of your saintes merites yea and of Christes merites to wherout by participation for mony he is readye to lash out this your marchaundise of merites and yet in nothinge to vse your wordes diminishing theffecte of christs passioÌ„ This is your diffamacion of merite whose good name ye ought to restore by gods worde if ye wil not be sene to stand vpoÌ„ your father the popes side Of what elles foundacion stode al your abbeis monasteries chauntries yea and youre bisshoprikes to but vpon these your popisshe merites in prayers and mysses for the deade to plucke them out of your fained purgatorye And therfore be thei worthely subuerted Christ so prophecienge of them Euery plantacion which my heuenly father hath not planted shal be vproted Your byshoprikes therefore do but tarye the verifienge of the same Neither I ne anye true christiane knoweth any other merites for sinne then the plenteouse merites of christes passion by his mooste preciouse bloude perfitly perpetually deseruinge for al that beleue in him forgeuenes of their sinnes And am certified by this his almyghtye euerlastinge worde That man is frely iustified by the grace of god thorowe faith in Iesu Christe so that this worde gratis frely excludeth all the merites of any worke of the law froÌ„ faithe iustyfyenge but not from the faithfull iustified man If this sayenge be sclaunderouse to meryte so be Hierome and Austen great sclanderers of Meryte whiche constantelye affyrme agaynst the Pelagyans man to haue no merytes If thou wylt sayth Austen be quite voide of grace bost thy merites And god croneth his owne giftes and not thy merites And the scriptures affirme euery where all rewarde celestiall to be geuen vs oute of the free mercye of god for christes sake and not for any of our merites Ye myght haue sene it clearely yf ignorauÌ„ce malice had not blyndened you by the so manye mightye argumentes made of Paule ex conteÌ„tione of these contraries workes and grace merite and free gyfte ryghtewysenesse of the lawe and of faith from vncertaine to certaine from to haue any thinge of grace and of dewtye deserued froÌ„ the waueringe infirme vnperfit deades of the lawe to the ferme promise receiued by faith that merites and grace ne faith and workes beynge so contrary in this cause of conteÌ„cioÌ„ can neuer be coÌ„currant into one and the same acte of our iustificacion The scripture holly consenteth that all our beste workes of the lawe be sinne filthy therfore not to haue that dignitie to deserue remission of sinnes as I haue sufficientlye proued it in my coÌ„futatioÌ„ of your false articles which ye haue not yet ne caÌ„ disproue The lawe is the wyll and mynde of god holy spirituall iuste and good and requireth suche perfit holy and iust workes as be not corrupte ne stained with any carnall affect of man but suche workes were there neuer perfourmed but onelye of him of whome the father testified This is he in whome I am pleased Wherfore man so longe as he is called fleshe can not deserue by doinge the workes of the lawe God promiseth rewardes to the fulfyllers of y e law but because it is impossible for man called fleshe to fulfyll it therefore he sent his sonne Christe to fulfyll it that his fulfyllynge by oure faith apprehended shulde be oures thus made of the father our rightewisenes our holynes wysdome c. And here I write it yet againe that ye laye so heuily to my charge Euen that god commaundeth to man so longe as he is called caro whiche is as longe as he lyueth thinges impossible as Paule and Christe and Austen testifieth saienge Man hath not in his power to be good eather not seynge for hys ignoraunce what maner one he oughte to be or els if he see it yet is he not able to be suche one as he seeth him selfe to oughte to be And therefore sayeth he in many places God coÌ„maundeth impossible thinges to man that he knowinge his owne imperfection and impossibilite shuld seke helpe of him in whoÌ„ is all perfection helpe in our nede And all to depresse mans arrogancy and to shewe him to hym selfe to be but a synner so to be saued only by the grace and mercye of god and not for his owne merites not to glorye in our selues Thus is the lawe the vssher of y e scole to take vs forth to christe it sheweth vs our synnes it woundeth vs but healeth not It prouoketh vs by faith to seke helthe in Christe that all the glory myghte be geueÌ„ to the grace of god in Christ Which geueth not his glory to any other nether by participation nor by retaliacion And then ye saye playne contrarye to all your owne doctryne in your hole boke thus Christes passion in the sight of god is onlâ— sufficient sacrifice for the sinne of all the worlde so ful and so perfite as nedeth not any addicion or supplemeÌ„t of any mannes desert to the appeacynge of gods iuste wrath against man for synne By this exclusiue onely youre absolute speche it shulde folow that all men without faith shulde be saued yea and without youre condicions to Ye shulde haue added therefore is onely sufficiente sacrifice to the beleuers in him But howe standeth this peece with your so manye good condycyons so full of youre workes to deserue your remyssyon which all ye saye be required to that tainement of oure iustification All your principles argumentes reasoÌ„s autorities violently wrested youre collettes versicles with sancte marie omnium sanctorum meritis With sancta maria ora pro nobis sancte Georgi with al your lyke papistry tend to the contrarye that ye haue here sayd For euen your owne praphane vaine voice of your participation maketh christe but halfe a deseruer halfe a satisfier and but a party patched sauiour For what is it els to merite and to satisfye as ye say by participation then to diuide part or halfe to him and part to vs. It behouethe a lyer euer to haue a good memory lest his wordes fight against him self compelled to vtter his lyes with his owne mouthe as your selfe hath here done openly Diuide not gods essenciall indiuisible names from him Halt not thus for shame with Baalis byshoppes into both partes as Ely the prophet forbiddeth you Eyther let christe be an hole entire sufficient sauiour deseruer and satisâ—ier for synne or elles none at all Diuide not his glorye to your synfull merites and satisfactions Christe is not diuided saithe Paule It was he that al alone trode the wine presse in his bloudye robes none of all the worlde to haue holpeÌ„ him Isaie .lxiii. Christ onely is our hope only Christe is our lyfe our waye onlye Christ is oure sauiour holly thorowly perfetly absoâ—utely totally entirely c. If christ be suche one then away with all your meritinges satisfaccions contentacions for sinne awaye with all your condicions
to fede to comfort to helpe and to forgeue as hym selfe But this our loue to our selues is so depely roted in our hertes that we can hardely depart from it to geue it to our frendes muche lesse to oure enemies Also for the forgeuenes of my neyghbour whiche procedethe of loue I am commaunded of god to haue so perfyt loue and to be so affected towarde hym as was christe towarde me when I was his enemye whiche then dyed for me yea who is glad to die when he hathe deserued to dye yea a man wyll skante dye for hys frende This precepte therfore of loue and forgeuenes was once onely in one Iesu Chryste perfytlye fulfylled when bothe the preyst and the leuite the holyest order amonge you and the Iewes slypte by their wounded neyghboure lyenge halfe deade and neuer turned theyr faces towarde hym In our common forgeuenesses lurketh there no synne Shrewd subtyle false and vnserchable is the herte of man who knowth it who seeth his owne sinful secret nature Fro my secrete vnsene synnes to my selfe clense me lorde sayth the prophete who forgeueth without litle or miche of these affectis ether because he wold haue him stil to frende to do him seruice or pleasure or for a vauntage or for feare of displeasure or for shame or hatered or feare to be noted as no chrysten man with many moo then one man can serche out of a nother or espye in himself Also sith fayth loue be imperfit in maÌ„ corrupt with his concupiscence what perfit loue can procede into the forgeuens of his neyghbour The lawe is bothe holy iuste spirituall and perfet and requireth euen so persitly spiritually and euen of siche one to be fulfilled Be ye persit saith chryst as your heuenly father is perfit if we shulde saye that this worke of loue and forgeuenes were so perfitelye done that there remained in vs no synne but that y e dignitie of the dede deserued forgeuenes so neded that man not to praye in his pater noster forgeue me my dettes but suche a man Iâ—an calleth a lyer But admit the fulfillyng of thys your secâ—nde condicion after faith yet it foloweth not that this your forgeuer hath also fâ—lfilled all the other preceptes of the lawe as the loue of God aboue aâ—l with all his herte soule minde c. and the last precepte Thou shalt haue no concupiscence He is accursed saith the lorde that perfetly perfourmeth not ne abideth in al the precepts writeÌ„ in y e law wherfore a man is not iustified for fulfyllyng of one or two of youre condicions but he must fulfyll all written in the booke of the lawe or els he is accursed Nowe when you or anye other wyll come forthe and dare saye ye haue so perfitely as gods mynde is fulfilled this your condicion and all the rest of yours and all the lawe then wyl I dispute with you of your conclusion whervnto ye hasted so swiftly whether the fulfillyng therof dymynysheth the glory of Christes passion In the mean season I wyll tell you as Paule sayth If you or anye other coulde gette ye remission for y e dedes of the lawe workynge so were Christ dead in vayne for suche men God acciteth the man that wil be iustified by his workes vnto hys iugemeÌ„t seat and pleadeth with him thus sayenge Isay .xliii. Put me in mynd and we wyll reason the cause in iudgement Shewe me that thinge or worke wherby thou wilte trust to be absolued and iustified And here god beginneth with the firste man so commeth to the most holy fathers as Abraham and Moses and concludeth all men vnder synne none to haue deserued their forgeuenes by any of their workes but faith Thou haste made me thy seruaunte to bere awaie thy sinnes and thrustedst me downe ladeÌ„ with thy iniquities Man is therefore iustifyed saith Paul frely by grace thorow faithe in Iesu christ wherfore your condicion of workes cannot be placed in the accion of iustificacion I exclude therfore with Paule by this exclusiue Sola fide all the workes of the lawe from the said accion affirming constantly with him That by fayth man is frely iustifyed without the workes of the lawe where is nowe your gloriacion in your confuse condicon exclusa est It is excluded saith Paule and yet ye wil haue no exclusiue as to say sola fide But skof it out wth your karoll alone alone Qua lege or quo iure by what autorite or condicion by the condicion or reason of workis No no saith Paule Imo per legem fidei But by the autorite of faith And therfore he concludeth Man by fayth to be iustifyed without the workes of the law what can be spoken more playnly agenst your condicion and merits for our free iustificacion by only faith all the workes of the lawe excluded from fayth in the accion of our iustificacion Thus ye see your operose condicion clene excluded froÌ„ this accion And now to your second Article that is to vse playn speche They that wil enioye the remission of their sins must beleue for faith ye saye is your firste condicion And because ye fantazie so many faithes and knowleges and belyke haue as many beleifes I wil restraine you to the only beleife in Iesu Christe to haue suffred for our sinnes And nowe let vs adioyne your next article in as playn wordis banishing youre effecte and this terme condycyon Sayenge thus The fulfillinge of faith for as yet I medle with no more of youre other condicions but with onely faithe youre firste condicion requireth the knowledge of faithe whiche knowledge say you we haue by faith And thus haue we your paradox That faithe is knowne by faythe Is not this a proper naked mouse wherof so great a gronynge mountaine hath so long traueled Who laughe not at this naked sayenge faythe is knowen by faith This is lo your confuse artycle wrapped in so many perplexe termes when it is resolued into playne speache and sifted from youre combrose condicions and derke effectes If you and your doctrine feared not the lyght it shulde neuer haue ben inuolued in such obscure vayne and perplex speache The symple playne truthe knoweth no deceytful coloured sophems ne any perplexed persuasions wherby as the serpent deceiued Eue so wold you deceiue the simple of whiche wyly deceite and deceitful wylines in suche teachers Paule diligently warned the EphesioÌ„s and abhorred it in the simple veritie to be myxed It may appeare in you euidently howe malice blyndeneth you when rehersynge my wordes ye aske me whether fayth goeth before workes c. Beware malyce hath not so blyndened you that when as once before ye were promoted ye sawe and professed the truth but now drowned with the worlde ye be so blynde that ye see not the sonne in the cleare myddaye Malyce blyndened me not for I perceiued your craftye iugglynge with your confuse condicioÌ„ therin
folio .clxxxiiii. Gyftes thre in the iustified fol. lv Gods giftes not idlâ— fol. lvi H In hope we be saued fol. xcix Hopes owne seuâ—rall operation fol. cxij Head of the churche chaunged fol cxli. Hope with hir workes folio cxlv Hertes two newe and olde folio .clxxx. Herte newe folio .clxxxij. b. I. Impossible is the lawe to be fulfylled of man folio vii.cxv cxbi Impossible thinges wherfore god commaÌ„deth folio .vij. b. lxx vii.cxâ—iiii b cxxvij. b Ioseâ—h wrought a straunge work with his brethren folio .xxii. b. IustificatioÌ„ how it is estemed of vs. xxviij Iustification by onely faith xxxvij Iustified before baptisme fol. lxxix b Ioyes fayth folio .xci. Iairus his onely fayth folio .xcii. Iacob doth on his elders brothers clothes folio clxiiii Iobs workes feared fol. clxv Iustifications .iiii. folio .clxxx. Iustificacions .ii. folio .clxxxij L. The lorde auengeth al wronge fol. xxxij Libertâ—e fre man hath not folio lii Loue to our selues depely roted xcxv b. Lerning to beleue is one of Wyn. workes before faith fol cvii. cxi Loue hath hir owne seuerall act foli cxii Loue iustifieth not folio clv. b clvâ— clvii M Man forgeueth because he beleueth cxxv Merit is diffamed folio .v. b Merits of Christ folio .vi. Merits be fallen Eodem Mercies many fol. clxxix b. and clxxx Merit by participation fol b iii b Meatenes called worthines clxxxvi b N Necessâ—tie voluntary fo xlix b Necessitie without compulsion Eodem Necessite to sin wher it shuld be sought lij Nisi an exclusiue fâ—lio .lviii b. No idle gyftes fol lix b Nature of man corrupt fol. clxv O. One the same worke is both good il lii b. One gift iustifieth fol lv Only faith iustifieth lvii lviii clii b cliii clxxii Office of faith fol lix Offices of faith hope and loue Eodem b Operor a â—erbe passiue with Win. fo cviii One mediator folio .c.xxxiiii. Originall synne fol. c lxvi P. Pretentat cornibus â—iam testudo cxxi Popis infinite treasure chist fol. v. b Participation to merit xxv Paules .vij. argumentes fo clxxij b Precept of forgeuenes to harde xxxiiii b. Popis faith folio .xli. Predestination xlvij b Preâ—estinatioÌ„ sought fouÌ„d iÌ„ crist xlviii b Penaunce foloweth baptis fo lxxiiii b Penaunce foloweth faith iustifieng xvi b R. Repentaunce what it is folio xvii Repentaunce â—resupposeth the preachinge of the lawe and gospel folio xx Repentaunce legal euangelike xx b. xxi Repugnance in Win. wordes folio .xxv. folio .xxvi fol lxxxiiii Recoâ—câ—liacion what it is fol. xxxii b. Repentâ—unce certifieth the congregacion folio .lxxx. b Rightwisenes two maner cliii Receites of the byshop clxxix S. Sclaunder geuen and receiued fol. v Scripture diuided in to the lawe gospell folio clij. b Scriptures must assure vs. fol. xv Synnes where we shulde behold theÌ„ xx b Sacrament of y e shepe skynnes fo xxiii b Skatre of sinne is synne fol. clxvii Strange workes worketh god folio .li Sum is gods name essenciall fol. liii Seruauntes wherfore we be vnprofitable folio lâ—iii Sacramentes geue not grace folio lâ—xiii Stoney hert first taken awaye fo cxxx b Saintes not to be called vpon fo cxxxvij b Suscepit Israel folio c lxxx b Stonney hert folio c.lxxxiii T To tast christes passion folio iâ—i b. Trayterouse touches of our bysh c.xxx b W Workes all our best filthey folio vii Workes iustifye not fol xxâ—vij lxxvi Worde exterior and interior fol xlv Wherfore we be predestined folio xlviii Workes and faith together maye not iustifye fol lxxvi b Workes make vs vncertaine fol lxxvii b Works eâ—cluded froÌ„ iustificacion lxxxviii Workes before iustification ar syn lxxxix Worke one in the myddes of the erth c b Workes and faith concurre not in iustificati fol. cxviâ—ii b Workes of god in man and not of man folio c xxix b c xxx c workers with god folio cxxxii b Workes thre in iustification foli c xxxi b Workes maye not sustaine the iugement of god fol lxxiiii Worthynes on our parte iustifieth clxxxi fol. clxxxâ—i Uayne vocables folio .xxvii. Uoluntarie necessitie folio .xlix. b Use of baptisme folio .lxxi Use of benefitis deserue not another benefit folio .cxiii Wynchesters collet fo clxxi b Winchester maintaineth the popes iustification folio cx Wynchest peruerteth Peters wordes taking Ab for propter foli xc b Wyn parador xxxviii b Wynch defendeth the pope agaynst his aduersaries folio xliii Wyn refused gods callynge fol lxxxi Win spake into my fauour for the trueth folio .lxxi. b Win. sin yet sleapeth in the gates lxxxij b Win false faith correspondinge his iustification folio xâ— b Wyn. compareth Christes promise to the lyinge man fol. ci b Win. coÌ„futed w t his owne example lxxâ—i b Wyn. iustification .xl. yeres ago fol cix Win. abused vse to merit fol cxiii b. Win. diuisioÌ„ to make diuisioÌ„ cxvii cxviij Wyn. rydle nedeth an oedipus fol cxx Wyn relatyue which folio .cxx b Win is afraid to settle â—nd place his condicion cxxi Wyn. his confounde theÌ„ selues cxxiii b Wyn. workes before his iustification folio cxxviii c. Wyn. is but a feble defence for his Rome bysh folio cxxxvi b Wyn. playeth .ij. partes at once clxxxi b Wyn. denieth his own wordes iii. iiii Win. bryngeth into lyghte the thinge he wolde hyde fol. clxxi Wat the heremite cxv b We must aske to do that we be boden to do folio xviii y yoke of your condicions fol lxxxvii ¶ The refutacion of Wynchesters declaration YOur entrye to the mater is fitte for your processe for neither dyd I euer write suche articles ne Barnes was burnte for preachinge onely faith iustifiethe I was by Barnes choise his scolemaister at the which tyme we entreted the article of onely faith iustifieth as shal hereafter appere MY entrie into the matter was very fitte for my processe for although another might perchauÌ„ce write these articles yet do this your owne derke declaration and pertinate defence of theÌ„ shewe the same to be yours althoughe they had not borne your name For neuer did the child so lyuely resemble his owne father as do these articles their declaracion expresse the bysshoppe of Romes antichristen doctrine by you both preached and in your other bokes writen for his defence therebye declaring your selfe to be his owne obedient sworne sonne It had bene therfore more honesty lesse shame yea more godly for a christen bysshop beinge of a christen kinges couÌ„cell pretendinge to be his frend and faithfull subiecte for the estiewinge of so violente a suspicion yea rather so bold a manifest declaration your selfe to stande yet so styll vppon the popes parte agaynst your so gentle and louynge a prince to haue vtterly renyed and renownced them for your articles seing they be so directely against y e worde of god against the olde holy doctours againste the abolyshment of the pope only stinkinge of Pelagiane leauened with the popes pharisaical sower leauen Ye speke to me
