fayth and good workes are the gift of God and come not of our selues The difference betwene false fayth and right faith As the tree is knowen by his fruit â—o right fayth is knowen by her fruit Example The frutes of fayth A differeÌ„ce betwene true faith fained faith Rome 9. Backeward disputations The kindnes of God moueth vs to loue god Fayth onely maketh vs the sonnes and heires of God Faith possesseth the spirite of God Workes declare fayth and Gods goodnes Goddes grace is to be exercised in vs. Where true fayth is good workes folow Gene. 2. The outward righteousnes the inward righteousnes what they are Outward workes declare where true fayth is Good workes are witnesses for vs before God Math. vi vij Math. 10. We must of duety do good workes without hope of reward Fayth maketh vs the sonnes and children of God Roma 8. Gala. 4. Math. 7. Math. 19. They that seeke heauâ— for theyr workes are such as vnderstand not the treasures of Christ Math. v. As good workes naturally folow fayth So eternal life foloweth fayth good lyuyng As good workes folow faith So hell foloweth euil workes Of our selues we are the vessels of y â— wrath of God and the heyres of daÌ„natioÌ„ To beleue in Christ is saluatioÌ„ To seeke heauen by good workes were to derogate the dignitie of the bloud of Christ All that is good is purchased for vs by Christ Sainteâ— can â—ot helpe vs in to heauen Math. â—5 1. Pet. 4. How â—â—e may make frendes of the wycked Mammon To do good to such as 〈…〉 is â—…able Rom. 9. All our righteouscommeth â—â—â—ely from Christ Mammon what it is Esay 61. Prou. 3. Ephe. 5. The dayes are called euil because euill men vse them We are bound by the law of nature to helpe our needye neighbour The vnrighteous Stuard who it is Christ is the father of all righteousnes Math. 5. For Christes bloud sake onely through fayth God is at one with vs. Christes bloud onely putteth away all sinne We must follow 〈◊〉 in 〈◊〉 â—oâ—ng Math. 〈◊〉 We may not do good worken to be praysed of the world We must 〈◊〉 to our neighbour â—s God is to vs. 〈◊〉 seeke to be praysed of men Rom. 6. Faith 〈◊〉 lâ— in 〈◊〉 vs and no good â—…e can be done without Faith Good workes are the 〈◊〉 of Faith 〈…〉 〈◊〉 Act. 7. Luke 23. True righteousnes springeth out of Christes bloud True fasting what it 〈◊〉 No fleshe can fulfill the lawe We cannot deserue forgeuenes of God but he of hys mercy pardoneth vs. Mat. 〈◊〉 A true bestowing of almes In Christ we are all in all We must do good workes because it is Gods will that we should do them We must heare the word of God and 〈◊〉 1. Ceâ— 2. Christ is our onely Phisitian to heale 〈◊〉 deliuer vs of our sins Christ is our ankerhold to saluation A Prophet what hee is Math. 12. The absteinyng from sinne outwardly is but hypocrisie Math. 19. To beleue vnfaynedly in Christ is to kepe the coÌ„maundementes The law is spirituall and requireth the hart If the rich helpe not y â— poore in their nede they are but theues before god Math. 27. Faith casteth our deuils Faith fasteth Faith prayeth Math. 25. In Christes bloud we are blessed from y â— curse of the law Luke 7. The law condeÌ„neth The Gosspell coÌ„forteth maketh vs saâ—e Certaine phrases of spech expounded Iohn 4. Where perfect loue to God is there are all good workes Luke 10. What it is to loue god withall our hart c. The true vnderstandyng of a parable We must euer be ready to helpe our neighbour Iohn 3. Iohn 15. 1. Iohn 1. Workes that the Papistes called workes more then the lawe requireth Luke 10. Luke 12. Whatsoeuer we haue we receaue it of the mercy goodnes of God The great diuersitie maner of the speaking of the Scriptures The sayinges of the Scriptures may not be grossely vnderstaÌ„d The naturall man vnderstandeth not the thinges of God Rom. 8. Iohn 8. The scripture is nothing els but that which the spirit of God hath spoken By Faith in Christ we are brought to the state of saluation God worketh his owne will with all his creatures If we beleue in god we must put of the olde man his works Good workes what they are and to what ende they serue Fasting the true vse thereof true fasting what it is Supersticious fasting Supersticious watching True watching Prayer what it iâ— True prayer True prayer is not without faith charitie Math. 5. He that repenteth his sinne is no sinner before God How we should pray for our neighbour Rom. 9. Christ is our righteousnes Loue amoÌ„g Christen meÌ„ maketh all thynges common Mans ImaginatioÌ„ cannot alter the law of god neither make it more or lesse Almesâ— what it is 1. Pet. 1. 1. Iohn 〈◊〉 He that is mercyfull hath the spirite of God Rom. 〈◊〉 Loue seketh not her owne profite 2. Cor. 12. Christ is all in all thynges Euery one must care for their owne housholdes First looke to thyne owne houshold and then to the poore We must for christes sake shew our coÌ„passion charitie to all men so far as our habilitie will extend Good workes what they arâ— 2. Cor. 9. We must do good workes yet put no trust in them God is no accepter of persons but receaueth all that submit them selues vnto him Math. â—0 As all