out of my natyue lande from my frendes to wander and trauell in a strange contrye the more is my heuines and sorowe and payne especially in my syknes olde age wherof I may thanke you your popisshe impes persecutinge the gospell and diuisinge your vngodly and vncristen actes inhibicions enstructions condempnacions and articles wherby ye haue yet make many a pore man to smarte Sed dominus meus uideat inquirat et iudicet qui ius reddit ac uindicat omēs qui patiūtur istam iniuriam But the lorde wyll se to and serch it be your iudge whiche geueth true sentence vpon you delyuereth al y t suffer this wrong When I traueled to enstructe doctoure Barnes I declared to him this proposiciō Theffecte of christes passion hath a condicion nether derkely nor confuselye And why ye shulde so call it I see not for both the matter is certaine and the wordes cōmonly vsed and vnderstanden Theffecte of christes passion is the worke therin entended that is to reconcyle man to god to brynge hym to saluacion If your termes of cōdicion effecte had ben so playne as ye saye so had they neded no declaratiō to D. Barnes ne now to me ye know y t christes so plenteouse a passion broughte to man manye ryche and innumerable benefites and effectis as ye cal them And againe your confuse condicion wente greate with infinite condiciōs as your selfe declare hir to containe all the willes and pleasures of god And is it not nowe a confuse derke speache to saye Theffect therof hath a condicion◠who knoweth of whiche effecte and of which condicion amōg so manye ye speake Now ye declar◠theffecte to be the reconciliacion of man to god and the bringing of him to saluaciō And yet is it not so clerely ne clerkely declared seinge there be so many thinges yet contained in theffecte and betwixt it and mannes saluacion standinge the course of mannes lyfe I wyl therefore helpe you to declare it A reconciliation whiche is an atonemente or a peace makinge presupposeth a discord and inimite betwixte the parties wherof one hath offended the tother The parties at discorde were god and man The thinge that made the discorde was the synne cōmitted by mā againste god his creatore The atouemaker was christe god man by sufferinge his passion for the sinne commytted therby so apeacynge hys fathers wrathe and satisfyenge his iustice that the manne beleuynge in Christ to haue suffred for his sinnes and to haue rysen for his iustifycatyon shall neuer haue hys synnes imputed vnto hym but be cleane remitted and forgeuen And thus we haue your effect of christes passion to be the forgeuenes of oure synnes whiche is oure iustification and absolucyon vpon thys condicion that we beleue in christ Thus doth paul in many places declare it and also the fathers voyce out of heauen vppon Christ made for vs that oblaciō expyatory purging our synnes that we myght be perfitlye made ryghtwyse thorowe hym Now it is playn what is mente by your effecte Euen the remyssyon of our synnes thorow faith in Iesu christe And thus accordynge to the wordes of the scripture will I hence forth cal it and let your straunge termed confuse effecte passe wyth all youre confuse condicions saue onely faith in christ Which cōdicion who so haue it he enioyeth his remyssion and if he hath it not he is dampned had he done all Wynchesters workes contayned in his condicion Then ye saye Barnes and I agreed vpon faith to be one condicion And because he was my scoler I wolde learne him mo condicions then fait◠required for mannes forgeuenes of his sinnes euen this where in he openlye inuered against me in his sermone That is to forgeue my neighbour or els I shall not be forgeuen And concluded vpon that he had graunted to me before that the fulfyllynge of this condicion was not the diminucion of the glorye of christes passion Here ye shewe one of your iuglynge castes with doctor Barnes ye say ye wolde lerne hym mo condicions thē faithe and ye brynge in the precepte of the forgeuenes of your neighbour whose fulfyllynge is requyred for the forgeuenes of sinne say you And then ye runne thorowe as it were in washe waye to your conclusion that he had graunted you That the fulfyllynge therof diminisheth not theffecte of christes passion as thoughe the precepte were now fulfylled and you at youre wayes end krowynge vp your triumphe before the victorye But herken a lytle and lette me aske you thys one questiō Whether fayth in Chryst be your fyrst condycion goyng before your precept or no whervpon ye saye doctour Barnes and you fyrste agreed By your own saienge it is the first condiciō Then thus Faith in Christ implieth in it selfe y e ferme assiewred beleif in christ to haue suffered for hir synnes accordynge to gods promyse whych affyrmeth to the same beleuer that as he beleueth accordinge to hys promyse so commeth it to hym Wherefore this man must nedis be iustifyed ere youre second condicion be spoken of And yet ere ye come to your conclusion I muste staye youre hastye iourneye in the fulfilling of this precept of the forgeuenes of youre neyghboure euen as ye wolde be forgeuen youre selfe of god This is an harde precept of the law and is not so sone fulfilled of man as ye weene for It is not in mans power to forgeue his brother with the same affecte as Christe forgeueth vs beinge hys enemyes And therfore hys dyscyples hearinge this to harde a precepte for their free choice as ye terme it in continently prayed hym saing A dau ge nobis fidē encrease our faith teachynge vs fayth to supple the impossibilite of the preceptes that no man can so forgeue without the gift of faythe iustifyenge And therefore I wyll denye it vtterlye to be anye condicion required for the forgeuenes of our synnes tyll I be perfitlye assured you or any other to haue fulfylled it accordinge to the mynde of the lawe geuer and withoute faithe goynge before And the cause why I denye it and exclude it from the acte of iustification is this Paule excludeth all the workes of the lawe from the act of iustification this precepte in your condicion without faith is a worke of the law therfore I admytte it not into the attainemente of the remission of synnes as cause or condicion without whose fulfyllyng hys sinnes be not forgeuen Another cause is I consider this precepte of loue who sekith not hir owne profit but other mennes is geuen to man yet corrupte with his carnall affectes and stayned with a natural loue to him selfe and with hatred to him y t displease hym or hurt him and is his deadly enemye whiche is his neighbour notwithstandinge whom he is commaunded to loue as him selfe to diuyll and diuide this naturall loue from him selfe into hys enemyes bosome hym
might be expressed as it cannot be of man yet to pointe vs vnto it as it were a farrof the lerned in the tongues insinuat it by this latyn nowne existo existonis as one might saye I am that essenciall beinge as I said before So that ye haue declared your ignorance in dede to take gods essenciall ineffable name for the verbe Sum es fui a verbe of the present tence makinge no difference betwixt the first Sum and the last in this sentence Ego sum qui sum For ye may tyme and tence the first Sum but so canne ye not the later Sum. whiche god vsed when he bode Moses tell them Sum hathe sent me vnto you and Chryste vsed the same his essenciall name here vnto the Iewes in this texte Antequam Abraham nasceretur ego sum Before abrahaÌ„ was borne I had my beinge of my selfe and al creaturs their beinge by me This is the trwe englishinge ther of as we maye w tours to skaÌ„t a spech declare it And therfore saith Austen Appende verba agnosce mysterium c. Antequam AbrahaÌ„ fieret Intellige fieret ad humanam naturam Sum veroad diuinam pertinere substantiam way these words and aknowlege the mystery Before Abraham was made vnderstande thou this worde was made to pertayne to his humane nature But y e worde Sum to pertaine to the diuyne substance But it wold aske to greate a boke to refute all your errours and ignorances in this pese and in other of your boke and therfore I towche but some of them and haste me ayen to your sainge in your xlvii lefe folowinge coÌ„cerninge our firste proposed mater of iustificacioÌ„ A controuersie there is howe god worketh this iustificacion in man whether to iustifye he giueth him one gifte of faith or two giftes of faith and charitie And in this coÌ„trouersie one thiÌ„g is very peruerse that these which saye that god iustifiethe man with one gift of faith onelye will be sene more to extoll god in his fauour vnto man then they that saye god geueth thre giftes in the iustification I saye with Christe sainte Paule and with all the olde holy doctours that god to iustifye man geueth but onely the one gifte of faith beleuing into Christe vnto the onely accion of his iustificatioÌ„ albeit there be three giftes in the man iustified as faithe hope and loue not idle waiters to be sette a worke as ye raile and ieste of goddes holy giftes Neither Paule taught of god bringing but the one gifte of faith excludynge all the other from the acte of iustificacion doth peruersely as ye saye in extollynge god therby when he bryngeth in Abraham onely by faith iustified and therfore to geue all the glory vnto god Rom. iiii and likewise of euery man by faith onely iustified and not of workes Ephe. ii howesoeuer it lyketh you to skof it oute I know of howe fonde a dreame and false a grounde ye argewe agaynst me and maister Bucer to proue your charite to be concurrante with faith in the act of iustification or els as ye full wisely saye charitie to stand by ydle tyll she be sette a worke For ye haue dreamed it with frier dunce that there is a material shaples faith and a formall fashioned faith And that your material faith must stand idle as ye teste of Charite canne do nothinge without hir shape and formalitie whereby she is formed and shaped into accion formed with charite By whiche fonde dreame ye wolde make I say your shapeles faith to stand idle tyll youre colde charitie had set hir a worke A goodly godly frierly dreame lo. But the scripture teacheth vs that faith in hir owne essenciall selfe and consideration is as actual effectuouse and as formally fashioned as is charite in hir essencial selfe For the syngle spirituall giftes of god admitte no suche phisicke composition as ye dreame And as effectually as charitie loueth god knowen firste by faythe in Chryste so effectually and as formally worketh onely faythe firste hir proper accions as to beleue in god apprehendinge his promises in christ and there is no idlenes in eyther of the gyftes for as God geueth none of your materiall shaples giftes so geueth he no idle giftes as ye blaspheme hym and his giftes we teache therfore with gods word faith hope and charitie to be essencyally distincte but not diuided in sondry And we knowe and teache it that saythe in her selfe hathe hir owne proper formal accions as to purifie hertes to certyfye the soule of hyr forgeuenes in CHRISTE faythe knoweth god in Christ faith setteth y e conscience at reste faith apprehendeth the fre promises in christ faithe seethe god and thinges inuisible faith pleaseth god faith goeth vnto god with many mo hir owne peculiar workes expressed Heb. xi Faithe declareth hyr selfe effectuouselye by the workes of charitie of hope of pacience almose c. But by whiche of al these hir proper workes doth faith iustifye verely the scripture saith by hir beleuinge in god thorowe christe Iesu hym to be geuen hyr to haue suffred and satisfied for hir sinnes made of god the father hir rightewisenes holynes wisedome and redempcion By this onely act of faith is man iustified before she declareth hir selfe by hir workes of loue for the thinge loued muste be firste knowen by faith Faith iustifieth in that she worketh by beleife into christ certifieng and inducyng vs into the coÌ„munion and doing Christes ryghtwysnes vppon vs to be oure owne vesture comon to him and to vs coueringe vs thus beleuinge in him as it was wel fygured in Iacob couered with hys elder brothers clothes and vestures so well sauoringe in his fathers nose whervpon he receiued his blessinge in that blessed sead contrary to the curse and malediccion This word onely faith hath and doth maintaine muche bablinge when ye ioyne it to faith sayenge onely faith iustifyeth defendinge y â— ye trouble the people c. It mainteineth the more bablyng and gendereth the mo erroures by your popishe Antichristen doctryne teaching with other heritiques that faithe and workes together must iustifie It is your popishe Pelagians bablynge for your workes daÌ„pning christe and saint Paule in the places I alleged against you and ye haue not yet soluted them ye accuse of sich bablynge Austen Ambrose Hierom Uulgarye Chrisostom Hugh Cardinall Erasmus so ofte in his learned godly worke of his Paraphrase vpon y e newe testament with many mo bothe godly and learned men afformynge onely faith to iustifye Reade Origene and ye â—yste vppon this place Arbitramur hominem fide iustificari c. and call hym and the other reherced mainteiners of muche bablynge If to saye onelye faâ—th iustifyeth mainteyneth so muche bablynge as ye bable and blustre for your synfull workes so haue all these said great learned and holy men interpretinge the scriptures done muche hurt and troubled their readers It is no meruayle ye bable so boldely and
many of wincchesters workes but ye place theÌ„ in a wrong place vnderpropped with a false opinion ether to iustifye or to be placed before faith iustifyinge God commuandeth vs to be holy and perfit as is himself but this burden of the lawe ye will spotte it oute by youre particypation but yet will not this glose helpe ye before his iudgement seat Paul therefore to geue all the glory to god and non to our workes excludeth all the workes commanded in the lawe from faith in the accion of our iustificacioÌ„ tellinge the Galathians That if ye be circuncised Christe profiteth you nothinge By circumcision vnderstandinge the hole profession and lawe of the iewes as do we by baptisme the hole Christen profession vpon which place Erasmus a man of nolesse lerning then iugement writeth in his paraphrase thus perchaunce ye so please your selues sainge that we swarue not ne fal froÌ„ Christe but with Christe we couple the lawe that the expectacion of our saluacion might be the sewerer But Christ I tell you as he wolde this whol benefit to be comon to almen so wold he it to be thankfully accepted and imputed to faith onely He wil not suffer any to be his felowe ne matche in this mater For if ye trwly beleue your perfit sauinge helthe to may be geuen you of this onely Christe wherfore then plucke ye to you circumcision If ye mistrust christes onely remission so knowledge ye not yet the benefit of christ of whiche they may not be partakers that mistrust him For by onely faith and not for your merits is it geuen you These I think be sufficient for the refutation of this declaracioÌ„ of your condition stuffed â—o full of so manye meritoriouse workes to deserue your remission contrary to the iustification by onely faith yet here ye harpe mich of your good workes before iustification which as I haue tolde you oft because thei procede not out of a good roote whiche is faith purifieng the hert they muste nedes be synne as Paule and Peter affirme it and as Austen constantly writeth What good workes did Paule before his iustification he persecutâ—d the christians to death and yet he kept the lawe and precepts aâ—ter the pharisais fashion which is called y e ryghtwisenes of the lawe In which rightwisenes he saith if any shulde haue had confidence I might haue had as great a cause to reioyse as any other I was circumcised y e eight daye I was an Israelite in profession of the lawe as holye a pharisei as the best and so zelouse for my rightwisenes of the lawe that I persecuted the congregacion and was as touchinge the rightwisenes and iustificacion which is in the law blameles before al men But these good dedes whiche semed to me then so profitable as I beleued to be saued by them I nowe beter taught take theÌ„ for hindraunce and damage for that I now know christe to be my lorde and sauiour for whom I esteme theÌ„ all but for detriment and dunge that I might be more profitablye ioyned to christe and be founde in hym not hauynge my nowne good deedes and ryghtwisenes of the lawe but that rightwisenes which is thorowe the faith and beleif on christ whiche is the rightwismaking of god vpon faith phi iii. Upon the confidence of the texte ye bringe a lyke kaye to cleaue a logge sainge As thou beleuest so come it to the. Christe spake these wordes to Centurio allowing his faith so muche c. And it is a ioye to see howe ye wil apply this to al men how soeuer they haue coÌ„ceiued their faith whether it be catholyke or no. And then the arriane may be saued by his faith and the sabelliane the Lutherane the zwinglyane Ioye by their faith for the text serueth al As thou beleuest so come it to the. And if any beleued that glotony were no synne as thou beleuest so come it to the Nowe truely I meruell that siche a bishoppe as ye wolde be sene to be shulde be so farre caried awaye of these your so vngodly and corrupte affectes as so peruersely so falselye and so vngodlye to reporte me and so sinistrely to interprete my alledginge of Christes wordes Ye saye I applye them for all mens false beleife If I shulde haue so shamelesly belyed you or any man I hadde ben worthei the most shame and rebukes Tâ—rne to my wordes in your thirde article and loke whether I applye them not to you thus If ye beleue your sinnes to be forgeuen iÌ„ christes death thus sayeng If ye so beleue so be ye iustified by your faith onely ere any other condicion was knoweÌ„ or spokeÌ„ of or els ye must make christ a lyer whiche saith As thou beleuest so come it to the. Loke reader and these be not my wordes in that place alledged as christ spake them to the true beleuer centurio and to euery a like beleuer to the worldes ende beleuinge according to christes worde and promise But nowe I wil because I see you in a false beleife verefy your exposition vpon your own selfe sith ye haue ministred the occasion beleuynge youre selfe to be iustified by your workes euen so come it to you as ye beleue eueÌ„ a false faith to haue a false iustification and lyke saluacion to like faith and forgeuenes And as for Ioye thorowe the grace of god in his sauiour Christe beleueth to be forgeuen and saued by the only sufficient merites of christes passion and his resurrection and that CHRIST is made of my father my onely rightwisnes rightwismakyng my holynes my wisedome my satisfaction apeacyng my fathers wrath for my syns neuer to be iÌ„puted to me for my faith only in Iesu christe my fulfillyng of the lawe my free redemption expectation lyfe and resurrection and the implecioÌ„ of all my iust desires my faith and confidence is in him onely and not in any of my deades which I aknowledge to be sinful imperfit and naught worthei dampnacion And therfore this litle faithe whiche god hath geuen me of his fre benigne mercy and fauor in Christ for which with al his other giftes I daily geue thankes I praye to be encreaced and not to take his holye spirite ne worde of truthe at any time fro me certiâ—ieth adsiewerth me withoute any dubitacion of my forgeuenes saluacion in and for my onely sauyoure Christe And as I thus beleue accordinge to gods terme promise in Christe euen so am I in sewer hope and confidence in him onely to come to me to whom be glorye praise and thankes for euer AmeÌ„ And as christ vnderstode his saienge alledged of the true faith euen so do I and not of any mans false faith as ye so impudently belye me vnderstande it and alledge it and reade it withe beleife in hys promise to be fulfylled onelye of euerye trewe faythfull And it is as fonde that ye bringe in of Iairus and maketh nothing to the purpose ye bring it
wold gore me thorow with your byforked hornes and thrust me downe quyck into helwith a. M curses excecratioÌ„s And yet here your self saye the same again againe to nothinge afraide of Hieroms curse But he that knoweth our infirmities taketh in good part our imperfection for our sauiour christes sake vpon whom our saluaciou is grounded and neither vppon workes ne faith with your diuision It is impossible for our weke sinfull fleshe perfitlye to fulfyll the law And therfore god sente his sonne to fulfil it for vs y t our faith reachingâ— to vs his fulfilling might couer ouâ— transgression with his rightwiseneâ— so to do christ vpon vs. Or els if yâ— take it absolutely as ye speake it sâ— were euery mans imperfeccion takâ— in good worthe and after you euery man shulde be saued Wherefore to haue spoken perfitely and plainelyâ— after the scriptures ye shulde hauâ— added for our faith in our sauiourâ— christ god taketh oure imperfeccioâ— in good worthe and thus expressed the condicion for christes sake ye say And shal I be so bold to add to makâ— all se wer not for your merits ne for the meriting to vse his benefites as ye say Upon whom ye say our saluacion is grounded and nether vppon workes ne faith with my diuisyon Then tell vs after your deuise and diuision howe saluacion in christ is grounded vpon faith with your wel deuised diuision Christ spekinge to Peter without any diuision of saith grounded his chirche vppon plaine faith as ferme as the rocke And Paule sayth one LORDE one faith one baptisme one chirche one christe and one saluacion ye wolde not I se haue me to diuide faith in christ from your condicion of works ne from your first faith of all but ioyne them together as Iermans lippes to be the ground of saluacion But Paule telleth you workes and faith to be so contrarye vnto this effect that thei may not both lye together in the foundacion for when the benygne loue of GOD oure sauiuiour toward vs was declared he saued vs not for oure good workes which we did but of his mercye dyd he saue vs lo he excluded oure good workes called opera que sunt in iustitia Yea saye also ne vpon faith w t my diuision wherof I deceyue the simple peple In good faith when I speake of faithe iustifyinge and faithe sauinge I diuide it not into manye members but saye onelye faith in Christ so make no diuision therof For I speake plainly w t Chryste paul and all the olde lerned doctours excludinge from the acte of instificacion all the works of the law And I place works aftir iustificacion as the frutes of the iustifyed tree declaringe hir obedience loue to God and to his lawe But ye be to busye withe your terme of diuision to make siche diuision contencion brawlinge aboute wordis when ye espye your parte is naught ye goaboute to make sectis and diuison heresies in Christis chirche w t your â—rophane vayne vocables of Diuiâ—ion participacion to merite the vse meritinge to be the vse vse meritinge one dede to deserue another to merite grace learninge to come to beleif Fayth to come to the knowlege of faithe works to vse the giftis a faith firste of al with many mo siche monsirose prophame speches to consound men and to make diuysion heriseis and sectis amonge y â— simple people TheÌ„ ye adde saying As though works were at a contencion with faith verely Paul so setteth them a sonder in contencion and contrariete in the acte of iustificacion that he vtterly excludeth workes froÌ„ faith in plain and many wordis froÌ„ that act to set faith onely to iustifye as maye euerye man se it where he settethe iustitiam legis contrarye and agaynste iustitiam fidei and commonlye vseth his arguments ex conteÌ„tioneor a loco contrariorum whiche is the moste euident and strongest kynde of argumentacion Also the contrary effectis of faith and workis as I haue often out oâ— paul declared them shewe them to be so contrary in the cause of iustificion that thei in no wise may be concurrant into y t effecte It is sone sene by your maner of argewinge that ye neuer knewe the stacion or state of the cause of the pistles to the Romans and gala Ne vnderstande ye the arguments of them except of a sette maliciouse porpose whiche God forbyd ye so wilfully so openly and not of ignorance impugne the verite Nether knowe ye Pauls woÌ„t and proper phrases in these wordis lex iustitie iustitia legis iustitia exlege iustitia nostra and agene Iustitia dei iustitia ex fide and lex fidei iustificatio legis iustificatio fidei ne the difference of these contraries ye know not For when ye adde sayinge lyke as the works of Moses lawe were at a contentioÌ„ with faithe ye vnderstande not of what works â—f Moyses lawe Paule speakethe â—hen he so oft mencioneth circumciâ—ion and the workes of the lawe exâ—luded from faith nether knowe ye what faith is And some talke of faith wherwith to apâ—rehend gods mercy as though faith had â—aÌ„des to take and hold fast and loue none â—nd thei graunt that noman is instified w t out charitie but yet faith properlye thei say apprehendeth the iustificacion wherof how properly thei speke I shal speke hert after at large Ioye and I shall aunswer you as largely We speke of faith truely and reuerently according to gods worde and not after your own vayn imagined material and formal faithes And we saye by faith we set holde of gods merciable fre promises iÌ„ christ and our setting hold is beter vnderstanden of the lay man then your apprehensâ—on And we and our readers know as well â—aith to haue no materiaâ—l handes as faith to haue no fete when Paule saith by faith we come to god And christe biddeth vs all that be burdened come to him If 〈◊〉 liâ—t of your liberalite to geue to louâ— handis fete and winges to to sethold fly to god aftir faith iustifyiÌ„g hath enbraced him in Christ and shewed him now knowne by faithe to loue I wil not ageine saye ye cannot tell what condicious Barne â— I spake of Of what condicions soeuer ye spake ye say y t he you agreed of faithe to be one and the first And here ye declare your second coÌ„dicion to be full of Winchesters good workes as your selfe cal them again the which good workes to iustifie I wrote and confuted them and therefore I know of what condicions ye mente as your self now declare them I euer affirmed that we be frely iustified and frely saued And yet god in geuing vs this fredome for christe worketh so in order and so willeth vs to obserue it which I call the condition As for wante therof we shall ether not obtaine this fredome or lese our fredom when we haue obteined it Ye euer affirmed that ye
The refutation of the byshop of Winchesters derke declaratioÌ„ of his false articles once before confuted by George Ioye Be not deceiued by this bysshops false bokes Heare novve the tother parte and iudge truely of the trueth For the veritie vvyll haue the victorye M. D. XLVI To the reader THou shalt vnderstaÌ„d good reader that â—n the yere M. D. xivi at easter or pash time I receiued this bysshops boke called his Declaration writen agenst me what tyme for such trouble and vnquietnes as I sustained in flying fliting from place to place it was witsontide folowiÌ„g ere I could peruse his boke gather out these principals and as thou seest refute them And yet then because there went forth a straighte commandement fro the emperour by whose procurement I know not but wel I weet the byshop was in those partis ambassiador not longe before that no englysh bokes be no more priÌ„ted at Anwerpe ne in any other places of his nether partes of Germany I coulde not get this my answer theÌ„ printed without troublous tyme for that the popes frendes so fiercelye hunted for vs our bokes and resisted oure laboures with so greuous nihibicions coÌ„dempnacions banishmentes and burninges If this boke therfore seme to sharpe tothed consider in howe sharpe a tyme it was writen and by whose counsel and labour then most tirannously and vngodlye so many good bokes holy bybles â–ª testamentes yea the innocent christen holy members of christ were burned Beholde howe mercilessely and most cruelly and vniustelye with all spede good men were then vexed taken presoned and condempned for heretiques No maruell then if anye christen hert moued with pietie and zele to Christ to his holy worde and his poore chirche beholdinge this cruell persecucioÌ„ could ether coÌ„taine teares refraine speach or penne And I namely whom this byshoppe that yeare at Anwerpe diligentelie hunted for and in this his declaration nowe claundereth with heresye vntruely reporteth my wordes and gods holy wordes he violently wresteth vnto his false doctryne In this tyme therfore very sorowfull also I was to see so many simple vnlearned hauinge no iugement to decerne his false doctrine â—ro the true hitherto so perellousely deceiued and seduced into so many daÌ„pnable errours by his false bokes and falser preachinge For so longe as no aunswer was made ne his false doctrine confuted his fyrste tale so craftelye handled and painted myght appere to manye to seme trwe and the popes false doctrine to be the gospel especially to such as be more redy to beleue lyes then the veritie and to them whiche yet more fauour the romish religion then christs and so highly yet depend of esteme this byshoppes lerning that thei be addict sworne into it as into anye oracle oute of gods mouth Ryghte heuey I was thâ—rfore that this my answere cold not be printed so sone as it was writen that the diligent indifferent readers seinge and heringe bothe the parties might haue iuged which of vs standeth vpon the trwe parte whiche iugement he geuethe the that by his spirit geueth the discrecion to decerne al mens spiritis and doctryne thorow Iesus Christe Amen A. Ab ista tua malicia englyshed for this thy malice fol. xix b Thautoritie vnderstandynge of scriptures must depend of the bysshop of rome his chirch after Wynchest fo xlii b. Adam and Euâ—s repentaunce fol. xxiii b. Abolysh what it is fol. c.xli. b. Adsueraunce of saluacion fol. c.lviii b. Antichristen apprehender fol. c.lxxvii B. Barnes burnt in smythfeld fol. ii Barnes was vergiffen eodem Byshoprikes must fall fol. v. vi The byshop described of Paule c.xlvii b. Backewarde plantacions fol. c.lxi Byshop eateth his owne wordes fo â—ii iiii Byshops whom they abuse fol. cxxxi Byshop confounded with his owne example fol. xix Beleif is no worke of man before iustification fol. c.v. b. .xlvii The byshop writeth for the pope fo xlii b The byshop is afraide lest he shulde be iustified by faith onely fol. lxx b The byshop beleueth not his owne doctryn fol. lxxviii The bbshop omitteth .v. wordes in his allegation fol. lxxix The byshops workes fol. lxxxiiii b The byshops office fol. lxxxvi Beleif in Christe is none of Winchesters workes fol. lxxxiii Baptism cometh after faith fol. lxx b lxxi Baptisme is the testification to the chirch fol. lxxi c.lxii .lxxx. C. Contentation fol. xv Certaintie of our eleccion fol. xlviii Couered w t our brothers clothes lvii clxiii Charitie iustifieth not fol. lxi lxii and .cl. Christ before Ihon baptist fol. lxxv Commaundementes be not so lyte fo cxv Children dying before vaptisme clxi clxii Christ made our rightwisnes fol. clxiii Christ thought as he saide fol. cxxii Cause placed after theff cxxv b. xviii b cxxvi Charitie hath a sondrye operation from faith fol. cxliii b Concupiscence is synne fol. clxvii clxix Concupiscence lyeth lurkinge in â—he soule fol. clxix D. Degrees of heuines fol. xxii Dimisia sunt ei peccata expouned fo xciii Doctrine of the pharisais fol. cxxii Dead saintes called not vpon fol. cxxxi i Diuide not gods honour fol. clxxxxiii E. Exclusion of workes from faith iustifieng folio .xxxvii b. lviii Euil wedes grow with the corne fo lxxx b EnstruccioÌ„ boke foli cxxx b Eares of Idols cutte of fol. cxl b F Fayth material formed vnformed fol. lv b. Faith material god geueth it not fol. lv i. Fayth hope and loue distinct but not diuided fol. lvi cxxii Faith by whiche work it iustifieth fo lvi b. Faith iustifienge what it is folio .lv iii. Faith is the lyfe of the iuste folio .lxi Faith not works fulfil y e law lxvii cxvi b Faith certifieth vs of our re lxxvii b. clxx b Faith is an harde condicion foli cii b Fryer forests confiteor folio .cx Faith beleueth hope abydeth folio cxii Fleshe is a perellose Hydra foli cxv b Faith and workes lye not together in one bedde folio c xvii c.xxx c xxxi Frely for his penaunce workes folio cxx Foure thinges appropriated to god onely folio .cxxxvi. Faith hope and loue compared to .iii sisters folio .cxliiii. b Faythes proper workes fol. cxlv Faith is no bare foundation ne colde gifte fol cxlviii b Faith hope and loue ordered of Paule folio cxlviii b Faith as lytle as the mustard seade clxiii Faith and goddes promyses be correlatyues fo c.lxxiiii b G. God is honoured as him selfe prescribeth it folio .cxl. George is not to be called vpon fol. xxxiii b Gedions swerde Idem God maketh vs to worke w t hym cxxxii b God geueth vs comon giftes fo cxxviij God worketh a strange worke in vs. xxij b God is not honoured after oure deuises folio .cxxxvij. Graces thre in one soule fol. cxliiij b. Gratis what thinge it excludeth folio vi Good haithen dedes folio .xliiij Gods fotesteppes be not sene fol l. b. God necessiteth no man to euyll ne to good folio .lij God worketh al thinges in euery thinge
in your preface as excusing your selfe of doctor Barnis death that he was not burnt for the article of onely faith iustifieth How ye handled doctor Barnes your scoler better learned than his maister I can not tell But this wel I wote by your owne wordes in youre preface that anon after the maister and scoler coulde not agre vpon this article of our faithe his maister had openly forgeuen him the scoler was sent into the tower and in conclusioÌ„ brent in smithfelde Howe smothely soeuer ye haue here firste of all for your defence painted your excuse in wasshinge your handes with pilate yet by your owne wordes the contention in this matter of faith was onely betwixt you and him onelye you he troubled onely you he offended onely you he openly to vse your termes encombred with shamefacenes only you complayned of hym so greuously to the kynges maiestie And who compelled him to recante openly I can not tell Onelye you accuse him of heresy in your boke ye might saye perchaunce with the olde holy spirituall pharisais and byshops Nobis non licet interficere quemquam It is not lawfull for vs to kyll anye man And so after ye haue accused condemned pore christ deliuer him vp into the seclar handes to do execucion because so holy bishops wold not pollute their sacred anointed fingers with innocent bloud But this is plaine openly he asked you forgeuenes at saint Maries spittel where ye gaue it him in an outward signe but whether in herte god knowethe it And he stondinge at the stake asked the shryue the cause of his death and he saide he knew it not And theÌ„ last of al doctor Barnes as one suspectiÌ„g only you sayd these wordes If doctour Steuen bishop of Winchester be the causer of my deathe oure lorde my god for christes sake forgeue it him as I wolde my selfe be forgeuen And besides all these euidences the comon fame can not be stylled But this so waighty a cause in a bisshop that shulde be an ediâ—ier and no destroier a feder a nourisher to minister life and not a bloudsouper I leaue it to the iudgemente of God when doctor Barnis and you shall both shortely stande before the iudgement seat of Christe It is of lyke truth that ye affirme of me that I shuld by these articles proue that workes must iustifye I neuer went about to proue that how so euer it liketh you to reporte of me I neuer wrote so I neuer preached so I neuer affirmed so ne enterprised to teache Barnes so This is my iust reporte of you in my former booke gathered of youre articles That ye wolde proue that workes must iustifye that is with our workes we must merite the remission of our sinnnes whiche whither it be of lyke truthe with my former saienges your owne wordes w tin .viii. lynes folowynge declare it sayenge Ye wolde not be afrayde to vse that speache that with our workes we must merite the remission of oure sinnes if I and other had not diffamed y e word merite And in the next leafe ye saye we with the grace of god doing the workes of penauÌ„ce taste and fele the passion of Chryste Whiche taste and felynge commeth by doinge the workes of penaunce Which what els is it then by doing the workes of penaunce to deserue the taste of christes passion felynge therby y e remission of our sinnes For to tast fele christes passioÌ„ is to tast and fele certainly oure remission of synnes as Ihon declareth it by the eatinge of his fleshe and drinkinge of his bloude by our faith therof the iustified to lyue And if by doing the workes of penaunce as ye teache we deserue this taste and felynge so deserue we by your penaunce doing our iustificacion And eueÌ„ by and by ye confirme this your false doctrine of meritinge sayenge That good men haue called it meritinge to vse the benefites of Christes passion Whiche your iuglynge I shall disclose when I come to the place And in the laste lyne of the same syde ye saye And sinners be called to grace to do the workes of penaunce wherby to recouer y t fauour of god with remission and forgeuenes of their sinnes And in the next lefe ye saye So as Christ merited and deserued thorowly we by participation in vsinge his giftes merit and deserue And saye ye not that they that wyll enioye the remission of their synnes muste fulfill your condicion which condicion ye declare to be stuffed ful of all your owne good workes callynge them Winchesters workes Turne to your .xlix. lefe folowinge and ye shall see it true that I saye What els do ye seme to proue but by workes to merit our iustificacioÌ„ And yet is your doctrine so intricate perplexe and repugnant that in many places ye fight against your selfe to seeke oute youre shiftes to make youre popish parte to seme true to foles that haue neither learninge ne iudgemeÌ„t What els didde I confute with the manifeste scriptures against you then youre meritinge by workes youre remission you euer sweatinge youre feble defence with pelagians papistry as it shall appeare hereafter And therfore neuer denye it for shame that ye euer went about to proue it or to write it or to preache and teache it Ye haue gone about it in deade for ye neuer coulde hit it with all the shaftes ye haue shotte It is greate shame for one that wolde be sene so highly learned and a byshop to so sone to eate his owne wordes deny his owne hand writing wheÌ„ he seeth his part naught and so false that he is not able by scriptures to defende it I wolde not be aferde to vse this spech with our workes we muste merite the remission of our sinnes had not you and other to the worlde diffamed and sclaundered the worde merite It is in dede a sclaunder not of vs geuen but of you superciliouse pharisais receiued who for youre concupiscence of the flesh of your eyes and for your pryde be the very worlde in deede as Ihon painteth your romysshe court For a receiued sclaunder is when a thinge wel done or saide is sinistrely of malice euell taken as Mathew describeth it But as touchinge the churche of Christ takinge it I tell you againe as Elyas tolde kinge Achab. It is you and your fathers house of rome for that ye haue forsaken the lordes preceptes be gonne after Baalim folowing your fathers false doctrine Pelagiane whiche haue diffamed the very onely trewe merites of christes passion with your owne stinkiÌ„g merites of your sinful workes therby to deserue remission of youre sinnes Which ye so laden with mo merites then ye nede of in youre superfluouse supererogations that ye sel so dere your owne ouerplus merites your misses fat fastinges myndles prayers vnwylfull watchinges c. Your holy father Paul .iii. of Rome hath yet in store nede be his churches treasure an infinite chistefull
more shame it is your ghostly fathers in their auriclar confessions to haue tasted and groped ryght knauyshelye their goostly But neuer therby to haue tasted Christes passion For y t onely so bitter cup none tasted therby so to merite but Christ and yet ye skof with potestis bibere calicem c. Maye ye drinke the cuppe whiche I shall drinke It appearethe here by your wordes sayenge It to be necessarye some to taste and fele of Chrystes passyon by youre penaunce and alledginge of the texte y t ye neuer tasted it your selfe ne tasted the true vnderstandyng of Christes wordes by potestis bibere calicē c. Iudas dyd all youre workes of penaunce He came and confessed openly which agreeth better with gods worde then auricularly his sinne to the highe byshops your predicessors he made restitution to them of the monye which they gaue him to betraye Christe he was heuye contrite and attrite They gaue him their absolution with Quid ad nos what is that to vs if thou hast betrayed the lust bloud Tu videris Take hede to thy nowne charge and let vs alone And yet so farre was Iudas from y e taste of christes passion for all these his your workes of penaunce that of a desperate mynde he hanged him selfe ▪ And wherfore came Iudas w t his this your penaūce to this wretched ende verely because it proceded not oute of the roote of faithe in Christe ne of the knoweledge of the mercy of god in Chryste oute of the whiche faith and knoweledge what penance or worke soeuer procedethe not it is syn And yet wil you so īpudently cōtend sweat for your workes of your penāce to go before faith iustifyeng to merite y e fayth where by we taste and fele Christes passion and the remissiō of our synnes Here is holsome doctrine that ye teache Ye saye good men haue called penaunce meritinge and deseruing to vse the benefites of christes passion Euen suche good papistes as ye be to restore your misteres merit meretrix to hir spirituall spouse the pope and to you againe If your penaūce shulde deserue to vse these benefites of christes passion so shuld one dede and euer the worse dede deserue to do a better a wise doctryne I warraunt you sette in a circle withoute hed taile ye shuld loke vpō y e scriptures rather thē on your good pope holy men Which scriptures tel vs y t al our best dedes be corrupt filthel◠stained w t sinne so y t they be not able nether to deserue any reward gostly ne to sustaine y e iudgement of god but will condempne you before hym so farre of be thei to merite And therfor said Austē Thy good workes ar y e giftes of god lest y u shuldest thinke thē to be thy merites It is not in the willer nor doer to wyll or to do well but it belongeth to the mercy grace of god preuētīg thy wil w t his grace to do good what is it y t god biddeth vs to do but he biddethe vs to aske grace of him to do the same tellīg vs plainly y t if it were in our power to do it so were it no nede for vs to ask the doyng therof For no man asketh the thinge which he hath Penaunce hath ben called lykewise satisfaccion as wherin man satisfieth that is contenteth God It hath ben lykewise so called in dede euen of lyke papists with lyke autoritie out of no scripture but likewise against gods worde in like blasphemye to christes merites and his satisfaccions To satisfye is to content god ye saye And here ye make a sodaine stoppe ye shuld haue added boldely to content god for synne as ye saye in your boke of your necessary enstructions affirminge that it declareth a desire in man to cōtent god his father for his synne And yet in the same boke as in this ye say clene contrary That chryste onelye is the sufficiente ful and perfit satisfaction for sinne which is the truth The fathers almyghty voice so testifienge of Christe to be his derely beloued sonne for whose sake onely he is contented satisfied and appeared God geue ye grace once to euomite these antichristē popish blasphemies to know christes onely sufficient satisfaccion and merites for your sinnes If you coulde satisfye and contente the iustice of god againste your synnes with your rightwisenes of workes so were Christe deade for you in vayne Paule to witnes gala ii neyther were you subiecte to the rightewisenes of god Rom. x. But yet happy is your sely satisfaction that she hath gotten hir a newe name called now cōtētaciō The fathers iustice coulde not haue ben contented with man vntyll one had contented and satisfied him fulfyllinge the whole lawe in euery poynte but suche one was onely that innocent lambe oure sauiour Christ as testifieth the scripture wherefore awaye for shame w t your counterfaited contentaciō and with youre synfull satisfactions to And at laste to wynd◠vp youre tale of merites ye bringe vs in a blynde collet out of your popishe portewes with Meritis precibus beate Marie omnium sanctorum by y e merites and prayers of blessed marye and of all saintes for wante of scriptures Peter byddeth you to speake and alledge the scriptures for your doctrine Therout to geue a rekeninge thereof For the ferme worde of God muste assewer vs of the true doctryne and not the deade dreames of lyenge men That thynge whyche I commaund the to do or to say do it saith the lord Deuteronomii .xii. nether shalt thou adde to ne minishe any thynge therof Nether wyll we receiue of you any thinge in thys contencion which the worde of god hathe not or with the worde fighteth yea shulde there an aungel out of heuen affyrme it God hathe sufficientlye shewed it by Nadab and Abiu Leuiti x where he wolde not anye straunge fyer to be offred vpon his altare nor broughte into his temple but vehemently dyd he so abhorre humane tradicions mennes deade dreames that with their owne straunge fyer he destroyed them as he shall destroye you and confounde you with youre owne straunge doctryne as in this your declaration it shal be sufficiently declared Men in y e state of grace purchased by christes mediacion do the workes of iustice synners be called to grace to do the workes of penaunce whereby to rekouer the fauour of god with the remission of their synnes These men in the state of grace do not the workes of iustice but oute of fayth iustifienge But tell vs playnly what coloure ye rekouer vnder your worde rekouer To rekouer is to obtayne agayne a thynge loste ye shulde haue sayde playnelye By y e workes of penance sinners obtain or purchace grace loste which is the fauour of god and remission or their synnes And nowe what els haue ye couered then that penaunce deserue forgeuenes of
iewysh workes before faith If a iewe or a turke shulde come to your scole wolde ye first teache hym your good workes and popish ceremonies before the true beleife into god thorow christ and baptize hym ere he beleue The Iewes and Turkes do such good ciuyle workes before men as ye teache men to be iustified thereby They praye they faste geue almose heare and rede the scriptures pay their dettes bye and sell and make their wares truely and iustely kepe matrimonye whiche they do not withoute the common helpe and grace of god and yet be thei not iustified by them before god but before men after youre iustificacion w tout and before faithe But we which haue professed the christen religion groūded vpon faith in Christ teache the good workes which be the frutes of the spirite of faith and not youre pharisaik rightwisemakynge ne your iewishe iustification For what hath belial with Christ the derkenes to do with the lyght The tree muste be firste good ere it bryngeth forth good frute And so if beleif be required before iustificacion there ariseth then a meruelous perplexite how I shulde worke well y e worke of beleife before I am iustified But as we saye my synnes be forgeven because I beleue so because my synnes were forgeuen I dyd beleue Go to and skoffe and deride God and his holy worde whiles the lorde that sitteth in heauen laugheth you to skorne and shall at last smyte you sodēly with his yerney scepter declaring your arrogante ignoraunce in that ye here affirme the worke of beleife to be mans worke when christe and Paule telleth it you if ye had euer learned so farre That hoc est opus dei non hominis ut credatis c. This is the worke of god and not of man to beleue in him whome god hath sente Neyther for the defence of anye errour as ye falselye reporte vs do we enter into so harde a matter of gods priuey counsell as ye call predestinacion and make it the immediate cause of oure saluacion as your selfe blyndely stomble in to it no occasion geuen you but to declare onely your ignoraunce as ye saye lest any other espienge it in dede shuld iustely preuent you with the same strype For we say w t Paul That god hath chosen vs in christe accordinge to his gracyouse good wyll and pleasure and not for oure merites before to worlde was made But wherefore to do what we lyste as reasoneth the forlorne saiēg If I be predestined to be saued so shall I be saued do I neuer so euel god forbyd but we be predestined saith paul to this ende that we shulde here be faithfull holye and blameles before god by loue which hath predestined vs to be his sonnes by adopcion thorowe Iesus Christe c. that the glorye of his grace shoulde be praised And that we be created of god in crist Iesu to do good workes prepared of god and not of oure selues that we shulde here walke in them ere we obtaine that promised saluacion And that we be after our election and predestinacion called to be regenered of the spirite by faith whiche spirite of faith in Christ certifieth vs of oure eleccion hauynge nowe the pledge and ernest of the spirite euen Christ hym selfe geuen vs testifieng to our spirites y t he hath chosē vs to be his This assewraunce in faith is taught vs euery where in scripture by gods promises sealed both with the interne obsignacion of the spirite of faith and also with the visible seales of his sacramentes testifienge to vs his beneuolence towarde vs in christ both by baptisme and his holy supper And dare you then so arrogātly saye against this holy assiewerd certaintie obsignation of the spirite in the promises of GOD receiued in the mooste certytude of oure faith and be so bolde as to impugne this ferme assewrance and perswasion of y e spirit of fayth to perswade any man as ye do to dubitacion ignorance vnbeleif to doute of gods holy promised eleccion and his predestinacion in chryste wyl ye saye agēst this That y e faitheful be saued by predestinacion and their eleccion in christe whom god hath predestined and chosen they shal be saued for god repenteth him not of his eleccion but it must necessarelye and immutably come so to passe in his elect accordinge to his ferme purposed decre in his euerlasting immutable prouidence so that it lyeth in no mannes hande to resiste his wyll ne to take any of his chosen from hym And therfore whiles we that beleue to be predestined and chosen in christe thus serche and treate the knowledge of oure predestinacion in christe and not in goddes secret counsayle ne in oure selues in Christ I say within the limites of goddes expresse wyll worde there is no such perill therin ne is it so harde a mater as ye make it but ioyouse swete and counfortable to euery faithful humble cristian But if ye leaue y e light and the waye of hys worde and will serche treate and measure it with your owne fond reason and curiositie of your witte as ye here do then be ye worthely caste vp of god into your owne forlorne sence and ignoraunce strayed awaye into labyrinths inextricable into your owne confusion compelled to peruerte and to falsefye the scriptures wresting them to seme to agre and to serue your ignoraunte reason for feare as ye saye of your mere necessitie all thinges to be done dreamed out of your owne feble brayne which cannot in the scriptures see wyth saynt Austen the necessyte in y e wyll of god predestenynge to stande with the free wyl of the predestined to do good And againe with the necessitie of reprobacion in gods wil to stande the libertie into euyl in the reprobated so that his dampnacion be imputed vnto hym selfe for his owne voluntary faulte Nether can ye see howe this necessitie is no compulsion ne constrained necessitie but a voluntary necessitie God wil haue mercye of whom he lyst and harden whom it lyketh him The cause inscrutable of his diuine secrete will is worthely hidden from vs so profounde are his iudgementes that mannes reason cannot attaine to thē and yet will your fonde witte be ready to accuse god of vnrightwisenes oneles he geue you a reason to your mynd and a rekening why sith all things depende of your mere necessitie ▪ and of the secrete godly iuste wyll he shulde dampne any man As thoughe the potter were bounde to geue a rekenynge to his claye wherefore he hath not made all his vessells therof a lyke in honoure And as thoughe gods depe inscrutable iugementes and wyll must be measured with your hyghe witte Oh myserable man that thou art sayth Paule whiche darest replye reason with and incuse thy maker on this maner as thoughe God were bounde to attemper the magnitude of his secrete workes to thy rude capacitie Are his diuine
impugne so blyndlye this verite of faith onely iustifieng for ye neuer knewe what this faith is It is neither your acquisite ne your formed ne vnformed faith nether your assentynge historik faythe neither your explicite ne implicite faith neither your fained ne deade faith neither the diuellis faith nor yet your firste faythe of all that we ioyne with the exclusyue onely but it is the lyuely iustifienge faithe euen the ferme assiewred knowledge of gods beneuolence towarde vs whiche grounded vppon the veritie of the free promyse in Christ is both reueled to oure myndes and presented into our hertis by the holy gost And therefore are these wordes Iustitia iustificatio and iustificari often tymes ioyned to faithe onely and neuer to Charitie ne to workes to iustifye before God Paule vsynge in expresse wordes these exclusiues Absque operibus and sine operibus legis gratis nisi c. That is frelye withoute the workes of the lawe And where the Iewe as nowe do you for his iustifycatyon obiecteth his workes Paule telleth hym playnelye Thy gloriacyon in thy workes is excluded by by the auctoritie of faith And to exclude all other accions and merits of workes he addeth Gratis per gratiam per fidem that is frely thorowe faith And Christe biddeth him beleue onely and thou shalte haue thy desier Also Paule expresseth it with this exclusiue nisi affirminge we knowe it man not to be iustified of the workes of the lawe but by faith which lyke speache Christe vseth by the same exclusiue nisi to proue only God to be good sainge Nemo bonus nisi unus Nempe deus There is none good but one that is god as muche to saye as christe him selfe expresseth it there is none good nisi solus deus but only god For the same power hath nisi to exclude in negatiue propositions as haue Solum tantum in affirmatiues They trouble the people with a fyne distinction of offices sayeng that in iustificacion of man it is the onelye office of fayth to iustyfye And charite and hope there waytyng without office whiles the man be iustified Here ye playe sir Thomas Moris parte whyche when he was suborned of you the spiritualtie to wryte agaynst the truthe and coulde not solute the scriptures ne argumentes layde agaynste hym then he skoffed and iested them out Better learned men then you call the actes of fayth and charite offices ne a more proper terme can there be geuen them if ye lyst to se what officium is and wherof it commeth mary I meane not of suche offices as ye constitute among your officers as butlers cokes c. And here because the truth of God and youre lyes be at so deadly a discorde you hauynge no truthe for your cause to be defended ye putte to this shameles lye of me that I shuld write Charitie and hope there to waite withoute office whiles the man be iustified whiche nether I ne any els but suche as ye be didde euer saye it But I say it yet againe to you this which ye shal neuer iustly auoid ne confute That it is the office acte propertie or nature call it as ye lyste of faith onely to apprehende the free promised forgeuenes in christis moste preciouse innocent bloud Nether is hope idle For it is the constant expectacion of those things conceiued by faith oute of the worde of god which hope shameth vs not Nether is loue there idle but is the frute of faithe euen the good affecte toward god and beneficence toward our neighbour to fulfil the works of mercy For the gifts of the holy gost breke not forth into workes in the same instant thei be sowen into y e soul of man but receiue their nourishment and encreace and be nolesse idle then is the good erthe and the grane sowen lapped therin all that tyme before the grane spiereth apere aboue y e grounde The holy goost as he geueth no idle but frutefull giftes at their dewe tune so suffereth he not his giftes to lye idle in his good soyle althoughe ye haue litle grace to consider see it but rather to blaspheme him and his gifts with youre skoffinge idle waiting hauyng rather respecte to your idle wayting seruauntes in your skornefull allusion Thoughe your self slepe or winke and se not at al times yet maye ye not saye in suche tymes that God hath geuen you idle eyes And for that your superciliouse morositie is so ofâ—ended with the terme office of fayth what difference I praye you put ye betwixt these two sainges The eye onely seeth and it is â—he onely office therof to see neyther is there any man so brutyshe as in this speache It is the onely office expressinge the cause formal of faith to iustifie to exclude god the cause efficiente out of his office For onely as Paule teacheth excludeth the workis of the lawe not god from the acte of iustificacion as ye cauill to seke euasions verely if ye were of god ye wold neuer impugne so manifest verities with siche trifflinge skoffes and cauillacions ne trouble and hynder chrystes chirch to seduce them with these your fonde and false bokis But ye stande a litle to highe in your own conceight beware ye fall not Dominus videt et iudicat Que stat caueat ne cadat he y t stond let him beware he falleth not And so onely is nowe shifted from faith to thoficie of faith And these be thei that accuse other men of darknes Nowe herken good reader wether this be so derke a shift Onely y e eare heareth and it is the onely office of the eare to heare this bishop wolde haue it the office of charite also to iustifie and I to exclude charite froÌ„ y t office tell him that it is the onely office of faith and not of any other gift to iustifye haue constantly confirmed it by scriptures But the scripture telleth me that who so loueth not remaineth in death And therfore if the state of a iustified man be lyfe in Christe which is godly loue hath as well hir office in iustification to geue lyfe as faith hath hir office to be in knowelege the most certaine grounde and foundacion of it and hope hir office to be placed and establyshed vpon them bothe I denye your longe bablynge vaine and darke argument which is this breifely in fewe wordes The office here be ye compelled to vse this terme office of charite is to geue life ergo charitie iustifieth A lyke argument the office of charitie is to be pacient ergo charitie iustifieth But what and if I denye your antecedence and proue it by scripture that faith and not loue is the lyfe of the iustified Abacuc ii The iust man liueth in his faith For faith hath not this epithete ut uiua dicatur that is to be called lyuely except there were lyfe in hir wherof the iust lyueth Abacuc ii Also Paul sayth
The life which I nowe lyue in my fleshe per fidem uiuo filij dei I lyue it by the faithe of the sonne of god And Iohn saith he that remaineth in loue dwelleth in life the cause why Abacuck Paule declareth for that he that remayneth in loue dwelleth in faythe whiche is the lyfe of the iuste So y t to abide in loue declareth the man to continue in the lyfe of faith But I argew thus to you Charite can not loue god onles she first knowe god but by faith iustifienge god is firste knowne ergo faith iustifienge is before charite louinge Wherfore charitie iustifieth not For the thynge muste be firste knowen ere it be beloued Then thus faith iustifienge is before charitie louyng For the man is iustified in the former accion of faith knowyng beleuinge in gods mercye thorowe christe For faith is a lyuelye faith in hir owne proper work of beleif into christ ere she worketh by charite But you wold make charitie egall in accion with faythe in the worke of iustificacion whiche ye shall neuer do with all the popes lawe ne with all his dirtye diuinite ye haue And to proue your popishe parte ye sweate greatly to ioyne life to charitie as though then ye hadde your purpose And in your .lv. lefe folowinge ye saye the scripture geueth lyfe to charitie but ye dare not alledge that scripture as I haue alledged lyfe to be geuen to faith ye wold here by adioyning lyfe in charitie to be concurrant w t faith in iustificacion as I perceiue make faith your materiall shaples dead and an idle faithe till charitie setteth her a worke geuing to fayth hir forme lyfe But this dreame wil not serue you as I haue tolde you before And then ye saye hope muste be placed and establyshed of faith and loue contrary to the hole order and treaty of them thorowout all the scripture as ye se it distinctly orderlye and playnlye in all and in euerye parte and pistle of the Apostles and in the prophetes firste of faithe then of hope and laste of all of loue yf you vnderstande them Then ye prate pertly of your workes before your iustificacion And I tell you Shew me but any one of your good workes before your iustification before god and I shall soone tell you whether it be good or badde yea and that by the true twich stone of godis holy word that lieth not Ioy violently writeth this text of scripture when ye haue done al that I haue coÌ„maunded you then say you we be vnprofitable seruauntes c and all to diminishe thestimacion of good workes This byshop violentlye wresteth this texte with the monkes exposicion of the chartir howse to serue for his and their merits wherevpon theirs and all other monkish howses were founded and buylded till the gospell ouerthrewe them as it shall shortely subuerte your byshoprykes to as christes owne exposition of the same texte playnelye declareth it Your monkish glose is That be cause god is riche enough and want nothinge ne nedeth our commoditie goodis ne profit by our dedis therfore we muste say we be seruaÌ„ts vnprofitable to him But christ telleth vs a nother cause sainge Say that ye be seruants vnprofitable be cause ye haue done but your abounden dewty For what thanke hath that seruant because he hath done but y t he is commaunded to do These be Chrystis wordis to destroye your merits and supererogacion workis to merit more then ye nede which ouerplus ye sel to other men for money and londe to be geueÌ„ to your bishopriks abbeis therfore ye may be ashamed to render any siche a popishe cause coÌ„trary to christis owne wordis ye saye god hath no nede of our commodite profit and seruice It is trwthe therfore ye serue him theraftir redier to serue your lustis the deuil the pope the world God coÌ„maÌ„deth vs al creatures to serue hiÌ„ but aftir you nether to ê“moue ne to set forth his glorye name goodnes ne one to profit a nother Christ biddeth vs so to let our lyght shyne before meÌ„ that thei seinge our good works might glorifye our father in heuen And what ye do to the lest of myne ye do it to me saith he so that his pleasure profite and commoditie by our seruice consisteth and remaineth yet still in his chirche and his members And as the tolerances persecucions inuries done to his members he rekeneth them done to himself as it is to se collos i. act ix so accepteth he al benefites and workes of mercye and seruice done to his chirche of the pore faithful membres of christ as done and comon to himself as ye se mat xxv For which vtilite and profit done to him in his members he calleth vs contrary to your exposicioÌ„ profitable faithful seruants to hiÌ„ For he nedeth our seruice in his chirche and meÌ„bers and necessarye it is y t all his creatures so serue him sith he hathe therfore created them to celebrate his gloriouse name and geuen them and vs commandement so to do Albeit god is omnisufficiente almightye riche in himself yet standinge the creacion of al things in heuen erth to minister and serue him accordinge to his precepte it is necessary his glory goodnes to be spred celebrated by their seruice God nedeth not our goodes ergo he nedeth not our seruice how folowteh your argument seinge he hath created al things to serue him ye be a riche bishop hauinge of al things enoughe and nede not your seruants goodes yet seing ye haue seruants it is necessary that thei serue you al thoughe ye be able to serue your selfe wherfore I pray ye be as good for gods seruice as for your own for it standeth maketh as miche for his honour to require our seruice as it dothe for youre honour to be serued orels ye wold peruert the vniuersal order of the worlde if kinges and magistrates hauinge seruants shulde haue no nede of their seruice Ye saye god nedeth no seruice of vs. wheÌ„ he biddeth you therfore to go into his vyneyarde to plough vp mens hartes with his worde therin to be sowen and planted to fede his flock Tushe may ye say god nedeth none of my seruyce by your exposition for he is able enoughe to do it him self my seruice can not profite him and so his seruice and precept forsaken ye maye go into the popes garden there to playe the gardiner plante sowe his popishe rites tradicions deuyllishe doctrine still as ye haue done to poyson the simple soules w t errours and heresies To whome it shal be sayde at laste O euel and vnprofitable seruaunt c. take him awaye and his handes and fete bounden cast him into exterior derkenes where is weping and gnasshinge of tethe Then ye saye Gods seruice is profitable to vs but if ye did beleue your owne saieng ye wold serue him ernestlier then ye do
doctrine the churche of christe neuer knewe it but for their faith onely in Iesu christe and so the chirche not to doute of their faith but to receiue them into their societe And this is also one of winchesters workes to go to god when he is called w t the help of the caller And this is also one of Winchesters workes when god saithe beleue I must beleue Why then went ye not to him when god called you in cambridge ere the cardinall called you to his seruice ye were there once so called that ye defended the truth against this papistry which ye now maintayne when I was brought before doctor Shirton dean of the cardinals chappell and before doctour capon his almonor sent to cambridge to enquire for vs that professed the gospell and for our bokes you standing by them at the cupborde in peter college aule did speak for me for my bokes as by name for pseugmata Chrisost vpon Gnes which Ihon Oecolampadius had translated And gaue vs both your good word so that I kept the boke stil. And what fauourable letters afterwarde ye wrote to maister George Stafforde to geue hym warninge when he was complained of to the cardinall for readynge and declaringe truely and faithfully the pistle to the Romains shewed him howe he shulde temper his lection in vtteringe the truth and excuse of him selfe c. I know it and remember it all For maister George didde euer shewe me your letters Also I saw M. Chikēs letters both sent vnto you yours sent to him agen as concerning y e cause of y e gospell then in growing fauored of you gretely as I thei perceiued by your letters wherin yet I remember and forget not your wordes And when I was sent for to the cardinall and accused by the byshope of lincolne langley by sir william Gascoine knight y e cardinals treasurer and by the prior of Newnahams letters whiche letters ye had it was shewed me what good words good counsell ye gaue me and euen after it I did and so escaped the cardinals and the byshops handes For ye saide I did wisely if I coulde kepe me out of their hands for that tyme did M Bylney and arture apere before him and I was sent for to kepe them companye to haue holpen them to bere fagots or els to burne for gods word or to recant But I thanke god and your good premonicion and counsell for that I toke another waye But ah lasse for pitie anon after y t yours so gracious a callīg of god to his truth in cambridge y e cardinal called you frō y e calling the world called you to promocions and he that called christ into the top of so high an hil shewed him al the pleasures glory of this wretched worlde called you vp to him also sainge that he wolde geue you them all if ye wolde fall downe worship and serue him And verily ye haue worshiped him highly and done him the most highe seruice in persecutinge and writinge ayenst gods holy eternal veritie whiche ye once tasted and fauored ye haue done satan great plesures in slaying and burning christis innocent faithful litle floke and yet ye ceasse not to serue him But take hede your Master is a false lyer and a murtherer from the begininge and thoughe he hath kept promise with you for these .xix yeres yet wil he in conclusion paye youe with a contrary expectaciō If ye by faith turne not to Chryste repent and change your lyfe ye be yet caryed awaye of your worldly fleshly stronger affectes for vainglory And in a certain slomberinge securite your sinne lurketh yet hidden to your self w t cains brothers murther It sleapeth yet but where In foribus saith the text In the gates So that when your sinne shal be awaked at y e day which drawth nighe then not onely your selfe shall see and fele it a perpetuall gnawinge worme vpon your consience euen in the brode open gates where all men also goinge in and cominge out shal openly know that it is the very almighty word of god that ye persecute with powr penne and mouth ye saye when god callethe you ye will go and when he beddeth you beleue ye wilbeleue Ye knowe that god calleth you incessantly and biddeth you beleue at all tymes And therfore make no whēnes at it Nether go ye to him with your fete but by faith and beleife in Christ as Christ declareth it but as faith is non of your giftis so is beleif in christ non of winchesters workis but the worke of god Ioan .vi. ye saye to go to god and to beleue be winchesters workes In dede to go to god otherwise then by faithe may wel be one of your own workes and not gods worke And to beleue indiffinitly or absolutely without any addicion of christ as ye speke nakedly expressing nothing into which your beleife shuld tende may be wel also one of your workes for the deuyll so beleueth as Iames saith and the turke beleueth with suche a beleife that there is a god But to beleue in christ belike is non of your workes ye be so loth to expresse put to y t name to your beleife And when god biddeth you loue ye say ye must loue But yet ye do not so for then shuld ye neuer hate To beleue thus to loue euer as god biddeth you be no light ne easy burdens of y e law as ye make thē Then when ye haue reherced al the works of the lawe in fullyng al gods wyll ye say thus And all these workes which seme a great heape of workes be conteined in y e cōdiciō y t must be fulfilled for y e obteining theffect of christes passion being remission of sinne a new state of life And thus haue I told you plainly my faith also the workes I meane of before iustificatiō likewise y e cōdiciō which ye call so confuse blind And thus I taught Barnes otherwise then thus which is y e catholike beleife I thāk god I haue not beleued nor dare not c What is all this els then by your workes to merit your remission and to be iustified by your owne merits which ye said at first ye neuer went about to proue ne to affirme preache ne teache it and yet nowe ye saye ye taught Barnes thus and ye beleue it to If ye shulde find such shameles contradiction lies and repugnaūces in our bokes lorde how wolde you triumphe ouer vs But howe dare ye be so bolde as to set your saluaciō vpon so many harde and impossible condicions hauinge not one worde of faith to sustaine your beleife Ye haue in deade recited an importable heuy heapes of workes conteined in your condicion as I euer vnderstode it your self haue now dclared it and as I fyrst confuted it and yet ye say I vnderstode not your articles But and if ye cā fulfil
to vs all remission vppon this onelye condicion that we beleue in Christ and not vpon your condicion of works as I haue iustly by scriptures hytherto proued it Nether therfore folowth it That then with out any endeuer almen shuld haue it Is not faith an harde condicion think ye Shal euery maÌ„ beleue in Christe when he lestethe and haue faith when he wil without the sharp assawtis of hir contrarie enimies as of infidelite desperation sin deuil and dubitacion shal euery man haue it encreased at his idle pleasyre loke vpon Abrahams faith so sore tempted vppon Iob Dauyd and of his that saide lorde I beleue but help my vnbeleif and loke vpon the apostles faith tempted vpoÌ„ the seas and in other places Faith is a rare and mighty gifte geuen not without the merits and intercession of our sauior Christ. And if euer ye shal fele y e batails of sin death hel the deuil the iugement of god and desperacion preassinge agenst the spirit of faith in you and wrestlinge with your spirit and litle faith to dryue you in to vnbeleif and dubitacion of forgeuenes desperacion whilis ye beholde your sinnes only in the lawe in your own conscience and iugemeÌ„t of god your aduersary accusing you not in the death of chryst with a constant and manly saith in him but to be brought into this desperat state to see your self wetingly and willingly of a set malice to haue resisted and thrusted the worde of saluacion from you when it was so benignely offred you to haue closed vp your eyes agenst the light to persecute the gospel to wryte and speke ayenst it to impugne y e trwthe and with your dampnable doctryne to haue seduced so many soulis into hell and with your false enstruccioÌ„s to bringe many into damnable errours and with your cruel vngodly actis and articles to be the autor of somiche innocent bloudshedinge w t infinite moo accusacions ayenste you ye shal fele them to be to laboriouse and hard an endeuer and harder a fre choise of you to assent with your faith to breke thorow and smit of and auoid all these heuye accusacions If this shal be so hard and heuey a batail ayenste the trwe faith loke neuer then that your false faith with your fre choise and assent to it when ye list shal stand sustain and abyde it ye shal fynde it no smal endeuor ne lyght batail to hold faste your faith in Christ if ye hade it as litle as the mustard sede Many an holy man felinge this stryff temptacion haue cryed Lorde geue me faith lorde encreace my faithe Lord strengthen my faith for christis â—ake lord lede me not into this temptacioÌ„ If ye had red the psalmes with faith and the story of Iob and trwly vnderstode them ye shulde haue sene how iuste menis faith hath ben tempted tried and ouerthrowen and how thei be first slayne ere thei be quikened in spirit first drouen down into hell ere thei be reduced into heuen first to tast of desperacion damnacion ere they tast of any strong faith and saluacion This is y e souldyers lyfe and Hercules labor by faith to fele remission and saluacioÌ„ assiewred vs in oure soulis and not so easye a pleasant passetyme as ye yet dreamâ— in your idle worldly welthines anâ— sinful securite Trewe faithe is nâ— idle assent ne acquisite qualite as yâ— list to haue it with your dremed endeuor But as y e course of y e wynd is not knowne so know ye not yet what faith is as your bok is playnly shewe your ignorance But here I omitte y e accusacion brought ayenst you for not doinge your pastorall office accordinge to godis vocacioÌ„ and lyke the successour of any one of the apostles in whiche office if any one of your floke be founde to haue perished for want of the very fode of godis worde purely faithfully and frely not preched of you his bloude shal be required at your haÌ„dis Now say on We muste take godes benefit as it is offered and not as we wold haue it ye saye trw For the benefit of our remission and saluacion is euerye wher offred vs in the scripture For our faith into christ and not as ye wolde haue it for the fulfillinge of your condicioÌ„s shewinge your selfe therin to be wiser then god and to inuent a nother and better way as ye beleue to heauen then by Christe as god hath decreed and ordined ye wolde belyke sette god to scole as ye did take vpon you to teache doctour Barnes better lerned then you Ergo by the gift of god I may do wel before I am iustified your handlynge of this my conclusion declareth plaine that ye vnderstande not what ye saye For ye â—ondely improue a conclusion that mighte stande and be true Ioy. yea after your truth with your â—onde paradox of onelye faith iustifieth onlesse in teachiÌ„g ye wil so haÌ„dle y e mater as Barnes dyd Thaia man is iustified before he beleueth For if beleue goth before iustificacion as a cause dothe theffect then seinge in scripture beleif is called a dede and procedinge from the gift of god must nedes be a good dede it foloweth necessarely ergo I may by gods gift do a good dede before I am iustified A wise argument lo as though to beleue in Christ were the dede of maÌ„ not as christ affirmeth it the work of god Ioa. vi saieng This is the work of god y t ye beleue in him whoÌ„ he hath sent ye shall know that by y e handlyng of your conclusion I vnderstand it better then ye wetesaffe haue iustly confuted it in my former boke as euery reder may se it your self know it if arrogaÌ„ce malice had not blyndned you to not se faith in christ iustifieng to be y e rote fouÌ„tain of al good works and what is not of this faith purifieng the hert to be sin I haue hitherto remoued al your coÌ„dicions as your penance baptism c from the place before iustificacion haue compelled you by scriptures to place them after faith iustifieng And now ye be brought to thê narow shift as to seme to proue beleif to go before iustification which ye say is a good dede ergo But I shal driue you as euery reader shall se it openly from this your last shameles shifte that al meÌ„ shal se you to stand naked of al euasions without any mo sterting holes First ye must graunt that faithe into christ is the gift of god now ye speak of beleif and ye set it confusely tantum as y e sophisters say without any thing into which y e accioÌ„ work of y e verbe shulde passe And if ye wil haue it stand so absolutely nothing added so is it as good a dede as y e deuil doth y e same For as Iames saith The deuils beleue the turkes and Iewes beleue But speake you like a
christian expressing the very work of faith as it is gods gift eueÌ„ to beleue in christ iesu to haue suffred for your sins And now se whether this good worke be yours as of you or gods work in you It is not yours saith christ but y e work dede of god And ageÌ„ vnto Peter he said flesh bloud hath not shewed y t this thing y t is to beleue in me but my father in heuen And now let vs se wether this work thus to beleue in iesu christ go befor iustificacioÌ„ or be y e self same iustificacion The scripture saith that who so thus beleueth is al redy iustified yea and moreouer is passed from death into life Now is your iugling w t bare beleif disclosed Let vs se what shift els can ye make yet say on a gods name But I moued Barnes of a dede before beleif That is the lerninge to beleue by bearinge sermons or redinge wherein the grace of god prepareth mans will as the scripture saith so truely do ye saye when ye call me Pelagiane I asked Barnes of that deede whether it were good or no and proâ—ed it good If your lerning to beleue were y e dede of your gentile so haue I tolde ye before in what kynde of goodnes it standeth But ye may not iugle I say with your naked and bare beleif but adde to in christ to haue died for your sinnes And then the mater is playne That this learninge is faith beleif it selfe in christ taught and geuen vs of god for y e geuer of faith geueth ther w t y e lerning therof Redye neuer that so oft repeted texte we be al taught of god And I shal geue my lawe into their mindes wryt it in their hartes and how ofte pray ye the lorde in the psalmes to teache you his waies and not your owne dead dreames This lerning is the knowledge and the same disciplyne to beleue in christ to haue suffred for my sinnes wherof god saieth by his prophet Isaye In scientia uel cognitione sui iustificabit iustus meus multos In the knowledge of him shall my rightwise one christ iustifye manye of the same knoweledge speketh Iere ix wherin he wolde vs only to glory the wisdom saith To knowe the is the perfit iustificacion whiche thy rightwisnes and power in iustifienge is the rote of immortalite And where hath god set forth this moste absolute knowledge of him selfe clerlyer then in the scriptures in christ his expresse image I cal ye not pelagiane for sayng god prepareth maÌ„s will but because ye write and teache that when god promiseth to vs any gift or grace we haue fre wil on oure part and assent by fre chose to receiue it and to work w t it which is theffectuall receiuinge and the worthines on our parte whereby we be iustified And note wel say ye y t there must be on our part a worthines c. these be PelagiaÌ„s heresies as euery maÌ„ may se in the pelagians pistles in austens bokes agenst pelagiane celestium And these be your wordes in the lxviii lefe of your boke on the seconde side of the lefe in y e beginning declaringe your selfe what an enemy ye be with pelagyane to grace yea and that in manye places of thys your most pestilent heretical boke as I haue shal shew you in y e places As for the matter of iustificacion by faith and workes was not ment betwene Barnes and me to be spoken of in thys conclusion And therefore ye stryue not with me but with your self and beat your owne shadow No I thinke ye ment then rather to bringe him to the fier And it is best now for ye to saye ye ment not y e mater of your iustificacioÌ„ and so not to defend it any lenger against gods word for ye may be ashamed of your false part Notwithstanding yet all your declaracion in the defence of this matter al your argumentes gatheringes and reasons tende into y e iustificacion by your condicion so ful of good workes For ye say here folowinge to proue charitie to iustifye and so to set faith a worke as ye englyshe fides operatur per dilectioneÌ„ and that the scripture geueth life to charitie to iustifie but ye allege not that scripture It is a greate iniury that ye do to y â— verbe operor whiche being so longe a verbe deponent in an actiue signification nowe to presse it downe with a passiue saing fides operatur faith is set a worke So maye ye by like poetry make loquor to signifie I am set a worke to speke to aske you WheÌ„ christ said Pater meus operatur ego operor ad hoc vsque temporis My father and I am sette a worke vnto this daye who did set them a work I pray you especially when they created y e world of nothing If charite shuld set faith a work so shuld she be before faithe both in gift and operacion contrary to Paule saing loue procedeth oute of faith vnfained But this absurditie and ignoraunce is groffer then nedeth refutacion ye shulde haue learned better of Erasmus in his annotacions what the greake signifieth then ye shulde haue truely thus englyshed it faith which effectuouslye worketh thorow loue or doth by hir natural in graffed powr hir workes by loue CoÌ„sider w t your selfe whether this turniÌ„g vpsidown in coÌ„sideracioÌ„ in the doctrine of iustificacion xl yeres past may be verefied on you or of me I affirme the same iustificacion that was then taught and you be the turners and by your owne prophecy be noted for antichrist If ye wil affirm and stand stil in the same iustification that was taught knowen xli yere ago so stand ye still in tht popes false doctrin and in his iustificacion and is not yet abolyshed out of your crede The iustiâ—icacion by faith only hath standen these fiue thousande and fiue hondred yeres more For by faith Abel offred a plentuouser host to god theÌ„ Cain by which faith he deserued testimonye that he shuld be rightwise And as for y e popes iustification by his workes began with him self of late when he iustiâ—ied with his indulgences pardoÌ„s and pilgrimages with his merits for buyldynge saint Peters church and for giftes and lond geuen to his sinful seat yea he was is so plentuouse in iustifieng for workes that he steketh not to iustifye and wil geue clene remission a pena a culpa to as many as wil lifte vp weapon againste our mooste noble kinge and his realme and agenst al them that haue abolyshed his holynes And if ye wyll stand still to this iustificacioÌ„ so be ye not the kinges frende albeit we see howe craftely ye turne wind it in vs not to be the kinges frendes which standing on the kinges parte in perell of our liues with penne and mouth with the scriptures fighting
against y e kinges vtter foo the pope whiles you w t mouth pē fight sore for y e pope stand vpō his part in his defēce against vs his enemies whiche haue and shal be the fall of him whom ye sweat so sore to sustain and set vp ye knowe that his and youre iustificacion .xl. yeres agoo stode vp on merits satisfactions by works vpon his penaunce absolucions and receiuing of his inuented sacramentes and euen vpon his false faith antichristen religion and yet it standeth vpon the same feble foundaciō as your selfe may see it in this youre defence of him and his iustificacion declaring your selfe stifly to stande vpon the popes parte whiche sith it be so greate an offence against your prince I meruel it is not espied ne loked vpō It shuld be quickely espied in me or in any other thus openly by bokes as ye do for the popis defence to wryte ayenst the popis enimies and to succoure the pope his false doctryne in all that ye may to retaine him or to brynge him the easilier in again at your day so sore lōged for For what els is the pope to be still in englond then his faith his doctrine al his religion there to be mainteined stil depelier autorized fermilier roted then euer it was before For this iustificacion which ye so strongly defend is y e principal foūdation stone of y e rome chirch which so long as it stil remaineth in englōd colour it couer it as ye can the romish foxe is not put out of his hole And he y t mainteneth this his chefe erth castell couert he muste nedes be y e foxes frend Whē d. Butte herd frier forest ī saīg his cōfiteor for his absolution for he had once recāted was comē to ideo p̄cor added ideo beatam Mariam et beatissimum ac sanctissimum patrem franciscum orare pro me By my trowth quod he and this fryer proue not a false herlet let me brent for him and in dede it proued euen so For he fill to his vomit ayen and was brent with the idole of wales And if ye will not turne but still affirme the same popishe iustificaciō y t hathe ben taught these .xl. yeres of the popis disciples and of his apostles standinge still in his faith and defendinge his religion truste you whoso will ye come not into my crede When ye make answer to the bokis agenst your vnaduysed vowes and to the croppe eared foxe handle them craftilier wryte more circumspectely for bewrayinge your selfe Ye bid me go bake fro my bakwared iustificacion c. But I tell you by gods grace I wil neuer go bake from chrstis rightwysmakinge by faith onely in him to the popis and yours antichristen absolucion as ye do openly and so declare yourselfe by your own hand writinge And if I do not ye say I must place your studiouse worke of your lerninge to beleue with y e work of baptisme c. before iustificacion To this ye be answerd oft before except ye take the studiose worke of y e lerninge of your beleif for the spellinge and redinge that childrē lerne ere thei cane their credo which as I haue proued it enioied their iustificacion before their baptisme and lerne their beleif aftirward But take it for the lerninge of y e beleif in Iesu Christe to haue dyed for our sinnes printed in our hertis so be all thus taught of god blessed as hathe the psal Blessed is he whom thou teacheste O lorde out of thy lawe So that god by his spirit in teachinge geueth faith into Chryst and his scoler in lerninge receiueth it at y e same tyme and is belessed in teachinge taught in his blessed iustificacion by the same lerninge And as for the baptisede with water God biddeth and teacheth vs to prepare them before bothe by the lawe and gospell taught them by the lawe to shewe them thir sinnes and by the gospell to conceiue faith into christ for their remission and thus the faithful regenered first of the spirit be often asked whether thei beleue the articles of our faithe recited and if thei saye credo c. then must thei be baptized and not afore aftir your arswarde popis iustificacion plantinge your herbes withe y e rotes vpwarde God iustifyed noman without the gifitis of faith and loue this ye gaunt Ioye Yea and put in hope to Which when man receiuethe he reciueth by them iustificacion No sir not by them but by faith only he receiueth it saith the scripture Ye wold fayne I perceiue by your by worde By them tomble them in both togither as the causes of iustificacion But therfore I denye your by worde By them as by siche causes for only faith hath that office and strength sufficient and is the Cause formall or instrumentall by which only man is iustifyed I wyll disclose your iuglinge By thē in a playne example Albeit a man hathe bothe eyes eares and nose all togither in their places in one head as be faith hope and loue togither in one soul yet it folowth not but is a grosse absurditie to say the man seeth by them or heareth by them but as he seethe and heareth but by one onely sence so is he iustifyed but by one onely gift geuen him for the same office cause For as we geue to euery sence hir distincte seuerall accion so attribute we to euery distincte gifte of faith hope and loue hir proper seuerall operacion distinct accion Faithis proper acion is to iustifye in apprehendinge y e promsed remissiō in christ hope by expectaciō waiteth for the saluacion conceiued knowne and beleued before by faith ▪ Charite loueth the thinge knowne before by faith and waited for by hope Now go to and say on When man receiueth faith and loue he receiueth by them iustificacion wherin I call mans deserte and meryte Ioy you so call it but not the scripture so calleth it onely the vsinge of the benefits offred of faith and loue Lorde what a confuse perplexe blyndnes is there in these latet wordes wherin I cal mans deserte and merits in vsinge c. wherin ye saye In which wherin mean ye In faith or in loue or the receiuinge by them iustificacion or in the iustification it selfe Me thinke ye wolde the man to merit in the receiuinge by them iustyfycacyon but as no man receiueth by them but onelye by faithe iustificacion so can no man merit by or in suche a false receiuing your receite by them is false and vngodly as I haue proued it ergo the meritinge therin is as false and vayne here wold ye buyld your merits vpō a false grounde and cleue them to the vsinge of crystes benefitis as before but that false foundacion withe the reste of your popish tymbringe ye se I haue clerely ouerthrone and subuerted it I meruel ye haue so sone forgoten yourself saying
vis ad vitam ingredi Si. vis perfectus esse c. he wold haue lerned you a truer lesson or if ye had lerned the promyses precepts contained in siche speches and consydered the proper cause with hir effect ye shuld haue sene the vnbeleif of the yonge scoler of the phariseis iÌ„ the promised perfeccion offred him of Christe to haue ben the cause of his departure and to not fulfill the precepte of sellinge his good and to geue it to the pore as is the beleif of the entrie into lyfe promised in these wordes If thou wilt entre into lyfe the cause why man endeuoureth him to the keping of y e commandements And yet is it god y t worketh bothe thought wyl and endeuour in vs to kepe them which when god commandeth vs to aske of him to kepe his preceptis ye se it not to be in our powr to fulfill them wherefore ye be to haasty so fyercely to run vpon me with so many excecracions and fulminacions out of hieroms mouthe for sayinge the trwth with Chryste and Paul that is The lawe to be impossible to man whiche your self haue herto before said and affirmed the same spekinge of mans imperfection and imfirmities sainge that the yok of the lawe is impossible to be borne of man Read Austen for this mater and conferre them to gither w t iugement as he wold haue al menis writings to be iuged tryed by y e scriptures the sciptures to be red with faith epist. lxxxix cc.xcv.li de coâ—rept gratia in psal lxx .cxviii. concio xxvii Ambro. ca. i. de lac uita bea ca. vi Aug. ad ualenti God coÌ„mandeth things impossible to vs that we might know what wâ— ought of him to akskeÌ„ As ye expowned my sayinges so haue ye expowned scripture onely as ye wold haue it or as ye gesse at it withoute any consideracion how one exposicion agrethe with another ye be lyke your self iÌ„ peruersitie thorowly c. My confutacion your declaracion be ioined together in one boke let the lerned Christen reders iuge bothe our exposicions and in this boke to if ye dare permitte it to be sene But in this peece ye triumphe ouer me ayen ere ye haue goten the victory as thoughe ye had me now vnder your fete But yet I stande haue you in my daunger to declare your ignorant blyndnes blynde ignorance how vnlernedly impertinently and peruersely ye alledge y e scriptures for your popissh doctryne as euery reader shal see here aftir When I had proued to barnes that it was vnaduysedly said of him that man might not do well by goddis grace before iustificacion I did first inproue that fond saing wherby he confounded y â— order of iustificacion And when I had declared that as I haue before touched then I told him how it folowed also that by the gift of god maÌ„ might do good towards thatainement of iustificacion How truely ye reporte of doctour Barnes I know not But and if ye had no nother probacion then of the good worke of your gentil idolatar going to heare a sermon it was but fonde and feble as I haue iustely before coÌ„futed it And here agen I say That as god geueth his sonne to shyne both vpon the faithfull and infideles and geueth them both forme beutye and riches so geueth he them of his common and general influence and grace as well to the turkes as to the christianes victories faier wether corne catell to moue to lyue yea and to kepe their promises faithfully in contractes and confederacions and lyue in a ciuile morall iustice as men saye that knowe them more iustely and faithfullyer theÌ„ some baptized with water Thei be merciful in helpinge eche other with almose thei faste c. But before god in any good work of faith in Chryst thei haue not to reioyse of which good works christeÌ„ meÌ„ ought to treate teache and proue their partes and not as ye do of the turkes iewes faithles good works before men onely How proue ye that the turke may do well to thatainement of iustificacion when he neuer entendeth to knowne beleue in Christe to be God and man his sauior ne to be iustifyed by his passion but only by the good works of Mahumets lawe as ye by y e good workis of the popis lawe by which your good dedis nether thei ne you shal euer be iustified Where vnto herken a litle here how wysely ye speke in your iustificacion by onely faith This I aske who beleueth god or man I think ye wil say man by gods gift and so god geueth the gift of faith man receiueth it Do not here concurre in two workis god and man which lye bothe in one bedde be kouered with one kouerled to thacomplesshment of iustificacion And is god so ielouse then that he will not haue it spoken when he worketh and man also worketh with him by his gift helpe Be not we called cooperatores dei in scripture â— c. But herken you agen and behold here your iugglyng castes ye aske who beleueth god or man If ye had asked who beleueth his remission of his sinnes in christ I wold aunswer you y e iustified man or els I know the deuil beleueth and the turke to so absolutely as ye speake it but to speake of the true beleif into christe who so beleueth he is alredy in the same worke of beleif iustified And thus ye come to late to proue this man to do any good worke before he be iustified or any concurrant work with god to the same effecte For the very selfe same dede of beleif into christ iustifieng him is his iustification wrought of god in the beleuer in christ not of y e beleuer I se well enough your fallace in iuggling w t a truncate beleif omitting christ into whom y â— accion tendeth in the iustificacion al to forme your informe faith and material beleif I see also howe sleithely ye slip out from the iâ—uisible worke of iustificacyon into the outwarde offyce of mens prechyng called in that ministracion cooperatores dei the instrumentes of god in plantinge and wateringe god geuinge thencreace as Paule declareth them Can ye conueye no clenlier god and man into one bed I tolde ye before ye shulde finde the couerled to skant as Isaye saith to couer theÌ„ both in this one accioÌ„ of iustificatioÌ„ For to beleue in christ is not the worke of man but of god in man as christ telleth you And if ye aske who receiueth faith into y e maÌ„s hert so to beleue in christ I answer with Paul non ego sed gratia dei in me not I but y e spirit grace of god in me and not the man by yours and pelagiaÌ„s fre choce as ye he techeth like false heretikes enmies to grace For y e geuer of faith grace taketh away first the
stonney hert fro mans fleshe ere he giueth him a newe softe hart and put into him a newe spirit It is god that worketh in vs bothe the will to receiue it and to beleue therw t in effect for his own good willes sake and not for your merites by your fre choice as ye with pelagiane teache men in your boke of enstruccions a booke full of repugnances of false and popishe doctrine as it is to se to euery learned reader a boke belyke penned of you for it sauoureth euery where of your dampnable doctrine And therfore fearing lest it shulde haue ben writen against you amonge your selues haue armed it with the kinges title and autorized it with his name being afraid to iustifye your owne bokes And euer there were any traiterouse touche coÌ„mitted agenst his maiestie that was one and the most ingratitude so vnthankfully to abuse the ientle noble clearnes y e most benigne ientlenes of so gracious a prince to you which hath promoted you out of the donghill to sit felowlike with lordes and dukes And is this the thanke and honor and humble seruice ye rendre therfore to his maiestie to father a false boke vpon his highnes into y e denigracion of his cleare fame making his grace to sustaine the infamies and sclaunders of your damnable popish boke It is verely no smal offeÌ„ce subiects so to abuse the goodnes of their prince if it were well loked vpon The byshops and phariseis in christes time when they coud not by their own learninge suppresse christ and his doctrine then thei studied to extinguishe him his worde with the secular autorite and power abusing the simplicite of the magistrates I haue therefore iustlye by scriptures coÌ„futed your boke yours I call it and not the kinges boke so vnworthy his name or title whiche confutacion wold god his maiestye might reade once printed and iuge it by the scriptures to know you in fel and fleshe Take hede ye shal bewraye your selues at last and mashe your selues in your owne knit nettes But returne we ye say that man on his parte by his fre choice and assente receyueth the grace of god offred him And here ye harpe agene secretely vpon the same stringe but dare not make it to sowne ouerloud And then ye breake out boldelye as though I had graunted and not espied your iugling with your naked shaples beleif and ye ask it stoughtly as though your premisses coulde not be denied Do not here concurre in two workes god and man whiche lye both in one bedde couered w t one couerled to thacoÌ„plishmeÌ„t of iustificacion I auÌ„swere here is bothe god maÌ„ here be .iii. works one is y e receiuing of faith which is y e work of god in man as I haue proued it before for no man cometh to christe but his father draw him The secoÌ„d worke is the beleif into Iesu christe forgeuing the man his sinnes this is also y e worke of god Io. vi the iii is the remissyon of his synnes or iustificacion whiche is also the onelye worke of god Nowe is not youre bedde to shorte and your couerletts to skant in this act of iustificacioÌ„ to kouer containe your mans concurrant worke before his iustificacion Shewe vs here anye one worke of maÌ„ as his own not geueÌ„ hiÌ„ of god to do it For he is here but as y e yren or mater vnder the smythes handes to be made the sawe wherewith god entendeth to worke his workes and as the clay in the potters handes Then ye triumph w t a true text but falsely applyed saing Be not we cooperatores dei that is workers w t god yis verely as instruments in y e externe ministracion of prechiÌ„g his worde as Paule allegeth it but not in the hyd inuisible worke of our iustyficacion before god as ye falsely alledge it There Paule speaketh of another maner work which ye wold confounde with the worke of iustificacion And yet euen that worke of preaching do he not attribute to theÌ„ selues but to god onely esteminge them selues of no valewe but as britle vessels wherein god putteth his tresure as instruments wherwith he worketh as the sawer with his sawe and addeth iuxta gratiam dei accordinge to the gift of god geuen vs to worke with him A like key to cleaue your logge bring ye in of Gedions swerde which god vsed with Gedion as visible instrumentes to gete the victory of the Madianites As iustly might ye haue brought in this text in circuitu impij ambulant Byshops friers and monkes walk rounde about in their cloisters and galeries for your purpose which ye go so far about in compasse to proue that man worketh with god into the accomplishment of his iustification Thus ye snak rende out textes w tout any respect of the circumstance of the mater how impertinently soeuer thei be to the thinge ye wolde proue ye passe not therof so ye maye at all auentures cast theÌ„ at your aduersaries head as do the dronkerds in their fury what so euer come next to hande be it potte plater or candel sticke it flieth at his head Because thei called vpon Gedeon then a liue present in batail animating him to fight for theÌ„ therfore your a like reason is we must nowe lykewise cal vpon Gedeon and his swerd vpon saint George and siche lyke saintes dead which nether heare ne knowe vs. The lord asketh vs sharply saiÌ„g with a thretening Pro uiuis ad mortuos Wil ye seke helpe at the deade for men liuing Do not euery nacioÌ„ seke it at their own gods If we therfore be christians let vs fetch couÌ„sell seke helpe at our only lyuing god one alone for vs al sufficieÌ„t nether at Gedion ne at Georg The faithful uicerunr regna per fidem Thei had the victories vpon kingdoms thorowe faith what and if Gedions swerde was the worde of god promisynge him the victory gedion at last with faith apprehending it Pauls interpretacion maketh al for it Belyke as ye imagine of george to be called vpon in bataile so ye beleue that as he was valeant if there were any sich in batall so helpeth he now likewise fighting and florishing in heauen or in the ayer so that what he once didde aliue as to kill a dragon the same he now deade is yet redy to do ayen Hitherto teÌ„deth al your fond vain bablyng in hole two leues folowing crieng y e swerd of god of gedioÌ„ dnÌ„o gedioni After which sort knowing that god vseth the members of his chirche in the ministery of his workes with mutual prayer one to helpe another we saye Ioy. but the scripture neuer said it God and our lady helpe vs wherein god geueth the helpe our lady prayeth for it Ioy. what then doth christ if he be at home which is an help to obtayne helê‘ Ioye And who shall obteyne vs hir help
Chrysten head and a Christen head to haue AntichristeÌ„ ministers as ye haue studyed longe craftely to bringe it to passe in englond till your tyme daye becomen when ye maye agene ioyne your abolished head to his owne reserued body so craftely kepte of you for the same ende For ye knowe it ful well what muste nedis folowe so longe as the popis chirche stonde and his bodye lyueth amonge you And euen here if ye list take a taste of winchesters wylye witte to bringe home agene his in name and title onely with him and his holy abolished father To abolish a thinge is so to skrape and blott it out into naught that nether sâ—nt ne sauore ne any vestigie stepe or figne remayne therof But whether the popis faith religion with his rites ceremonies tradicioÌ„s be so abolished I reporte me to all y â— realme I bode ye in my former boke seke out y e text wher charite iustifyethe but yet haue ye not found it And therfore ye now fal to your own fonde witte with this foÌ„â— sophisticall argument God iustifieth god is charitie ergo charitie iustifieth I denye your argument for that your termes in the premisses and in the conclusion be not of one lyke significacioÌ„ as ye wel know TheÌ„ ye bid me reade a certain text of Paule agen do as plato was woÌ„t to do saing do it not touch me I haue red it agen here I write it to you againe to see whether ye caÌ„ yet se fele whether it toucheth you let all indiffereÌ„t reders be iuges whether it hit ye not set ye not out in your own colors it were apelles hiÌ„ self had paiÌ„ted you saing he y t wil be iustified by workes not by onely faith in Iesu christ is in the way of perdicion eueÌ„ in a corrupt mind caried away of coÌ„trary lustes and affeccions euer lerning neuer comeÌ„ to the true knowlege For sich deceiuers shal go forth worse and worse til their wykednes be rype leadinge other into errours theirselues beinge blynde and farre out of the waye auerted vnto vayne speche and false doctryne willinge to be sene Doctors and teachers and yet vnderstand thei not what thei say ne of what thing thei make their articles actes and enstruccions paraduenture ye wil say ye make theÌ„ not but I dare saye ye geue euil counsel bothe to the makinge and also to the cruel execucion vpon theÌ„ that will rather obey god then mens tradicions To the atteinment of iustificacion is required faith and charitie This sainge I confuted in my former boke thus Faith only saith christ and Paul is required to thatinment of iustificacion which is of God Nether is charitie diuided froÌ„ fayth but from the efficacie effecte office to iustifye for to this effecte and office is faith onely sufficient effectuously As from fyer or fro the sone we exclude not heat ne brightnes but yet hathe hir heate and brightnes their sondry effectes and offices for the heat warmeth w t hir brightnes she shyneth and geueth lihgt Here may euery reader se how falsely ye report my wordes and how maliciousely ye reporte of me faininge and forminge your owne false foundacion thus ye saye that charitie is ioyned with faith and ye take faith and charitie for .ii sisters but ye make faith the elder sister Hitherto ye say truth of me for in y e natural order of their proper operations faith worketh hir accion in knowledge of god and iustificacion before charitie worketh hirs in louinge god c And ye affirme that in iustification charitie that ye call the yonger sister is not excluded These be your wordes wherin ye saye the same Isay. No ye belye me deadly they be not my wordes as euery reader may see it But they be yours fained false wordes therevpon to deduce your false doctrine folowinge And here thrise ye rather your false inuented saing vpon me which I neuer said ne thought ne wrote them Isaye that chartie is with faith but yet excluded from thefficacy effect and office to iustifie so that she is not coÌ„currant with saith in the accion of iustification as I geue my plaine example but charitie hath a sondry act and operation from faith as to beleue in christ and to loue him be two actes as be to see and to here the sondry offices and actes of two distinct sences albeit thei be both together in one head And Isaye charitie is in the iustified man but not concurraÌ„t into theffect of iusâ—ification as anye cause formall with faith thereof as ye falsely report me Here maist thou see good reader what crafty falshed he vseth to argew ex non concesus of that I neuer graunted it him to make his false parte appere true I wrote more circumspectely addinge a plaine example for I knewe howe sinistrely capciouse this byshop is lest he shulde take any aduauntage at my wordes And nowe when his owne conscience telleth him that charitie is not concurrante with faithe in the worke of iustificacion contrary to his conclusion then he seketh his shiftes first in the xlvii lefe therto place loue because thei that abide in loue saith he abyde in faith whiche is the lyfe of the iust There he went about to proue charite to geue lyfe which I haue refuted iustly Then in the .lv. lefe he saith scriptur attributeth lyfe to charite but that scripture can he not yet finde And now at last as mistrustiÌ„g al this not to help him he saith That Isaye y e charitie is in iustificacioÌ„ y t I say y e same y t he saith belieth me falsly for I neuer said it as myboke testifieth Another variance betwene you and me is ye say Albeit both sisters faith charitie be in iustificacion yet charitie the yonger sister as ye terme it standeth stil idle and only waiteth vpon hir elder sister I neuer said these wordes as euery man may seeit it in my boke When theirwith wil not serueye then be ye compelled to flye to lyes In dede I call by waye of doctryne faith and charitie two sisters and faith to be the elder because she is the rote of charitie and is first in operation And nowe I wyll compare faithe hope and charitie to .iii. sisters or w t Sophocles to the .iii graces called charites so connexed hand in hande as it were inseperably linked togither ut gratia gratiam pariat uel trahat impugne the similitude if ye caÌ„ê These .iii. graces or giftes put into one soule are not idle giftes of god as ye blaspeme hys giftes but be in their continuall encreace vnto their proper distincte accions and may be well called after their autor or soule wherein they are Entelechia that is a lyuely perpetuall vnwearye workynge substaunce althoughe the body sleapeth which solicite the good tree to bringe forth hir frute in hir tyme. which graces
doctor And as for me I haue not ne desyre I any other waye as euery reader may see it to confute your falsely alledged falselyer expowned autorites then by the circumstance conference of y ◠context by lyke places nether can I ne will I vse any other weapen to confute your false bokis And as for the speche of onely faith iustifieth the scripture hath it not And yet hath it ben spoken by some lerned men to exclude the workes of moses lawe Albeit the scrpture hath it not in the same syllables yet it hath the very self same sence as I shall so manifestly shewe it and proue it that ye shall not be able to auoyde it For christ saith as it is written bothe in Luke and Marke Only beleue and thy doughter is safe nothinge els requiring of the man for the restoring of his daughter but faith onely into him In a nother place he sayde If thou canst beleue I can helpe the all thinges be possible to him that cā beleue here is nothing els required then faithe of the man for driuinge out that euil spirite of his sonne In all other his saluacions and helpe hearing and grauntinge their peticions christ required onely their saith into him as all the story of the gospell testifieth Now commeth Paul as the most faithfull treater and expouner of the lawe and gospel whiche diuideth the hole scriptures and the ministracion of the preachers apostles of christ into y e preaching of y e law and of the gospel And here he proueth the state and cōdiciō of euery man ether to be vnder the lawe or vnder the grace of the gospell wherof he deduceth two maner of rightwysmakinge or rightwysenesses one rightwysnes of the lawe and the tother of the faithe of the gospell excluding with expres wordis mightely and clerely the rightwisnes of the lawe from the iustificacion by faithe as one contrary to the tother affirminge constantly and often That we be siewer and certain man to not be iustifyed by y e workis of the lawe which iustificacion he euery where calleth the rightwisnes of the lawe but by faith And we conclude man to be iustifyed by faith without the workes of the lawe And clerely to exclude al the workis rightwysnes of the lawe that the onely rightwisnes of faith might stand clerely in sight he saith men be iustified frely thorow grace by faith Now ye see That ther be but two thingis in controuersy one contrary to the tother to iustifye that is to saye the workis of the lawe the gifit of faithe But Paul constantly excludeth y e works of the lawe and admitteth and affirmeth onely faith to iustifye For nothing els then faith is annexed and ioyned to this iustificacion wherfore it is must nedis folowe only faith to iustifye in the iustificacion of fayth Also man is not iustified by any thīg els then by faith ergo only faith iustifieth man seeth not with any sence els then only with his eyes ergo his eyes onelye see What beast is so brutishe as to denye or cauill agenst these so plaine speaches Of these Paules argumentes christes wordes all the olde holy doctours gathered this ferme conclusiō Only faith iustifieth which you ne anye els can iustly impugne ye haue hitherto therfore shet out al your shaftes at a wronge marke which yet could not see ne euer hit the truth ne vnderstād what Paule meaneth by the contrary position of these his wont words Iustitia fidei iustitia legis iustitia ex fide iustitia ex lege iustitia pro pria iustitia dei w t such like phrases often he saith by faithe man is iustified but neuer by charite ne in any place of the scripture is it writē And yet you of a set proposed malice conceiued agenste the veritie contende thus arrogantly to impugne y e truth and all to shew your wily witte and high lerning in perswading blasphemies to foles leste ye shulde lese the false opinion and vaine estemacion whiche the vnlerned haue conceiued vpon you ye saye some learned men haue so spoken it as onely faith iustifieth And be ye so highly learned in your own conseit y t ye be ashamed or let scorne to speke y e same but thus arrogantly vnlearnedly to impugne such learned mens sainges ye saye they sayd it to exclude Moses lawe And I tel ye that Paul also therfore said it euē to exclude Moses law frō the act of iustificacion And why wil not you say the same also with the same lerned men to exclude the same lawe of Moses ar ye so wyse as to varye and agen say these lerned mē what other law wold ye exclude then moses lawe Be not the .x. preceptis conteined in Moyses lawe which I haue constantly proued by the scriptures bothe here and in my former boke that Paule and Peter vnderstode and proued it playnly euen by the workis of the lawe the .x. commandements whiche ye call the moralls to be excluded from faith in the acte of iustificacion as in nowyse to to be concurrant into that effecte Which ye cannot auoid ne solute w t all the learninge ye haue And for the texte ye bringe in of Paule Neque circumcisio c. maketh directelye againste you as I haue playnely declared it afore And he that hathe not charitie is nothinge And why because he hath not faythe into Christe which is the lyfe of the iuste and rote of charitie Then this is your argument He that hath charitie is somewhat ergo charitie iustifieth your argument is naught Nether yet this God makethe his promise to them y e loue as well as to thē that beleue ergo charitie iustifiethe this is naught also A lyke argumēt God maketh his promise to him that worketh writeth honoureth his parentes is paciente ergo workes writinge c. iustifye these argumentes be worthei the wisedom of him whō god hath blyndned and made folish his wisedom snarled in his owne wily craftines Ioan sayeth he that loueth not god knoweth not god And why because he hath not faithe into christe whereby he shulde know god the father in christ So that without loue I cannot frutefully beleue no not the beleue of knowelege c. ergo loue iustifieth Loue is not the cause of beleif in christ but the beleif into christ is the cause of loue ye must I tel you leaue your iugglynge cast with your truncate absolute beleue and lyke a christen beleuer put to christe in your beleif or elles the deuyll and the turke beleue without loue with the beleife of your knowledge with an historike faith ye say ye cānot beleue frutefully w tout loue I beleue ye wel y t nother w t your loue ne without it cā ye beleue in christ But I and all other faithfull to whome god geueth his gifte of faith in Iesu christ we cā beleue in him
loue not beinge so concurrant into the act of beleif in christ as to say with loue I beleue in christ as well as with faith As to saye in a like speach I am not iustified without my .v. senses and yet do thei not iustifye me ye speke in a lyke fallacie as the man told the boter wyfe y t she made hir boter with her eares It is truth quod she I made it not with out them but hadde them when I made it Your self lo now be ye come to daley with sich idle ridels For no iust argumeÌ„tes can ye make for your loue to iustifie Ye shulde impugne this sayeng That without faith and beleif in christ iustifienge I cannot loue christ And then let vs see what ye can bringe in for the yonger sister to helpe hir elder in iustificacion or theffect to helpe hir cause to worke ye argue as the creues goeth lyke y e peruerse gardiner of whom speaketh Alexander Macedo turninge the toppes oâ— your herbes into y e ground and the rotes vpwarde from theffecte to the cause from the toppe to the roote all backewarke and arsewarde But ye now preasse vpon me to shew ye scriptures in this forme of sillables charite iustifieth and yet ye haue no scripture so framed for faith as to saye faith iustifieth No but I haue scriptures to shew ye That christ faide often and to manye Thy faith hath saued y e Paul oftener saith that man by faith is iustified and what differeÌ„ce is betwixt these two sentences To him that beleueth in him that iustifieth the vngodlye his faith is rekened to hym for rightwisenes faith iustifieth what differenc make ye betwixt these two sentences By faith man is iustified and his faithe iustifieth hym And now shewe me as mich for your charite where ye haue but once this sentence By charite man is iustifyed and I wil graunte it you that charitie iustifieth but as I know ye shall neuer shew it nether in seÌ„ce nor sillables so shal I neuer to you grauÌ„t it But to aunswer you according to your folyshenes and to stoppe your mouthe who begin to appose me as children were wont eche other in their primers to aske where fynde ye me two deus withoute a meus This miche I say I find in Paul deus iustificat and then in Ioan deus est charitas and so I fynde charitas iustificat And is this all the scripture ye can fynde for loue to iustifye Then I se well ye haue not forgotten all youre boyes plaies nor yâ—t all youre bragginge sophistrye I am content to be called fole of you so worldly a wise but yet Paule telleth me agen That the folyshnes of this worlde is wisedom before god and the wise of this worlde be very foles before god But at leste wyse ye shulde haue rememberd the wysemans counsel biddiÌ„ge you Not to answer the fole accordig to his folishnes lest ye be made a folâ— your self In good faith I thought not of siche childish fashions and Plays when I saide Where fynde ye that charite iustifyeth but ment it simply and playnly askinge it you to shewe me the place in scripture which perchaunce meself had neuer sene ne hered of before but now ye knit vp your syllogisme thus sayng Deus iustificat deus est charitas ergo charitas iustificat For quicquid predicatur de subiecto predicatur de predicato And so if deus predicatur de iustificare to say Deus iustificat and then charitas predicatur de deo deus est charitas the scripture y â— faith deus iustificat saith also charitas iustificat And thus I geue ye wordes for words who deserue none other For els I know y t charitas que de deo predicatur est iucreata and so differeth it a charitate qua iustificamur Mary sir I thanke you with all my harte for thus haue ye soluted your own false argument as the sophisters solute such false sillogismes sainge non tenet syllogismus ubi ter mini non supponunt omnino pro eodem But yet here me thinketh ye haue forgotten youre sophistrye and knowe not whiche is subiectum copula and praedicatum in propositione Ye saye that in thys youre fyrste proposicyon Deus iustificat deus praedicatur de iustificare where ye shewe youre selfe not to knowe whyche is subiectum and praedicatum ne copula For copula nusquam incidit in subiectum uel praedicatum Ye saye deus predicatur loke beter of your maior and how your argument shuld staÌ„d in y e third figure if deus were predicatum in y e maior and subiectum in y e minor Ye be so hyghe in diuinite that ye haue forgoten your logik and sophistry But ye saye thei be but wordis for wordis ye geue me In dede wordis be taken for deceights without any trwthe as ye vse youre vayne wordis in all your bokis all verite set a parte But in erneste let these your trifles skoffes passe froÌ„ so graue a cause And shew vs in seÌ„ce seriously as I haue shewed you of faith iustifyinge albe it not in forme of syllables where it standeth iÌ„ scripture Charite iustifiethe For I nowmber not your syllables but I seke out of you the very trwe sence onely from which ye now slip lyke y e slyper ele and the deffe aspe into a nother tale sayinge thus Now where as ye say y t if the forgeuenes of oure sinnes and oure suluacion shulde depende of the condicioÌ„ of our workes we shuld neuer be sewer and certain of one iustificacion for al oure workes be vnperfit and foule Thus I aunswere you That what sewernes ye wolde haue I cannot tell but of this am I sewer that god hath thus ordeined that baptisme is necessarye to attaine saluacion and yet all children be not sewer to be baptized And this do scripture tell me assewerdlye that a man must perseuer in good doinge to th ende or els he shall not be saued And that he that standeth in vertu may fal and be cast out In all these your assewranees haue ye not one worde ne mencion of faith into god and Christe nor yet of his most adsewered promised forgeuenes apprehdesd by faith euen the very vndoubted certitude it self Wherby men may see howe faithles vnsewere is your doutfull waueringe popish doctrine which al these your assewerances the turke and iew may haue without faith iustifieng ye say ye cannot tel what sewrance I wold haue wherin ye say not tru For how oft haue I laid before you the assewred promises in Christe holden by faith agenste your waueringe workis And yet I tell ye agen That if the kinges maiestye wolde promyse you before all his nobles another bishopryke nowe perchance voide and therto put his owne seall and wrytinge to confirme his promise wold ye not reken your self sewer therof Miche more then If god y â— verite promise me forgeuenes iÌ„ christ
operati siue iustitie baptismi after your scole men that is the sacrament or seall of the rightwisenes of workes or of the rightwisnes of baptism with water and man thereby to be iustified as ye dreame and so Christ in vaine to haue dyed Besydes this it is the fygure of our perpetuall mortificacion and repentance as I haue oâ—ten declared the vse therof before And as touchinge the imperfeccion of faith and charitie in man as ye saye Albeit our faith I saye be as litle as the mustarde sead and as imperfit as was his that saide lorde I beleue but yet helpe my vnbeleif yet god accepteth it for our iustificatioÌ„ for christes sake bidding vs daylye to praye for thencreace therof Then ye saye all our workes be imperfitte ' It is truthe that ye saye And in so sayeng ye haue condempned al your own doctrine of merits satisfaccioÌ„s and condicions of workes to deserue remission For no imperfitte workes may deserue perfit remission ne make perfit satisâ—accioÌ„ as ye well know it And for this cause of our imperfeccion indignitie impossibilite by workes to merit our remission saluacioÌ„ god hath taken it out of our handes and from our workes layd it vpon christ as ye se in the prophete Isaye him by his perfit fulfilling of the law by his so perfit workes to merit to satisfye fully and perfitlye and so to obtaine vs y e remission and saluation for our faith into him And thus is he made of his father ours for vs our iustificacion our rightwisnes redeÌ„ptioÌ„ our holines our wisdom our satisfaccioÌ„ our implecion of y e law whiche all we by faith receiue as our owne for that he is geuen to vs holy with al his that he ether dyd or suffred in his blessed innocent body and soul. And euen these be our elder brothers clothes done vpon vs by faith so swetely sauouring which so delite and please our celestial father as did Iacobs elder brothers fragrant vestures sauor in his father Isaac his nose that he gaue him his brothers blessing as shal our father for y e same doing on by faith not for your participatioÌ„ of our elder brother christe his swete clothes of his rightwisnes merits c. For who so euer be baptized of the spirite by regeneration of faith they haue done christ thus vpoÌ„ them And thus w t Iacob be we made Israelites And thus be we all made y e sonnes of god for that we haue beleued in Iesu christ saith Paul not as ye say for y t ye haue done youre good works fulâ—illed your coÌ„dicioÌ„ Thus ye se how Paul IoaÌ„ Peter christ speke of y e baptism of y e spirite not of y e visible baptism of water to geue remissioÌ„ saluacion ye geue imperâ—eccion to our works to faith to loue it is truth But yet muste ye coÌ„sider y t thimperfeccioÌ„ in our works so minisheth takethe so awaye the goodnes dignite or worthines of theÌ„ that thei may not be called good ne meritoriouse But faith Isaye â— being imperfit as litle as the mustersede or as weke as his y t said help lord my vnbeleif yea or so matched in perel with temptacion w t feare dubitacioÌ„ as was peters faith so boldly leaping into y e sea to mete his maister christe when the sourges arose agenst him so highe that with his litle weake faith he began to sinke yet as litle as it was it was y e good gift of god saued hiÌ„ for christes sake froÌ„ drowninge For it is our perpetuall byshop and onely intercessour in heuen that continually prayeth as he dyd for Peter his felowes lest our faith faile vs euen in the middes of the stormye tempestiouse floudes of the troublous sea of this world For the giftes calling of god be sich as it cannot repent him of them in hys chosen Then ye say Iob sayd I feared al my workes in which faith ye say may be comprehended But it appereth that ye vnderstand not Iobs wordes for he neuer feared his faith but his works only which were euil imperfit And the ebrw or chaldie worde signifieth erumnas and labores meos omnes that is to saye I feared al my miserable workes and laboriouse miseries which he called his own euil workes for it foloweth sciens quod noÌ„ parceres delinquenti knowing that thou woldst not spare the trespasser So that here ye see how that ye manakle and rende oute by patches the textes for youre wicked purpose not consideringe what gothe before ne foloweth nor yet what the wordes properly signifye If ye coulde comprehende faithe in Iobs works so wolde ye make faith no gift of god ne beleif gods worke but Iobs worke so feared of him self And all the scriptures agre w t Iob so speaking of his owne workes only and not of faith For manye holye men fearing y e same desired god not to enter into iugement w t them ne to iuge them after their workes Then ye take in hand to describe the sinfull nature of man as borne out of Adam and Eue sayeng that the powers of our soule properly receiue faith and loue and vpon the occasion of the worlde and the flesh suggestion of the deuil be redy to rebellion c. In whiche saienge ye speke not truelye of maÌ„ in his corrupt nature as borne out of Adam conceiued in synne roted in his soule called altogether in scripture flesh the olde man the body of sinne and deathe inimitie ageÌ„st God naturallye the childe of wrath a contynuall rebellyon agaynste gods spirit For occasion or no occasion geuen sich one is he before he be regenered as god painteth him saienge after the hebrewe verite Euery imaginacion of mannes harte is onlye euyll is sayth the texte and not prone or redye as ye terme it yea and that at all times euen from hys youthe withoute the spirite of God regeneringe hym he is brydeles runnynge into the free felde of all carnall lustes Of the power of this corrupt mans nature ye speake as by his fre choise to receiue faith with loue c. Uerilye this man hathe no suche a Pelagianes power of hym selfe to receiue faithe no more then hadde ADAM him selfe power to come to God when he fled from his voice in paradise so ferefullye with shame sekinge where to hyde him froÌ„ his presence There is no sich proper power properly as ye terme it in maÌ„ to receiue faith or any grace except that naturall proper powr be properly taken a waye and pourged with the spirit of libertie by faithe purifyeng the herte so makinge in him a newe hert prepared to receiue faith makinge a new and free powr from his naturall bondage to synne So that your fre choice to receiue grace may not here be placed withe pelagians errour enimie to grace to set vp your fre choice bonde libertie to syn For
pareÌ„thesis although meÌ„ might by grace be without syn it is so rare a byrde as was ne neuer shal be sene but only christ as the scripture Austen affirme it Nowe haue I shewed it to you clerely by scriptures yours as it were the skar and mater of originall syn to be no skar but sinne it self ne to be none so healed a wounde but that we must be regenered of the spirit and taught by the baptisme of water to mortifie that concupiscence that it is in mortifying neuer mortified tyl at the last breath out of our bodies Paul him selfe al faithfull felt this coÌ„cupiscence dwelling in theÌ„ striuing against the renouacion of y e spirit whiles they lyued It is therefore so blody and so skabby a skar in the soule that it is euer in cure in the wouÌ„ded half dead half a liue whoÌ„ the samaritane committed to the inholder luc â–ª x. and not so cleaue a skar as ye go about to cure it by baptism And so maister Ioye to returne to our mater yf ye wolde for policie fle from the worke of loue to the work of faith because ye wolde be assewred ye be no more assewered in respect by your own worke by faith then ye be by charitie but all oure asseweraunce is in gods promise quia deus verax omnis homo mendar No my lorde I fly not froÌ„ the work of loue to the worke of faith as ye do froÌ„ faith to loue thei both flyinge froÌ„ you But I do enbrace them bothe But in the worke of my iustificacion I obserue the order and doctryne of the scripture onely by faith to be iustified and so to procede to y e workes of loue first assewered by my faithe which assewerance loue can not geue me into Christe that he hath forgeuen me my sinnes Nether speke I of any other asseweraÌ„ce by my nowne works as ye wolde falsely impinge it vnto me but onely by the worke of faith into Christe which is not my worke but gods worke and his gift in me But I spake plainly of faith it self which is the very self certitude vndouted adseweraunce ioined to gods infallible promise sealled with his holy sprit my pledge pant and ernest peny geuen me in Christs promyse with which my faith thus sealed I am assewered of my remission and saluacion thorow hope But all our adsewerance say you is in gods promise Ioye But what asewerance haue ye in gods promise except ye beleue it Euen here haue ye condempned your self and of purpose left out faith the assewered certitude of gods promise and not charite ye wil vtter the trwth and bewraye your self vnwares the infallible prouidence of God so bringinge into light by your selues the same thinge ye contende to kouer and to suppresse For this my former boke ayenst you I dare saye ye wold haue punished him y t shuld haue brought it first into the realme and now haue ye made lawes y t none siche bokis be openly redde ne solde in the realme but haue condempned them And yet hathe God so blindened and infatuated you in your own false tyranye as to make your self to printe the same boke agene and yet agen to to be openly frely redd w t yours and sold in the realme And for one secret C. by your own blynd procurement are there now openly a M. distributed in y e realme into many haÌ„des that neuer had theÌ„ before And therfore how soeuer ye and yours wyll test at it I wyll retourne to my common collet a prayer in the churche Omnipotens sempiterne deus da nobis fidei spei charitatis augmentuÌ„ ut mereamur assequi quod promiâ—tiâ— fac nos amare quod precipis Now I pray ye returne to it againe and into the popes portewes youre versicles litanies matens euensoÌ„g and misse to that yet prayethe in the same to merit to obtayne remission of sinnes and saluacion by their popish workes pardous and pilgrimages For in deed ye be drouen froÌ„ the scriptures and compelled as euerye man seeth to flye to your popysh portews and missale to begge your false and beggarly autorities to coÌ„firme your doutfull doctryne I dare saye yf ye had knowen the scriptures to haue confirmed it ye wolde neuer haue sought suche shiftes Wherfore the some of our helth beginneth continueth and is accomplysshed by gods mercye Quia neque volentis neque currentissed miserentis dei est so the seweraunce of our helth depeÌ„deth vpon gods promyse I am afrayde lest as ye iugled w t your bare beleife so wolde ye do with gods promise ye shuld haue therfore added to it saying playnely The asseweraunce of our helth dependethe vpon goddes promyse of remission saluacion in Christ apprehended by faythe Mary quod you and that is truthe And here you wyll clappe your handes extoll the strength of treuth Ioye yea and of fayth to As though we pharseis as ye saduces call vs wolt oppresse it The promise of god is all Et ideo ex fide say you Ioye And therefore oute of faithe saith Paule is the heretage geuen Geuen he saith and not deserued vt firma sit promissio that by grace and not by Wynchesters workes it be geuen that ferme and sewer myghte be the promise I think there was neuer haithen gentyle or Iewe that so spightfully and so blasphemously mocketh out gods holy word as here do you of a sette proposed malice sinning agenst the holy goste For here because ye shuld not erre of ignorance god hath suâ—fred you to fall into the place of S. Paul which vtterly conuinceth destroieth all your dampnable doctryne Here Paul setting the lawe against the promise of the gospel as one contrary to the tother in the acte of iustificacion maketh .vii. mighty arguments to proue onely faith w tout the workes of the lawe to iustifye because the rightwysnes of workis and of the lawe cannot stand togither For that as cometh to vs by the promise he saith it cannot come to vs out of the lawe but the heretage cometh to vs by the promise ergo not out of the lawe emonge the whiche arguments this is one If our iustificacion shulde depende of the works of the law no man were sewer of his iustificacion bothe for thimperfeccion of his works also for thimpossibilite of the lawe to be performed of maÌ„ And agen the lawe worketh wrath and maketh sinne the more breeme to abounde Onely that thinge iustifyeth which settleth maketh sewer and fast our consciences out of doute but that is the fre promise of God receiued by our faith not the werkis of the lawe wherfore our faith onely staid vpon gods fre and vndouted promise iustifyeth Then he argueth agen thus Euery fre merciable promise of god in christ to forgeue vs our sinnes is receiued by onely fayth our iustificacion is the free merciful promise of God in Christ wherfore it must
sinnes ▪ which is our iustificacion And yet ye saye before ye neuer went about to proue it ' that workes must iustyfye And yet in so sayeng as workes of penaunce to rekouer grace and remission ye bothe wolde proue it and also make grace no grace ne Christes passion of none effecte For a iuste confutation of this your doctrine I shal therfore proue it clerelye by scriptures that man muste be firste iustified by faith ere either he repent holsomely or be baptized with water And because ye haue diffamed true repentaunce and iuggled so longe with your do penaunce makyng the people beleue they haue done it when they haue done or sayde all their penaunce enioyned them by their goostly fathers ye shall know that repētance is a turninge to the lord god wherby we of y e syncere feare of god humbled aknowledge our synnes and all our hole lyfe we make newe So that the hole lyfe of a penitente faitheful is a perpetual mortificacion of his fleshe and a reuiuinge of the spirit euen the perpetuall custodie of his lyfe fygured in baptizme of water wherin the dopinge buriyng signifieth our mortification our synnes buried in Christe his deathe and the lyfting vp oute of the water teacheth oure arysinge wyth Christ reuiued into a newe lyfe Also the hebrewe worde his and the greke Metanoite in latyne Resipiscite signifye to be turned to a better minde or chaunge your lyfe Which worde Ioan and Chryste vsed sayeng Resipiscite in propinquo enim est regnum coelorum Repēt ye or chaunge youre lyfe or be ye turned in mynde for the forgeuenes of synnes is nigh And Chryste beganne his preaching lykewise sayenge Be ye turned or repente ye and beleue the good tydynges of youre remyssyon They preached not onely saienge repente ye as ye dreame and there stopped but they euermore in all their sermons as did his apostles added the cause why they shuld repent whyche cause implyed and conteined therin the promise of remission of their synnes sayenge for the remission of your synnes is at hande For so much signifieth the gospel the kingdome of heauen in those places Which promise apprehended by faith anon the herers prepared them to repentaūce turninge their myndes conuerted to god whome they before knewe by faythe beleuynge hym for hys mercyes sake in Christe to receyue and to forgeue them For who turnethe hym selfe to God whome he nether knowethe ne beleuethe to be mercyfull to hym ne loueth him before he turneth to hym For they preached fyrste the lawe whereby came the knoweledge of theyr synnes and eft sone the gospell of forgeuenes promysed in Chryste whyche by faythe apprehended then beganne the true repentaunce Also we are often commaunded to repent by these wordes of god spoken of the prophetes Conuertimini ad me salui eritis conuertimini ad me ego conuertat ad vos Be ye turned to me and ye shall be salfe and I shall be turned to you Where ye se that God commaundeth vs nothinge but he biddeth vs aske the same of him as Austē confirmeth and declareth it your selfe alledgynge his wordes sayeng Iube quoduis modo des quod iubeas Ergo we muste aske oure repentaunce and conuersion of god saing Conuerte nos deus salutaris noster and Conuerte me domine ego conuertar Conuert me LORDE and I shall be conuerted If thys prayer be of faythe as it muste nedis be if it be made to the father in christis name so must faith go before the conuersion and the peticion and prayer before the thinge obtayned therebye Agayne when I am promised of god to be saued if I turne to him there my faith first apprehendinge the promise procedeth to the precept in turning to him as doth the seruant beleuinge his masters promised couenant addresse him to his seruice and fulfillinge of his masters cōmaundements althoughe his seruice in folowinge his master be placed befor the cause as your self here after gyueth an example saing he that foloweth me is my seruant placinge theffecte before y e cause in your lxxxviii lefe seconde syde of this your boke in the lxxxix lefe ye saye In this speche I ioyne that is out of al kynde of causes to theffect as to folow me is no cause to be my seruant but rather ensueth of seruice and of the couenant which is the cause why that he folowth me importeth that he was my seruant before he folowed me Euen so do the scripture place theffecte of our conuersion before the cause which is faith first apprehending the promise in this lyke speches Be ye turned to me and I shal be turned to you be ye turned and ye shal be salfe Repēt ye for the remission is nighe And thus lo be ye confounded proued to teache false doctryne to peruerte the scripture by your owne wordis by your onwe exāple And that faith iustifyinge muste nedis go before repentance and our conuersion to god as the scriptur teacheth vs contrary to your popishe papistry But I knowe howe falsely ye iugle with youre do penance in your boke of enstructions saing Resipiscite credite euangelio thus englyshing it sayenge Fyrst be contrite knowledge your synnes and then receiue the gladde tidinges of remission c Because theffecte is placed before y e cause therefore ye wolde make foles beleue theffecte to be before the cause cōtrary to your owne wordes in this your booke in the .lxxxix. lefe and by this placinge ye wold proue penace to be before faith iustifyenge But yf ye hadde redde but .ii. lines before in marke ye shoulde haue learned playnely the preachinge of the gospell that is of y e glad tidinges of y e promised remission of synnes which is y e cause of repentaūce as Io. bap affirmeth it Math. iii. to haue gone before theffecte of repentaunce commaunded But this licenciouse libertye to peruert the holy gospell that ye take to your selfe also by your do penaunce as ye do vpon Peters sayenge to Symon Mago Resipisce igitur ab ista tua malitia Englyshīg ab with fore thus sayenge Do penaunce for this thy malyce when the texte is Turne thy mynde from this thy malyce so fayne wolde ye holde styll your popishe sacramente of do penaunce to merite forgeuenes of synnes The true conuersion to god presupposeth the knoweledge of sinnes which commeth by the preachinge of the lawe It presupposethe also the preching of the gospel wherby commeth faythe and knoweledge of the mercy of god promising forgeuenes in Christ. wherfore ye se it necessarilye that repentaunce and the conuersion vnto god muste folowe faith iustifieng cōceiued by hearing the gospell Also faythe iustyfyenge muste goo before baptisme For Christe bodde his Apostles go forth and teache all nacions ere they baptized them And what thinke ye they taughte them Uerelye euen the lawe and gospell as he had commanded them and then as many as beleued they baptized them